NIV, Quest Study Bible, Hardcover, Blue, Comfort Print: The Only Q and A Study Bible 0310450810, 9780310450818

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PRESENTED TO

BY

ON

YOUR WORD IS A LAMP FOR MY FEET, A LIGHT ON MY PATH. PSALM 119:105

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2/19/19 3:46 PM

NIV

The Only Q&A Study Bible

Answers Thousands of Your Questions About the Bible

N E W

I N T E R N A T I O N A L

V E R S I O N

NIV

The Only Q&A Study Bible

Answers Thousands of Your Questions About the Bible

NIV Quest Study Bible Copyright © 1994, 2003, 2011 by Zondervan All rights reserved The Holy Bible, New International Version®, NIV ® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. ® Used by Permission. All rights reserved worldwide. Published by Zondervan Grand Rapids, Michigan 49546, USA www.Zondervan.com This Bible was set in the Zondervan NIV Typeface, created at the 2K/DENMARK type foundry. “New International Version” and “NIV” are registered trademarks of Biblica, Inc. ® Used by permission. The NIV Dictionary-Concordance copyright © 2011 by Zondervan; Maps by International Mapping. Copyright © 2009 by Zondervan. All rights reserved. Reading Plans and Overview of the Bible adapted from the NIV Student Bible, Revised, notes by Philip Yancey and Tim Stafford with Christianity Today International. Copyright © 2011 by Zondervan. Used by permission of Zondervan. Color Time Line copyright © 1995 by Zondervan. Interior Maps copyright © 2011 by International Mapping. All rights reserved. Interior Time Lines copyright © 2011 by Zondervan. Interior Charts copyright © 2011 by Zondervan. Library of Congress Catalog Card Number 2011929355

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N110910

19 20 21 22 23 24 25 /DSC/ 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 A portion of the purchase price of your NIV® Bible is provided to Biblica so together we can support the mission of Transforming lives through God’s Word. Biblica provides God’s Word to people through translation, publishing and Bible engagement in Africa, Asia Pacific, Europe, Latin America, Middle East, and North America. Through its worldwide reach, Biblica engages people with God’s Word so that their lives are transformed through a relationship with Jesus Christ.

CONTENTS Alphabetical Order of the Books of the Bible   vii Abbreviations of the Bible Book Names   ix Introduction to the NIV Quest Study Bible   xi Acknowledgments  xv Contributors  xvii Reading Plans   xix Overview of the Bible   xxvii Preface  xxxiii

THE OLD TESTAMENT Genesis   1 Exodus   81 Leviticus  145 Numbers   192 Deuteronomy  254 Joshua  308 Judges  345 Ruth  381 1 Samuel   388 2 Samuel  434 1 Kings  478 2 Kings  525 1 Chronicles  575 2 Chronicles  626 Ezra   678 Nehemiah   696 Esther  720 Job  732 Psalms   783 Proverbs   923 Ecclesiastes   972 Song of Songs   989 Isaiah   1000 Jeremiah  1106 Lamentations  1203 Ezekiel  1216 Daniel  1293 Hosea   1317 Joel  1334 Amos   1341 Obadiah   1354 Jonah  1357 Micah  1362 Nahum  1373 Habakkuk  1379 Zephaniah  1385 Haggai   1392 Zechariah  1396 Malachi  1411

THE NEW TESTAMENT Matthew   1419 Mark   1474 Luke  1510 John   1567 Acts  1607 Romans   1662 1 Corinthians   1686 2 Corinthians   1710 Galatians   1724 Ephesians   1733 Philippians   1742 Colossians   1749 1 Thessalonians   1756 2 Thessalonians   1762 1 Timothy   1766 2 Timothy   1773 Titus   1779 Philemon   1783 Hebrews   1786 James   1805 1 Peter   1812 2 Peter  1821 1 John   1827 2 John   1834 3 John   1836 Jude  1838 Revelation   1841 STUDY HELPS Table of Weights and Measures  1871 Prayers From the Bible   1873 Promises From the Bible   1876 Perspectives From the Bible  1878 Acknowledgments Index   1880 Index to Subjects   1882 Index to In-Text Maps   1908 Index to Charts   1910 Dictionary-Concordance  1911 Index to Color Maps   1942

ALPHABETICAL ORDER of the Books of the Bible

The books of the New Testament are indicated by italics. Acts  1607

James   1805

Nehemiah  696

Amos   1341

Jeremiah  1106

Numbers   192

1 Chronicles   575

Job  732

Obadiah   1354

2 Chronicles   626

Joel  1334

1 Peter  1812

Colossians  1749

John  1567

2 Peter  1821

1 Corinthians  1686

1 John  1827

Philemon   1783

2 Corinthians  1710

2 John  1834

Philippians   1742

Daniel  1293

3 John  1836

Proverbs   923

Deuteronomy   254

Jonah  1357

Psalms  783

Ecclesiastes  972

Joshua  308

Revelation   1841

Ephesians  1733

Jude  1838

Romans   1662

Esther  720

Judges  345

Ruth   381

Exodus   81

1 Kings   478

1 Samuel   388

Ezekiel  1216

2 Kings   525

2 Samuel   434

Ezra   678

Lamentations  1203

Song of Songs   989

Galatians  1724

Leviticus  145

1 Thessalonians   1756

Genesis  1

Luke  1510

2 Thessalonians   1762

Habakkuk   1379

Malachi  1411

1 Timothy   1766

Haggai   1392

Mark  1474

2 Timothy   1773

Hebrews  1786

Matthew  1419

Titus   1779

Hosea  1317

Micah  1362

Zechariah   1396

Isaiah   1000

Nahum  1373

Zephaniah   1385

ABBREVIATIONS of the Bible Book Names

Genesis Ge

Isaiah Isa

Romans Ro

Exodus Ex

Jeremiah Jer

1 Corinthians 1Co

Leviticus Lev

Lamentations La

2 Corinthians 2Co

Numbers Nu

Ezekiel Eze

Galatians Gal

Deuteronomy Dt

Daniel Da

Ephesians Eph

Joshua Jos

Hosea Hos

Philippians Php

Judges Jdg

Joel Joel Colossians Col

Ruth Ru Amos Am

1 Thessalonians 1Th

1 Samuel 1Sa

Obadiah Ob

2 Thessalonians 2Th

2 Samuel 2Sa

Jonah Jnh

1 Timothy 1Ti

1 Kings 1Ki

Micah Mic

2 Timothy 2Ti

2 Kings 2Ki

Nahum Na

Titus Titus

1 Chronicles 1Ch

Habakkuk Hab

Philemon Phm

2 Chronicles 2Ch

Zephaniah Zep

Hebrews Heb

Ezra Ezr Haggai Hag

James Jas

Nehemiah Ne

Zechariah Zec

1 Peter 1Pe

Esther Est

Malachi Mal

2 Peter 2Pe

Job Job Matthew Mt

1 John 1Jn

Psalms Ps

Mark Mk

2 John 2Jn

Proverbs Pr

Luke Lk 3 John 3Jn

Ecclesiastes Ecc

John Jn Jude Jude



Acts Ac Revelation Rev

Song of Songs SS

INTRODUCTION Welcome to the NIV Quest Study Bible

If you’ve ever read the Bible and found yourself asking the tough questions . . . • Why did that happen? • What does this verse mean? • How does this story impact my life today? . . . then the NIV Quest Study Bible is perfect for you. Thanks to the combined efforts of the editors at Christianity Today International and scores of contributors, the articles and study notes in this Bible answer your most commonly asked questions. The original NIV Quest Study Bible was conceived in 1989 when representatives from two publishing companies, Zondervan and Christianity Today International, began discussing the possibilities of again working together on a landmark Bible (they had previously collaborated on The NIV Student Bible). As editors and researchers explored options, they agreed that Bible readers were routinely seeking answers to challenging questions that arose as they read the Bible. Focus groups around the United States evaluated the usefulness of potential study Bible features and helped select the features that would be included in this Bible. Then, more than 1,000 people received passages of Scripture and were asked, “What questions do you have about this portion of the Bible?” Their responses helped determine what kinds of questions the notes would answer. Readers found the original NIV Quest Study Bible so helpful that the editors at Christianity Today and Zondervan decided to work together once more to update its content. An updated edition of the Bible, which included hundreds of new notes and articles, was released in 2003. Once again, the editors at Christianity Today and Zondervan have collaborated to bring you a newly updated NIV Quest Study Bible, and they believe this is the best one yet. In addition to many new notes and articles, each existing note and article has received a complete editorial review to ensure that all questions and answers contain the most concise and accurate information. The new Quest also includes articles that answer the top 100 questions people ask while reading the Bible. These questions were developed based on research information provided by readers like you.

WHAT MAKES THIS BIBLE DISTINCTIVE? The NIV Quest Study Bible is like a press conference. There’s a prepared statement — the text of the Bible. In this case, it’s the highly respected New International Version, the bestselling modern English translation. For more details on the NIV translation, see “Preface” on page xxxiii. After the text is presented, readers — like reporters at a press conference — address their most pressing questions to the spokesperson. In this Bible edition, the answers come from respected Bible scholars, pastors and writers who provide interesting answers in an engaging style.

Introduction

xii

HERE ARE SOME OF THE SPECIFIC FEATURES YOU’LL FIND IN THIS BIBLE: GEnESIS 1:1

2

The Beginning

WHY DID GOD’S SPIRIT HOVER OVER THE WATERS OF THE EARTH? (1:2) To preserve what had been created up to this point and to prepare it for the further activity of God. This verse acknowledges the Holy Spirit’s role in the creation process.

INTRODUCTION

WHO WROTE THIS BOOK AND WHEN?

WHAT PERIOD OF HISTORY DOES IT COVER?

WHY WAS IT WRITTEN?

TO WHOM WAS IT

WHEN DID THESE THINGS HAPPEN?

From the time of the creation (a date that can only be speculated) to the time when the Hebrews arrived in Egypt and grew into a nation (about 1800 BC). To show that when God made the creation, it was good. But Genesis goes on to say that when sin entered the world, it corrupted the creation. The story tells the beginning of God’s plan for salvation. Genesis provides the framework on which the rest of the Bible builds. Since this book announces that all peoples on earth will be blessed through Abraham (12:3), it seems fair to conclude that all people can benefit from the account of this patriarch and his descendants. Notice the focus Genesis places on the relationship between God and humanity — a relationship that was broken in the garden and restored through sacrifices and personal encounters with God. Through the stories of history, Genesis illustrates cycles of sin and repentance.

2200 BC

2100

2000

1900

1800

1700

1600

1500

1400

Two years after the flood, when Shem was 100 years old, he became the father d of Arphaxad. 11 And after he became the father of Arphaxad, Shem lived 500 years and had other sons and daughters. 12When Arphaxad had lived 35 years, he became the father of Shelah. 13 And after he became the father of Shelah, Ar­ phaxad lived 403 years and had other sons and daughters. e 14 When Shelah had lived 30 years, he became the father of Eber. 15 And after he became the father of Eber, Shelah lived 403 years and had other sons and daughters. 16 When Eber had lived 34 years, he became the father of Peleg. 17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters. 18 When Peleg had lived 30 years, he became the father of Reu. 19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters. 20 When Reu had lived 32 years, he became the father of Serug. 21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

SYRIA LEBANON Mediterranean Sea ISRAEL Bethel Shechem Jerusalem Hebron Beersheba EGYPT

Ti

R.

10 This is the account of Shem’s family line.

THE TOWER OF BABEL (11:4)

Eu

ph

Red Sea

tes

Za

R.

gr

os

M

ts

Babel Ur of the Chaldeans Ed en ?

JORDAN

Si na i

ra

I R A Q

.

P G ers ul ia f n

S A U D I A R A B I A 0 0

200 km. 200 miles

g

es R. S Me d i t e r r a n e a n U M Babylon Se a E Jerusalem (Babel?) R Plains of Ur Shinar?

Sea

From Shem to Abram

WHAT WAS THE FIRST LANGUAGE? (11:1) No one knows for sure. One language may mean there was a common language understood by all groups of people at that time, though each group had its own distinct dialect (10:5,20,31).

Red

Now the whole world had one language and a com­ mon speech. 2 As people moved eastward, a they found a plain in Shinar b and settled there. 3 They said to each other, “Come, let’s make bricks and bake them thoroughly.” They used brick instead of stone, and tar for mortar. 4 Then they said, “Come, let us build our­ selves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.” 5 But the Lord came down to see the city and the tower the people were building. 6 The Lord said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. 7 Come, let us go down and confuse their language so they will not understand each other.” 8 So the Lord scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel c — because there the Lord confused the language of the whole world. From there the Lord scattered them over the face of the whole earth.

le

BOOK OF GENESIS WRITTEN (C. 1446 – 1406 BC)

The Tower of Babel

I R A N

R.

JOSEPH’S LIFE (C. 1915 – 1805 BC)

32 These are the clans of Noah’s sons, according to their lines of descent, within their nations. From these the na­ tions spread out over the earth after the flood.

Caspian Sea

Harran

WHO ARE THE MODERN DESCENDANTS OF NOAH’S SONS? (10:32) The Semitic peoples are descendants of Shem. Ham’s descendants are generally thought to be people from Egypt, Ethiopia, North Africa and Canaan. People with IndoEuropean roots are usually considered to have come from the line of Japheth.

ris

JACOB’S LIFE (C. 2006 – 1859 BC)

31 These are the sons of Shem by their clans and languag­ es, in their territories and nations.

t

ISAAC’S LIFE (C. 2066 – 1886 BC)

TIME LINES AND MAPS The time lines included in the book 11 introductions and the maps strategically located throughout the Bible will help you locate when and where the action being described took place.

Ar a r a t M t.

T U R K E Y

ra

ABRAHAM’S LIFE (C. 2166 – 1991 BC)

Ed en ?

17

Eu p h

THE TOWER OF BABEL

Bl a c k Sea

GENESIS 11:21

Ni

CREATION, FALL THE FLOOD

SETTING OF GENESIS 1:1

R.

IN GENESIS:

Moses probably wrote this book around 1440 BC. But since he was not an eyewitness to the earliest events, he relied on revelation from God and, perhaps, earlier oral or written records.

HOW COULD GOD CREATE THE EARTH AND WATERS FROM NOTHING? (1:9 – 10) The point here is that God created everything that exists. Many believe God created ex nihilo (out of nothing). In that case, the water-and-ground formation in verses 9 – 10 represents original formation. But we need to remember that the Bible doesn’t explain how God created everything; it is more concerned with helping us understand that he did the creating.

ris

WHAT TO LOOK FOR

3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was eve­ ning, and there was morning — the first day. 6 And God said, “Let there be a vault between the waters to separate water from water.” 7 So God made the vault and separated the water under the vault from the wa­ ter above it. And it was so. 8 God called the vault “sky.” And there was evening, and there was morning — the second day. 9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good. 11 Then God said, “Let the land produce vegetation: seed­bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.”

Ti g

WRITTEN?

From time to time, most people wonder about the deeper questions of life: Why am I here? What is life all about? Genesis takes you back to the beginning of time to find the answers. It tells about many beginnings: the first plants and animals, the first man and woman, the first sin, the first news of God’s salvation. It also shows God’s dealings with Noah, Abraham and others, demonstrating God’s desire to restore the relationship with his people that was broken by Adam and Eve’s sin.

In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, dark­ ness was over the surface of the deep, and the Spirit of God was hovering over the waters.

BOOK INTRODUCTIONS At the beginning of each Bible book, you’ll find direct answers to specific questions about the book: Who wrote it? Why? What should I look for as I read it? You’ll also begin to gain an understanding of some of the themes covered in each Bible book. WHY MEASURE A DAY FROM EVENING TO MORNING? (1:5,8,13,19,23,31) In the creation process, God inserted daylight into what previously had been only darkness. Evening was the first transition from one day to another. Because of this, the Hebrew calendar considers sunset the beginning of a day.

GENESIS WHY READ THIS BOOK?

1

0 0

300 km. 300 miles

WHY WAS IT WRONG TO BUILD A TOWER? (11:4) Perhaps it was an act of defiance against God’s command to fill the earth (1:28), inasmuch as the builders’ stated purpose was that they might not be scattered over the face of the whole earth. However, this tower was likely a ziggurat, a Mesopotamian temple tower that was built, not for people to ascend toward heaven, but to provide a way for a deity to come down and enter his or her temple to be worshiped by the people. Thus, the people had begun to think they could gain God’s favor by meeting his needs. In either case, God saw it as people unifying themselves against his sovereignty.

SIDE-COLUMN NOTES In the margins, you will find question-based notes that clarify the meaning of the Bible text. The chapter and verse from the Bible text in question is placed in parentheses behind each question. These notes deal with such issues as: 11

GeNe SIS 7:14

a 2 Or from the east ; or in the east b 2 That is, Babylonia c 9 That is, d 10 Father may mean Babylon; Babel sounds like the Hebrew for confused. e 12,13 Hebrew; Septuagint (see also Luke 3:35, 36 ancestor; also in verses 11­25. and note at Gen. 10:24) 35 years, he became the father of Cainan. 13And after he became the father of Cainan, Arphaxad lived 430 years and had other sons and daughters, and then he died. When Cainan had lived 130 years, he became the father of Shelah. And after he became the father of Shelah, Cainan lived 330 years and had other sons and daughters

HOW COULD THIS PROJECT MAKE NOTHING IMPOSSIBLE FOR HUMANKIND? (11:6) The phrase nothing . . . will be impossible refers to their potential for doing evil. It’s similar to our figure of speech “anything can happen.” When people unite around selfish interests, the power that results can be dangerous. History demonstrates the tragic results of people using power in the wrong way. In this case, God scattered the people to undermine their destructive behavior.

WHY DOES GOD SAY, COME, LET US [PLURAL] GO DOWN? (11:7) Often kings referred to themselves in this way. The Hebrew word for God (Elohim) is plural, perhaps indicating that God was taking counsel with himself. Perhaps this describes God speaking to his heavenly court of angels. But this may also hint at the mystery of the Trinity — in the unity of God there is plurality.

Perplexing words and phrases.

(6:14) IS THIS ARK? The Hebrew

WHAT that Noah built. and was full The large barge or coffin. in God’s sight word means box was corrupt had become, 11 Now the earth DESTROY OTHER(6:17) corrupt the earth So NS? WHY DID GOD God saw how their ways. 13 BESIDES HUMAancestors the of violence. 12 had corrupted CREATURES g our earliest ple on earth to all people, God was teachin regarding his nature. One for all the peo to put an end “I am going of them. I am most basic truthsl truths is his holiness. Because be God said to Noah, lence o vi make of these essentia the sins that people comis filled with the earth. 14 So holy, for the earth deserving of cause God is both them and coat and stroy it detestable and everything , de in to mit are hideous make rooms a surely going had contaminated for us of cypress wood; is how you are to build his wrath. Sin 8:20). It’s difficult (Ro yourself an ark This sin 15 made God had l and terrible fifty cubits inside and out. how powerfu it with pitch y because dred cubits long, to comprehend ences are, probablholiness. to be three hunb for it, leaving and its consequ God’s it: The ark is 16 Make a roof comprehend d.d Put ty cubits high. we don’t fully c high all aroun A bit wide and thir cu ISH one ESTABL middle and an opening WHY DID GOD ? (6:18) make lower, below the roof ANT WITH NOAHthe fallen human earth the ark and of the COVEN on side for ters the tion wa a door in to bring flood To provide redemp t God established with s creature that 17 I am going race. The covenan d his earlier blessing upper decks. heavens, every renewe life under the earth will per­ ind should be Noah (9:1,7) that humank (1:28). This to destroy all Everything on and instructions of life in it. you, and you in number has the breath covenant with and purpose fruitful and increase ed God’s love establish my your wife and covenant reaffirm ish. 18 But I will your sons and the ark ark — you and for his people. to bring into will enter the KNOW WHAT you. 19 You are them NOAH with keep DID to wives HOW your sons’ CLEAN AND male and female, of ANIMALS WERE – 3) ing creatures, of every kind (7:2 two of all liv kind of bird, was clean and UNCLEAN? the 20 Two of every regarding what moves along Specific laws alive with you. many years later creature that not given until he every kind of You are to take unclean were gave the law, animal and of kept alive. 21 41). When God as s or tato you to be (Lev 5:2; 11:1 – store it away religious concept could ground will come be eaten and may have codified If so, Noah food that is to in existence. unclean in culboos already every kind of them.” ood clean and him. for to Noah ed underst and mand have you revealed food for as God com perhaps God unclean, but tural terms. Or erything just ark, you and were clean and of 22 Noah did ev “Go into the animals version Noah, rized which to said righteous gives a summa The Lord then the Bible only have found you to Noah. ily, because I of every kind what God said your whole fam THAN you seven pairs MORE CLEAN – 3) pair of ev­ ation. 2 Take with WHY TAKE mate, and one in this gener LS? (7:2 s 3 and also a male and its offer sacrifice UNCLEAN ANIMA and its mate, his family could addition, only of clean animal, So Noah and animal, a male to keep (8:20). In clean male, flood un fe the of The and for food. ery kind to God after bird, male could be used than unclean 4 Seven days every kind of clean animals seven pairs of hout the earth. clean rather practice of usingritual and food purposes was kinds alive throug earth for forty days and their various the of Moses laid animals for both send rain on earth every before the Law 15). will the I of long d now face observe from from the ions (Lev 11 – and I will wipe out specific instruct forty nights, ” AND HIS FAMILY him. I have made. WHAT DID NOAH ARK? (7:7) commanded living creature IN THE all that the Lord a vegetarian floodwaters EAT WHILE originally ate 5 And Noah did old when the wife People and animals Noah presumably stored hundred years So sons and his 6 Noah was six the people and diet (1:29 – 30). Noah and his of and grains for earth. 7 And cape the waters After the flood, up seeds, fruits came on the the ark to es eat on the ark. famof birds and the animals to wives entered mals, i sons’ vegetation, Noah’s from an all his ed and unclean eat meat which destroy of clean and 9 male and fe­ permission to 4). the ground, the flood. 8 Pairs ily was given the ark (9:3 – on along those com­ move from that as God had animals born of all creatures LS TO tered the ark, THE ANIMA floodwaters Noah and en DID GOD CAUSE ? (7:9) male, came to seven days the Noah 10 And after the COME TO NOAH Some think manded Noah. know for sure. the animals durcan’t sev­ We the on earth. to gather cof Noah’s life, came on the went on safaris ark was under constru the hundredth year that day all the years the the animals responded on ing — 11 In the six month believe disaster was of the second floodgates of tion. Others ive sense that enteenth day forth, and the te that a glacial forty to some instinct great deep burst others specula on the earth a mass misprings of the imminent. Still 12 And rain fell some kind caused were opened. movement of the heavens . and nights. gration of animals Shem, Ham days and forty SPRINGS BURST and his sons, THESE Noah three MADE his day of WHAT 13 On that very and the wives FORTH? (7:11) ous upheaval of the ocean er with his wife every wild Japheth, togeth had with them Probably a tremend effects of a great perhaps the the ark. 14 They nean water b 15 That is, floor and/or sons, entered

7

is uncertain. for this word 135 meters long, of the Hebrew high or about 14 The meaning 75 feet wide and 45 feet 18 inches or about n. c 16 That is, about long, is uncertai high about 450 feet for this clause and 14 meters of the Hebrew 23 meters wide d 16 The meaning 45 centimeters

a

caused subterra earthquake that surface. to rise to the

The cultural context. When reading the Bible, it is important to understand what was going on in the culture of the day in order to get an accurate picture of the way life was experienced by the people of Bible times. “Reasonable cause” for God’s mysterious action. Why did God do the things he did — like punish a nation for its king’s decision to take a census? We cannot completely know God’s mind, but we can venture some plausible explanations. Fair summations of controversial passages. While recognizing that portions of the Bible have been debated for centuries, the study notes in this Bible try to offer balanced summaries of the various interpretations.

Explanations of particular types of writing. Why take the time to read a list of names? How should Biblical poetry be interpreted? Or ancient laws? The notes help explain the significance of these kinds of literature. Other passages that cover the same or similar events or topics. The Scripture “LINK” feature points to other places in the Bible where a related event or topic is mentioned. These cross-references typically indicate why the verse or passage to which you are directed is relevant.

Introduction

ARTICLES On many pages of this Bible, you will find special articles. These articles take on some of the most-asked and most thought-provoking questions asked by contemporary Bible readers. This is also where you will find the top 100 most-asked questions — questions that were developed in response to feedback gathered from research about common questions readers have about the Bible.

xiii

GENE SIS 5:25 10

GOD? (6:2) THE SONS OF tural beWHO WERE they were supernatext note NIV Some suggest angels (see the godly men ings, such as say they were at Job 1:6). Others Seth who married sinful descended fromed from Cain. A better interwomen descend that they were human rulers be in the pretation may of city-states heads as d their power who emerge East and flaunted and judges are ancient Near harems. Rulers the Hebrew by having large gods or God in sometimes calledthe NIV text notes at Ex 21:6; text (Ps 82:1; see 22:8; 1Sa 2:25). ND CONTE GOD’S SPIRIT HOW DOES ? (6:3) the WITH PEOPLE them alive. Though Probably by keeping contend is debated, one word meaning of the ion (the Greek Septuagint) ancient translat will not remain in them (see meaning, it puts it: My Spirit the is that note). If his Spirit from the NIV text when God takes This matches suggests that ends. life on earth they are mortal. people, their of the verse: for the next part

became the 187 years, he selah had lived of Lamech, 25 When Methu came the father 26 After he be and daugh­ father of Lamech. had other sons 782 years and 969 years, and Methuselah lived lived a total of er, Methuselah ters. 27 Altogeth a son. 29 He years, he had then he died. la­ had lived 182 fort us in the com 28 When Lamecha will “He d the Noah and said, by the groun named him hands caused ful toil of our mech lived 595 bor and pain was born, La La­ .” 30 After Noah 31 Altogether, ters. Lord has cursed daugh other sons and died. years and had and then he of years, 777 ther of fa tal the to mech lived a old, he became was 500 years 32 After Noah Japheth. Shem, Ham and

A LIFE SPAN DID GOD SET ? (6:3) first part of the OF 120 YEARS based on the so, there are Some think so s note). But if als verse (see previou ns, since many individu plenty of exceptioolder than 120 years (ch. 11). Isaac, 180; lived to be much reached 175; Even later, Abraham120 years may refer to the The 147. Jacob, humanity beand that God gave time of reprieve flood. the sending fore IM . . . THE THE NEPHIL WHO WERE OLD? (6:4) of great physiHEROES OF refer to persons – 33). But Nephilim may giants (Nu 13:32 cal stature, even means princes or aristoly here it probab political stature. crats — men of GOD? WALK WITH HOW DID NOAH nion (6:9) and in close commu describmind, By living righteously In the Hebrew ion of how with the Lord. “walks” is a descript ing how one one lives.

the World number on to increase in beings began 2 the sons of When human born to them, daughters were beautiful, and the earth and of humans were said, the daughters Then the Lord God saw that they chose. 3 for they any of them b mans forever, they married tend with hu con ty years.” not twen will “My Spirit hundred and — and days will be a c in those days are mortal ; their earth the ­ were on went to the daugh 4 The Nephilim the the sons of God were when — They also afterward dren by them. and had chil ters of humans human men of renown. edness of the heroes of old, great the wick tion of how na cli saw in ery 5 The Lord and that ev on the earth, evil all the time. race had become heart was only the of the human man beings on the thoughts had made hu said, gretted that he So the Lord 6The Lord re ly troubled. 7 race I have heart was deep earth, and his earth the human the face of the and the crea­ “I will wipe from mals, the birds them the ani that I have with and I — — for regret created along the ground of the Lord. vor in the eyes tures that move fa found 8But Noah made them.”

Wickedness in

6

Flood ly. and his fami count of Noah people 9 This is the ac less among the teous man, blame 10 Noah had Noah was a righ fully with God. he walked faith of his time, and Ham and Japheth. not three sons: Shem, b 3 Or My spirit will

Noah and the

29 Noah remain in

a

Hebrew for comfort. sounds like the c 3 Or corrupt

DECISION EGRET HIS LD GOD R :5–6 WHY WOU in his image BEINGS? 6 human beings E HUMAN him. By creating him. God entrusted them T O   C R E AT him or not love they did. other and with were free to love

with each people that is what of relationship world in which him; unfortunately, as they chose. God God created a a unique quality turn away from capacity to do God gave them that they might them with the do right by everyand likeness, the possibility do, he created earth, and he will which included glory and grace. what people would sin. He is the judge of all the with freedom, could foresee can thwart his to His cause anyone Even though God be love. Yet nothing the human race in its sin. unjustly. He doesn’t loving him, for that wouldn’t by not leaving and resurrection, into condemns no one ess (Ex 34:6) h Jesus’ death coerce humans in love and faithfuln tion: Jesus Christ. Throug ing one. He does not abound is he of redemp n (Jn 14:6). God showed that led him to provide a way in him for salvatio s sin to all who trust grief over people’ opened life has been the way to eternal

LEvITICuS 26:11 redemption accordingly. 53 They are to be treated as work­ ers hired from year to year; you must see to it that those to whom they owe service do not rule over them ruthlessly. 54 “ ‘Even if someone is not re deemed in any of these ways, they and their children are to be released in the Year of Jubilee, 55 for the Israelites be long to me as servants. They are my servants, whom I brought out of Egypt. I am the Lord your God.

187

WHAT HAPPENED IN THE YEAR OF JUBILEE? (25:54)

See Old Testament Festivals and Sacred Days (p. 182) and What happened in the Year of Jubilee? (Nu 36:4; p. 252).

Reward for Obedience

26

“ ‘Do not make idols or set up an image or a sacred stone for yourselves, and do not place a carved stone in your land to bow down before it. I am the Lord your God. 2 “ ‘Observe my Sabbaths and have reverence for my sanc­ tuary. I am the Lord. 3 “ ‘If you follow my decrees and are careful to obey my commands, 4 I will send you rain in its season, and the ground will yield its crops and the trees their fruit. 5 Your threshing will continue until grape harvest and the grape harvest will continue until plant ing, and you will eat all the food you want and live in safety in your land. 6 “ ‘I will grant peace in the land, and you will lie down and no one will make you afraid. I will remove wild beasts from the land, and the sword will not pass through your country. 7 You will pursue your enemies, and they will fall by the sword before you. 8 Five of you will chase a hundred, and a hundred of you will chase ten thousand, and your en­ emies will fall by the sword before you. 9 “ ‘I will look on you with favor and make you fruitful and increase your numbers, and I will keep my covenant with you. 10 You will still be eating last year’s harvest when you will have to move it out to make room for the new. 11 I will put my dwelling place a among you, and I will not abhor

a 11

Or my tabernacle

WHAT WAS A SACRED STONE? (26:1) This refers to stone monuments that were used in idol worship. They were often en­ graved with writing and were intended to represent pagan deities (2Ki 3:2).

HOW CAN GOD HAVE A DWELLING PLACE? (26:11) God is everywhere, but he uniquely dwelt among the Israelites. At times his presence was overwhelming glory (Ex 40:34 – 35) or judgment (Lev 10:2). He was present in a pillar of cloud every day and in a pillar of fire every night (Ex 13:21). And he dwelt in a special in the tabernacle (the word tabernacle way liter­ ally means “dwelling place;” see Ex 25:8 – 9). Today, God’s Spirit dwells within each Chris­ tian (1Co 6:19).

DOES OBEDIENCE BRING PROSPERITY? 26:3 – 39

TOP 100

There is no question that righteous living has its own rewards. When the people of Israel served God, they enjoyed good social and economic climates. People who MOST-ASKED live disciplined lives of moderation generally enjoy the benefits of good health and finances. Even insurance companies formulate their premium rates according to the risks of certain lifestyles. However, these are general principles and cannot be expected to apply in every situation. The New Testament agrees with the Old Testament that God honors obedience and disdains disobedience, but the New Testament differs in its application of that principle. Where the Old Testament insists that a person’s character, speech and actions immediately determine the resulting consequences, the New Testament teaches that by faith, righteous living will eventually be rewarded. The Old Testament says the faithful experience good life now; the New Testament the says they will one day. At the heart of the New Testament is Jesus, the only perfect human being, a man whose life ended in the suffering and disgrace of the cross. Even though he was sinless, he was abandoned by God — hardly the picture of prosperity and blessing! Yet his obedience provided righteousness for those who believe and resulted in his exaltation as Christ the Lord (Ro 5:19; Php 2:8). Romans 8:35 – 39 lists a number of things that cannot separate the believer from Christ: trouble, famine, nakedness, etc. Many items listed match items from the “curse” texts of Leviticus 26 and Deuteronomy 28. Therefore, Testament teaches that to obey does the New not guarantee an absence of material problems. Rather, the guarantee concerns spiritual security despite material troubles.

INDEX TO SUBJECTS The subject index at the back of this Bible lists major topics that may be of interest to you and gives you the Scripture verses where the notes or articles related to those subjects may be found.

DICTIONARY-CONCORDANCE The dictionary-concordance found in the back of this Bible contains definitions of some of the names, words, phrases and place names found in the Scripture text of the New International Version. Each entry includes Scripture references where the word is used. INDEXES TO MAPS AND CHARTS In the back of the NIV Quest Study Bible you will find indexes to the in-text and color maps, as well as charts. These indexes list all the titles of the two-color maps and charts, as well as the page numbers where they are located. Also included is a comprehensive index to the color maps at the back of the Bible. READING PLANS A carefully designed, multilevel reading plan starts on page xix. You can choose from three “­courses.” Course 1 features two-week reading plans that take you quickly into passages every Christian should know. Course 2 lists 187 chapters to be read over six months; taken together, these selections provide a good foundation of Bible understanding. Course 3 guides you completely through the Bible in three years, alternating between Old Testament and New Testament readings. THE WORD OF GOD Far more important than any of the tools we’ve provided is the text itself, the Word of God. The Bible is a supernaturally powerful book, one that can be explained in simple terms to preschoolers and at the same time studied for a lifetime by scholars who never exhaust its profound truths. Whatever your situation, whatever your need, we offer this updated NIV Quest Study Bible with the hope and the prayer that the power of God’s Word may penetrate and transform your heart and your life.

ACKNOWLEDGMENTS Updating the notes in a study Bible is no simple task. I’m indebted to many people who worked diligently and skillfully to identify the right questions to include, since people’s questions have changed in the more than 15 years since we did the research for the first NIV Quest Study Bible. I’m also grateful for the team whose wisdom allowed us to develop the truest and most honest answers possible to these questions. Our process started with extensive research headed by Cynia Solver and her team at Christianity Today International, including Stacey Altemari, Charlene Howington and Andrea Goforth. Then we relied on a team of editorial advisors, including Richard Doebler, Drew Dyck, Skye Jethani, Brian Lowery, Eric Reed and Angie Ward to apply the principles from the research into fresh questions for each book of the Bible. Managing editor Sam O’Neal ably handled the complex logistics of communicating with the team of scholars and making sure the notes were consistent and complete. Mary Keeley contributed much as editorial coordinator. In addition, there were many people at Zondervan who made important contributions, including Michael Vander Klipp who began the initial discussions for the revisions. Amy Ballor, who managed the project, edited the features and coordinated the theological review. Natalie Block and Ruth De Jager also helped greatly with editing the material. Together the teams from Christianity Today and Zondervan are pleased to present this labor of love and conviction. We pray it will be as important to your spiritual development as it has been to ours. Marshall Shelley General Editor, NIV Quest Study Bible Vice President, Christianity Today International

CONTRIBUTORS Contributors General Editors Marshall Shelley (1994, 2011) Phyllis Ten Elshof (2003)

Managing Editors Richard Doebler (1994, 2003) Sam O’Neal (2011) Lori Quicke (2003)

Contributing Editors Richard Doebler (2011) Drew Dyck (2011) Jeanette D. Gardner (1994) David L. Goetz (1994) Skye Jethani (2011) Brian Lowery (2011) Kevin A. Miller (1994) Kevin D. Miller (1994) Bob Moeller (1994) Elizabeth Cody Newenhuyse (1994) Patricia H. Picardi (1994) Eric Reed (2011) Douglas C. Schmidt (1994) Jim A. Townsend (1994) Jane M. Vogel (1994) Angie Ward (2011) Gary Wilde (1994)

Editorial Assistants Leslie Bauer (2003) Steven Gertz (2003) Mary Keeley (2011) Cynthia Thomas (1994)

Jim Abrahamson (1994) Benjamin C. Aker (1994) Robert Alden (1994) Leslie Allen (1994) Rex Altis (2003) Max E. Anders (1994) Leith Anderson (1994) Gleason L. Archer, Jr. (1994) Greg Asimakoupoulos (1994) Paul Atwater (2011) Mark Baily (1994) Donald N. Bastian (1994) Craig L. Blomberg (1994) Darrell L. Bock (1994) Stuart Briscoe (1994) Wayne Brouwer (2003, 2011) C. S. Burdan (1994) Gary Burge (1994) David Burnham (1994) Lloyd Carr (1994) John Castelein (1994) Robert Chisholm (1994) Rodney Clapp (1994) Mark Coppenger (1994) Clark Cothern (2011) Albert E. Cramer (2003) Helene Dallaire (2011) David Daniels (2011) Bert Davidson (2003) Joanne De Jonge (2003) Raymond Dillard (1994) Richard Doebler (1994, 2003) John Duckworth (1994) Lee Eclov (1994, 2003, 2011) Jim Edlin (1994) Mark Fackler (1994) David Faust (1994) Paul D. Feinberg (1994) Jeron Ashford Frame (1994) Mark J. Galli (1994) Jeanette D. Gardner (1994) William L. Gartner (1994) George Gianoulis (1994) Mark Gignilliat (2011) Susan M. Gilliland (1994) David L. Goetz (1994) Reg Grand (1994) Dietrich Gruen (1994) Victor P. Hamilton (1994) Tim Harlow (2011) Janis Long Harris (1994) Warren Heard (1994) Lanny Hubbard (2011) Gordon Hugenberger (1994) Fisher Humphreys (1994) Carolyn Custis James (2011) Mary Ann Jeffreys (2003) Jason Johansen (2011) Darrell W. Johnson (1994) Jan Johnson (1994) Robert K. Johnston (1994) Walter C. Kaiser, Jr. (1994) Dennis F. Kinlaw (1994) Martin I. Klauber (1994) John Koessler (2011) John R. Kohlenberger III (1994) Paul E. Koptak (1994) William Kruidenier (2003) Craig Brian Larson (1994) Gary Larson (1994)

Douglas L. LeBlanc (1994) Mike Leuken (2011) Raymond Levang (1994) Larry R. Libby (1994) Tremper Longman III (1994, 2011) Robert Lowery (1994, 2011) Dennis Magary (1994) Mark Mangano (2011) William Marty (1994) Steve Mathewson (1994) Dave McDowell (2011) Paul Metzger (2011) Stephen M. Miller (1994) Mark Mitchell (2011) Bob Moeller (1994) Douglas J. Moo (1994) Joe Morgado (1994) Terry C. Muck (1994) Michael D. Nelson (1994) Phillip D. Nelson (1994) Jeffrey Niehaus (1994) Carolyn Nystrom (1994) David O’Brien (1994) Gerald Peterman (2011) J. Randall Petersen (1994) Patricia H. Picardi (1994) Gayla R. Postma (2003) Timothy M. Powell (1994) Michael Quicke (2003) Steve Rabey (1994) Sylvie Raquel (2011) James W. Reapsome (1994) Martha G. Reapsome (1994) Eric Reed (2003) Dean Register (2011) Michael Ridelnyk (2011) Deborah J. Rotman (1994) Robert Saucy (1994) Joel Scandrett (1994) Douglas C. Schmidt (1994) David Scholer (1994) Samuel J. Schultz (1994) Harry E. Shields (1994) Argile Smith (2011) Joe Snider (2003) Ray C. Stedman (1994) Douglas Stewart (2011) Mark Strauss (2011) Richard Strauss (1994) Douglas Stuart (1994) Sarah Sumner (2011) Tim Sutherland (1994) David Talley (2011) Daniel Taylor (1994) Alden Thompson (1994) Rick Thompson (1994) John R. Throop (2003) Jim A. Townsend (1994, 2003) Wil Triggs (1994) Jane M. Vogel (1994) Bruce Waltke (1994) John Walton (2011) Gaylyn R. Whalin (1994) W. Terry Whalin (1994) Gary Wilde (2003) Carol Wilde (2003) Rob Wilkins (1994) William H. Willimon (1994, 2003) Sherwood E. Wirt (1994) Matt Woodley (2011) J. Isamu Yamamoto (1994) Robert Yarbrough (1994)

READING PLANS Of all the reasons people mention for not reading the Bible, simple discouragement ranks highest. The Bible’s length alone is imposing. More like a self-contained library than a book, it includes 66 different books, by several dozen authors. Little wonder people get confused and discouraged. The three-course Reading Plan breaks the Bible into more manageable portions. If you’re new to the Bible, begin with Course 1, then proceed to Course 2, and finally — if you’re ambitious — tackle Course 3. Your understanding and appreciation for the Bible will gradually increase. All three courses assign only one chapter a day, except in a few cases where the chapters are very short. The reading should take only about 10 minutes.

COURSE 1: INTRODUCTION TO THE BIBLE Course 1 is a place to begin reading the Bible. These two-week reading courses take you quickly into passages every Christian should know. Of the 1,189 Bible chapters, why begin with these? First, they are frequently quoted or referred to elsewhere. Second, they are relatively easy to read and understand. Course 1 should whet your appetite for more. Time Commitment:  Two Weeks Goal:  To survey basic Biblical foundations 1. Two Weeks on the Life and Teachings of Jesus □ Day 1. Luke 1: Preparing for Jesus’ Arrival □ Day 2. Luke 2: The Story of Jesus’ Birth □ Day 3. Mark 1: The Beginning of Jesus’ Ministry □ Day 4. Mark 9: A Day in the Life of Jesus □ Day 5. Matthew 5: The Sermon on the Mount □ Day 6. Matthew 6: The Sermon on the Mount □ Day 7. Luke 15: Parables of Jesus □ Day 8. John 3: A Conversation with Jesus □ Day 9. John 14: Jesus’ Final Instructions □ Day 10. John 17: Jesus’ Prayer for His Disciples □ Day 11. Matthew 26: Betrayal and Arrest □ Day 12. Matthew 27: Jesus’ Execution on a Cross □ Day 13. John 20: Resurrection □ Day 14. Luke 24: Jesus’ Appearance after Resurrection 2. Two Weeks on the Life and Teachings of Paul □ Day 1. Acts 9: The Conversion of Saul □ Day 2. Acts 16: Paul’s Macedonian Call and a Jailbreak

□ Day 3. □ Day 4. □ Day 5. □ Day 6. □ Day 7. □ Day 8. □ Day 9. □ Day 10. □ Day 11. □ Day 12. □ Day 13. □ Day 14.

Acts 17: Scenes from Paul’s Missionary Journey Acts 26: Paul Tells His Life Story to a King Acts 27: Shipwreck on the Way to Rome Acts 28: Paul’s Arrival in Rome Romans 3: Paul’s Theology in a Nutshell Romans 7: Struggle with Sin Romans 8: Life in the Spirit 1 Corinthians 13: Paul’s Description of Love 1 Corinthians 15: Thoughts on the Afterlife Galatians 5: Freedom in Christ Ephesians 3: Paul’s Summary of His Mission Philippians 2: Imitating Christ

3. Two Weeks on the Old Testament □ Day 1. Genesis 1: The Story of Creation □ Day 2. Genesis 3: The Origin of Sin □ Day 3. Genesis 22: Abraham and Isaac □ Day 4. Exodus 3: Moses’ Encounter with God □ Day 5. Exodus 20: The Gift of the Ten Commandments □ Day 6. 1 Samuel 17: David and Goliath □ Day 7. 2 Samuel 11: David and Bathsheba □ Day 8. 2 Samuel 12: Nathan’s Rebuke of the King □ Day 9. 1 Kings 18: Elijah and the Prophets of Baal □ Day 10. Job 38: God’s Answer to Job □ Day 11. Psalm 51: A Classic Confession □ Day 12. Isaiah 40: Words of Comfort from God □ Day 13. Daniel 6: Daniel and the Lions □ Day 14. Amos 4: A Prophet’s Stern Warning

Reading Plans

xx

COURSE 2: A GUIDED TOUR OF THE BIBLE Course 2 offers a kind of bird’s-eye view. The daily readings consist of 180 selected passages, including at least one chapter from each of the Bible’s 66 books. You can read both the chapter and its accompanying notes in 15 minutes per day. With a few exceptions, the Biblical material appears in chronological order. You will read the psalms attributed to David as you read about David’s life. You will read the prophets along with their background history. Portions from the Gospels, too, are interspersed, giving a composite picture of Jesus’ life on earth; Paul’s letters are scattered throughout the record of Jesus’ life. This arrangement should help convey the Bible’s “plot.” Since “A Guided Tour of the Bible” is arranged in 180 separate readings, most people will find it convenient to read one designated passage each day, along with the notes. If you miss a few days, don’t worry. Just resume reading when you can. Time Commitment:  180 Days Goal: To understand the underlying story of the Bible The Plot Unveiled □ Day 1. Genesis 1: A Book of Beginnings □ Day 2. Genesis 2: One Shining Moment □ Day 3. Genesis 3: The Crash □ Day 4. Genesis 4: Crouching at the Door □ Day 5. Genesis 7: Under Water □ Day 6. Genesis 8: The Rainbow □ Day 7. Genesis 15: The Plan □ Day 8. Genesis 19: A Catastrophe Sent from God □ Day 9. Genesis 22: Final Exam □ Day 10. Genesis 27: Jacob Gets the Blessing □ Day 11. Genesis 28: Something Undeserved □ Day 12. Genesis 37: Family Battles □ Day 13. Genesis 41: Behind the Scenes □ Day 14. Genesis 45: A Long Forgiveness Birthing a □ Day 15. □ Day 16. □ Day 17. □ Day 18. □ Day 19. □ Day 20. □ Day 21. □ Day 22. □ Day 23. □ Day 24.

Nation Exodus 3: Time for Action Exodus 10 – 11: The Ten Plagues Exodus 14: Miracle at the Red Sea Exodus 20: The Ten Commandments Exodus 32: The Dream Dies Leviticus 26: Legal Matters Numbers 11: Trials in the Desert Numbers 14: Open Mutiny Deuteronomy 4: Never Forget Deuteronomy 8: Dangers of Success

□ Day 25. □ Day 26. □ Day 27. □ Day 28. □ Day 29. □ Day 30. □ Day 31. □ Day 32. □ Day 33.

Deuteronomy 28: Loud and Clear Joshua 2: New Spies, New Spirit Joshua 6: Strange Tactics Joshua 7: Slow Learners Joshua 24: Home at Last Judges 6: Unlikely Leader Judges 7: Military Upset Judges 16: Superman’s Flaws Ruth 1: Tough Love

The Golden Age □ Day 34. 1 Samuel 3: Transition Team □ Day 35. 1 Samuel 16: Tale of Two Kings □ Day 36. Psalm 23: A Shepherd’s Song □ Day 37. 1 Samuel 17: Giant Killer □ Day 38. Psalm 19: Outdoor Lessons □ Day 39. 1 Samuel 20: Jonathan’s Loyalty □ Day 40. Psalm 27: Ups and Downs □ Day 41. 2 Samuel 6: King of Passion □ Day 42. 1 Chronicles 17: God’s House □ Day 43. Psalm 103: The Goodness of God □ Day 44. 2 Samuel 11: Adultery and Murder □ Day 45. 2 Samuel 12: Caught in the Act □ Day 46. Psalm 51: True Confession □ Day 47. Psalm 139: David’s Spiritual Secret □ Day 48. 1 Kings 3: Raw Talent □ Day 49. 1 Kings 8: High-Water Mark □ Day 50. Psalm 84: Home Sweet Home □ Day 51. Proverbs 4: Life Advice □ Day 52. Proverbs 10: One-Liners □ Day 53. Proverbs 22: Sayings of the Wise □ Day 54. Song of Songs 2: Love Story □ Day 55. Ecclesiastes 3: A Time for Everything The Northern Kingdom □ Day 56. 1 Kings 17: The Prophets □ Day 57. 1 Kings 18: Mountaintop Showdown □ Day 58. 2 Kings 5: Double Portion □ Day 59. Joel 2: Word Power □ Day 60. Jonah 3 – 4: Beloved Enemies □ Day 61. Amos 4: Street-Corner Prophet □ Day 62. Hosea 1, 3: Parable of Love □ Day 63. Hosea 11: Wounded Lover □ Day 64. 2 Kings 17: Postmortem The Southern Kingdom □ Day 65. 2 Chronicles 20: Meanwhile in Jerusalem □ Day 66. Micah 6: Pollution Spreads □ Day 67. 2 Chronicles 30: Hezekiah’s Festival □ Day 68. Isaiah 6: Power Behind the Throne □ Day 69. Isaiah 25: Eloquent Hope □ Day 70. 2 Chronicles 32: Battlefield Lessons □ Day 71. Nahum 1: Enemy Justice □ Day 72. Zephaniah 3: Rotten Ruling Class □ Day 73. 2 Kings 22: Boy Wonder □ Day 74. Jeremiah 2: National Adultery □ Day 75. Jeremiah 15: Balky Prophet □ Day 76. Jeremiah 31: Israel’s Future □ Day 77. Jeremiah 38: A Prophet’s Perils □ Day 78. Habakkuk 1: Debating God

Reading Plans □ Day 79. Lamentations 3: Poet in Shock □ Day 80. Obadiah: No Room to Gloat Starting Over □ Day 81. Ezekiel 1: In Exile □ Day 82. Ezekiel 2 – 3: Toughening Up □ Day 83. Ezekiel 4: Write Large and Shout □ Day 84. Ezekiel 37: Resurrection Time □ Day 85. Daniel 1: Enemy Employers □ Day 86. Daniel 3: Ordeal by Fire □ Day 87. Daniel 5: Like Father, Like Son □ Day 88. Daniel 6: Daniel’s Longest Night □ Day 89. Ezra 3: Home at Last □ Day 90. Haggai 1: A Needed Boost □ Day 91. Zechariah 8: Raising Sights □ Day 92. Nehemiah 2: A Man for All Seasons □ Day 93. Nehemiah 8: Mourning into Joy □ Day 94. Esther 4: A Race’s Survival □ Day 95. Malachi 2: Low-Grade Disappointment Cries of Pain □ Day 96. Job 1 – 2: Is God Unfair? □ Day 97. Job 38: God Speaks to Job □ Day 98. Job 42: Happy Ending □ Day 99. Isaiah 40: Who’s in Charge? □ Day 100. Isaiah 52: The Suffering Servant □ Day 101. Isaiah 53: Wounded Healer □ Day 102. Isaiah 55: The End of It All A Surprising Messiah □ Day 103. Luke 1: One Final Hope □ Day 104. Luke 2: No Fear □ Day 105. Mark 1: Immediate Impact □ Day 106. Mark 2: Signal Fires of Opposition □ Day 107. John 3: Late-Night Rendezvous □ Day 108. Mark 3: Miracles and Magic □ Day 109. Mark 4: Hard Soil □ Day 110. Mark 5: Jesus and Illness □ Day 111. Matthew 5: Inflammatory Word □ Day 112. Matthew 6: Sermon on the Mount □ Day 113. Matthew 13: Kingdom Tales □ Day 114. Mark 6: Contrast in Power □ Day 115. Luke 16: Of Two Worlds □ Day 116. Luke 12: Jesus on Money □ Day 117. Luke 18: Underdogs Responses to Jesus □ Day 118. Luke 15: Master Storyteller □ Day 119. John 6: Food that Endures □ Day 120. Mark 7: Poles Apart □ Day 121. Matthew 18: Out of Bondage □ Day 122. John 10: No Secrets □ Day 123. Mark 8: Turning Point □ Day 124. Mark 9: Slow Learners □ Day 125. Luke 10: Mission Improbable □ Day 126. Mark 10: Servant Leadership □ Day 127. Mark 11: Opposition Heats Up □ Day 128. Mark 12: Baiting Jesus □ Day 129. Mark 13: A Day to Dread □ Day 130. Mark 14: A Scent of Doom

xxi

Final Days □ Day 131. John 14: One Final Meal Together □ Day 132. John 15: Vital Link □ Day 133. John 16: Grief into Joy □ Day 134. John 17: Commissioning □ Day 135. Matthew 26: Appointment with Destiny □ Day 136. Matthew 27: No Justice □ Day 137. Mark 15: Removing the Barrier □ Day 138. Matthew 28: A Rumor of Life □ Day 139. John 20: The Rumor Spreads □ Day 140. Luke 24: The Final Link The Word Spreads □ Day 141. Acts 1: Departure □ Day 142. Acts 2: Explosion □ Day 143. Acts 5: Shock Waves □ Day 144. Acts 9: About-Face □ Day 145. Galatians 3: Legalism □ Day 146. Acts 16: Detour □ Day 147. Philippians 2: Downward Mobility □ Day 148. Acts 17: Mixed Results □ Day 149. 1 Thessalonians 3 – 4: Preparing for the End □ Day 150. 2 Thessalonians 2: Rumor Control □ Day 151. 1 Corinthians 13: The Love Chapter □ Day 152. 1 Corinthians 15: The Last Enemy □ Day 153. 2 Corinthians 4: Baked Dirt □ Day 154. 2 Corinthians 12: Boasting of Weakness Paul’s Legacy □ Day 155. Romans 3: Remedy □ Day 156. Romans 7: Limits of the Law □ Day 157. Romans 8: Spirit Life □ Day 158. Romans 12: When Christians Disagree □ Day 159. Acts 26: Unexpected Passage □ Day 160. Acts 27: Perfect Storm □ Day 161. Acts 28: Rome at Last □ Day 162. Ephesians 2: Prison Letter □ Day 163. Ephesians 3: Success Story □ Day 164. Colossians 1: Spanning the Gap □ Day 165. Philemon: A Personal Favor □ Day 166. Titus 2: Paul’s Troubleshooter □ Day 167. 1 Timothy 1: Growth Pains □ Day 168. 2 Timothy 2: Final Words Vital Letters □ Day 169. Hebrews 2: The Great Descent □ Day 170. Hebrews 11: What Is True Faith? □ Day 171. Hebrews 12: Marathon Race □ Day 172. James 1: Walk the Talk □ Day 173. 1 Peter 1: Converted Coward □ Day 174. 2 Peter 1: Hidden Dangers □ Day 175. Jude: Sounding the Alarm □ Day 176. 1 John 3: Merest Christianity □ Day 177. 2 and 3 John: Pesky Deceivers □ Day 178. Revelation 1: The Final Word □ Day 179. Revelation 12: Another Side of History □ Day 180. Revelation 21: An End and a Beginning

Reading Plans

xxii

COURSE 3: EVERY WORD IN THE BIBLE

MARK 1 – 8 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8

Course 3 takes you completely through the Bible, reading every word. Other Bible-reading plans allot only a year for this project, requiring that at least three chapters be read each day. But many readers find such a pace to be unrealistic and discouraging. For this reason, Course 3 assigns only one chapter a day. (Some short chapters have been combined, so occasionally you will read two brief chapters in a day.) In all, the reading plan works out evenly to a three-year total. The Course 3 plan alternates between the Old Testament and New Testament. This mixing provides variety.

NUMBERS □ 1 – 2 □ 3 □ 10 □ 11 □ 17 □ 18 □ 24 □ 25 □ 31 □ 32

Time Commitment:  Three Years Goal: To read all the way through the Bible with understanding GENESIS □ 1 □ 2 □ 3 □ 4 □ 5 □ 10 □ 11 □ 12 □ 13 □ 17 □ 18 □ 19 □ 20 □ 24 □ 25 □ 26 □ 27 □ 31 □ 32 □ 33 □ 34 □ 38 □ 39 □ 40 □ 41 □ 45 □ 46 □ 47 □ 48

□ 6 □ 14 □ 21 □ 28 □ 35 □ 42 □ 49

□ 7 □ 8 □ 9 □ 15 □ 16 □ 22 □ 23 □ 29 □ 30 □ 36 □ 37 □ 43 □ 44 □ 50

MATTHEW 1 – 9 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 EXODUS □ 1 □ 2 □ 3 □ 4 □ 5 □ 10 □ 11 □ 12 □ 13 □ 17 □ 18 □ 19 □ 20 □ 24 □ 25 □ 26 □ 27 □ 31 □ 32 □ 33 □ 34 □ 38 □ 39 □ 40

□ 6 □ 14 □ 21 □ 28 □ 35

□ 7 □ 8 □ 9 □ 15 □ 16 □ 22 □ 23 □ 29 □ 30 □ 36 □ 37

MATTHEW 10 – 20 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 LEVITICUS 1 – 14 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 MATTHEW 21 – 28 □ 21 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27 □ 28 LEVITICUS 15 – 27 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27

□ 4 □ 12 □ 19 □ 26 □ 33

□ 5 □ 6 □ 7 □ 8 □ 13 □ 14 □ 15 □ 20 □ 21 □ 22 □ 27 □ 28 □ 29 □ 34 □ 35 □ 36

□ 9 □ 16 □ 23 □ 30

MARK 9 – 16 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 DEUTERONOMY 1 – 17 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 LUKE 1 – 8 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 DEUTERONOMY 18 – 34 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27 □ 28 □ 29 □ 30 □ 31 □ 32 □ 33 □ 34 LUKE 9 – 16 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 JOSHUA □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 LUKE 17 – 24 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 JUDGES □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 JOHN 1 – 7 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 RUTH □ 1 □ 2 □ 3 □ 4 1 SAMUEL 1 – 15 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 JOHN 8 – 14 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14

Reading Plans 1 SAMUEL 16 – 31 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27 □ 28 □ 29 □ 30 □ 31 JOHN 15 – 21 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21

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1 CORINTHIANS 1 – 9 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □  8 – 9 2 CHRONICLES 19 – 36 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 □ 25 □ 26 – 27 □ 28 □ 29 □ 30 □ 31 □ 32 □  33 □ 34 □ 35 □ 36

2 SAMUEL □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24

1 CORINTHIANS 10 – 16 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16

ACTS 1 – 7 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7

NEHEMIAH □ 1 □ 2 – 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13

1 KINGS 1 – 11 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 ACTS 8 – 14 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 1 KINGS 12 – 22 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 ACTS 15 – 21 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 2 KINGS □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 □ 25 ACTS 22 – 28 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27 □ 28 1 CHRONICLES 1 – 14 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 ROMANS 1 – 8 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 1 CHRONICLES 15 – 29 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 – 27 □ 28 □ 29 ROMANS 9 – 16 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 2 CHRONICLES 1 – 18 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □  16 – 17 □ 18

EZRA □ 1 – 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10

2 CORINTHIANS □ 1 □ 2 – 3 □ 4 □ 5 □ 6 □ 7 □ 8 – 9 □  10 □ 11 □  12 – 13 ESTHER □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □  9 – 10 JOB 1 – 21 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 GALATIANS □ 1 □ 2 □ 3 □ 4 □  5 – 6 JOB 22 – 42 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27 □ 28 □ 29 □ 30 □ 31 □ 32 □ 33 □ 34 □ 35 □ 36 □ 37 □ 38 □ 39 □ 40 □ 41 □ 42 EPHESIANS □ 1 □ 2 □ 3 □ 4 PSALMS 1 – 40 □ 1 – 2 □ 3 – 4 □ 5 □ 6 □ 7 □ 8 □ 9 □  10 □ 11 – 12 □ 13 – 14 □ 15 – 16 □ 17 □ 18 □ 19 □ 20 – 21 □ 22 □ 23 – 24 □ 25 □ 26 □ 27 □ 28 – 29 □ 30 □ 31 □ 32 □ 33 □  34 □ 35 □ 36 □ 37 □ 38 □ 39 □ 40 PHILIPPIANS □ 1 □ 2 □ 3 □ 4 PSALMS 41 – 80 □ 41 □ 42 □ 43 □ 44 □ 45 □ 46 – 47 □  48 □ 49 □ 50 □ 51 □ 52 □ 53 □ 54 □ 55 □ 56 □ 57 □ 58 □ 59 □ 60 – 61 □ 62 □ 63 – 64 □ 65 □ 66 □ 67 □ 68 □ 69 □  70 □ 71 □ 72 □ 73 □ 74 □ 75 □ 76 □ 77 □ 78 □ 79 □ 80

Reading Plans

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COLOSSIANS □ 1 □ 2 □ 3 □ 4 PSALMS 81 – 121 □ 81 □ 82 □ 83 □ 84 □ 85 □ 86 □ 87 □ 88 □ 89 □ 90 □ 91 □ 92 – 93 □ 94 □ 95 □ 96 □ 97 □ 98 – 99 □ 100 – 101 □ 102 □ 103 □ 104 □ 105 □ 106 □ 107 □ 108 □ 109 □ 110 – 111 □ 112 □ 113 □ 114 □ 115 □ 116 – 117 □ 118 □ 119:1 – 48 □ 119:49 – 96 □ 119:97 – 144 □ 119:145 – 176 □  120 – 121 1 THESSALONIANS □ 1 – 2 □ 3 – 4 □ 5

PSALMS 122 – 150 □ 122 – 123 □ 124 – 125 □ 126 – 128 □ 129 – 130 □ 131 – 132 □ 133 – 134 □ 135 – 136 □ 137 – 138 □ 139 □ 140 □ 141 – 142 □ 143 □ 144 □ 145 □ 146 □ 147 □ 148 □  149 – 150

□ 6 □ 14 □ 21 □ 28

□ 7 □ 8 □ 9 □ 15 □ 16 □ 22 □ 23 □ 29 □ 30

1 TIMOTHY □ 1 – 2 □ 3 – 4 □ 5 □ 6 ECCLESIASTES □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 SONG OF SONGS □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 2 TIMOTHY □ 1 □ 2 □ 3 □ 4 ISAIAH 1 – 36 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 – 20 □ 21 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27 □ 28 □ 29 □ 30 □ 31 □ 32 □ 33 □ 34 □ 35 □ 36 TITUS □ 1 □  2 – 3

□ 40 □ 47 □ 54 □ 61

□ 41 □ 48 □ 55 □ 62

□ 42 □ 49 □ 56 □ 63

□ 43 □ 50 □ 57 □ 64

PHILEMON □ PHILEMON JEREMIAH 1 – 27 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 □ 25 □ 26 □ 27 HEBREWS 1 – 7 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7

2 THESSALONIANS □ 1 – 2 □ 3

PROVERBS □ 1 □ 2 □ 3 □ 4 □ 5 □ 10 □ 11 □ 12 □ 13 □ 17 □ 18 □ 19 □ 20 □ 24 □ 25 □ 26 □ 27 □ 31

ISAIAH 37 – 66 □ 37 □ 38 □ 39 □ 44 □ 45 □ 46 □ 51 □ 52 □ 53 □ 58 □ 59 □ 60 □ 65 □ 66

JEREMIAH □ 27 □ 28 □ 34 □ 35 □ 41 □ 42 □ 49 □ 50

27 – 52 □ 29 □ 30 □ 31 □ 32 □ 33 □ 36 □ 37 □ 38 □ 39 □ 40 □ 43 □ 44 – 45 □ 46 □ 47 □  48 □ 51 □ 52

HEBREWS 8 – 13 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 LAMENTATIONS □ 1 □ 2 □ 3 □ 4 □ 5 EZEKIEL 1 – 24 □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 □ 13 □ 14 □ 15 □ 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22 □ 23 □ 24 JAMES □ 1 □ 2 □ 3 □  4 – 5 EZEKIEL 25 – 48 □ 25 □ 26 □ 27 □ 28 □ 29 □ 30 □ 31 □ 32 □ 33 □ 34 □ 35 □ 36 □ 37 □ 38 □ 39 □ 40 □ 41 □ 42 □ 43 □ 44 □ 45 □ 46 □ 47 □ 48 1 PETER □ 1 □ 2 □ 3 □  4 – 5 DANIEL □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 2 PETER □ 1 □ 2 □ 3 HOSEA □ 1 □ 2 – 3 □ 4 □ 5 □ 6 – 7 □ 8 □ 9 □  10 □ 11 – 12 □  13 – 14

Reading Plans JOEL □ 1 □ 2 □ 3

ZEPHANIAH □ 1 □ 2 □ 3

AMOS □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9

REVELATION 1 – 7 □ 1 □ 2 □ 3 □ 4 – 5 □ 6 □ 7

OBADIAH □ OBADIAH

HAGGAI □ 1 □ 2

JONAH □ 1 – 2 □  3 – 4

REVELATION 8 – 14 □ 8 □ 9 □ 10 – 11 □ 12 □ 13 □ 14

1, 2 & 3 JOHN □ 1 JOHN □ 2 JOHN, 3 JOHN

ZECHARIAH □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 □ 8 □ 9 □ 10 □ 11 □ 12 – 13 □ 14

MICAH □ 1 □ 2 □ 3 □ 4 □ 5 □ 6 □ 7 NAHUM □ 1 □ 2 □ 3 JUDE □ JUDE HABAKKUK □ 1 □ 2 □ 3

MALACHI □ 1 □ 2 □  3 – 4 REVELATION 15 – 22 □ 15 – 16 □ 17 □ 18 □ 19 □ 20 □ 21 □ 22

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OVERVIEW OF THE BIBLE SUMMARY: THE OLD TESTAMENT The Pentateuch: Genesis – Deuteronomy The Bible is a collection of 66 books written over a period of about 1,500 years. The Pentateuch, also called the five books of Moses, is the first major section in the Old Testament. It tells the story of the origins of the Jewish race and culture.

GENESIS: This is the book of beginnings. It depicts the story of God’s creation of the heavens and the earth, the entry of sin into the world through Adam and Eve, the flood, and God’s plan of redemption through the patriarchs of Israel: Abraham, Isaac, Jacob and Jacob’s 12 sons.



EXODUS: God liberated the Israelites from slavery in Egypt with Moses as their leader and then led them to the Desert of Sinai, where he established his covenant with them. The Ten Commandments can be found in Exodus 20:1 – 17.



LEVITICUS: At the foot of Mount Sinai, God introduced to his chosen people the laws for living. These laws emphasized spiritual holiness and purity, as is recorded in Leviticus 19:2: “Be holy because I, the Lord your God, am holy.”



NUMBERS: After a year in the Desert of Sinai, a census was taken. Because of their disobedience and rebellion, what should have been a relatively brief journey for the Israelites turned into 40 years of wandering in the wilderness. Numbers also records the people’s grumbling and complaining about God and his provisions.



DEUTERONOMY: Just before his death, Moses delivered three emotional farewell speeches remembering the past and warning the Israelites against making any mistakes in the future. He gave these speeches a short time before the Israelites entered the promised land.

The Historical Books: Joshua – Esther The 12 historical books record the history of the Israelites from their victory over the Canaanites in the promised land to the rise and fall of the northern and southern kingdoms, as well as the eventual rebuilding of the kingdom.

JOSHUA: After Moses’ death, Joshua led Israel’s armies in conquering much of the territory in the promised land. The book depicts God’s faithfulness to his promises as the one who delivers his people from their enemies.



JUDGES: After the time of Joshua, Israel fell into an awful cycle of disobedience, oppression, repentance and deliverance. God raised up leaders called “judges” to deliver the nation from enemy oppression.



RUTH: This story of love and loyalty between Ruth and her mother-in-law, Naomi, took place during a famine in the time of the judges. Ruth demonstrates the truth that participation in the family of God is not based on birth or nationality, but on faith in, and obedience to, God.



1 SAMUEL: The people of Israel wanted to shift from a theocracy to a monarchy. Samuel became the leader during this time of transition and appointed Israel’s first king, Saul. Facing failure, Saul tried viciously to prevent David, a man after God’s own heart, from taking the throne.



2 SAMUEL: David became king and under his leadership the Lord caused the nation to prosper. David also fell victim to sin when he committed adultery and murder. Although he repented of his sin, the lasting consequences plagued his reign.

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1 KINGS: After succeeding King David, Solomon brought peace and prosperity to the nation during the first part of his reign. But upon his death, a civil war broke out that divided Israel into two kingdoms: Israel in the north and Judah in the south. Both kingdoms then went on to suffer under the successive reigns of mostly bad and idolatrous kings.



2 KINGS: This book records some dark days in the promised land. None of the kings consistently followed God, causing the eventual fall of the northern kingdom to the Assyrians, followed by the southern kingdom nearly 135 years later to the Babylonians.



1 CHRONICLES: The book begins with Israel’s genealogical records and then focuses on King David’s reign, paralleling many of the events recorded in 2 Samuel.



2 CHRONICLES: Often paralleling the events recorded in 1 and 2 Kings, this book covers the time of Solomon’s reign to the fall of Jerusalem and the Babylonian exile.



EZRA: After having been exiled in Babylon for many years, the people of Judah were allowed to return to their homeland to rebuild the temple. A priest named Ezra was among the first exiles to return.



NEHEMIAH: Nehemiah, who had been serving as cupbearer to the king of Babylon while in captivity, returned to Jerusalem after the temple had been rebuilt to restore the city’s walls. Along with Ezra, he led the people in a religious revival.



ESTHER: Esther was a courageous Jewish queen in the Persian Empire who foiled a plan to murder her people. Her story illustrates how God is indeed in control of history. He rescues and protects his own, often using ordinary people and events.

The Poetical Books: Job – Song of Songs The five poetical books — Job, Psalms, Proverbs, Ecclesiastes and Song of Songs — are the music of the Bible. They reveal the true emotions of those in the story, concentrating on questions about God, pain and love.

JOB: Though a righteous man, Job endured tremendous suffering. His friends insisted he must have sinned. But Job insisted he had not done wrong and wanted an answer from God for why he had lost everything and was suffering such terrible ailments. Through it all Job never lost his faith in God.



PSALMS: The book of Psalms poignantly expresses a range of human emotions, including love, distress, joy, gratitude, guilt and forgiveness. The different psalms represent the many ways children of God can relate to their Father.



PROVERBS: The proverbs offer advice regarding many facets of life. They are not to be interpreted as prophecies, but instead are guidelines for wise living that result in a fulfilled life.



ECCLESIASTES: This book records the perspectives of a wise teacher as he evaluated the meaning of life and the condition of the human experience. The author frequently utilizes key words and phrases, including “meaningless” and “chasing after the wind,” which sculpt the book’s tone and purpose.

SONG OF SONGS: This vividly detailed poem captures the romance and dialogue between two passionate lovers.

The Prophetic Books: Isaiah – Malachi During the time when kings ruled Israel and Judah, God spoke through prophets. Though the prophets often predicted future events, their primary role was to call God’s people back to him. Their messages often were not what the people wanted to hear, and the prophets were persecuted. However, they continued to warn the people because they knew the messages they delivered were not theirs, but God’s.

ISAIAH: Isaiah preached a message of both judgment and salvation. Although the people would be punished for their rebellion and sinfulness, God would also deliver them from harm and restore them to peace and safety through the future Messiah.



JEREMIAH: Jeremiah called the people of Judah to repent and return to God in order to avoid divine judgment, but the people didn’t listen. The nation was destroyed by the Babylonians, and the people were taken into captivity. Jeremiah is often called the “weeping prophet” because of the anguish he expressed over the failures of God’s people.

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LAMENTATIONS: The Babylonians had destroyed the holy city of Jerusalem, and the book of Lamentations records five poems (or laments) of sorrow for the fallen city.



EZEKIEL: Ezekiel prophesied to his fellow Jews held captive in Babylon. He assured them that although they had experienced God’s judgment for their sinful behavior, God would one day return them to Jerusalem and restore the temple. Ezekiel often told dramatic stories and acted out parables in his prophecies.



DANIEL: As a captive in Babylon, Daniel rose to a place of prominent leadership. He never let his faith in God waver even when he faced almost certain death because of his faith. The book that bears his name records his four visions predicting periods of persecution, as well as the coming of Christ.



HOSEA: God ordered Hosea to marry an adulterous woman named Gomer, whom Hosea continued to love unconditionally despite her unfaithfulness. Their story represents God’s relationship with Israel and his relentless love for his unfaithful people. Hosea told the people that in spite of their sin, sincere repentance could lead them back into God’s favor.



JOEL: Joel prophesied that a massive locust plague and severe drought would devastate Judah. These catastrophes simply foreshadowed an even greater judgment.



AMOS: Amos taught that true faith is expressed through actions, particularly those that concern social justice. Injustice and exploitation of the poor, he said, would be punished, and those who lived opulently at the expense of others would lose everything they had.



OBADIAH: The Edomites, who lived in a nation bordering Judah, had been mistreating the Israelites. Obadiah warned the Edomites of their pending destruction, and he assured the Israelites that their aggressors would be punished for their behavior.



JONAH: God sent a reluctant Jonah to Nineveh, the capital of the Assyrian Empire, to preach repentance. Much to Jonah’s dissatisfaction, Israel’s enemies responded to God’s message. This story highlights that although God demands obedience, he is also a God of second chances.



MICAH: One bad king after another sent Israel and Judah into political turmoil. Micah exposed corruption at every level of society, ending his message with the promise of God’s forgiveness and restoration.



NAHUM: Long after Jonah had convinced the people of Nineveh to repent, Nahum foretold the city’s total destruction. His prophecy of judgment was intended to bring hope to the people of Judah, who had suffered at the hands of the Assyrians for many years.



HABAKKUK: Habakkuk lived at a time when sin was rampant in Judah and the nation was being threatened by the Babylonians. The prophet complained to God about perceived injustices and recorded God’s unexpected answer.



ZEPHANIAH: The prophet Zephaniah, a person of considerable social standing in Judah, preached about the coming day of the Lord, when God would severely punish the nations, including Judah. Through this punishment, Judah would be purged and eventually restored.



HAGGAI: King Cyrus allowed the Jews to return to Jerusalem to rebuild the temple. However, before long the people forgot about their mission and instead built their own homes. God sent Haggai to remind them that they should be working to please and honor God, not just themselves.



ZECHARIAH: Zechariah, like Haggai, encouraged the exiles who had returned to Jerusalem from Babylon to complete the rebuilding of the temple. Zechariah described how the temple would point to the coming Messiah.



MALACHI: Although the temple and city walls had been rebuilt, the people had failed to honor God and worship properly. Malachi warned them about the judgment coming because of their unfaithfulness. He tried to stir them from apathy.

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SUMMARY: THE NEW TESTAMENT The Gospels and Acts: Matthew – Acts Almost half of the New Testament consists of four accounts (or Gospels) of the life of Jesus and the hope he brings to humankind. Each Gospel has a different author and varies in details, but together they provide a complete picture of Jesus’ life and teaching. The book of Acts records the history of the early church during the period after Jesus’ ascension.

MATTHEW: The book of Matthew teaches that Jesus was the fulfillment of the Old Testament prophecies concerning the Messiah. Writing to a Jewish audience, the author emphasized Jesus’ authority and power.



MARK: Most likely having written from Rome, Mark focused on Jesus’ ministry. He included details about Jesus’ ministry in Gentile regions, explained Jewish terms and customs, and recorded the confession of faith by a Gentile and the sending of the first Gentile missionary.



LUKE: In addition to being a doctor, Luke was also a great writer. His Gospel displays a rich and extensive vocabulary. He highlighted the universal scope of Jesus’ ministry and often focused on Jesus’ concern for social outcasts, women and the poor.



JOHN: John’s account differs in style from the other three Gospels. His Gospel is focused on the seven signs that point to Jesus as the Son of God and on lengthy, theologically rich discourses.



ACTS: The book of Acts, written by the physician Luke, explains what happened to Jesus’ followers after he ascended into heaven. Acts reveals a united, caring community of believers. It also records Paul’s ministry and efforts to reach the Gentile world, including the escalating conflict with Jewish and Roman authorities.

The Letters: Romans – Revelation The early church benefited greatly from apostles who recorded and spread their messages in a series of letters. The first 13 such letters (Romans through Philemon) were authored by the apostle Paul, who worked to spread Christianity to the Gentiles.

ROMANS: In his letter to the church in Rome, Paul presented an understandable and systematic statement of the gospel. He covered everything from the nature of salvation to God’s dealings with Israel and directions for the Christian’s relationship with the state and with each other.

1 CORINTHIANS: Paul wrote to the church in Corinth, a pagan cosmopolitan city in Greece. In his letter he addressed many of the problems that were plaguing the church there, including sexual immorality, competitive individualism and idolatry. 2 CORINTHIANS: Some in the Corinthian church had become alienated from Paul due to the influence of false apostles. Paul wrote this follow-up letter to defend himself and encourage a reconciliation.

GALATIANS: The book of Galatians was written to address the problem of legalistic Jews who were falsely telling Gentiles they had to keep the ritual laws of Judaism, especially circumcision, to be saved. It illustrates how Christ came to bring freedom, not oppression under a set of laws.



EPHESIANS: Paul wrote this letter while under house arrest in Rome, yet its tone is encouraging and hopeful. He reminded his readers that as Christians they were God’s adopted children and deeply loved by God.



PHILIPPIANS: Paul modeled faith in the midst of suffering when he wrote this inspiring letter to the church in Philippi, which he founded during his second missionary journey. The letter urges its readers to look for joy in all situations.



COLOSSIANS: Believers in the city of Colossae were listening to false teachings from some within the church, so Paul wrote to warn against heresy and to assure believers of the supremacy of Christ. He told them that all they needed was to believe in Christ.

1 THESSALONIANS: Paul wrote to encourage the persecuted Christians in Thessalonica. He told them to continue in their faith and to live holy, quiet and respectful lives while they waited for Christ to return.

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2 THESSALONIANS: Some of the Thessalonians had become disappointed and confused when Christ didn’t return immediately, as they expected he would. Paul wrote this letter to dispel rumors that the event had already occurred and to answer their questions about Christ’s return.

1 TIMOTHY: Near the end of his life, Paul penned this letter to Timothy, a young man he chose to carry on his work after his death, to encourage him to persevere in godly leadership.



2 TIMOTHY: This was the second letter Paul wrote to Timothy just before Paul’s death. Both letters read like leadership manuals for a young pastor.



TITUS: Paul had left Titus in charge of the churches on the Mediterranean island of Crete. This letter from the apostle instructs Titus in how to direct the leaders and others in the church. Titus had to contend with false teachers and the Cretan culture, which was known for its immorality.



PHILEMON: While under house arrest in Rome, Paul wrote to his friend Philemon, asking him to forgive Onesimus, Philemon’s runaway slave. Paul urged Philemon to accept Onesimus as a brother in Christ.

Other Letters:

HEBREWS: The author of Hebrews wrote to address Christians who were under severe persecution and who were tempted to revert back to Judaism. The book stresses the superiority of Christ, perseverance and rules for Christian living.



JAMES: James spelled out the appropriate kind of behavior for a Christian, including what it means to have genuine faith. James believed that those who call themselves Christians should act like Christians.



1 PETER: Christians in the early church often faced violent opposition from nonbelievers. Peter’s letter was intended to comfort and encourage those who were being persecuted.



2 PETER: Unlike Peter’s first letter, this one addressed problems that were occurring within the church, such as lagging spiritual growth and false teachers.



1 JOHN: Writing when he was an old man, the apostle John sent this letter to encourage believers in the early church and to teach basic truths about the Christian life.



2 JOHN: In this epistle, John counseled the churches on how to respond to the false teachers who were traveling and teaching heresy.



3 JOHN: As a follow-up to his second letter, John wrote this one to encourage the church to be hospitable to true teachers.



JUDE: Jude’s original intention was to write about the doctrine of salvation, but he felt compelled instead to warn his readers about dangerous false teachers in their midst.



REVELATION: This final book of the Bible contains the apostle John’s visions while he was on the island of Patmos. Revelation warns its readers to evaluate the present in light of the future age, an age in which evil will be judged and destroyed and the righteous will be rewarded.

PREFACE The goal of the New International Version (NIV) is to enable English-speaking people from around the world to read and hear God’s eternal Word in their own language. Our work as translators is motivated by our conviction that the Bible is God’s Word in written form. We believe that the Bible contains the divine answer to the deepest needs of humanity, sheds unique light on our path in a dark world and sets forth the way to our eternal well-being. Out of these deep convictions, we have sought to recreate as far as possible the experience of the original audience — ​blending transparency to the original text with accessibility for the millions of English speakers around the world. We have prioritized accuracy, clarity and literary quality with the goal of creating a translation suitable for public and private reading, evangelism, teaching, preaching, memorizing and liturgical use. We have also sought to preserve a measure of continuity with the long tradition of translating the Scriptures into English. The complete NIV Bible was first published in 1978. It was a completely new translation made by over a hundred scholars working directly from the best available Hebrew, Aramaic and Greek texts. The translators came from the United States, Great Britain, Canada, Australia and New Zealand, giving the translation an international scope. They were from many denominations and churches — ​including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Covenant, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and others. This breadth of denominational and theological perspective helped to safeguard the translation from sectarian bias. For these reasons, and by the grace of God, the NIV has gained a wide readership in all parts of the English-speaking world. The work of translating the Bible is never finished. As good as they are, English translations must be regularly updated so that they will continue to communicate accurately the meaning of God’s Word. Updates are needed in order to reflect the latest developments in our understanding of the biblical world and its languages and to keep pace with changes in English usage. Recognizing, then, that the NIV would retain its ability to communicate God’s Word accurately only if it were regularly updated, the original translators established the Committee on Bible Translation (CBT). The Committee is a self-perpetuating group of biblical scholars charged with keeping abreast of advances in biblical scholarship and changes in English and issuing periodic updates to the NIV. The CBT is an independent, self-governing body and has sole responsibility for the NIV text. The Committee mirrors the original group of translators in its diverse international and denominational makeup and in its unifying commitment to the Bible as God’s inspired Word. In obedience to its mandate, the Committee has issued periodic updates to the NIV. An initial revision was released in 1984. A more thorough revision process was completed in 2005, resulting in the separately published TNIV. The updated NIV you now have in your hands builds on both the original NIV and the TNIV and represents the latest effort of the Committee to articulate God’s unchanging Word in the way the original authors might have said it had they been speaking in English to the global Englishspeaking audience today.

TRANSLATION PHILOSOPHY The Committee’s translating work has been governed by three widely accepted principles about the way people use words and about the way we understand them. First, the meaning of words is determined by the way that users of the language actually use them at any given time. For the biblical languages, therefore, the Committee utilizes the best and most recent scholarship on the way Hebrew, Aramaic and Greek words were being used in biblical times. At the

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same time, the Committee carefully studies the state of modern English. Good translation is like good communication: one must know the target audience so that the appropriate choices can be made about which English words to use to represent the original words of Scripture. From its inception, the NIV has had as its target the general English-speaking population all over the world, the “International” in its title reflecting this concern. The aim of the Committee is to put the Scriptures into natural English that will communicate effectively with the broadest possible audience of English speakers. Modern technology has enhanced the Committee’s ability to choose the right English words to convey the meaning of the original text. The field of computational linguistics harnesses the power of computers to provide broadly applicable and current data about the state of the language. Translators can now access huge databases of modern English to better understand the current meaning and usage of key words. The Committee utilized this resource in preparing the 2011 edition of the NIV. An area of especially rapid and significant change in English is the way certain nouns and pronouns are used to refer to human beings. The Committee therefore requested experts in computational linguistics at Collins Dictionaries to pose some key questions about this usage to its database of English — ​the largest in the world, with over 4.4 billion words, gathered from several English-speaking countries and including both spoken and written English. (The Collins Study, called “The Development and Use of Gender Language in Contemporary English,” can be accessed at http://www.thenivbible.com/about-the-niv/about-the2011-edition/.) The study revealed that the most popular words to describe the human race in modern U.S. English were “humanity,” “man” and “mankind.” The Committee then used this data in the updated NIV, choosing from among these three words (and occasionally others also) depending on the context. A related issue creates a larger problem for modern translations: the move away from using the third-person masculine singular pronouns — ​“he/him/his” — ​to refer to men and women equally. This usage does persist in some forms of English, and this revision therefore occasionally uses these pronouns in a generic sense. But the tendency, recognized in day-to-day usage and confirmed by the Collins study, is away from the generic use of “he,” “him” and “his.” In recognition of this shift in language and in an effort to translate into the natural English that people are actually using, this revision of the NIV generally uses other constructions when the biblical text is plainly addressed to men and women equally. The reader will encounter especially frequently a “they,” “their” or “them” to express a generic singular idea. Thus, for instance, Mark 8:36 reads: “What good is it for someone to gain the whole world, yet forfeit their soul?” This generic use of the “distributive” or “singular” “they/them/their” has been used for many centuries by respected writers of English and has now become established as standard English, spoken and written, all over the world. A second linguistic principle that feeds into the Committee’s translation work is that meaning is found not in individual words, as vital as they are, but in larger clusters: phrases, clauses, sentences, discourses. Translation is not, as many people think, a matter of word substitution: English word x in place of Hebrew word y. Translators must first determine the meaning of the words of the biblical languages in the context of the passage and then select English words that accurately communicate that meaning to modern listeners and readers. This means that accurate translation will not always reflect the exact structure of the original language. To be sure, there is debate over the degree to which translators should try to preserve the “form” of the original text in English. From the beginning, the NIV has taken a mediating position on this issue. The manual produced when the translation that became the NIV was first being planned states: “If the Greek or Hebrew syntax has a good parallel in modern English, it should be used. But if there is no good parallel, the English syntax appropriate to the meaning of the original is to be chosen.” It is fine, in other words, to carry over the form of the biblical languages into English — ​but not at the expense of natural expression. The principle that meaning resides in larger clusters of words means that the Committee has not insisted on a “word-for-word” approach to translation. We certainly believe that every word of Scripture is inspired by God and therefore to be carefully studied to determine what God is saying to us. It is for this reason that the Committee labors over every single word of the original texts, working hard to determine how each of those words contributes to what the text is saying. Ultimately, however, it is how these individual words function in combination with other words that determines meaning. A third linguistic principle guiding the Committee in its translation work is the recognition that words

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have a spectrum of meaning. It is popular to define a word by using another word, or “gloss,” to substitute for it. This substitute word is then sometimes called the “literal” meaning of a word. In fact, however, words have a range of possible meanings. Those meanings will vary depending on the context, and words in one language will usually not occupy the same semantic range as words in another language. The Committee therefore studies each original word of Scripture in its context to identify its meaning in a particular verse and then chooses an appropriate English word (or phrase) to represent it. It is impossible, then, to translate any given Hebrew, Aramaic or Greek word with the same English word all the time. The Committee does try to translate related occurrences of a word in the original languages with the same English word in order to preserve the connection for the English reader. But the Committee generally privileges clear natural meaning over a concern with consistency in rendering particular words.

TEXTUAL BASIS For the Old Testament the standard Hebrew text, the Masoretic Text as published in the latest edition of Biblia Hebraica, has been used throughout. The Masoretic Text tradition contains marginal notations that offer variant readings. These have sometimes been followed instead of the text itself. Because such instances involve variants within the Masoretic tradition, they have not been indicated in the textual notes. In a few cases, words in the basic consonantal text have been divided differently than in the Masoretic Text. Such cases are usually indicated in the textual footnotes. The Dead Sea Scrolls contain biblical texts that represent an earlier stage of the transmission of the Hebrew text. They have been consulted, as have been the Samaritan Pentateuch and the ancient scribal traditions concerning deliberate textual changes. The translators also consulted the more important early versions. Readings from these versions, the Dead Sea Scrolls and the scribal traditions were occasionally followed where the Masoretic Text seemed doubtful and where accepted principles of textual criticism showed that one or more of these textual witnesses appeared to provide the correct reading. In rare cases, the translators have emended the Hebrew text where it appears to have become corrupted at an even earlier stage of its transmission. These departures from the Masoretic Text are also indicated in the textual footnotes. Sometimes the vowel indicators (which are later additions to the basic consonantal text) found in the Masoretic Text did not, in the judgment of the translators, represent the correct vowels for the original text. Accordingly, some words have been read with a different set of vowels. These instances are usually not indicated in the footnotes. The Greek text used in translating the New Testament has been an eclectic one, based on the latest editions of the Nestle-Aland/United Bible Societies’ Greek New Testament. The translators have made their choices among the variant readings in accordance with widely accepted principles of New Testament textual criticism. Footnotes call attention to places where uncertainty remains. The New Testament authors, writing in Greek, often quote the Old Testament from its ancient Greek version, the Septuagint. This is one reason why some of the Old Testament quotations in the NIV New Testament are not identical to the corresponding passages in the NIV Old Testament. Such quotations in the New Testament are indicated with the footnote “(see Septuagint).”

FOOTNOTES AND FORMATTING Footnotes in this version are of several kinds, most of which need no explanation. Those giving alternative translations begin with “Or” and generally introduce the alternative with the last word preceding it in the text, except when it is a single-word alternative. When poetry is quoted in a footnote a slash mark indicates a line division. It should be noted that references to diseases, minerals, flora and fauna, architectural details, clothing, jewelry, musical instruments and other articles cannot always be identified with precision. Also, linear measurements and measures of capacity can only be approximated (see the Table of Weights and Measures). Although Selah, used mainly in the Psalms, is probably a musical term, its meaning is uncertain. Since it may interrupt reading and distract the reader, this word has not been kept in the English text, but every occurrence has been signaled by a footnote.

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As an aid to the reader, sectional headings have been inserted. They are not to be regarded as part of the biblical text and are not intended for oral reading. It is the Committee’s hope that these headings may prove more helpful to the reader than the traditional chapter divisions, which were introduced long after the Bible was written. Sometimes the chapter and/or verse numbering in English translations of the Old Testament differs from that found in published Hebrew texts. This is particularly the case in the Psalms, where the traditional titles are included in the Hebrew verse numbering. Such differences are indicated in the footnotes at the bottom of the page. In the New Testament, verse numbers that marked off portions of the traditional English text not supported by the best Greek manuscripts now appear in brackets, with a footnote indicating the text that has been omitted (see, for example, Matthew 17:[21]). Mark 16:9 – 20 and John 7:53 — 8:11, although long accorded virtually equal status with the rest of the Gospels in which they stand, have a questionable standing in the textual history of the New Testament, as noted in the bracketed annotations with which they are set off. A different typeface has been chosen for these passages to indicate their uncertain status. Basic formatting of the text, such as lining the poetry, paragraphing (both prose and poetry), setting up of (administrative-like) lists, indenting letters and lengthy prayers within narratives and the insertion of sectional headings, has been the work of the Committee. However, the choice between single-column and double-column formats has been left to the publishers. Also the issuing of “red-letter” editions is a publisher’s choice — ​one that the Committee does not endorse. The Committee has again been reminded that every human effort is flawed — ​including this revision of the NIV. We trust, however, that many will find in it an improved representation of the Word of God, through which they hear his call to faith in our Lord ­Jesus Christ and to service in his kingdom. We offer this version of the Bible to him in whose name and for whose glory it has been made. The Committee on Bible Translation

OLD TE S TA MENT

GENESIS INTRODUCTION

WHY READ THIS BOOK?

WHO WROTE THIS BOOK AND WHEN?

WHAT PERIOD OF HISTORY DOES IT COVER?

WHY WAS IT WRITTEN?

TO WHOM WAS IT WRITTEN?

WHAT TO LOOK FOR IN GENESIS:

WHEN DID THESE THINGS HAPPEN?

From time to time, most ­people wonder about the deeper questions of life: Why am I here? What is life all about? Genesis takes you back to the beginning of time to find the answers. It tells about many beginnings: the first plants and animals, the first man and woman, the first sin, the first news of God’s salvation. It also shows God’s dealings with Noah, Abraham and others, demonstrating God’s desire to restore the relationship with his ­people that was broken by Adam and Eve’s sin. Moses probably wrote this book around 1440 BC. But since he was not an eyewitness to the earliest events, he relied on revelation from God and, perhaps, earlier oral or written records. From the time of the creation (a date that can only be speculated) to the time when the Hebrews arrived in Egypt and grew into a nation (about 1800 BC). To show that when God made the creation, it was good. But Genesis goes on to say that when sin entered the world, it corrupted the creation. The story tells the beginning of God’s plan for salvation. Genesis provides the framework on which the rest of the Bible builds. Since this book announces that all ­peoples on earth will be blessed through Abraham (12:3), it seems fair to conclude that all ­people can benefit from the account of this patriarch and his descendants. Notice the focus Genesis places on the relationship between God and humanity — ​a relationship that was broken in the garden and restored through sacrifices and personal encounters with God. Through the stories of history, Genesis illustrates cycles of sin and repentance.

2200 BC 2100 2000 1900 1800 1700 1600 1500 1400

 CREATION, FALL   THE FLOOD   THE TOWER OF BABEL   ABRAHAM’S LIFE (C. 2166 – 1991 BC)   ISAAC’S LIFE (C. 2066 – 1886 BC)   JACOB’S LIFE (C. 2006 – 1859 BC)   JOSEPH’S LIFE (C. 1915 – 1805 BC)   BOOK OF GENESIS WRITTEN (C. 1446 – 1406 BC) 

Genesis 1:1

2

The Beginning

WHY DID GOD’S SPIRIT HOVER OVER THE WATERS OF THE EARTH? (1:2) To preserve what had been created up to this point and to prepare it for the further activity of God. This verse acknowledges the Holy Spirit’s role in the creation process. WHY MEASURE A DAY FROM EVENING TO MORNING? (1:5,8,13,19,23,31) In the creation process, God inserted daylight into what previously had been only darkness. Evening was the first transition from one day to another. Because of this, the Hebrew calendar considers sunset the beginning of a day. HOW COULD GOD CREATE THE EARTH AND WATERS FROM NOTHING? (1:9 – 10) The point here is that God created everything that exists. Many believe God created ex nihilo (out of nothing). In that case, the water-and-ground formation in verses 9 – 10 represents original formation. But we need to remember that the Bible doesn’t explain how God created everything; it is more concerned with helping us understand that he did the creating.

1

In the be­gin­ning God cre­at­ed the heav­ens and the ­earth. 2 Now the ­earth was form­less and emp­ty, dark­ ness was over the sur­face of the deep, and the Spir­it of God was hov­er­ing over the wa­ters.

3 And God said, “Let t­ here be l­ight,” and t­ here was l­ight. 4 God saw that the ­light was good, and he sep­ar­ at­ed the ­light from the dark­ness. 5 God c­ alled the l­ight “day,” and the dark­ness he ­called “night.” And ­there was eve­ ning, and ­there was morn­ing — ​the ­first day. 6 And God said, “Let ­there be a ­vault be­tween the wa­ters to sep­a­rate wa­ter from wa­ter.” 7 So God made the ­vault and sep­a­rat­ed the wa­ter un­der the ­vault from the wa­ ter ­above it. And it was so. 8 God ­called the ­vault “sky.” And ­there was eve­ning, and ­there was morn­ing  — ​the sec­ond day. 9 And God said, “Let the wa­ter un­der the sky be gath­ered to one p ­ lace, and let dry g ­ round ap­pear.” And it was so. 10 God c­ alled the dry g ­ round “land,” and the gath­ered wa­ters he ­called “seas.” And God saw that it was good. 11 Then God said, “Let the land pro­duce veg­e­ta­tion: seed-bear­ing ­plants and t­ rees on the land that bear ­fruit with seed in it, ac­cord­ing to ­their var­i­ous ­kinds.”

SETTING OF GENESIS 1:1 Bl ack Sea

Ed en?

Ar arat Mt. Caspian Sea

T U R K E Y Harran

I R A N

EGYPT

Ni

le R.

Red Sea

tes

I R A Q

Za

R.

gr

os

M

ts

Babel Ur of the Chaldeans Ede n?

JORDAN

Sinai

ra

R.

Beersheba

ph

ris

LEBANON Mediterranean Sea ISRAEL Bethel Shechem Jerusalem Hebron

Eu

Ti g

SYRIA

.

P G ers ul ia f n

S A U D I A R A B I A 0 0

200 km. 200 miles

Genesis 1:26 And it was so. 12  The land pro­duced veg­e­ta­tion: ­plants bear­ing seed ac­cord­ing to t­ heir k ­ inds and t­ rees bear­ ing f­ ruit with seed in it ac­cord­ing to ­their ­kinds. And God saw that it was good. 13 And ­there was eve­ning, and ­there was morn­ing  — ​the ­third day. 14 And God said, “Let t­here be l­ights in the ­vault of the sky to sep­a­rate the day from the n ­ ight, and let them ­serve as s­ igns to mark s­ acred times, and days and ­years, 15 and let them be l­ights in the ­vault of the sky to give ­light on the ­earth.” And it was so. 16 God made two ­great ­lights — ​the great­er ­light to gov­ern the day and the less­er ­light to gov­ern the ­night. He also made the ­stars. 17 God set them in the ­vault of the sky to give ­light on the ­earth, 18 to gov­ern the day and the ­night, and to sep­a­rate ­light from dark­ness. And God saw that it was good. 19 And t­ here was eve­ning, and t­ here was morn­ing  — ​the ­fourth day. 20 And God said, “Let the wa­ter teem with liv­ing crea­tures, and let ­birds fly ­above the ­earth ­across the ­vault of ­ reat crea­tures of the the sky.” 21 So God cre­at­ed the g sea and ev­ery liv­ing ­thing with ­which the wa­ter ­teems and that moves about in it, ac­cord­ing to ­their ­kinds, and ev­ery ­winged bird ac­cord­ing to its kind. And God ­ lessed them and said, “Be saw that it was good. 22 God b fruit­ful and in­crease in num­ber and fill the wa­ter in the seas, and let the ­birds in­crease on the ­earth.” 23 And ­there was eve­ning, and ­there was morn­ing  — ​the ­fifth day. 24 And God said, “Let the land pro­duce liv­ing crea­tures ac­ cord­ing to t­ heir ­kinds: the live­stock, the crea­tures that move ­along the ­ground, and the wild an­i­mals, each ac­cord­ing to its kind.” And it was so. 25 God made the wild an­i­mals ac­cord­ing to ­their ­kinds, the live­stock ac­ cord­ing to ­their k ­ inds, and all the crea­tures that move ­along the ­ground ac­cord­ing to t­ heir ­kinds. And God saw that it was good. 26 Then God said, “Let us make man­kind in our im­ age, in our like­ness, so that they may rule over the fish in the sea and the b ­ irds in the sky, over the live­stock

3

HOW COULD THERE HAVE BEEN LIGHT BEFORE GOD CREATED THE SUN AND THE MOON? (1:14 – 16) Some say that the earlier light created by God (v. 3) was from some source other than the sun, perhaps iridescence from God himself. Others say that the phrase the heavens and the earth (v. 1) means the universe — ​all the heavenly bodies including sun, moon and stars. According to this view, God created the sources of light (v. 1) but did not reveal them until later (v. 3) — ​perhaps by removing some sort of cloud of darkness (v. 2). Finally, he brought the process to completion and established the rhythm and order of the solar system (v. 14), assigning the sun and moon their place and purpose — ​thus giving us days, nights and seasons.

DID GOD CREATE DINOSAURS AT THIS TIME? (1:24 – 31) It is plausible that God could have made them on the fifth or sixth day. The Bible doesn’t specifically mention dinosaurs, though it may refer to them using terms such as mon­ ster (Ps 74:13), dragon (Rev 12:3) or Behemoth (Job 40:15 – 19). WHY DID GOD SAY, LET US [PLURAL] MAKE MANKIND IN OUR IMAGE? (1:26) Often kings referred to themselves in this way. The Hebrew word for God (Elohim) is plural, perhaps indicating that God was taking counsel with himself. Some think this describes God speaking to his heavenly court of angels. But this may also hint at the mystery of the Trinity — ​in the unity of God there is plurality.

A R E T H E S E L I T E R A L 2 4 - H O U R D AY S ? 1 : 3 – 3 1 Regardless of whether the “days” of creation were figurative or literal 24-hour periods, this passage is a truthful description of what took place. It indicates that there is intelligence, meaning and purpose behind all existence. In other words, the word of God directed the method of creation as well as the source of creation (Ps 33:6,9; Heb 11:3). Yet human beings have been given the privilege of exploring, through scientific investigation, how God may have engineered these events and how long he took to do so. Many understand the six days of creation as representing long periods of time because the sun, which marks a 24-hour day, wasn’t created until the fourth day. And the word day is used in chapters 1 – 2 in three distinct ways: (1) as approximately 12 hours of daylight (Ge 1:5); (2) as 24 hours (1:14) and (3) as a period of time involving, at the very minimum, the whole creative activity from day one to day seven (see 2:4, where the word that is translated when is the same word that is elsewhere translated day). The light (1:3) could not have come from the earth’s sun if the sun was not created until the fourth day. The light could have come from other sources that God provided in the universe prior to the creation of the sun. We can only speculate about what the atmospheric conditions might have been at that time.

4 WHAT IS THE IMAGE OF GOD? (1:27) ­People are God’s image-bearers on earth. This doesn’t mean the invisible God, who is spirit, has a body from which he made copies. It means God designed men and women to reflect his characteristics; human beings are intelligent, responsive and capable of ruling and living in relationship with God and with other human beings. Being made in the image of God means every human being has inherent worth; a person made in God’s image is neither to be murdered (9:6) nor cursed (Jas 3:9 – 10). The Bible also speaks of Chris­tians putting on the new self (Eph 4:24; Col 3:10), which reflects God’s righ­teous­ ness and holiness (Eph 4:24) and knowledge (Col 3:10). HOW DO P ­ EOPLE SUBDUE THE EARTH? (1:28) God entrusted humans with the stewardship of earth’s resources, which means overseeing their use. This verse is neither a license to abuse and waste these resources nor a prohibition against their use. God provided animals, minerals, trees, land and water for ­people to use responsibly. WHY DID GOD REST? (2:2) In the ancient world, temples were built for deities to rest in. Similarly, several Bible passages describe God as resting in his temple (Ps 132:13 – 14). The Bible considers the entire cosmos God’s temple. God’s rest was not for relaxation but rather was a transition from establishing the cosmos to running it. When God is at rest, he is ordering and ruling the world. When we observe the Sabbath, we relinquish our control over our lives to acknowledge his. WHY DID GOD MAKE THE MAN FROM THE DUST? (2:7) That humans came from the dust of the ground suggests their physical similarity to animals in contrast to their spiritual similarity to God (1:26). It also hints at their destiny after the fall — ​they would return to dust (3:19). But God’s breath of life enabled the man to become a living soul, which made him distinct from the animals. WHY RETELL THE CREATION ACCOUNT? (2:4 – 7) Genesis 1 and Genesis 2 each adds to the full picture of creation. The focus of Genesis 2 is on the period after the creation of the heavens and the earth, detailing the creation of the first man and woman. DID PLANTS COME AFTER HUMANS? (2:5 – 7) No. After tracing the creation of the universe in chapter 1, chapter 2 focuses on what happened to the humans God created. Two kinds of plant life are noted here: shrub and plant. This was not the same vegetation mentioned earlier; these plants preceded the thorns and thistles (3:18). WHERE WAS THE GARDEN OF EDEN? (2:8) Eden was probably in either ancient Mesopotamia (modern Iraq) or an area farther north in modern-day Turkey. See the map Setting of Genesis (1:1; p. 2).

Genesis 1:27 and all the wild an­i­mals, a and over all the crea­tures that move a ­ long the ground.” 27 So God created mankind in his own image, in the image of God he created them; male and female he created them. 28 God ­blessed them and said to them, “Be fruit­ful and in­crease in num­ber; fill the ­earth and sub­due it. Rule over the fish in the sea and the b ­ irds in the sky and over ev­ery liv­ing crea­ture that ­moves on the ground.” 29 Then God said, “I give you ev­ery seed-bear­ing ­plant on the face of the ­whole ­earth and ev­ery tree that has f­ ruit with seed in it. They will be ­yours for ­ easts of the e ­ arth and all the food. 30 And to all the b ­birds in the sky and all the crea­tures that move along the ­ground — ​ev­ery­thing that has the ­breath of life in it — ​I give ev­ery ­green p ­ lant for food.” And it was so. 31 God saw all that he had made, and it was very good. And ­there was eve­ning, and ­there was morn­ ing  — ​the ­sixth day.

2

Thus the heav­ens and the e ­ arth were com­plet­ed in all ­their vast ar­ray.

2 By the sev­enth day God had fin­ished the work he had been do­ing; so on the sev­enth day he rest­ed from ­ lessed the sev­enth day and all his work. 3 Then God b made it holy, be­cause on it he rest­ed from all the work of cre­at­ing that he had done.

Adam and Eve 4 This is the ac­count of the heav­ens and the e ­ arth when they were cre­at­ed, when the Lord God made the e ­ arth and the heav­ens. 5 Now no ­shrub had yet ap­peared on the ­earth b and no ­ lant had yet s­ prung up, for the Lord God had not sent rain p on the ­earth and ­there was no one to work the ­ground, 6 but ­streams  c came up from the ­earth and wa­tered the ­whole sur­face of the ­ground. 7 Then the Lord God ­formed a man d from the dust of the ­ground and ­breathed into his nos­trils the ­breath of life, and the man be­came a liv­ing be­ing. 8 Now the Lord God had plant­ed a gar­den in the east, in Eden; and ­there he put the man he had ­formed. 9 The Lord God made all k ­ inds of ­trees grow out of the g ­ round — ​­trees that were pleas­ing to the eye and good for food. In the mid­ dle of the gar­den were the tree of life and the tree of the knowl­edge of good and evil. 10 A riv­er wa­ter­ing the gar­den f­lowed from Eden; from ­there it was sep­a­rat­ed into four head­wa­ters. 11 The name of the ­first is the Pi­shon; it ­winds ­through the en­tire land of Hav­i­lah, ­where ­there is gold. 12 (The gold of that land is good; ar­o­mat­ic res­in e and onyx are also t­ here.) 13 The name of the sec­ond riv­er is the Gi­hon; it ­winds ­through the en­tire land of a 26  Probable reading of the original Hebrew text (see Syriac); Masoretic Text the earth    b 5 Or land ; also in verse 6    c 6 Or mist    d 7  The Hebrew for man (adam) sounds like and may be related to the Hebrew for ground (adamah) ; it is also the name Adam (see verse 20).    e 12 Or good; pearls   

Genesis 2:25

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Cush. a 14 The name of the ­third riv­er is the Ti­gris; it runs ­along the east side of Ash­ur. And the ­fourth riv­er is the Eu­phra­tes. 15 The Lord God took the man and put him in the Gar­den of Eden to work it and take care of it. 16 And the Lord God com­mand­ed the man, “You are free to eat from any tree in the gar­den; 17 but you must not eat from the tree of the knowl­edge of good and evil, for when you eat from it you will cer­tain­ly die.” 18 The Lord God said, “It is not good for the man to be ­alone. I will make a help­er suit­able for him.” 19 Now the Lord God had f­ ormed out of the g ­ round all the wild an­i­mals and all the b ­ irds in the sky. He b ­ rought them to the man to see what he ­would name them; and what­ev­er the man ­called each liv­ing crea­ture, that was its name. 20 So the man gave ­names to all the live­stock, the ­birds in the sky and all the wild an­i­mals. But for Adam b no suit­able help­er was ­found. 21 So the Lord God c­ aused the man to fall into a deep s­ leep; and ­while he was sleep­ing, he took one of the ­man’s ribs c and then c­ losed up the p ­ lace with f­ lesh. 22 Then the Lord God made a wom­an from the rib d he had tak­en out of the man, and he ­brought her to the man. 23 The man said,

WHAT KIND OF FRUIT IS LIFE AND KNOWLEDGE? (2:9) This kind of fruit refers to experiencing or participating in something. The two trees were an outward symbol of an inward condition. The ­couple gained a knowledge of good and evil when they disobeyed God. The tree of life refers to eternal life in God’s presence (Rev 2:7; 22:2,14,19), something the ­couple could not experience after rebelling against God.

“This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man.” 24 That is why a man ­leaves his fa­ther and moth­er and is unit­ed to his wife, and they be­come one flesh. 25 Adam and his wife were both na­ked, and they felt no shame. a 13 Possibly southeast

Mesopotamia    b 20 Or the man    c 21 Or took part of the man’s side    d 22 Or part   

WOULD EATING FROM THE TREE OF LIFE HAVE MADE ADAM AND EVE LIVE FOREVER? (2:9) Genesis 3:22 indicates that eating from the tree of life related directly to living forever. They might have lived forever, regardless of the tree of life, but their sin brought death into the world (Ro 5:12). Once they ate of the prohibited tree, God banished them from the garden with all its blessings — ​including the tree of life. In mercy, however, God determined they shouldn’t live forever in their sins. His plan of redemption was thus set in motion. WHAT’S WRONG WITH KNOWING GOOD AND EVIL? (2:17) Some believe this was a test of human obedience; when Adam and Eve disobeyed, they gained a personal knowledge of evil that brought sin and death into the world. Others believe this was a temporary prohibition. If so, there was nothing wrong with Adam and Eve understanding good and evil, but God intended to bring them through a growing process, which is why he temporarily made the tree off limits. WAS GOD TEMPTING ADAM AND EVE WITH THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL? (2:17) To tempt is “to entice to do wrong by promise of pleasure or gain.” Therefore, God did not

I S “ O N E M A N , O N E W O M A N ” T H E O N LY K I N D OF UNION GOD APPROVES OF? 2:24

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In a word, yes. Here’s what ­Jesus said about marriage: At the beginning the Creator MOST-ASKED “made them male and female,” and said, “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh” (Mt  19:4 – 5). Scripture uses metaphorical language to describe marriage, picturing it in terms of a head and body. Ephesians 5:23 says, For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Headship has to do with oneness. The wife is the body of the husband as the church is the body of Christ (Col 1:18). The mystery of marriage is that the head (the husband) plus the body (the wife) equals one flesh. This head-body picture shows why God approves only of monogamous, heterosexual marriage: two heads (two men) do not equal one flesh, and two bodies (two women) do not equal one flesh. This is affirmed many times in Scripture (e.g., Lev 18:22; 1Co 6:9 – 11). This picture also shows why polygamy is wrong: a head (one man) and two or more bodies (two or more wives) do not comprise a union of one flesh. It is true that many p ­ eople in Scripture practiced polygamy — ​including Abraham, Jacob, David and Solomon — ​but those relationships ultimately produced many kinds of strife for each family. And although God chose to bring some good out of those situations (e.g., the 12 tribes of Israel), the goodness of God’s original plan was not changed. Finally, this picture of one-flesh union does not mean that single ­people are incomplete or somehow worth less than married ­people. The metaphorical image of one flesh is used in Scripture to identify the boundaries of marriage and highlight the institution as a picture of our relationship with Christ. Indeed, Paul (who was not married) made it clear in 1 Co­rin­thi­ans 7:7 – 8 that marriage and singleness are both gifts to be used in ser­vice to God.

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Genesis 3:1

tempt Adam and Eve (Jas 1:13 – 14). This was a prohibition for a real reason with legitimate purposes behind it.

The Fall

DID GOD CREATE THE WOMAN TO BE THE MAN’S ASSISTANT? (2:18) No. God made her to be a helper. This doesn’t mean that women are inferior to men or that they are designed merely to assist men. The term helper is used of God himself (see, e.g., Ps 33:20). God made the woman for the man as his partner in life, and both genders, male and female, reflect the image of God. WHY WEREN’T ADAM AND EVE CREATED AT THE SAME TIME? (2:18 – 22) God said it was not good for the man to be alone (2:18). While the animals and other creatures had been created in pairs, the Lord allowed Adam to come to the self-realization that he needed fellowship, friendship and intimacy with a creature corresponding to himself. WHY WAS THE WOMAN FORMED FROM A RIB? (2:21) Probably to show interdependence; she came from the man, and a man is dependent on a woman to give birth to him. The Hebrew term translated rib generally refers to a half, or side (see the NIV text note). WHY DIDN’T THEY DIE FOR THEIR SIN? (3:2 – 3) God did not say they would die immediately but that they would be sentenced to death or doomed to die. This punishment was executed when they were banished from the garden and forbidden access to the tree of life. Death was then inevitable. WAS ADAM WITH EVE WHEN SHE SPOKE TO THE SERPENT? (3:6) The text makes it clear that he was with her, which makes Adam’s silence puzzling. Why didn’t he object? Since Adam had walked and talked with God in the garden, some assume he wouldn’t have been tricked as easily as Eve was. Paul stated that only the woman was deceived (1Ti 2:13 – 14). Even if Adam wasn’t there, that’s no credit to him; in that case he disobeyed without any sinister pressure from the serpent. HOW DID ADAM AND EVE REALIZE THEY WERE NAKED? (3:7) Loss of innocence leads to shame and feeling exposed. Every human being has, in some way, carried a sense of shame as a result of Adam and Eve’s sin. DID GOD LITERALLY AND VISIBLY WALK IN THE GARDEN? (3:8) Perhaps not, because God is spirit. The sound of the Lord God . . . walking in the garden is a way of describing the infinite God in human terms. So real was the presence of God that it was as if they heard God’s footsteps. However, God may have appeared to them as a theophany — ​a temporary manifestation or appearance of God. LINK (3:15) HE WILL CRUSH YOUR HEAD, AND YOU WILL STRIKE HIS HEEL This is an early hint of God’s plan of salvation through the cross (Ro 16:20; Rev 12:9).

3

Now the ser­pent was more c­ rafty than any of the wild an­i­mals the Lord God had made. He said to the wom­an, “Did God real­ly say, ‘You must not eat from any tree in the gar­den’?” 2 The wom­an said to the ser­pent, “We may eat f­ ruit from the ­trees in the gar­den, 3 but God did say, ‘You must not eat ­fruit from the tree that is in the mid­dle of the gar­den, and you must not ­touch it, or you will die.’ ” 4 “You will not cer­tain­ly die,” the ser­pent said to the wom­ an. 5 “For God k ­ nows that when you eat from it your eyes will be ­opened, and you will be like God, know­ing good and evil.” 6 When the wom­an saw that the f­ ruit of the tree was good for food and pleas­ing to the eye, and also de­sir­able for gain­ ing wis­dom, she took some and ate it. She also gave some to her hus­band, who was with her, and he ate it. 7 Then the eyes of both of them were ­opened, and they re­al­ized they were na­ked; so they s­ ewed fig l­eaves to­geth­er and made cov­er­ings for them­selves. 8 Then the man and his wife h ­ eard the ­sound of the Lord God as he was walk­ing in the gar­den in the cool of the day, and they hid from the Lord God a ­ mong the t­ rees of the gar­ den. 9 But the Lord God ­called to the man, “Where are you?” 10 He an­swered, “I ­heard you in the gar­den, and I was ­afraid be­cause I was na­ked; so I hid.” 11 And he said, “Who told you that you were na­ked? Have you eat­en from the tree that I com­mand­ed you not to eat from?” 12 The man said, “The wom­an you put here with me — ​she gave me some ­fruit from the tree, and I ate it.” 13 Then the Lord God said to the wom­an, “What is this you have done?” The wom­an said, “The ser­pent de­ceived me, and I ate.” 14 So the Lord God said to the ser­pent, “Be­cause you have done this, “Cursed are you above all livestock and all wild animals! You will crawl on your belly and you will eat dust all the days of your life. 15 And I will put enmity between you and the woman, and between your offspring a and hers; he will crush b your head, and you will strike his heel.” 16 To the wom­an he said, “I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.” 17 To Adam he said, “Be­cause you lis­tened to your wife and ate fruit from the tree ­about ­which I com­mand­ed you, ‘You must not eat from it,’ a 15 Or seed    b 15 Or strike   

Genesis 4:7 “Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. 18 It will produce thorns and thistles for you, and you will eat the plants of the field. 19 By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” 20 Adam a ­named his wife Eve, b be­cause she ­would be­ come the moth­er of all the liv­ing. 21 The Lord God made gar­ments of skin for Adam and his wife and c­ lothed them. 22 And the Lord God said, “The man has now be­come like one of us, know­ing good and evil. He must not be al­lowed to r­ each out his hand and take also from the tree of life and eat, and live for­ev­er.” 23 So the Lord God ban­ished him from the Gar­den of Eden to work the ­ground from ­which he had been tak­en. 24 Af­ter he ­drove the man out, he ­placed on the east side c of the Gar­den of Eden cher­u­bim and a flam­ing ­sword flash­ing back and ­forth to ­guard the way to the tree of life.

Cain and Abel

4

Adam a made love to his wife Eve, and she be­came preg­ nant and gave ­birth to Cain. d She said, “With the help of ­ irth the Lord I have b ­ rought f­ orth e a man.” 2 Lat­er she gave b to his broth­er Abel. Now Abel kept f­ locks, and Cain ­worked the soil. 3 In the ­course of time Cain ­brought some of the ­fruits of the soil as an of­fer­ing to the Lord. 4 And Abel also ­brought an of­fer­ ing — ​fat por­tions from some of the first­born of his f­ lock. The Lord l­ooked with fa­vor on Abel and his of­fer­ing, 5 but on Cain and his of­fer­ing he did not look with fa­vor. So Cain was very an­gry, and his face was down­cast. 6 Then the Lord said to Cain, “Why are you an­gry? Why is your face down­cast? 7 If you do what is r­ ight, will you not be a 20,1 Or The

man    b 20  Eve probably means living.    c 24 Or placed in front    Cain sounds like the Hebrew for brought forth or acquired.    e 1 Or have acquired   

d 1 

7 WHAT DO BIRTH PAINS HAVE TO DO WITH SIN? (3:16) The word translated childbearing is the word for conception, not necessarily labor. This requires a bit of rethinking, since there is no pain in conception. The word pain is often linked to anxiety. Therefore, this verse may suggest there will be anxiety in the whole childbearing process because with death introduced into the world, the lives of both mother and child will hang in the balance. HOW IS A WOMAN’S DESIRE FOR HER HUSBAND A CURSE? (3:16) Note that God did not curse the man and woman; he spelled out what would happen because death had entered the world. The word desire is a transition from the first part of the verse concerning childbearing: Since childbearing will be painful, why do it? Because women have a deep-seated desire to bear children. That desire means they need a man, and in that sense a man would rule over a woman. HOW HAD KNOWLEDGE OF GOOD AND EVIL MADE THE MAN LIKE GOD? (3:22) Perhaps irony (a literary device) is being used here. The serpent’s promise was at least partly true: Adam and Eve experienced the incompatibility of good and evil, which they hadn’t known before. The essence of the deception was that it relied on partial truth; though they now knew something that God knew, this knowledge came with a heavy price. WHY GUARD JUST THE EAST SIDE? (3:24) The Bible doesn’t say, though it seems this was the direction in which p ­ eople moved away from the garden (4:16; 11:2). East may signify simply being outside the garden. WHAT HAD CAIN DONE WRONG? (4:5 – 7) Apparently Cain’s motives and attitudes were unacceptable to God. The Bible tells us that because of Abel’s faith, his sacrifice was better than Cain’s (Heb 11:4). Abel first offered himself and then brought the best portion of his livelihood to God. It was not Cain’s offering itself that was wrong; grain and harvest offerings would later be legitimate expressions of worship. But God is pleased with a pure heart, and Cain’s was not.

W H Y A R E N A M E S I M P O R TA N T I N T H E B I B L E ? 4 : 1 – 2 Sometimes a name was prophetic, indicating God’s plan for a child’s life. The name ­Jesus is a good example; it means “deliverer” or “savior.” Sometimes children were named for something in nature, such as a wild goat (Terah), a cow (Leah), a dove (Jonah), a palm tree (Tamar) or a gazelle (Tabitha). Sometimes names indicated a particular aspect of personality. Was the person calm? A struggler? A fighter? When Esau and Jacob were born (25:24 – 26), Esau was named for his appearance at birth. The name Esau may mean “hairy;” Esau was also called Edom, which means “red.” God sometimes gave ­people new names. Abram (meaning “exalted father”) became Abraham (meaning “father of many”) when God established the covenant of circumcision with him (17:5). Jacob (meaning “he grasps the heel”) became Israel (meaning “he struggles with God”) after an all-night struggle with God significantly changed Jacob (32:28). Likewise, Peter’s name (meaning “rock”) took on additional significance when the Messiah commissioned him to lead the church (Mt 16:18).

8

Genesis 4:8

HOW COULD CAIN RULE OVER SIN? (4:7) The point God made to Cain was that Cain would have to decide how he would respond to this test of character. Some say these words actually form a question: “Will you rule over it?” To resist temptation and thus rule over sin first requires a desire and a decision to do so by God’s grace.

ac­cept­ed? But if you do not do what is ­right, sin is crouch­ ing at your door; it de­sires to have you, but you must rule over it.” 8 Now Cain said to his broth­er Abel, “Let’s go out to the ­field.”  a ­While they were in the f­ ield, Cain at­tacked his broth­ er Abel and ­killed him. 9 Then the Lord said to Cain, “Where is your broth­er Abel?” “I ­don’t know,” he re­plied. “Am I my broth­er’s keep­er?” 10 The Lord said, “What have you done? Lis­ten! Your broth­er’s ­blood ­cries out to me from the ­ground. 11 Now you are un­der a ­curse and driv­en from the ­ground, ­which ­opened its m ­ outh to re­ceive your broth­er’s b ­ lood from your ­ round, it will no lon­ger ­yield hand. 12 When you work the g its c­ rops for you. You will be a rest­less wan­der­er on the earth.” 13 Cain said to the Lord, “My pun­ish­ment is more than I can bear. 14 To­day you are driv­ing me from the land, and I will be hid­den from your pres­ence; I will be a rest­less wan­ der­er on the ­earth, and who­ev­er ­finds me will kill me.” 15 But the Lord said to him, “Not so b; any­one who ­kills Cain will suf­fer ven­geance sev­en t­ imes over.” Then the Lord put a mark on Cain so that no one who ­found him ­would kill him. 16 So Cain went out from the Lord’s pres­ence and ­lived in the land of Nod, c east of Eden. 17 Cain made love to his wife, and she be­came preg­nant and gave ­birth to ­Enoch. Cain was then build­ing a city, and he ­named it af­ter his son E ­ noch. 18 To ­Enoch was born Irad, and Irad was the fa­ther of Me­hu­ja­el, and Me­hu­ja­el was the fa­ther of Me­thu­sha­el, and Me­thu­sha­el was the fa­ther of La­ mech. 19 La­mech mar­ried two wom­en, one n ­ amed Adah and the oth­er Zil­lah. 20 Adah gave ­birth to Ja­bal; he was the fa­ther of ­those who live in ­tents and ­raise live­stock. 21  His broth­er’s name was Ju­bal; he was the fa­ther of all who play s­ tringed in­stru­ments and ­pipes. 22 Zil­lah also had a son, Tu­bal-Cain, who f­ orged all k ­ inds of t­ ools out of d ­bronze and iron. Tu­bal-­ Cain’s sis­ter was Na­a­mah. 23 La­mech said to his wives,

WHO WAS CAIN AFRAID OF? (4:14) Perhaps other offspring of Adam and Eve, whom Cain feared would want to take revenge. Some speculate that God might have created other humans besides Adam and Eve, and Cain could have been afraid of them. Others think Cain’s fears may have been unfounded. Perhaps Cain’s fears were rooted in his sin. WHY DIDN’T GOD SENTENCE CAIN TO DEATH? (4:15) Possibly because of the small number of ­people on the earth. It was impractical to introduce capital punishment at this time, and the family would have been badly fractured had Cain’s family members been called on to act as prosecutor, judge, jury, witness and executioner. But later God did sentence murderers to death. See the article Why was it acceptable to kill a murderer? (Dt 19:13; p. 282). WHAT KIND OF MARK DID GOD PUT ON CAIN? (4:15) No one knows, but the mark God put on Cain was a sign or a pledge of protection — ​a complete contrast from being a “marked man” for bounty hunters. WHERE DID CAIN FIND HIS WIFE? (4:17) Adam had sons and daughters (5:4), so Cain’s wife was probably a sister (though some speculate that God may have created other human beings besides Adam and Eve). If the whole human race came from a single pair, marriages between close relatives were at first unavoidable. Only later was marriage between siblings prohibited (Lev 18:6 – 18). IS POLYGAMY AN ACCEPTABLE FORM OF MARRIAGE? (4:19) This is the first mention of polygamy in the Bible, but Lamech is no role model. He was a man of excess — ​not only taking more than one wife but also killing someone for wounding him (v. 23) and exaggerating the consequences if someone should take revenge against him for the evil he had done (v. 24; see also v. 15). That God approved of these aspects of Lamech’s life is unlikely. Monogamy was God’s original intention (2:23 – 24). See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443). HOW DID THEY LEARN THE NAME OF THE LORD? (4:26) The emphasis here is not on the name they used to call on God but on the fact that they were invoking God. We must be aware that the word used here (Yahweh) is a construction in the Hebrew language, which did not develop until near the time of Moses. This verse does not necessitate that they actually used Hebrew words but that they invoked the one true God who was later known as Yahweh.

“Adah and Zillah, listen to me; wives of Lamech, hear my words. I have killed a man for wounding me, a young man for injuring me. 24 If Cain is avenged seven times, then Lamech seventy-seven times.” 25 Adam made love to his wife a ­ gain, and she gave b ­ irth to a son and ­named him Seth, e say­ing, “God has grant­ed me an­oth­er ­child in ­place of Abel, ­since Cain ­killed him.” 26 Seth also had a son, and he ­named him Enosh. At that time peo­ple be­gan to call on f the name of the Lord. a 8  Samaritan Pentateuch, Septuagint, Vulgate and Syriac; Masoretic Text does not have “Let’s go out to the field.”    b 15  Septuagint, Vulgate and Syriac; Hebrew Very well    c 16  Nod means wandering (see verses 12 and 14).    d 22 Or who instructed all who work in    e 25  Seth probably means granted.    f 26 Or to proclaim   

Genesis 5:24

9

From Adam to Noah

5

This is the writ­ten ac­count of ­Adam’s fam­il­ y line.

When God cre­at­ed man­kind, he made them in the like­ ness of God. 2 He cre­at­ed them male and fe­male and ­blessed them. And he named them “Man­kind” a when they were created. 3 When Adam had ­lived 130 ­years, he had a son in his own like­ness, in his own im­age; and he ­named him Seth. 4  Af­ter Seth was born, Adam ­lived 800 ­years and had oth­er sons and daugh­ters. 5  Al­to­geth­er, Adam ­lived a to­tal of 930 ­years, and then he died. 6 When Seth had l­ ived 105 ­years, he be­came the fa­ther b of ­Enosh. 7 Af­ter he be­came the fa­ther of ­Enosh, Seth ­lived 807 ­years and had oth­er sons and daugh­ters. 8  Al­to­geth­er, Seth ­lived a to­tal of 912 ­years, and then he died. 9 When ­Enosh had ­lived 90 ­years, he be­came the fa­ther of Ke­nan. 10 Af­ter he be­came the fa­ther of Ke­nan, ­Enosh ­lived 815 ­years and had oth­er sons and daugh­ters. 11  Al­to­geth­er, ­Enosh l­ ived a to­tal of 905 ­years, and then he died. 12 When Ke­nan had l­ ived 70 ­years, he be­came the fa­ther of Ma­ha­la­lel. 13  Af­ter he be­came the fa­ther of Ma­ha­la­lel, Ke­nan ­lived 840 ­years and had oth­er sons and daugh­ters. 14  Al­to­ geth­er, Ke­nan ­lived a to­tal of 910 ­years, and then he died. 15 When Ma­ha­la­lel had l­ived 65 ­years, he be­came the fa­ ther of Ja­red. 16 Af­ter he be­came the fa­ther of Ja­red, Ma­ ha­la­lel ­lived 830 ­years and had oth­er sons and daugh­ters. 17  Al­to­geth­er, Ma­ha­la­lel ­lived a to­tal of 895 ­years, and then he died. 18 When Ja­red had l­ived 162 ­years, he be­came the fa­ther of ­Enoch. 19 Af­ter he be­came the fa­ther of ­Enoch, Ja­red l­ ived 800 ­years and had oth­er sons and daugh­ters. 20  Al­to­geth­er, Ja­red ­lived a to­tal of 962 ­years, and then he died. 21 When ­Enoch had ­lived 65 ­years, he be­came the fa­ther of Me­thu­se­lah. 22  Af­ter he be­came the fa­ther of Me­thu­se­lah, ­Enoch ­walked faith­ful­ly with God 300 ­years and had oth­er sons and daugh­ters. 23  Al­to­geth­er, ­Enoch ­lived a to­tal of 365 ­years. 24 Enoch ­walked faith­ful­ly with God; then he was no more, be­cause God took him away. a 2 Hebrew adam    b 6 

IN WHAT WAYS ARE GENEALOGIES USEFUL? (5:3 – 32) Genealogies demonstrate that God works his plan for history through individuals over many generations. And this genealogy shows even more: God intended human beings to live for­ever, but sin destroyed that potential. The decreasing ages at which they died reveals the deteriorating effect of sin. See the article What can I learn from a list of names? (5:3 – 32; below). WHY ARE WOMEN NOT INCLUDED IN THIS GENEALOGY? (5:3 – 32) Genealogies in the Bible are not exhaustive. Father of often means “ancestor of.” Ancestral roots are traced by naming key persons (usually males) rather than including everyone in a family line. The omission of females in this passage probably indicates a cultural preference in the writer’s day. When women are listed in genealogies, it is often especially significant (Mt 1:3,5,16). WHAT WAS THE SECRET TO SUCH A LONG LIFE? (5:3 – 32) The Creator made men and women to be immortal. Nevertheless, death — ​the result of sin — ​progressively decreased human longevity until 70 or 80 years became a normal life span (6:3 and Ps 90:10).

DID ENOCH ESCAPE DEATH? (5:24) Yes. The Bible confirms that Enoch was taken from this life, so that he did not experience death (Heb 11:5). Enoch walked faithfully with God, suggesting an extremely intimate relationship with God that led to an extraordinary departure from this life.

Father may mean ancestor; also in verses 7-26.   

W H AT C A N I L E A R N F R O M A L I S T O F N A M E S ? 5:3–32 A family’s genealogy is interesting primarily to the ­people in that family, so a modern reader of the Bible may find little inspiration in reading a list of strange and difficult-to-pronounce names. However, people have treasured genealogies for generations because the records preserve the identity of their community and tell their story. The genealogy in Genesis 5 becomes more significant to us when we realize that it lists part of our own genealogy, because all of us trace our roots back to God’s creation of Adam, the first man. Likewise, Abram/Abraham’s line (11:10 – 26) becomes more interesting when we understand that even Gentiles may become spiritual descendants of Abraham through faith in Christ (Ro 4:16 – 17). By faith in Christ, we become part of his family line. The genealogy of J­ esus Christ probably teaches the greatest lesson (Mt 1:1 – 16; Lk 3:23 – 38). In J­ esus’ family line we see God patiently working out his plan in human history. Generation after generation, the thread connecting God’s promise to Abraham with the birth of the Messiah is never lost. The Messiah’s genealogy demonstrates God’s gracious involvement in human history in a most intimate and caring way.

10

WHO WERE THE SONS OF GOD? (6:2) Some suggest they were supernatural beings, such as angels (see the NIV text note at Job 1:6). Others say they were godly men descended from Seth who married sinful women descended from Cain. A better interpretation may be that they were human rulers who emerged as heads of city-states in the ancient Near East and flaunted their power by having large harems. Rulers and judges are sometimes called gods or God in the Hebrew text (Ps 82:1; see the NIV text notes at Ex 21:6; 22:8; 1Sa 2:25). HOW DOES GOD’S SPIRIT CONTEND WITH P ­ EOPLE? (6:3) Probably by keeping them alive. Though the meaning of the word contend is debated, one ancient translation (the Greek Septuagint) puts it: My Spirit will not remain in them (see the NIV text note). If that is the meaning, it suggests that when God takes his Spirit from ­people, their life on earth ends. This matches the next part of the verse: for they are mortal. DID GOD SET A LIFE SPAN OF 120 YEARS? (6:3) Some think so based on the first part of the verse (see previous note). But if so, there are plenty of exceptions, since many individuals lived to be much older than 120 years (ch. 11). Even later, Abraham reached 175; Isaac, 180; and Jacob, 147. The 120 years may refer to the time of reprieve that God gave humanity before sending the flood. WHO WERE THE NEPHILIM . . . THE HEROES OF OLD? (6:4) Nephilim may refer to persons of great physical stature, even giants (Nu 13:32 – 33). But here it probably means princes or aristocrats — ​men of political stature. HOW DID NOAH WALK WITH GOD? (6:9) By living righ­teously and in close communion with the Lord. In the Hebrew mind, describing how one “walks” is a description of how one lives.

Genesis 5:25 25 When Me­thu­se­lah had ­lived 187 ­years, he be­came the fa­ther of La­mech. 26 Af­ter he be­came the fa­ther of La­mech, Me­thu­se­lah ­lived 782 ­years and had oth­er sons and daugh­ ters. 27  Al­to­geth­er, Me­thu­se­lah ­lived a to­tal of 969 ­years, and then he died. 28 When La­mech had ­lived 182 ­years, he had a son. 29 He ­named him Noah a and said, “He will com­fort us in the la­ bor and pain­ful toil of our h ­ ands ­caused by the g ­ round the Lord has ­cursed.” 30 Af­ter Noah was born, La­mech ­lived 595 ­years and had oth­er sons and daugh­ters. 31  Al­to­geth­er, La­ mech ­lived a to­tal of 777 ­years, and then he died. 32 Af­ter Noah was 500 ­years old, he be­came the fa­ther of Shem, Ham and Ja­pheth.

Wickedness in the World

6

When hu­man be­ings be­gan to in­crease in num­ber on the ­earth and daugh­ters were born to them, 2 the sons of God saw that the daugh­ters of hu­mans were beau­ti­ful, and they mar­ried any of them they c­ hose. 3 Then the Lord said, “My Spir­it will not con­tend with b hu­mans for­ev­er, for they are mor­tal  c; ­their days will be a hun­dred and twen­ty years.” 4 The Neph­i­lim were on the e ­ arth in t­ hose days — ​and also af­ter­ward — ​when the sons of God went to the daugh­ ters of hu­mans and had chil­dren by them. They were the he­roes of old, men of re­nown. 5 The Lord saw how g ­ reat the wick­ed­ness of the hu­man race had be­come on the ­earth, and that ev­ery in­cli­na­tion of the ­thoughts of the hu­man h ­ eart was only evil all the time. 6 The Lord re­gret­ted that he had made hu­man be­ings on the ­earth, and his ­heart was deep­ly trou­bled. 7 So the Lord said, “I will wipe from the face of the e ­ arth the hu­man race I have cre­at­ed — ​and with them the an­i­mals, the b ­ irds and the crea­ tures that move a ­ long the g ­ round — ​for I re­gret that I have made them.” 8 But Noah ­found fa­vor in the eyes of the Lord.

Noah and the Flood 9 This is the ac­count of Noah and his fam­il­ y. Noah was a righ­teous man, blame­less ­among the peo­ple of his time, and he ­walked faith­ful­ly with God. 10 Noah had ­three sons: Shem, Ham and Ja­pheth. a 29 

Noah sounds like the Hebrew for comfort.    b 3 Or My spirit will not remain in    c 3 Or corrupt   

WHY WOULD GOD REGRET HIS DECISION T O   C R E AT E H U M A N B E I N G S ? 6 : 5 – 6 God created a world in which ­people were free to love him or not love him. By creating human beings in his image and likeness, God gave them a unique quality of relationship with each other and with him. God entrusted them with freedom, which included the possibility that they might turn away from him; unfortunately, that is what they did. Even though God could foresee what ­people would do, he created them with the capacity to do as they chose. God condemns no one unjustly. He doesn’t cause anyone to sin. He is the judge of all the earth, and he will do right by everyone. He does not coerce humans into loving him, for that wouldn’t be love. Yet nothing can thwart his glory and grace. God showed that he is abounding in love and faithfulness (Ex 34:6) by not leaving the human race in its sin. His grief over ­people’s sin led him to provide a way of redemption: ­Jesus Christ. Through J­ esus’ death and resurrection, the way to eternal life has been opened to all who trust in him for salvation (Jn 14:6).

Genesis 7:14

11

11 Now the e ­ arth was cor­rupt in G ­ od’s s­ ight and was full ­ arth had be­come, of vi­o­lence. 12 God saw how cor­rupt the e for all the peo­ple on e ­ arth had cor­rupt­ed ­their ways. 13 So God said to Noah, “I am go­ing to put an end to all peo­ple, for the ­earth is ­filled with vi­o­lence be­cause of them. I am sure­ly go­ing to de­stroy both them and the ­earth. 14 So make your­self an ark of cy­press a wood; make ­rooms in it and coat ­ uild it with p ­ itch in­side and out. 15 This is how you are to b it: The ark is to be t­ hree hun­dred cu­bits long, fif­ty cu­bits wide and thir­ty cu­bits high. b 16 Make a roof for it, leav­ing be­low the roof an open­ing one cu­bit c high all ­around. d Put a door in the side of the ark and make low­er, mid­dle and ­ ring flood­wa­ters on the e ­ arth up­per ­decks. 17 I am go­ing to b to de­stroy all life un­der the heav­ens, ev­ery crea­ture that has the ­breath of life in it. Ev­ery­thing on ­earth will per­ ish. 18 But I will es­tab­lish my cov­enant with you, and you will en­ter the ark — ​you and your sons and your wife and ­ ring into the ark your sons’ w ­ ives with you. 19 You are to b two of all liv­ing crea­tures, male and fe­male, to keep them ­alive with you. 20 Two of ev­ery kind of bird, of ev­ery kind of an­i­mal and of ev­ery kind of crea­ture that ­moves ­along the ­ground will come to you to be kept a ­ live. 21 You are to take ev­ery kind of food that is to be eat­en and ­store it away as food for you and for them.” 22 Noah did ev­ery­thing just as God com­mand­ed him. The Lord then said to Noah, “Go into the ark, you and your ­whole fam­i­ly, be­cause I have ­found you righ­teous in this gen­er­a­tion. 2 Take with you sev­en ­pairs of ev­ery kind of c­ lean an­i­mal, a male and its mate, and one pair of ev­ ery kind of un­clean an­i­mal, a male and its mate, 3 and also sev­en ­pairs of ev­ery kind of bird, male and fe­male, to keep ­their var­i­ous ­kinds ­alive through­out the ­earth. 4  Sev­en days from now I will send rain on the ­earth for for­ty days and for­ty n ­ ights, and I will wipe from the face of the e ­ arth ev­ery liv­ing crea­ture I have made.” 5 And Noah did all that the Lord com­mand­ed him. 6 Noah was six hun­dred ­years old when the flood­wa­ters came on the ­earth. 7 And Noah and his sons and his wife and his sons’ ­wives en­tered the ark to es­cape the wa­ters of ­ als, of ­birds and the ­flood. 8 Pairs of ­clean and un­clean an­im of all crea­tures that move a ­ long the ­ground, 9 male and fe­ male, came to Noah and en­tered the ark, as God had com­ mand­ed Noah. 10 And af­ter the sev­en days the flood­wa­ters came on the earth. 11 In the six hun­dredth year of No­ah’s life, on the sev­ en­teenth day of the sec­ond m ­ onth — ​on that day all the ­springs of the g ­ reat deep b ­ urst ­forth, and the flood­gates of the heav­ens were ­opened. 12 And rain fell on the ­earth for­ty days and for­ty nights. 13 On that very day Noah and his sons, Shem, Ham and Ja­pheth, to­geth­er with his wife and the ­wives of his t­ hree sons, en­tered the ark. 14 They had with them ev­ery wild

WHAT IS THIS ARK? (6:14) The large barge that Noah built. The Hebrew word means box or coffin.

7

a 14  The

meaning of the Hebrew for this word is uncertain.    b 15  That is, about 450 feet long, 75 feet wide and 45 feet high or about 135 meters long, 23 meters wide and 14 meters high    c 16  That is, about 18 inches or about 45 centimeters    d 16  The meaning of the Hebrew for this clause is uncertain.   

WHY DID GOD DESTROY OTHER CREATURES BESIDES HUMANS? (6:17) God was teaching our earliest ancestors the most basic truths regarding his nature. One of these essential truths is his holiness. Because God is holy, the sins that ­people commit are hideous, detestable and deserving of his wrath. Sin had contaminated everything God had made (Ro 8:20). It’s difficult for us to comprehend how powerful and terrible sin and its consequences are, probably because we don’t fully comprehend God’s holiness. WHY DID GOD ESTABLISH A COVENANT WITH NOAH? (6:18) To provide redemption for the fallen human race. The covenant God established with Noah (9:1,7) renewed his earlier blessings and instructions that humankind should be fruitful and increase in number (1:28). This covenant reaffirmed God’s love and purpose for his ­people. HOW DID NOAH KNOW WHAT ANIMALS WERE CLEAN AND UNCLEAN? (7:2 – 3) Specific laws regarding what was clean and unclean were not given until many years later (Lev 5:2; 11:1 – 41). When God gave the law, he may have codified religious concepts or taboos already in existence. If so, Noah could have understood clean and unclean in cultural terms. Or perhaps God revealed to Noah which animals were clean and unclean, but the Bible only gives a summarized version of what God said to Noah. WHY TAKE MORE CLEAN THAN UNCLEAN ANIMALS? (7:2 – 3) So Noah and his family could offer sacrifices to God after the flood (8:20). In addition, only clean animals could be used for food. The practice of using clean rather than unclean animals for both ritual and food purposes was observed long before the Law of Moses laid out specific instructions (Lev 11 – 15). WHAT DID NOAH AND HIS FAMILY EAT WHILE IN THE ARK? (7:7) ­People and animals originally ate a vegetarian diet (1:29 – 30). So Noah presumably stored up seeds, fruits and grains for the p ­ eople and the animals to eat on the ark. After the flood, which destroyed all vegetation, Noah’s family was given permission to eat meat from animals born from those on the ark (9:3 – 4). DID GOD CAUSE THE ANIMALS TO COME TO NOAH? (7:9) We can’t know for sure. Some think Noah went on safaris to gather the animals during the years the ark was under construction. Others believe the animals responded to some instinctive sense that disaster was imminent. Still others speculate that a glacial movement of some kind caused a mass migration of animals. WHAT MADE THESE SPRINGS BURST FORTH? (7:11) Probably a tremendous upheaval of the ocean floor and/or perhaps the effects of a great earthquake that caused subterranean water to rise to the surface.

12

Genesis 7:15

HOW DID NOAH OVERSEE A FLOATING ZOO? (7:14) Noah had to take enough provisions to feed the eight humans and all the animals on board. The many questions that arise (e.g. Didn’t the animals get restless being confined for so long?) cannot be answered other than to say that God was in control of the whole matter.

­an­i­mal ac­cord­ing to its kind, all live­stock ac­cord­ing to ­their k ­ inds, ev­ery crea­ture that m ­ oves a ­ long the g ­ round ac­cord­ing to its kind and ev­ery bird ac­cord­ing to its kind, ev­ery­thing with ­wings. 15 Pairs of all crea­tures that have the ­breath of life in them came to Noah and en­tered the ark. 16 The an­im ­ als go­ing in were male and fe­male of ev­ery liv­ ing ­thing, as God had com­mand­ed Noah. Then the Lord shut him in. 17 For for­ty days the ­flood kept com­ing on the ­earth, and as the wa­ters in­creased they lift­ed the ark high ­above the ­ arth, ­earth. 18 The wa­ters rose and in­creased great­ly on the e and the ark float­ed on the sur­face of the wa­ter. 19 They rose great­ly on the e ­ arth, and all the high moun­tains un­der the en­tire heav­ens were cov­ered. 20 The wa­ters rose and cov­ered the moun­tains to a d ­ epth of more than fif­teen cu­bits. a , b  21 Ev­ery liv­ing ­thing that ­moved on land per­ished — ​­birds, live­stock, wild an­i­mals, all the crea­tures that s­ warm over the ­earth, and all man­kind. 22 Ev­ery­thing on dry land that had the b ­ reath of life in its nos­trils died. 23  Ev­ery liv­ing ­thing on the face of the ­earth was ­wiped out; peo­ple and an­i­mals and the crea­tures that move ­along the g ­ round and the ­birds were ­wiped from the ­earth. Only Noah was left, and ­those with him in the ark. 24 The wa­ters flood­ed the ­earth for a hun­dred and fif­ty days. But God re­mem­bered Noah and all the wild an­i­mals and the live­stock that were with him in the ark, and he sent a wind over the e ­ arth, and the wa­ters re­ced­ed. 2 Now the ­springs of the deep and the flood­gates of the heav­ens had been ­closed, and the rain had s­ topped fall­ing from the sky. 3 The wa­ter re­ced­ed steadi­ly from the ­earth. At the end of the hun­dred and fif­ty days the wa­ter had gone down, 4 and on the sev­en­teenth day of the sev­enth ­month the ark came to rest on the moun­tains of Ar­a­rat. 5  The wa­ters con­tin­ued to re­cede un­til the ­tenth ­month, and on the ­first day of the ­tenth ­month the tops of the moun­tains be­came vis­i­ble. 6 Af­ter for­ty days Noah ­opened a win­dow he had made in the ark 7 and sent out a ra­ven, and it kept fly­ing back and ­forth un­til the wa­ter had d ­ ried up from the e ­ arth. 8 Then he sent out a dove to see if the wa­ter had re­ced­ed from the

WERE FISH AND SEA CREATURES ALSO DESTROYED? (7:23) The text speaks only of creatures on the ground and in the air, so perhaps creatures living in water were spared. (Note: There are areas in the world today where freshwater and salt water coexist without mixing. Thus sea creatures and freshwater fish could have survived when floodwaters covered the earth but did not mix with the sea.) WHAT DOES IT MEAN THAT GOD REMEMBERED NOAH? (8:1) In the Old Testament, to remember means “to take care of.” It emphasizes God’s decision to preserve Noah through this judgment.

WHAT DID NOAH LEARN FROM RELEASING THE RAVEN? (8:6 – 7) Noah used the raven to determine the readiness of the land for habitation. Even though the ark had run aground, the question would have been whether or not other land was appearing. A raven by nature will fly directly toward land. As Noah watched day by day, he could determine in which directions dry land was appearing.

8

a 20  That

is, about 23 feet or about 6.8 meters    b 20 Or rose more than fifteen cubits, and the mountains were covered   

H O W W I D E S P R E A D WA S T H E F L O O D ? 7 : 1 7 – 2 4 The case is strong that this flood covered the whole world: (1) It destroyed all life under the heavens (6:17). (2) The waters rose at least 20 feet above all the high mountains (7:19 – 20). (3) The flood lasted 371 days, indicating that this was more than just local flooding. (4) The final fiery judgment of the whole earth is compared to Noah’s flood (2Pe  3:3 – 7). On the other hand, certain questions can be raised in support of the theory that this was a local flood: Why doesn’t the original Hebrew use the most common word for world even once in the whole account? Why instead does it use a word for earth that can also be translated land or country? (The same word is used later in Ge 41:57 to describe a famine in all the world, meaning the world as known from the writer’s perspective.) Some believe this flood was worldwide. Others think it covered a region of the world but is described in universal language — ​much as we might speak of a world war without meaning that every nation in the world was involved.

Genesis 9:5 sur­face of the g ­ round. 9 But the dove c­ ould find no­where to ­perch be­cause t­ here was wa­ter over all the sur­face of the ­earth; so it re­turned to Noah in the ark. He ­reached out his hand and took the dove and ­brought it back to him­self in the ark. 10 He wait­ed sev­en more days and ­again sent out the dove from the ark. 11 When the dove re­turned to him in the eve­ning, t­ here in its beak was a fresh­ly p ­ lucked ol­ive leaf ! Then Noah knew that the wa­ter had re­ced­ed from the ­earth. 12 He wait­ed sev­en more days and sent the dove out a ­ gain, but this time it did not re­turn to him. 13 By the ­first day of the ­first ­month of No­ah’s six hun­dred and ­first year, the wa­ter had ­dried up from the ­earth. Noah then re­moved the cov­er­ing from the ark and saw that the sur­face of the ­ground was dry. 14 By the twen­ty-sev­enth day of the sec­ond ­month the ­earth was com­plete­ly dry. 15 Then God said to Noah, 16 “Come out of the ark, you and your wife and your sons and ­their ­wives. 17 Bring out ev­ery kind of liv­ing crea­ture that is with you — ​the ­birds, the an­i­ mals, and all the crea­tures that move ­along the ­ground — ​so they can mul­ti­ply on the ­earth and be fruit­ful and in­crease in num­ber on it.” 18 So Noah came out, to­geth­er with his sons and his wife and his sons’ ­wives. 19 All the an­im ­ als and all the crea­tures that move ­along the ­ground and all the ­birds — ​ev­ery­thing that ­moves on land — ​came out of the ark, one kind af­ter an­oth­er. 20 Then Noah b ­ uilt an al­tar to the Lord and, tak­ing some of all the c­ lean an­i­mals and ­clean ­birds, he sac­ri­ficed ­burnt of­fer­ings on it. 21 The Lord ­smelled the pleas­ing aro­ma and said in his ­heart: “Nev­er a ­ gain will I ­curse the ­ground be­ cause of hu­mans, even t­ hough a ev­ery in­cli­na­tion of the hu­ man h ­ eart is evil from child­hood. And nev­er ­again will I de­stroy all liv­ing crea­tures, as I have done. 22 “As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night will never cease.”

God’s Covenant With Noah

9

Then God ­blessed Noah and his sons, say­ing to them, “Be fruit­ful and in­crease in num­ber and fill the ­earth. 2 The fear and ­dread of you will fall on all the ­beasts of the ­earth, and on all the ­birds in the sky, on ev­ery crea­ture that ­moves ­along the ­ground, and on all the fish in the sea; they are giv­en into your ­hands. 3  Ev­ery­thing that ­lives and ­moves about will be food for you. Just as I gave you the ­green ­plants, I now give you ev­ery­thing. 4 “But you must not eat meat that has its life­blood ­still in it. 5 And for your life­blood I will sure­ly de­mand an ac­count­ ing. I will de­mand an ac­count­ing from ev­ery an­i­mal. And from each hu­man be­ing, too, I will de­mand an ac­count­ing for the life of an­oth­er hu­man be­ing. a 21 Or humans,

for   

13

WHAT’S SPECIAL ABOUT AN OLIVE LEAF? (8:11) This leaf would have been taken from a tree on the lower plains that was sprouting leaves again — ​an olive tree often resprouts even after it seems the tree has died. The olive branch has become a symbol for peace, perhaps because it signaled the end of God’s judgment.

DO HUMAN BEINGS HAVE ANY GOOD INCLINATIONS? (8:21) Because God created us in his image, we have undeniable value. But this verse is emphasizing the pervasive corruption of human nature, which constantly resists the holiness, purity and intimacy with God that we were created for. WHY DID GOD PROMISE NOT TO REPEAT SUCH JUDGMENT? (8:21 – 22) It seems likely that his decision was more than just a response to the prayer and sacrifice of Noah. Perhaps God had all of human history in view and wanted to ensure that the normal cycles and processes of nature would continue unabated for as long as the earth would last. P ­ eople can count on summer and winter, day and night, seedtime and harvest — ​these will never again cease as long as the earth endures. WHY MAKE ANIMALS FEAR HUMANS? (9:2) Perhaps to emphasize the supremacy of human beings over animals (1:26,28). It also may have been a way of protecting Noah’s descendants after the flood. Because of the fall some animals were dangerous to humans. WHAT WAS WRONG WITH BLOODY MEAT? (9:4) Life is to be treated as a gift from God, and under no circumstances is life to be regarded in a casual manner. Because the life of a crea­ ture is in the blood (Lev 17:11; see Lev 17:14; Dt 12:23), the meat had to be thoroughly drained of its blood before it could be eaten. See Why does God say the life of every creature is in its blood? (Lev 17:11; p. 172). HOW DOES GOD HOLD ANIMALS ACCOUNTABLE? (9:5) Animals are accountable in the sense of being subject to possible punishment for taking a human life. Naturally, animals do not have guilt in the same way humans do. However, just as persons must not treat the blood of animals carelessly by leaving it in the meat they eat, so animals are to be held accountable for the blood of human beings they kill (Ex 21:28 – 29).

14

Genesis 9:6

WHY RESPOND TO KILLING WITH MORE KILLING? (9:6) Because if p ­ eople tolerated murder, the entire community shared the guilt (Nu 35:33 – 34; Dt 21:1 – 9). To instill a respect for the image of God in all ­people, which murder violates, such a terrible offense could only be rectified by taking the life of the murderer. See the article Why was it acceptable to kill a murderer? (Dt 19:13; p. 282). Some believe ­Jesus later changed the way the criminal code was to be used (Mt 5:21 – 22,38 – 39; Jn 8:7).

6 “Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind.

HOW CAN SOMETHING WITH A NATURAL EXPLANATION BE A SIGN FROM GOD? (9:13) It becomes a sign because of the way God uses it. The rainbow probably had been in the sky previously, for the Hebrew grammar is explicit in saying that it was now to become a sign. If so, God gave meaning to a natural phenomenon to remind p ­ eople of his ­promise. MIGHT GOD DESTROY ALL LIVING CREATURES BY ANOTHER MEANS? (9:15) Though God promised not to destroy all life in another flood, he could do so in another way, such as by fire. The apostle Peter wrote that someday the heavens and the earth will be destroyed by fire (2Pe 3:3 – 7,10 – 13). The present world order, including this earth, will one day give way to Christ’s kingdom and a new heaven and a new earth (cf. 2Pe 3:7; Rev 21:1). HOW COULD DIFFERENT RACES DESCEND FROM THREE SONS OF ONE ­COUPLE? (9:19) The term race describes, in large part, variations that naturally occur when p ­ eople are separated by geographic barriers or distances. Geneticists have shown that skin color, which depends on the amount of melanin present, can change over a few generations. Language also naturally changes with geographic isolation of p ­ eople groups. Separated by geography and language, cultures and traditions diversify. But it all started with Noah. As Acts 17:26 says, From one man [God] made all the nations, that they should inhabit the whole earth. WHAT DID HAM DO WRONG? (9:22 – 25) It was no doubt wrong to broadcast his father’s nakedness rather than to immediately cover it; by doing so Ham perhaps demonstrated a general disrespect for his father. Some point out that it was Noah (first intoxicated and then hung over), not God, who directly accused Ham of wrongdoing. See the following note. WHY DID NOAH CURSE HIS GRANDSON INSTEAD OF HIS SON HAM? (9:25) Curses often applied to a person’s legacy and affected future generations (Ex 20:4 – 5; see the article Why does God allow innocent children to suffer? [La 2:11 – 12; p. 1208]). But we can’t answer this question in a satisfying way because we simply don’t know. Remember, this was Noah’s curse, not God’s. The text does not justify it, but only reports what took place.

7 As for you, be fruit­ful and in­crease in num­ber; mul­ti­ply on the ­earth and in­crease upon it.” 8 Then God said to Noah and to his sons with him: 9 “I now es­tab­lish my cov­enant with you and with your de­scen­ dants af­ter you 10 and with ev­ery liv­ing crea­ture that was with you — ​the ­birds, the live­stock and all the wild an­i­mals, all ­those that came out of the ark with you — ​ev­ery liv­ing crea­ture on ­earth. 11  I es­tab­lish my cov­enant with you: Nev­er ­again will all life be de­stroyed by the wa­ters of a f­ lood; nev­ er ­again will ­there be a ­flood to de­stroy the earth.” 12 And God said, “This is the sign of the cov­enant I am mak­ing be­tween me and you and ev­ery liv­ing crea­ture with you, a cov­enant for all gen­er­a­tions to come: 13 I have set my rain­bow in the ­clouds, and it will be the sign of the cov­enant be­tween me and the e ­ arth. 14  When­ev­er I ­bring ­clouds over the ­earth and the rain­bow ap­pears in the ­clouds, 15 I will re­ mem­ber my cov­enant be­tween me and you and all liv­ing crea­tures of ev­ery kind. Nev­er ­again will the wa­ters be­come a ­flood to de­stroy all life. 16  When­ev­er the rain­bow ap­pears in the ­clouds, I will see it and re­mem­ber the ever­last­ing cov­enant be­tween God and all liv­ing crea­tures of ev­ery kind on the earth.” 17 So God said to Noah, “This is the sign of the cov­enant I have es­tab­lished be­tween me and all life on the earth.”

The Sons of Noah 18 The sons of Noah who came out of the ark were Shem, Ham and Ja­pheth. (Ham was the fa­ther of Ca­naan.) 19 These were the t­ hree sons of Noah, and from them came the peo­ ple who were scat­tered over the ­whole earth. 20 Noah, a man of the soil, pro­ceed­ed a to ­plant a vine­yard. 21 When he ­drank some of its wine, he be­came ­drunk and lay un­cov­ered in­side his tent. 22 Ham, the fa­ther of Ca­naan, saw his fa­ther na­ked and told his two broth­ers out­side. 23 But Shem and Ja­pheth took a gar­ment and laid it ­across ­their shoul­ders; then they ­walked in back­ward and cov­ered ­their fa­ther’s na­ked body. ­Their fac­es were ­turned the oth­er way so that they ­would not see t­ heir fa­ther na­ked. 24 When Noah a ­ woke from his wine and f­ ound out what his youn­gest son had done to him, 25 he said, “Cursed be Canaan! The lowest of slaves will he be to his brothers.” 26 He also said, “Praise be to the Lord, the God of Shem! May Canaan be the slave of Shem. 27 May God extend Japheth’s b territory; may Japheth live in the tents of Shem, and may Canaan be the slave of Japheth.” a 20 Or soil, was

the first    b 27  Japheth sounds like the Hebrew for extend.   

Genesis 10:5

15

28 Af­ter the ­flood Noah ­lived 350 ­years. 29 Noah ­lived a to­ tal of 950 ­years, and then he died.

The Table of Nations

10

This is the ac­count of Shem, Ham and Ja­pheth, No­ ah’s sons, who them­selves had sons af­ter the flood.

WHY LIST ALL THESE UNFAMILIAR NAMES? (10:1 – 32) See In what ways are genealogies useful? (5:3 – 32; p. 9) and the article Why read an ancient list of faceless names? (1Ch 1:1; p. 576).

The Japhethites

2 The sons a of Ja­pheth: Go­mer, Ma­gog, Mad­ai, Ja­van, Tu­bal, Me­shek and ­Ti­ras. 3 The sons of Go­mer: Ash­ke­naz, Ri­phath and To­gar­mah. 4 The sons of Ja­van: Eli­shah, Tar­shish, the Kit­tites and the Rod­a­nites.  b 5 (From ­these the mar­i­time peo­ples ­spread out into ­their ter­ri­to­ries by ­their ­clans with­in ­their na­tions, each with its own lan­guage.) a 2  Sons may mean descendants or successors or nations; also in verses 3, 4, 6, 7, 20-23, 29 and 31.    b 4  Some manuscripts of the Masoretic Text and Samaritan Pentateuch (see also Septuagint and 1 Chron. 1:7); most manuscripts of the Masoretic Text Dodanites   

N AT I O N S D E S C E N D E D F R O M N O A H ’ S S O N S 1 0 : 1 J

S

A

P H

E

T

ASH

H

GOMER

KE

M

A

is

A

R

A

AN

NA

L M

Pe rs

M

R

CA

A

ia

n

J

Gu

lf

O K

R

300 miles

HI

300 km.

OP

Descendants of Shem

NA

N

ARAM

SHI

R.

. sR

A

Descendants of Ham

E

T

ea dS

0

PUT

C U S H

AD

gr

S

E

D Re

0

Descendants of Japheth

Sea

M

Ti

A

M

H

E

A

S

I

D

H

IM RA MIZ PT) (EGY

P U T

Z

H

MAG OG A RM D Mt. A U G L TO Ararat EK T JAVAN H U S BAL ME RO D A N I M ELISHAH H Eu CA KITTIM ph U R PH ra TORIM te PHILISTINES

TARSHISH

TUBAL

NA

an

A

Black Sea

spi

IR

Ca

T

S E B A HAVILAH HAVILAH

A

N

RAAMAH SHEBA SHEBA TH VE H A A T SAB RM ZA A H

16

Genesis 10:6 The Hamites

ARE HAM AND HIS DESCENDANTS ASSOCIATED WITH AFRICA? (10:6 – 20) Ham’s descendant Cush is associated with Nubia (Sudan). Mizraim is associated with Egypt; Put with Libya; and Canaan with Syria, Phoenicia and Palestine. But Ham’s descendants cannot be identified today by any ethnic or geographic categories. During the days of chattel slavery (AD 1600 – 1863), the “curse of Ham” was widely referenced to justify the subjugation of Africans. This clearly was a misuse of Scripture. IS THIS THE SAME NINEVEH THAT JONAH LATER VISITED? (10:11) Yes. Nineveh became the capital city of Assyria in about 700 BC, and Jonah reluctantly went there to call the p ­ eople to repentance. Though the Ninevites responded to his message (Jnh 3:5), they later reverted to their former wickedness and were destroyed in 612 BC. Nineveh’s fall is the theme of the book of Nahum.

6 The sons of Ham: Cush, ­Egypt, Put and Ca­naan. 7 The sons of Cush: Seba, Hav­i­lah, Sab­tah, Ra­a­mah and Sab­te­ka. The sons of Ra­a­mah: She­ba and De­dan. 8 Cush was the fa­ther a of Nim­rod, who be­came a ­mighty war­rior on the ­earth. 9 He was a ­mighty hunt­er be­fore the Lord; that is why it is said, “Like Nim­rod, a ­mighty hunt­er be­fore the Lord.” 10 The ­first cen­ters of his king­dom were Bab­ylon, Uruk, Ak­kad and Kal­neh, in b Shi­nar.  c 11 From that land he went to As­syr­ia, ­where he ­built Nin­e­veh, Re­ho­ both Ir, d Ca­lah 12  and Re­sen, ­which is be­tween Nin­e­veh and ­Ca­lah  — ​­which is the ­great city. 13 Egypt was the fa­ther of the Lu­dites, An­a­mites, Le­ha­bites, Naph­tu­hites, 14  Path­ru­sites, Kas­lu­hites (from whom the Phi­lis­ tines came) and Caph­to­rites. 15 Ca­naan was the fa­ther of Si­don his first­born,  e and of the Hit­tites, 16  Jeb­u­sites, Am­o­rites, Gir­ga­shites, 17  Hi­vites, Ar­kites, Si­nites, 18  Ar­vad­ites, Zem­a­rites and Ha­math­ites. Lat­er the Ca­naan­ite ­clans scat­tered 19 and the bor­ders of Ca­naan ­reached from Si­don to­ward Ge­rar as far as Gaza, and then to­ward Sod­om, Go­mor­rah, Ad­mah and Ze­boy­im, as far as La­sha. 20 These are the sons of Ham by ­their ­clans and lan­guag­ es, in ­their ter­ri­to­ries and na­tions. The Semites

WHO WERE THE SONS OF EBER? (10:21) Eber was the ancestor of Abram the Hebrew (11:10 – 26), and from his name we get the term Hebrew (14:13). So this refers to all the offspring of Abram/Abraham.

IN WHAT WAY WAS THE EARTH DIVIDED? (10:25) Probably by the confusion of languages at the tower of Babel (11:8 – 9). Because Peleg in Hebrew means “to divide” or “to split” (see the NIV text note at 10:25), he may have received his name in memory of this event.

21 Sons were also born to Shem, ­whose old­er broth­er was f Ja­pheth; Shem was the an­ces­tor of all the sons of Eber. 22 The sons of Shem: Elam, Ash­ur, Ar­phax­ad, Lud and Aram. 23 The sons of Aram: Uz, Hul, Ge­ther and Me­shek. g 24 Ar­phax­ad was the fa­ther of  h She­lah, and She­lah the fa­ther of Eber. 25 Two sons were born to Eber: One was ­named Pe­leg, i be­cause in his time the e ­ arth was di­vid­ed; his broth­er was ­named Jok­tan. 26 Jok­tan was the fa­ther of Al­mo­dad, She­leph, Ha­zar­ma­veth, Je­rah, 27  Ha­do­ ram, Uzal, Dik­lah, 28  Obal, Abim­a­el, She­ba, 29 Ophir, Hav­i­lah and Jo­bab. All ­these were sons of Jok­tan. 30 The re­gion ­where they l­ ived s­ tretched from Me­sha to­ward Se­phar, in the east­ern hill coun­try. a 8  Father may mean ancestor or predecessor or founder; also in verses 13, 15, 24 and 26.    b 10 Or Uruk and Akkad — ​all of them in    c 10 That is, Babylonia    d 11 Or Nineveh with its city squares    e 15 Or of the Sidonians, the foremost    f 21 Or Shem, the older brother of    g 23  See Septuagint and 1 Chron. 1:17; Hebrew Mash.    h 24  Hebrew; Septuagint father of Cainan, and Cainan was the father of    i 25  Peleg means division.   

Genesis 11:21

17

31 These are the sons of Shem by ­their ­clans and lan­guag­ es, in ­their ter­ri­to­ries and na­tions. 32 These are the ­clans of No­ah’s sons, ac­cord­ing to ­their ­lines of de­scent, with­in ­their na­tions. From ­these the na­ tions ­spread out over the ­earth af­ter the flood.

The Tower of Babel

11

R.

the east ; or in the east    is, Babylonia    is, Babylon; Babel sounds like the Hebrew for confused.    d 10  Father may mean ancestor; also in verses 11-25.    e 12,13  Hebrew; Septuagint (see also Luke 3:35, 36 and note at Gen. 10:24) 35 years, he became the father of Cainan. 13And after he became the father of Cainan, Arphaxad lived 430 years and had other sons and daughters, and then he died. When Cainan had lived 130 years, he became the father of Shelah. And after he became the father of Shelah, Cainan lived 330 years and had other sons and daughters   

ris

c 9  That

g

t

b 2 That

ea

a 2 Or from

ra

Two ­years af­ter the ­flood, when Shem was 100 ­years old, he be­came the fa­ther d of Ar­phax­ad. 11 And af­ter he be­came the fa­ther of Ar­phax­ad, Shem ­lived 500 ­years and had oth­er sons and daugh­ters. 12 When Ar­phax­ad had l­ ived 35 ­years, he be­came the fa­ther of She­lah. 13 And af­ter he be­came the fa­ther of She­lah, Ar­ phax­ad l­ ived 403 ­years and had oth­er sons and d ­ augh­ters. e 14 When She­lah had ­lived 30 ­years, he be­came the fa­ther of Eber. 15 And af­ter he be­came the fa­ther of Eber, She­lah ­lived 403 ­years and had oth­er sons and daugh­ters. 16 When Eber had l­ ived 34 ­years, he be­came the fa­ther of Pe­leg. 17 And af­ter he be­came the fa­ther of Pe­leg, Eber l­ ived 430 ­years and had oth­er sons and daugh­ters. 18 When Pe­leg had l­ived 30 ­years, he be­came the fa­ther of Reu. 19 And af­ter he be­came the fa­ther of Reu, Pe­leg l­ ived 209 ­years and had oth­er sons and daugh­ters. 20 When Reu had ­lived 32 ­years, he be­came the fa­ther of Se­rug. 21 And af­ter he be­came the fa­ther of Se­rug, Reu ­lived 207 ­years and had oth­er sons and daugh­ters.

Ti

es R. S Me d i t e r r a n e a n U M Babylon Se a E Jerusalem (Babel?) R Plains of Ur Shinar?

dS

10 This is the ac­count of ­Shem’s fam­i­ly line.

THE TOWER OF BABEL (11:4)

Re

From Shem to Abram

WHAT WAS THE FIRST LANGUAGE? (11:1) No one knows for sure. One language may mean there was a common language understood by all groups of ­people at that time, though each group had its own distinct dialect (10:5,20,31).

Eu p h

Now the ­whole ­world had one lan­guage and a com­ mon ­speech. 2  As peo­ple ­moved east­ward,  a they f­ ound ap ­ lain in Shi­nar b and set­tled there. 3 They said to each oth­er, “Come, l­et’s make b ­ ricks and bake them thor­ough­ly.” They used ­brick in­stead of ­stone, and tar for mor­tar. 4 Then they said, “Come, let us ­build our­ selves a city, with a tow­er that reach­es to the heav­ens, so that we may make a name for our­selves; other­wise we will be scat­tered over the face of the ­whole earth.” 5 But the Lord came down to see the city and the tow­er the peo­ple were build­ing. 6 The Lord said, “If as one peo­ple speak­ing the same lan­guage they have be­gun to do this, then noth­ing they plan to do will be im­pos­si­ble for them. 7 Come, let us go down and con­fuse ­their lan­guage so they will not un­der­stand each oth­er.” 8 So the Lord scat­tered them from t­here over all the ­earth, and they s­ topped build­ing the city. 9 That is why it was ­called Ba­bel  c  — ​be­cause ­there the Lord con­fused the lan­guage of the ­whole ­world. From t­ here the Lord scat­tered them over the face of the ­whole earth.

WHO ARE THE MODERN DESCENDANTS OF NOAH’S SONS? (10:32) The Semitic p ­ eoples are descendants of Shem. Ham’s descendants are generally thought to be ­people from Egypt, Ethiopia, North Africa and Canaan. ­People with IndoEuropean roots are usually considered to have come from the line of Japheth.

0 0

300 km. 300 miles

WHY WAS IT WRONG TO BUILD A TOWER? (11:4) Perhaps it was an act of defiance against God’s command to fill the earth (1:28), inasmuch as the builders’ stated purpose was that they might not be scattered over the face of the whole earth. However, this tower was likely a ziggurat, a Mesopotamian temple tower that was built, not for p ­ eople to ascend toward heaven, but to provide a way for a deity to come down and enter his or her temple to be worshiped by the ­people. Thus, the ­people had begun to think they could gain God’s favor by meeting his needs. In either case, God saw it as p ­ eople unifying themselves against his sovereignty. HOW COULD THIS PROJECT MAKE NOTHING IMPOSSIBLE FOR HUMANKIND? (11:6) The phrase nothing . . . will be impossible refers to their potential for doing evil. It’s similar to our figure of speech “anything can happen.” When p ­ eople unite around selfish interests, the power that results can be dangerous. History demonstrates the tragic results of ­people using power in the wrong way. In this case, God scattered the ­people to undermine their destructive behavior. WHY DOES GOD SAY, COME, LET US [PLURAL] GO DOWN? (11:7) Often kings referred to themselves in this way. The Hebrew word for God (Elohim) is plural, perhaps indicating that God was taking counsel with himself. Perhaps this describes God speaking to his heavenly court of angels. But this may also hint at the mystery of the Trinity — ​in the unity of God there is plurality.

18

Genesis 11:22

WHY DID GOD WANT TO SCATTER ­PEOPLE? (11:9) When large numbers of ­people concentrate in huge cities, it seems to bring out the worst in humanity. Crime, social ills and other tragedies seem to accumulate faster when p ­ eople are crowded together. So God may have scattered p ­ eople for their own good, to protect them from themselves.

22 When Se­rug had ­lived 30 ­years, he be­came the fa­ther of Na­hor. 23 And af­ter he be­came the fa­ther of Na­hor, Se­rug ­lived 200 ­years and had oth­er sons and daugh­ters. 24 When Na­hor had ­lived 29 ­years, he be­came the fa­ther of Te­rah. 25 And af­ter he be­came the fa­ther of Te­rah, Na­hor ­lived 119 ­years and had oth­er sons and daugh­ters. 26 Af­ter Te­rah had ­lived 70 ­years, he be­came the fa­ther of ­Abram, Na­hor and Ha­ran.

WHAT MIGHT ACCOUNT FOR THIS RAPIDLY DECREASING LIFE SPAN? (11:10 – 32) The Creator made men and women to be immortal. Nevertheless, death — ​the result of sin — ​progressively decreased human longevity until 70 or 80 years became a normal life span (6:3; Ps 90:10). WHY DID TERAH SET OUT FOR CANAAN? (11:31) We don’t know why Terah joined Abram in leaving Ur. Abram’s ancestors were pagans and did not serve the Lord (Jos 24:2). But Terah may have been influenced by his son Abram, who had heard from God. HOW DID GOD SPEAK TO ABRAM? (12:1) Supernatural things cannot always be fully expressed in natural language, but somehow a person created in the image of God has the capacity to hear from the Creator. The Bible describes this in various ways. Here God spoke to Abram; later God appeared to Abram (v. 7) and still later he came in a vision (15:1). Another time God appeared to Abram as a man (18:1 – 15). At the heart of each of these encounters was a rational and personal message from God. See Why would the Lord come to Abraham in human form? (18:10; p. 25). IN WHAT WAY WOULD ABRAM BLESS ALL P ­ EOPLES ON EARTH? (12:3) God would use Abram to demonstrate his heart and purpose for the world. His desire was to redeem humanity from the depths to which they had fallen when Adam sinned. Eventually, through Abram’s family line, God would send ­Jesus to offer redemption to the whole world. ABRAM’S JOURNEYS (12:4)

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Shechem SUMER Ai Ur of the THE A A Chaldeans N E G EV CAN Eg To Red Possible routes of Sea Abram’s journey

WHAT WAS THE GREAT TREE OF MOREH? (12:6) One of several large trees in Canaan that were prominent at sacred places. This tree was a center for the worship of pagan gods, a spot known to all the locals. Abram built an altar there to the one true God — ​an implicit challenge to the false gods of Canaan.

Abram’s Family 27 This is the ac­count of Te­rah’s fam­i­ly line. Te­rah be­came the fa­ther of ­Abram, Na­hor and Ha­ran. And Ha­ran be­came the fa­ther of Lot. 28 While his fa­ther Te­ rah was ­still ­alive, Ha­ran died in Ur of the Chal­de­ans, in the land of his b ­ irth. 29 Abram and Na­hor both mar­ried. The name of ­Abram’s wife was Sa­rai, and the name of Na­hor’s wife was Mil­kah; she was the daugh­ter of Ha­ran, the fa­ther of both Mil­kah and Is­kah. 30  Now Sa­rai was child­less be­cause she was not able to con­ceive. 31 Te­rah took his son ­Abram, his grand­son Lot son of Ha­ ran, and his daugh­ter-in-law Sa­rai, the wife of his son ­Abram, and to­geth­er they set out from Ur of the Chal­de­ans to go to Ca­naan. But when they came to Har­ran, they set­tled there. 32 Te­rah ­lived 205 ­years, and he died in Har­ran.

The Call of Abram

12

The Lord had said to ­Abram, “Go from your coun­try, your peo­ple and your fa­ther’s house­hold to the land I will show you.

2 “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. a 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” b 4 So ­Abram went, as the Lord had told him; and Lot went with him. ­Abram was sev­en­ty-five ­years old when he set out from Har­ran. 5 He took his wife Sa­rai, his neph­ew Lot, all the pos­ses­sions they had ac­cu­mu­lat­ed and the peo­ple they had ac­quired in Har­ran, and they set out for the land of Ca­naan, and they ar­rived there. 6 Abram trav­eled ­through the land as far as the site of the ­great tree of Mo­reh at She­chem. At that time the Ca­naan­ites were in the land. 7 The Lord ap­peared to ­Abram and said, “To your off­spring  c I will give this land.” So he b ­ uilt an al­tar ­there to the Lord, who had ap­peared to him. 8 From t­ here he went on to­ward the h ­ ills east of Beth­el and ­pitched his tent, with Beth­el on the west and Ai on the east. ­There he b ­ uilt an al­tar to the Lord and c­ alled on the name of the Lord. 9 Then ­Abram set out and con­tin­ued to­ward the Ne­gev. a 2 Or be

seen as blessed    b 3 Or earth / will use your name in blessings (see 48:20)    c 7 Or seed   

Genesis 13:14 Abram in Egypt 10 Now ­there was a fam­ine in the land, and ­Abram went down to ­Egypt to live ­there for a ­while be­cause the fam­ine was se­vere. 11 As he was ­about to en­ter ­Egypt, he said to his wife Sa­rai, “I know what a beau­ti­ful wom­an you are. 12 When the Egyp­tians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live. 13 Say you are my sis­ter, so that I will be treat­ed well for your sake and my life will be ­spared be­cause of you.” 14 When ­Abram came to ­Egypt, the Egyp­tians saw that Sa­ rai was a very beau­ti­ful wom­an. 15 And when Phar­aoh’s of­ fi­cials saw her, they p ­ raised her to Phar­aoh, and she was tak­en into his pal­ace. 16 He treat­ed ­Abram well for her sake, and ­Abram ac­quired ­sheep and cat­tle, male and fe­male don­ keys, male and fe­male ser­vants, and cam­els. 17 But the Lord in­flict­ed se­ri­ous dis­eas­es on Phar­aoh and his house­hold be­cause of ­Abram’s wife Sa­rai. 18  So Phar­aoh sum­moned ­Abram. “What have you done to me?” he said. “Why ­didn’t you tell me she was your wife? 19 Why did you say, ‘She is my sis­ter,’ so that I took her to be my wife? Now then, here is your wife. Take her and go!” 20  Then Phar­aoh gave or­ders a ­ bout ­Abram to his men, and they sent him on his way, with his wife and ev­ery­thing he had.

Abram and Lot Separate

13

So ­Abram went up from ­Egypt to the Ne­gev, with his wife and ev­ery­thing he had, and Lot went with him. 2 Abram had be­come very ­wealthy in live­stock and in sil­ver and gold. 3 From the Ne­gev he went from p ­ lace to p ­ lace un­til he came to Beth­el, to the p ­ lace be­tween Beth­el and Ai ­where his tent had been ear­li­er 4 and ­where he had f­ irst b ­ uilt an al­tar. ­There ­Abram c­ alled on the name of the Lord. 5 Now Lot, who was mov­ing ­about with ­Abram, also had ­flocks and ­herds and ­tents. 6 But the land ­could not sup­ port them ­while they ­stayed to­geth­er, for ­their pos­ses­sions were so ­great that they were not able to stay to­geth­er. 7 And quar­rel­ing ­arose be­tween ­Abram’s herd­ers and Lot’s. The Ca­naan­ites and Per­iz­zites were also liv­ing in the land at that time. 8 So ­Abram said to Lot, “Let’s not have any quar­rel­ing be­ tween you and me, or be­tween your herd­ers and mine, for we are ­close rel­a­tives. 9 Is not the ­whole land be­fore you? ­Let’s part com­pa­ny. If you go to the left, I’ll go to the ­right; if you go to the ­right, I’ll go to the left.” 10 Lot ­looked ­around and saw that the ­whole ­plain of the Jor­dan to­ward Zoar was well wa­tered, like the gar­den of the Lord, like the land of E ­ gypt. (This was be­fore the Lord de­ stroyed Sod­om and Go­mor­rah.) 11 So Lot c­ hose for him­self the ­whole p ­ lain of the Jor­dan and set out to­ward the east. The two men part­ed com­pa­ny: 12 Abram ­lived in the land of Ca­naan, ­while Lot ­lived ­among the cit­ies of the p ­ lain and ­pitched his t­ ents near Sod­om. 13 Now the peo­ple of Sod­om were wick­ed and were sin­ning great­ly ­against the Lord. 14 The Lord said to ­Abram af­ter Lot had part­ed from him, “Look a ­ round from ­where you are, to the ­north and ­south,

19 WHY DID ABRAM BUILD ALTARS? (12:7 – 8) The normal way to express religious devotion in Canaanite culture was by offering sacrifices on an altar. But because the places and means used to worship other gods were not appropriate for worshiping the Lord, Abram built new altars to worship the true God. WHY DID EGYPT HAVE FOOD WHEN OTHER COUNTRIES DIDN’T? (12:10) Other countries were vulnerable to drought. In Egypt, the Nile River provided water for irrigating crops. In times of famine, the Nile became the only source of a consistent harvest and made Egypt the breadbasket for the whole region. WAS IT WRONG FOR ABRAM TO LIE TO SAVE HIS LIFE? (12:11 – 20) On two occasions (here and at 20:1 – 18), Abram passed off his wife Sarai as his sister out of fear of being killed on account of her beauty. These narratives record what Abram said and did, including the consequences to others. But that does not mean his choices were right or that he didn’t have other options. Abram’s ­actions created an ethical dilemma. Sometimes lying may seem justified, but God expects us to trust him and do what is right, even if the consequences appear unfavorable. WHAT DID PHARAOH INTEND TO DO WITH SARAI? (12:15) Sarai was taken into Pharaoh’s harem to become one of his many concubines. WHY WOULD GOD PUNISH PHARAOH, WHO HAD BEEN DECEIVED? (12:17) This story illustrates how far God is willing to go to protect his own p ­ eople, even when they act foolishly. It also shows that the innocent must sometimes suffer for the sins of others. Pharaoh and his house suffered because of Abram’s fears and lies. God did this to protect Sarai, the mother of Israel, and to preserve his plan of redemption through Abram. HOW DID PHARAOH DISCOVER THE TRUTH ABOUT SARAI? (12:18) Any misfortune in the ancient world was looked on as an indication of divine displeasure. So when God inflicted serious diseases on Pharaoh and his household (v. 17), Pharaoh and his advisers may have tried to determine when the troubles started. When they traced the troubles to the time of Sarai’s arrival, they perhaps guessed or probed until they arrived at the truth. WHY DID ABRAM GIVE LOT FIRST CHOICE? (13:9) Abram demonstrated his confidence in God by giving Lot first choice. The choice Lot made resulted in his leaving the land. Thus at the end of the chapter, God could tell Abram that all the land was now his (v. 15). Because Lot chose first, he relinquished his right to the land. Regardless of Abram’s motivation, the narrator wanted us to understand that Lot voluntarily gave up his claim. HOW DID THE P ­ EOPLE OF SODOM SIN AGAINST THE LORD? (13:13) Though we don’t know the full extent of Sod­ om’s sin, we know it was extraordinary. Later

20

Genesis 13:15

there was a great outcry against Sodom and Gomorrah (18:20), suggesting perhaps that they oppressed other p ­ eople with terrible injustice. God spoke of their grievous sin (18:20), possibly their homosexual aggression (19:4 – 5).

to the east and west. 15 All the land that you see I will give to you and your off­spring a for­ev­er. 16 I will make your off­ spring like the dust of the ­earth, so that if any­one ­could ­count the dust, then your off­spring ­could be count­ed. 17 Go, walk ­through the ­length and ­breadth of the land, for I am giv­ing it to you.” 18 So ­Abram went to live near the ­great t­ rees of Mam­re at He­bron, ­where he ­pitched his t­ ents. ­There he b ­ uilt an al­tar to the Lord.

WHY COMPARE OFFSPRING TO DUST? (13:16) This is a figure of speech called hyperbole. It was not intended to be taken literally, but was a vivid way of saying Abram’s descendants would be too many to count. It’s possible that this included not just Abram’s physical descendants but also his spiritual heirs (Gal 3:29). See also Genesis 15:5 and the article Can the Bible exaggerate and still be true? (2Ch 1:9 – 15; p. 627).

WHAT WERE THESE TAR PITS? (14:10) Deposits of bitumen — ​an asphalt-like substance produced naturally in the region. ­People dug it out for use as a construction material. The men may have fallen into pits left behind after the bitumen was removed. WHAT DID IT MEAN TO CALL ABRAM THE HEBREW? (14:13) Probably that he was a descendant of Eber (10:21). It may also refer to a specific way of life. See Where did the term Hebrew come from? (Ex 1:15; p. 82). ABRAM RESCUES LOT (14:14)

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WHY DID THE KINGS OF SODOM AND SALEM MEET WITH ABRAM? (14:17 – 18) Probably to pay him honor and respect. Abram had just defeated their common enemy, and they wanted to express their gratitude.

Abram Rescues Lot

14

At the time when Am­ra­phel was king of Shi­nar, b Ar­ i­och king of El­la­sar, Ked­or­la­o­mer king of Elam and Ti­dal king of Goy­im, 2 these k ­ ings went to war a ­ gainst Bera king of Sod­om, Bir­sha king of Go­mor­rah, Shi­nab king of Ad­ mah, Shem­e­ber king of Ze­boy­im, and the king of Bela (that ­ ings ­joined forc­es in the Val­ley of is, Zoar). 3 All ­these lat­ter k Sid­dim (that is, the Dead Sea Val­ley). 4  For ­twelve ­years they had been sub­ject to Ked­or­la­om ­ er, but in the thir­teenth year they re­belled. 5 In the four­teenth year, Ked­or­la­o­mer and the ­kings al­ lied with him went out and de­feat­ed the Reph­a­ites in Ash­ te­roth Kar­na­im, the Zu­zites in Ham, the E ­ mites in Sha­veh Kir­ia­tha­im 6 and the Ho­rites in the hill coun­try of Seir, as far as El Pa­ran near the des­ert. 7 Then they t­ urned back and went to En Mish­pat (that is, Ka­desh), and they con­quered the ­whole ter­ri­to­ry of the Am­a­lek­ites, as well as the Am­o­ rites who were liv­ing in Haz­e­zon Ta­mar. 8 Then the king of Sod­om, the king of Go­mor­rah, the king of Ad­mah, the king of Ze­boy­im and the king of Bela (that is, Zoar) m ­ arched out and drew up t­ heir bat­tle l­ines in the Val­ley of Sid­dim 9  against Ked­or­la­o­mer king of Elam, Ti­dal king of Goy­im, Am­ra­phel king of Shi­nar and Ar­i­och king of El­la­sar  — ​four ­kings ­against five. 10 Now the Val­ley of Sid­ dim was full of tar pits, and when the k ­ ings of Sod­om and Go­mor­rah fled, some of the men fell into them and the rest fled to the ­hills. 11 The four ­kings ­seized all the ­goods of Sod­ om and Go­mor­rah and all ­their food; then they went away. 12 They also car­ried off ­Abram’s neph­ew Lot and his pos­ses­ sions, ­since he was liv­ing in Sod­om. 13 A man who had es­caped came and re­port­ed this to ­Abram the He­brew. Now ­Abram was liv­ing near the g ­ reat ­trees of Mam­re the Am­o­rite, a broth­er  c of Esh­kol and Aner, all of whom were al­lied with ­Abram. 14  When ­Abram ­heard that his rel­a­tive had been tak­en cap­tive, he ­called out the 318 ­trained men born in his house­hold and went in pur­suit as far as Dan. 15 Dur­ing the ­night ­Abram di­vid­ed his men to at­tack them and he rout­ed them, pur­su­ing them as far as ­ oods and Ho­bah, ­north of Da­mas­cus. 16 He re­cov­ered all the g ­brought back his rel­a­tive Lot and his pos­ses­sions, to­geth­er with the wom­en and the oth­er peo­ple. 17  Af­ter ­Abram re­turned from de­feat­ing Ked­or­la­o­mer and the ­kings al­lied with him, the king of Sod­om came out to meet him in the Val­ley of Sha­veh (that is, the K ­ ing’s Val­ley). a 15 Or seed ; also in verse 16    b 1  That is, Babylonia; also in verse 9    c 13 Or a relative; or an ally   

Genesis 15:7

21

18 Then Mel­chiz­e­dek king of Sa­lem b ­ rought out b ­ read and wine. He was ­priest of God Most High, 19 and he b ­ lessed ­Abram, say­ing,

WHAT KIND OF PRIEST WAS MELCHIZEDEK? (14:18) Melchizedek was a Canaanite priest-king, one of the most intriguing persons in the Bible. We know little about him, but the writer of Hebrews used him as a type of Christ — ​perhaps even as a preincarnate Christ. He may illustrate that even in a pagan world God can speak to sincere hearts. See Who was Melchizedek? (Heb 5:6; p. 1791) and If Melchizedek was greater than Abraham, why did Abraham get the attention? (Heb 7:6 – 7; p. 1794).

“Blessed be Abram by God Most High, Creator of heaven and earth. 20 And praise be to God Most High, who delivered your enemies into your hand.” Then ­Abram gave him a t­ enth of ev­ery­thing. 21 The king of Sod­om said to ­Abram, “Give me the peo­ple and keep the ­goods for your­self.” 22 But ­Abram said to the king of Sod­om, “With ­raised hand I have ­sworn an oath to the Lord, God Most High, Cre­ a­tor of heav­en and e ­ arth, 23 that I will ac­cept noth­ing be­ long­ing to you, not even a t­ hread or the s­ trap of a san­dal, so that you will nev­er be able to say, ‘I made ­Abram rich.’ 24 I will ac­cept noth­ing but what my men have eat­en and the ­share that be­longs to the men who went with me — ​to Aner, Esh­kol and Mam­re. Let them have ­their share.”

The Lord’s Covenant With Abram

15

Af­ter this, the word of the Lord came to ­Abram in a vi­sion:

“Do not be afraid, Abram. I am your shield, a your very great reward. b ” 2  But ­Abram said, “Sov­er­eign Lord, what can you give me s­ ince I re­main child­less and the one who will in­her­it c my es­tate is El­i­e­zer of Da­mas­cus?” 3 And ­Abram said, “You have giv­en me no chil­dren; so a ser­vant in my house­hold will be my heir.” 4 Then the word of the Lord came to him: “This man will not be your heir, but a son who is your own flesh and blood will be your heir.” 5 He took him out­side and said, “Look up at the sky and ­count the ­stars — ​if in­deed you can ­count them.” Then he said to him, “So ­shall your off­spring d be.” 6 Abram be­lieved the Lord, and he cred­it­ed it to him as righ­teous­ness. 7 He also said to him, “I am the Lord, who ­brought you out of Ur of the Chal­de­ans to give you this land to take pos­ ses­sion of it.” a 1 Or sovereign    b 1 Or shield;

/ your reward will be very great    c 2 The meaning of the Hebrew for this phrase is uncertain.    d 5 Or seed   

WHY DID ABRAM GIVE THE KING OF SALEM A TENTH OF EVERYTHING? (14:20) This is the first mention of tithing in the Bible. Melchizedek was a prominent king in the region and a priest of God Most High. When Abram gave him a tenth, it was a sign of his gratitude to God and a sign that he had submitted to Melchizedek and would not compete with him. WHY DID ABRAM REFUSE THE SPOILS? (14:24) This may reflect royal etiquette or Abram’s social status as a relative newcomer in the region. And perhaps he did not want to receive lavish gifts from a city that was known to be wicked (13:13). Whatever the reason, his wise decision undoubtedly raised their opinion of him. WHY WOULD A SERVANT BE ABRAM’S HEIR BEFORE HIS NEPHEW LOT? (15:3) Abram was concerned about more than possessions. He worried about the preservation of his name down through history and the blessing that was to come through his line. Abram apparently considered Lot the namesake of Haran, Abram’s deceased brother. Lot could not have perpetuated both Abram’s and Haran’s names. The genealogies could list only one as Lot’s father. The customs of the times allowed a servant to be adopted as heir. The servant would care for his adoptive parents in their old age, receive their possessions when they died and continue the family name. WHY COMPARE OFFSPRING TO STARS? (15:5) This is a figure of speech called hyperbole. It was not meant to be taken literally, but was intended to convey the idea that Abram’s descendants would be too many to count. See also 13:16 and the article Can the Bible exaggerate and still be true? (2Ch 1:9 – 15; p. 627).

W H AT WA S S O G R E AT A B O U T A B R A M ’ S FA I T H ? 1 5 : 6 The Bible makes Abram/Abraham’s faith the model for us all (see, e.g., Ro 4; Gal 3; Heb 11; Jas 2). The surprising thing is that Abram never saw a Bible, had no church, possessed no creed, took no sacrament, heard not even one of the Ten Commandments and perhaps knew little about life after death. Yet Abram’s faith shows us what really matters. He heard the voice of God and dared to believe he could trust God when God spoke. He risked his life, his security, his reputation, his future and even his son on the word that came from the God whom he could not see but in whom he believed. Can anything better demonstrate that it is by faith, and faith alone, that we are saved? Today we have the Bible, the church, the creeds, the sacraments and the Ten Commandments. But God still looks for one essential: faith that trusts him completely.

22

Genesis 15:8

WHY CUT ANIMALS IN HALF? (15:10) This formalized a covenant made between individuals in that culture. Other ancient literature (and Jer 34:18) tells of killing and dividing animals so that the parties to the covenant could walk between the body parts, signifying that a similar fate should come on whoever broke the contract (vv. 17 – 18). It amounted to an oath, solemnized by the sacrifice of the animals.

8  But ­Abram said, “Sov­er­eign Lord, how can I know that I will gain pos­ses­sion of it?” 9 So the Lord said to him, “Bring me a heif­er, a goat and a ram, each ­three ­years old, a ­ long with a dove and a ­young pi­geon.” 10 Abram b ­ rought all t­ hese to him, cut them in two and ar­ranged the h ­ alves op­po­site each oth­er; the b ­ irds, how­ ever, he did not cut in half. 11 Then ­birds of prey came down on the car­cass­es, but ­Abram ­drove them away. 12 As the sun was set­ting, ­Abram fell into a deep ­sleep, and a ­thick and dread­ful dark­ness came over him. 13 Then the Lord said to him, “Know for cer­tain that for four ­hun­dred ­years your de­scen­dants will be strang­ers in a coun­try not ­their own and that they will be en­slaved and mis­treat­ed ­there. 14 But I will pun­ish the na­tion they ­serve as ­slaves, and af­ter­ward they will come out with ­great pos­ses­sions. 15 You, how­ev­er, will go to your an­ces­tors in ­peace and be bur­ied at a good old age. 16  In the ­fourth gen­er­a­tion your de­scen­dants will come back here, for the sin of the Am­o­rites has not yet ­reached its full mea­sure.” 17 When the sun had set and dark­ness had fall­en, a smok­ ing fire­pot with a blaz­ing ­torch ap­peared and ­passed be­ tween the piec­es. 18 On that day the Lord made a cov­enant with ­Abram and said, “To your de­scen­dants I give this land, from the Wadi a of ­Egypt to the g ­ reat riv­er, the Eu­phra­tes — ​ 19 the land of the Ke­nites, Ken­iz­zites, Kad­mon­ites, 20  Hit­tites, Per­iz­zites, Reph­a­ites, 21  Am­o­rites, Ca­naan­ites, Gir­ga­shites and Jeb­u­sites.”

WHY WAIT FOR THE AMORITES’ SIN TO INCREASE? (15:16) God’s compassion made him slow to act in judgment. He would not take the land from the Amorites (Canaanites) and give it to Abram’s descendants without first giving the Amo­rites every chance to repent. A holy God deals with p ­ eople in a fair and patient manner (Jnh 3:3 – 10; 4:11). WHY SEND A BLAZING TORCH THROUGH THE PIECES? (15:17) It can be likened to God’s signature on the contract. Fire in the Bible is a consistent symbol of God’s very presence. Other examples include the burning bush (Ex 3:1 – 4), the smoke on Mount Sinai (Ex 19:18), the fire that answered Elijah’s prayer (1Ki 18:38), the burning coal that cleansed Isaiah (Isa 6:6 – 7) and the fire of Pentecost (Ac 2:1 – 4). The fire moving between the animal pieces represented God walking between the pieces, signifying his oath to fulfill the covenant. See Why cut animals in half? (15:10; above). WHY WOULD GOD PROMISE ABRAM LAND BELONGING TO OTHERS? (15:18 – 21) God answered this question near the end of Moses’ life (Dt 9:1 – 6). It was not because Israel was more righ­teous or more deserving than others were. God expelled the nations of Canaan because of their wickedness. Later, Israel was punished for sin in the same way when Assyria and Babylon took over the land. See the article What right did the Israelites have to take the land? (Nu 33:52 – 53; p. 249). WHY WOULD SARAI URGE HER HUSBAND TO SLEEP WITH ANOTHER WOMAN? (16:2) In that culture, having children was considered the primary contribution that a woman made to a marriage. If a wife didn’t have a child in a timely manner, social custom encouraged her to give her maid to her husband as a kind of surrogate to bear their child. In fact, Hammurapi’s code, an ancient Babylonian law code, describes such a procedure. In that day, this would not have been considered infidelity. DID SARAI HAVE MOTHERING RIGHTS OVER ISHMAEL? (16:2,9,15) Yes. Sarai would have been considered the child’s rightful mother. Since up to this time Sarai hadn’t been specified as the mother of the promised son (15:4), Abram may have seen this as a legitimate way to fulfill God’s promise. However, he didn’t ask God whether or not this was what God intended. WHY DID HAGAR DESPISE SARAI? (16:4) Hagar knew she was doing for her master what Sarai could not do. So she felt superior

Hagar and Ishmael

16

Now Sa­rai, ­Abram’s wife, had b ­ orne him no chil­dren. But she had an Egyp­tian slave ­named Ha­gar; 2 so she said to ­Abram, “The Lord has kept me from hav­ing chil­ dren. Go, s­ leep with my slave; per­haps I can b ­ uild a fam­i­ly ­through her.” Abram a ­ greed to what Sa­rai said. 3  So af­ter ­Abram had been liv­ing in Ca­naan ten ­years, Sa­rai his wife took her Egyp­tian slave Ha­gar and gave her to her hus­band to be his wife. 4 He ­slept with Ha­gar, and she con­ceived. When she knew she was preg­nant, she be­gan to de­spise her mis­tress. 5 Then Sa­rai said to ­Abram, “You are re­spon­ si­ble for the ­wrong I am suf­fer­ing. I put my slave in your arms, and now that she ­knows she is preg­nant, she de­spis­es me. May the Lord ­judge be­tween you and me.” 6 “Your slave is in your ­hands,” ­Abram said. “Do with her what­ev­er you ­think best.” Then Sa­rai mis­treat­ed Ha­gar; so she fled from her. 7 The an­gel of the Lord ­found Ha­gar near a ­spring in the des­ert; it was the s­ pring that is be­side the road to Shur. 8 And he said, “Ha­gar, slave of Sa­rai, ­where have you come from, and ­where are you go­ing?” “I’m run­ning away from my mis­tress Sa­rai,” she an­ swered. 9 Then the an­gel of the Lord told her, “Go back to your mis­tress and sub­mit to her.” 10 The an­gel add­ed, “I will a 18 Or river   

Genesis 17:14

23

i­n­crease your de­scen­dants so much that they will be too nu­mer­ous to count.” 11 The an­gel of the Lord also said to her:

to Sarai and began to disrespect her. Hammurapi’s code (see Why would Sarai urge her husband to sleep with another woman? [16:2; p. 22]) addressed such a situation, saying that the servant who bore a child for her mistress should be punished if she presumed to be equal to her mistress.

“You are now pregnant and you will give birth to a son. You shall name him Ishmael, a for the Lord has heard of your misery. 12 He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility b all his brothers.” toward  13 She gave this name to the Lord who ­spoke to her: “You are the God who sees me,” for she said, “I have now seen c the One who sees me.” 14 That is why the well was ­called Beer La­hai Roi  d; it is ­still ­there, be­tween Ka­desh and Be­red. 15 So Ha­gar bore ­Abram a son, and ­Abram gave the name Ish­ma­el to the son she had b ­ orne. 16  Abram was ­eighty-six ­years old when Ha­gar bore him Ish­ma­el.

The Covenant of Circumcision

17

When ­Abram was nine­ty-nine ­years old, the Lord ap­ peared to him and said, “I am God Al­mighty e; walk be­fore me faith­ful­ly and be blame­less. 2 Then I will make my cov­enant be­tween me and you and will great­ly in­crease your num­bers.” 3 Abram fell face­down, and God said to him, 4 “As for me, this is my cov­enant with you: You will be the fa­ther of many na­tions. 5  No lon­ger will you be ­called ­Abram  f; your name will be Abra­ham,  g for I have made you a fa­ther of many na­tions. 6 I will make you very fruit­ful; I will make na­tions of you, and k ­ ings will come from you. 7  I will es­tab­lish my cov­enant as an ever­last­ing cov­enant be­tween me and you and your de­scen­dants af­ter you for the gen­er­a­tions to come, to be your God and the God of your de­scen­dants af­ter you. 8 The ­whole land of Ca­naan, ­where you now re­side as a for­ eign­er, I will give as an ever­last­ing pos­ses­sion to you and your de­scen­dants af­ter you; and I will be ­their God.” 9 Then God said to Abra­ham, “As for you, you must keep my cov­enant, you and your de­scen­dants af­ter you for the gen­er­a­tions to come. 10 This is my cov­enant with you and your de­scen­dants af­ter you, the cov­enant you are to keep: Ev­ery male ­among you ­shall be cir­cum­cised. 11 You are to un­ der­go cir­cum­ci­sion, and it will be the sign of the cov­enant be­tween me and you. 12 For the gen­er­a­tions to come ev­ery male ­among you who is ­eight days old must be cir­cum­ cised, in­clud­ing t­ hose born in your house­hold or b ­ ought with mon­ey from a for­eign­er — ​­those who are not your off­ spring. 13 Wheth­er born in your house­hold or b ­ ought with your mon­ey, they must be cir­cum­cised. My cov­enant in your ­flesh is to be an ever­last­ing cov­enant. 14  Any un­cir­cum­cised male, who has not been cir­cum­cised in the f­ lesh, will be cut off from his peo­ple; he has bro­ken my cov­enant.” a 11 

Ishmael means God hears.    b 12 Or live to the east / of    c 13 Or seen the back of    d 14  Beer Lahai Roi means well of the Living One who sees me.    e 1 Hebrew El-Shaddai    f 5  Abram means exalted father.    g 5  Abraham probably means father of many.   

HOW COULD SARAI BLAME ABRAM? (16:5) Hurting p ­ eople often lash out at those close to them. Sarai might have blamed God for delaying his promise, or she might have blamed herself for impatience. Instead, in her distress, she blamed her husband. Wasn’t he the head of the family, responsible for everyone in it? Perhaps Sarai appealed to Abram because she knew he could punish Hagar for her insolence. DID HAGAR DESERVE THE TREATMENT SHE RECEIVED? (16:6 – 9) In one sense, yes. God usually permits the law of the land to prevail, and in this case, God allowed Hagar to suffer for her disrespect toward Sarai. Yet God cared compassionately for Hagar and her son. In fact, he blessed her with a promise remarkably similar to the one he made to Abram (cf. v. 10; 15:5). WHAT’S THE SIGNIFICANCE OF THE TITLE GOD ALMIGHTY? (17:1) El-Shaddai is a special Hebrew name for God used six times in Genesis. In English it means God, the All-Powerful One. HOW COULD ABRAM BE BLAMELESS BEFORE GOD? (17:1) We must distinguish between “faultless” and “blameless.” No human being can live faultlessly — ​without sin (except ­Jesus Christ; see Heb 4:15). However, those who repent and believe are credited with righ­teous­ness (Ro 4:1 – 3) and are blameless in God’s eyes despite their imperfections (cf. 1Th 5:23; Jude 24.) WHY DID GOD GIVE ABRAM A NEW NAME? (17:5) This was the final sealing of the covenant between God and Abram. In ancient Hebrew culture, names carried tremendous significance. Names distinguished a person’s status and even defined circumstances in a person’s life. Names were often changed when a person’s circumstance changed. In this case, there was not much change in the meaning between Abram and Abraham (see the NIV text notes on 17:5). But the change did renew and strengthen God’s promise as well as deepen the relationship between Abraham and the Lord. See the article Why are names important in the Bible? (4:1 – 2; p. 7).

24

Genesis 17:15

WHY WAS SARAI’S NAME CHANGED TO SARAH? (17:15) Like that of Abraham, Sarah’s name change probably strengthened the meaning of her name more than it changed the meaning itself. Both Sarai and Sarah convey the idea of princess. For more on name changes, see Why did God give Abram a new name? (17:5; p. 23) and the article Why are names important in the Bible? (4:1 – 2; p. 7).

15 God also said to Abra­ham, “As for Sa­rai your wife, you are no lon­ger to call her Sa­rai; her name will be Sar­ah. 16 I will ­bless her and will sure­ly give you a son by her. I will ­bless her so that she will be the moth­er of na­tions; ­kings of peo­ples will come from her.” 17 Abra­ham fell face­down; he l­ aughed and said to him­self, “Will a son be born to a man a hun­dred ­years old? Will Sar­ ah bear a c­ hild at the age of nine­ty?” 18  And Abra­ham said to God, “If only Ish­ma­el m ­ ight live un­der your bless­ing!” 19 Then God said, “Yes, but your wife Sar­ah will bear you a son, and you will call him ­Isaac. a I will es­tab­lish my cov­ enant with him as an ever­last­ing cov­enant for his de­scen­ dants af­ter him. 20 And as for Ish­ma­el, I have ­heard you: I will sure­ly b ­ less him; I will make him fruit­ful and will great­ly in­crease his num­bers. He will be the fa­ther of t­ welve rul­ers, and I will make him into a g ­ reat na­tion. 21 But my cov­enant I will es­tab­lish with I­ saac, whom Sar­ah will bear to you by this time next year.” 22 When he had fin­ished speak­ ing with Abra­ham, God went up from him. 23 On that very day Abra­ham took his son Ish­ma­el and all ­those born in his house­hold or b ­ ought with his mon­ ey, ev­ery male in his house­hold, and cir­cum­cised them, as God told him. 24  Abra­ham was nine­ty-nine ­years old when he was cir­cum­cised, 25 and his son Ish­ma­el was thir­teen; 26 Abra­ham and his son Ish­ma­el were both cir­cum­cised on that very day. 27 And ev­ery male in Abra­ham’s house­hold, in­clud­ing ­those born in his house­hold or ­bought from a for­ eign­er, was cir­cum­cised with him.

WHY NAME A SON HE LAUGHS? (17:19 AND THE NIV TEXT NOTE) Perhaps this name reveals something of God’s sense of humor. Some think the name was to remind Abraham and Sarah of how they laughed in disbelief when they heard God’s promise (v. 17; 18:12). But it seems less like a rebuke than a play on words that proclaims the power of God. He turned their laughter of disbelief into the joyous laughter of a promise fulfilled.

WHY WAS ISHMAEL CIRCUMCISED? (17:26) Abraham was to circumcise every male in his household (17:12 – 13). Ishmael’s circumcision was an invitation to share in God’s blessings, not a confirmation of the covenant promise reserved for Isaac and his descendants. Ishmael was excluded from the Messianic line (see But in verse 21), yet he was a valued son who received great blessings (17:20; 21:13; Gal  4:24 – 31). WHAT WERE THESE GREAT TREES? (18:1) See What was the great tree of Moreh? (12:6; p. 18). WHY WAS ABRAHAM SO HOSPITABLE TO STRANGERS? (18:4 – 5) Hospitality was one of the most highly regarded virtues of the ancient world, and it still is in much of the Middle East. Abraham was a kind and generous man, but he also displayed hospitality because of the customs of his times.

The Three Visitors

18

The Lord ap­peared to Abra­ham near the ­great ­trees of Mam­re ­while he was sit­ting at the en­trance to his tent in the heat of the day. 2 Abra­ham ­looked up and saw ­three men stand­ing near­by. When he saw them, he hur­ried from the en­trance of his tent to meet them and b ­ owed low to the ground. 3 He said, “If I have f­ ound fa­vor in your eyes, my lord, b do not pass your ser­vant by. 4 Let a lit­tle wa­ter be b ­ rought, and then you may all wash your feet and rest un­der this tree. 5 Let me get you some­thing to eat, so you can be re­freshed and then go on your way — ​now that you have come to your ser­vant.” “Very well,” they an­swered, “do as you say.” a 19 

Isaac means he laughs.    b 3 Or eyes, Lord   

WHY DID GOD COMMAND CIRCUMCISION? 17:10 Circumcision was usually practiced in the ancient world as a rite of passage into puberty or marriage, though it does not seem to have been practiced among the Canaanites. God gave this custom new meaning when he required it of Abraham. For Abraham, circumcision was a mark of possession, indicating that he belonged to God at the most personal and intimate level. It was also a sign of commitment, symbolizing that he would trust and serve the Lord alone. Some think it indicated a type of oath — ​in effect, “May I be cut off from my ­people as my foreskin has been cut off if I am not faithful to the Lord” (see 17:14).

Genesis 18:27

25

6 So Abra­ham hur­ried into the tent to Sar­ah. “Quick,” he said, “get ­three se­ahs a of the fin­est ­flour and ­knead it and bake some bread.” 7 Then he ran to the herd and se­lect­ed a c­ hoice, ten­der calf and gave it to a ser­vant, who hur­ried to pre­pare it. 8 He then b ­ rought some ­curds and milk and the calf that had been pre­pared, and set t­ hese be­fore them. ­While they ate, he ­stood near them un­der a tree. 9 “Where is your wife Sar­ah?” they ­asked him. “There, in the tent,” he said. 10 Then one of them said, “I will sure­ly re­turn to you a ­ bout this time next year, and Sar­ah your wife will have a son.” Now Sar­ah was lis­ten­ing at the en­trance to the tent, ­which was be­hind him. 11  Abra­ham and Sar­ah were al­ready very old, and Sar­ah was past the age of child­bear­ing. 12 So Sar­ah l­aughed to her­self as she t­ hought, “Af­ter I am worn out and my lord is old, will I now have this plea­sure?” 13 Then the Lord said to Abra­ham, “Why did Sar­ah ­laugh and say, ‘Will I real­ly have a ­child, now that I am old?’ 14 Is any­thing too hard for the Lord? I will re­turn to you at the ap­point­ed time next year, and Sar­ah will have a son.” 15 Sar­ah was ­afraid, so she lied and said, “I did not laugh.” But he said, “Yes, you did laugh.”

WHY WOULD THE LORD COME TO ABRAHAM IN HUMAN FORM? (18:10) In the Old Testament, God spoke to ­people in many ways — ​through words (audible or internal), appearances, dreams and visions. He often used prophets as his representatives. Later God sent ­Jesus in the flesh to reveal himself more clearly. But here Abraham was visited by three men, and in talking with them, he recognized the voice of God in the conversation. The three may have been two angels and God (a theophany; see 16:7; Jos 5:13 – 15 and the article Who was the angel of God? [21:17; p. 30]). See also How did God speak to Abram? (12:1; p. 18).

Abraham Pleads for Sodom 16 When the men got up to l­ eave, they l­ ooked down to­ward Sod­om, and Abra­ham ­walked ­along with them to see them on ­their way. 17 Then the Lord said, “Shall I hide from Abra­ham what I am ­about to do? 18 Abra­ham will sure­ly be­come a ­great and pow­er­ful na­tion, and all na­tions on ­earth will be ­blessed ­through him. b 19 For I have cho­sen him, so that he will di­rect his chil­dren and his house­hold af­ter him to keep the way of the Lord by do­ing what is r­ ight and just, so that the Lord will ­bring ­about for Abra­ham what he has prom­ised him.” 20 Then the Lord said, “The out­cry ­against Sod­om and Go­mor­rah is so g ­ reat and ­their sin so griev­ous 21 that I will go down and see if what they have done is as bad as the out­ cry that has ­reached me. If not, I will know.” 22 The men ­turned away and went to­ward Sod­om, but Abra­ham re­mained stand­ing be­fore the Lord. c 23 Then Abra­ ham ap­proached him and said: “Will you ­sweep away the righ­teous with the wick­ed? 24 What if ­there are fif­ty righ­ teous peo­ple in the city? Will you real­ly ­sweep it away and ­ lace for the sake of the fif­ty righ­teous peo­ not ­spare  d the p ple in it? 25 Far be it from you to do such a t­ hing — ​to kill the righ­teous with the wick­ed, treat­ing the righ­teous and the wick­ed a ­ like. Far be it from you! Will not the ­Judge of all the ­earth do right?” 26 The Lord said, “If I find fif­ty righ­teous peo­ple in the city of Sod­om, I will ­spare the ­whole ­place for ­their sake.” 27 Then Abra­ham s­ poke up ­again: “Now that I have been so bold as to s­ peak to the Lord, t­ hough I am noth­ing but a 6  That

is, probably about 36 pounds or about 16 kilograms    b 18 Or will use his name in blessings (see 48:20)    c 22  Masoretic Text; an ancient Hebrew scribal tradition but the Lord remained standing before Abraham    d 24 Or forgive; also in verse 26   

WHAT DID ABRAHAM’S NEGOTIATIONS FOR SODOM ACCOMPLISH? (18:16 – 33) The fact that God did not spare Sodom from destruction suggests that God did not find even ten righ­teous p ­ eople in the city (v. 32; 19:12 – 13). However, because God was merciful, he did rescue four p ­ eople — ​Lot, his wife and their two daughters — ​even though Lot’s wife condemned herself by turning back (19:16 – 17,26) and his daughters later committed incest (19:30 – 38). WHY DID GOD LET ABRAHAM IN ON HIS PLANS? (18:17 – 19) God had made a covenant with Abraham. It was therefore important for Abraham to consider issues of justice, God’s ways in the world, and the role that his family would play in making an impact for righ­teous­ness in a sinful world. WHO CRIED OUT TO GOD AGAINST SODOM AND GOMORRAH? (18:20) This may have been the narrator’s attempt to describe the ways of God using human expressions. It’s possible this simply means that God himself or his angels had observed the sinful behavior. But it’s also possible that some who were oppressed by those in the cities cried out for justice, as the Israelites later did in Egypt (Ex 2:23 – 25). See How did the ­people of Sod­om sin against the Lord? (13:13; p. 19). WHY DID GOD VISIT THE CITIES IN PERSON TO CHECK OUT THE FACTS? (18:21) This may again have been an attempt by the narrator to describe the ways of God in human terms. An omniscient God does not need to go on fact-finding missions. It’s possible this encounter was orchestrated for Abraham’s sake, to involve him in the process of interceding for Lot. See Why did God let Abraham in on his plans? (18:17 – 19; above). WAS ABRAHAM BARGAINING WITH GOD? (18:24 – 32) In one sense, yes. But in another sense, he was interceding for the few righ­teous p ­ eople he assumed could be found in those cities. Abraham was praying more than he was bargaining. IS IT FAIR FOR THE RIGH­TEOUS TO SUFFER WITH THE WICKED? (18:25) No, it’s not fair. But life in a world distorted and contaminated by sin is seldom fair. The consequences of sinful behavior affect others, whether they’ve participated directly or

26

Genesis 18:28

not. Also, in ancient Hebrew culture, ­people were often rewarded or punished as a community, not as individuals. See the article Why does God allow innocent children to suffer? (La 2:11 – 12; p. 1208). In this case, Abraham was pleading for God to overrule standard procedures of judging the whole community. He was asking for God to judge individuals.

dust and ash­es, 28 what if the num­ber of the righ­teous is five less than fif­ty? Will you de­stroy the ­whole city for lack of five peo­ple?” “If I find for­ty-five ­there,” he said, “I will not de­stroy it.” 29 Once ­again he ­spoke to him, “What if only for­ty are ­found there?” He said, “For the sake of for­ty, I will not do it.” 30 Then he said, “May the Lord not be an­gry, but let me ­speak. What if only thir­ty can be ­found there?” He an­swered, “I will not do it if I find thir­ty there.” 31 Abra­ham said, “Now that I have been so bold as to ­speak to the Lord, what if only twen­ty can be f­ ound there?” He said, “For the sake of twen­ty, I will not de­stroy it.” 32 Then he said, “May the Lord not be an­gry, but let me ­speak just once more. What if only ten can be ­found there?” He an­swered, “For the sake of ten, I will not de­stroy it.” 33 When the Lord had fin­ished speak­ing with Abra­ham, he left, and Abra­ham re­turned home.

Sodom and Gomorrah Destroyed

WHY GO TO THE SQUARE FOR LODGING? (19:2) In the ancient world, most towns had no inns or motels as we know them. When a stranger found himself in need of lodging, he would often go to the city square. Ancient laws of hospitality demanded that someone offer lodging. WHY WAS SODOM FILLED WITH HOMOSEXUALS? (19:4 – 5) Canaanite culture was known for a variety of sexual practices, even in its religious worship (see What was a shrine prostitute? [Dt 23:17; p. 287]). It is likely that the addictive nature of sexual perversion escalated until it took on the aggressive and hostile expressions described here. IS HOMOSEXUALITY WICKED? (19:7) Certainly the kind of violence the men of Sod­ om threatened (v. 5) is wicked. See Why does God call homosexual behavior detestable? (Lev 18:22; p. 173). WHY WOULD LOT OFFER HIS DAUGHTERS TO BE GANG RAPED? (19:8) The Bible certainly doesn’t approve of what Lot proposed. Three factors may have contributed to Lot’s outrageous proposal: (1) Hospitality was considered one of the highest measures of a man. To take in a stranger was to guarantee his safety — ​even at personal risk. (2) Wives and daughters were typically viewed as property in his culture. (3) Living as he did in a degenerate society, Lot’s values were likely skewed. Sin distorts priorities and blurs the line between right and wrong. The combination of these factors may have caused Lot to make a horrible suggestion. WERE LOT’S SONS-IN-LAW AMONG THOSE STRUCK WITH BLINDNESS? (19:11,14) We are not told. If they were, it seems likely they would have been more receptive to Lot’s warnings. As it was, they dismissed his warning as nothing more than a joke.

19

The two an­gels ar­rived at Sod­om in the eve­ning, and Lot was sit­ting in the gate­way of the city. When he saw them, he got up to meet them and b ­ owed down with his face to the ­ground. 2 “My l­ords,” he said, “please turn ­aside to your ser­vant’s ­house. You can wash your feet and s­ pend the ­night and then go on your way ear­ly in the morn­ing.” “No,” they an­swered, “we will ­spend the ­night in the square.” 3 But he in­sist­ed so strong­ly that they did go with him and en­tered his h ­ ouse. He pre­pared a meal for them, bak­ing ­bread with­out ­yeast, and they ate. 4 Be­fore they had gone to bed, all the men from ev­ery part of the city of Sod­om — ​ both ­young and old  — ​sur­round­ed the ­house. 5  They ­called to Lot, “Where are the men who came to you to­night? ­Bring them out to us so that we can have sex with them.” 6 Lot went out­side to meet them and shut the door be­ hind him 7 and said, “No, my ­friends. ­Don’t do this wick­ed ­thing. 8 Look, I have two daugh­ters who have nev­er ­slept with a man. Let me ­bring them out to you, and you can do what you like with them. But d ­ on’t do any­thing to t­ hese men, for they have come un­der the pro­tec­tion of my roof.” 9 “Get out of our way,” they re­plied. “This fel­low came here as a for­eign­er, and now he ­wants to play the j­udge! ­We’ll ­treat you ­worse than them.” They kept bring­ing pres­ sure on Lot and ­moved for­ward to ­break down the door. 10 But the men in­side ­reached out and ­pulled Lot back into the h ­ ouse and shut the door. 11 Then they s­ truck the men who were at the door of the h ­ ouse, ­young and old, with blind­ness so that they ­could not find the door. 12 The two men said to Lot, “Do you have any­one else here — ​sons-in-law, sons or daugh­ters, or any­one else in the city who be­longs to you? Get them out of here, 13 be­ cause we are go­ing to de­stroy this p ­ lace. The out­cry to the Lord ­against its peo­ple is so ­great that he has sent us to de­stroy  it.” 14 So Lot went out and ­spoke to his sons-in-law, who were

Genesis 19:35

27

­pledged to mar­ry  a his daugh­ters. He said, “Hur­ry and get out of this ­place, be­cause the Lord is ­about to de­stroy the city!” But his sons-in-law ­thought he was jok­ing. 15 With the com­ing of dawn, the an­gels ­urged Lot, say­ ing, “Hur­ry! Take your wife and your two daugh­ters who are here, or you will be ­swept away when the city is pun­ished.” 16 When he hes­i­tat­ed, the men ­grasped his hand and the ­hands of his wife and of his two daugh­ters and led them safe­ly out of the city, for the Lord was mer­ci­ful to them. 17 As soon as they had ­brought them out, one of them said, “Flee for your ­lives! ­Don’t look back, and ­don’t stop any­where in the p ­ lain! Flee to the moun­tains or you will be s­ wept away!” 18 But Lot said to them, “No, my l­ ords, b ­please! 19 Your c ser­ vant has f­ ound fa­vor in your c eyes, and you c have s­ hown ­great kind­ness to me in spar­ing my life. But I ­can’t flee to the moun­tains; this di­sas­ter will over­take me, and I’ll die. 20 Look, here is a town near e ­ nough to run to, and it is s­ mall. Let me flee to it — ​it is very ­small, ­isn’t it? Then my life will be spared.” 21 He said to him, “Very well, I will g ­ rant this re­quest too; I will not over­throw the town you ­speak of. 22 But flee t­ here quick­ly, be­cause I can­not do any­thing un­til you ­reach it.” (That is why the town was ­called Zoar. d ) 23 By the time Lot ­reached Zoar, the sun had ris­en over the land. 24 Then the Lord r­ ained down burn­ing sul­fur on Sod­om and Go­mor­rah  — ​from the Lord out of the heav­ ­ lain, ens. 25 Thus he over­threw t­ hose cit­ies and the en­tire p de­stroy­ing all ­those liv­ing in the cit­ies — ​and also the veg­ e­ta­tion in the land. 26 But ­Lot’s wife ­looked back, and she be­came a pil­lar of salt. 27 Ear­ly the next morn­ing Abra­ham got up and re­turned to the p ­ lace ­where he had s­ tood be­fore the Lord. 28 He ­looked down to­ward Sod­om and Go­mor­rah, to­ward all the land of the p ­ lain, and he saw ­dense ­smoke ris­ing from the land, like ­smoke from a fur­nace. 29 So when God de­stroyed the cit­ies of the p ­ lain, he re­ mem­bered Abra­ham, and he b ­ rought Lot out of the ca­tas­ tro­phe that over­threw the cit­ies ­where Lot had lived.

WHY DIDN’T LOT GO TO ABRAHAM? (19:20) Lot said the mountains, where Abraham lived, were too far away (v. 19). Perhaps Lot had softened due to living a city life, or perhaps he was ashamed for Abraham to see him in his current condition.

Lot and His Daughters 30 Lot and his two daugh­ters left Zoar and set­tled in the moun­tains, for he was a ­ fraid to stay in Zoar. He and his two daugh­ters l­ ived in a cave. 31 One day the old­er daugh­ter said to the youn­ger, “Our fa­ther is old, and t­ here is no man ­around here to give us chil­dren — ​as is the cus­tom all over ­ rink wine and then s­ leep the ­earth. 32 Let’s get our fa­ther to d with him and pre­serve our fam­i­ly line ­through our fa­ther.” 33 That ­night they got ­their fa­ther to ­drink wine, and the old­er daugh­ter went in and s­ lept with him. He was not ­aware of it when she lay down or when she got up. 34 The next day the old­er daugh­ter said to the youn­ger, “Last ­night I ­slept with my fa­ther. ­Let’s get him to ­drink wine ­again to­night, and you go in and ­sleep with him so we can pre­serve our fam­i­ly line ­through our fa­ther.” 35 So they a 14 Or were married to    b 18 Or No, Lord ; or No, my lord    c 19  The Hebrew is singular.    d 22  Zoar means small.   

WHAT WOULD MAKE BURNING SULFUR FALL ON THE CITY? (19:24) Archaeological evidence indicates that Sod­ om and Gomorrah were buried beneath the shallow waters of the southern part of the Dead Sea (see Map 1 at the back of this Bible). That region rests on a geological fault line, and there are deposits of asphalt and sulfur still found in the area. The Lord may have used an earthquake with volcanic-like results to judge these cities. WHY DID GOD TURN LOT’S WIFE INTO A PILLAR OF SALT? (19:26) Lot and his wife seemed unwilling to separate themselves from the Canaanite culture. Lot wanted to be a part of Sodom even though he knew about its wickedness. When forced to flee, he still preferred to stay in a neighboring town rather than follow God’s advice to go farther into the mountains. This same kind of reluctance caused Lot’s wife to look back, which may mean she returned to the city, or she may have lingered so long she was buried beneath the falling sulfur and became a pillar of salt near what is now called the Dead Sea. HOW COULD LOT’S DAUGHTERS JUSTIFY INCEST WITH THEIR FATHER? (19:31 – 32) Apparently Lot’s daughters had themselves been affected by the Canaanite culture so that their consciences were not bothered by what they proposed. With all they knew destroyed, including their fiancés (v. 14), and with little hope for the future, they were so desperate to have children to preserve the family line and to support themselves in old age that they resorted to incest.

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Genesis 19:36

WHAT HAPPENED TO THE MOABITES AND AMMONITES? (19:37 – 38) These two nations, born of incest, became perennial enemies of Abraham’s descendants, the Israelites.

got ­their fa­ther to ­drink wine that ­night also, and the youn­ ger daugh­ter went in and ­slept with him. ­Again he was not ­aware of it when she lay down or when she got up. 36 So both of L ­ ot’s daugh­ters be­came preg­nant by t­ heir fa­ther. 37 The old­er daugh­ter had a son, and she n ­ amed him Moab a; he is the fa­ther of the Mo­ab­ites of to­day. 38 The youn­ger daugh­ter also had a son, and she n ­ amed him BenAmmi b; he is the fa­ther of the Am­mon­ites c of to­day.

LINK (20:2) SHE IS MY SISTER This was at least the second time Abraham claimed his wife was his sister (12:10 – 15). WHY DID ABRAHAM LIE AGAIN ABOUT SARAH? (20:2; SEE 12:13) Technically it was a half-truth, because Sarah was his half sister (v. 12) as well as his wife. But it is surprising to find this story at this point in Abraham’s life — ​after the renewed covenant was given, after circumcision, after his name change, even after the Lord was a guest at his tent. In reality, ­people often fail at the same point more than once. Failure can occur even after many victories. WHY TAKE AN ELDERLY WOMAN INTO THE HAREM? (20:2) Sarah was still very beautiful at age 65 (12:14), so she might have still been attractive at age 90, given human longevity in ancient times. Also, kings married for reasons other than youth and beauty. Having many wives signified power and wealth. Or perhaps Abimelek hoped to establish a bond or treaty with the wealthy and influential Abraham by marrying his sister. HOW COULD AN UNBELIEVER LIKE ABIMELEK COMMUNE WITH GOD? (20:3) Abimelek was not communing with God. This is the first of several occasions in Scripture that describe God speaking to ungodly rulers through their dreams (41:1 – 40; Da 2:1 – 49). The dream had a powerful impact on this ruler. He pleaded his innocence to God and gave gifts to Abraham. Here Abimelek seems to demonstrate at least a limited knowledge of the true God (Ro 2:11 – 16). WASN’T ABRAHAM MORE TO BLAME THAN ABIMELEK? (20:7) Yes. Abraham’s deception prompted Abim­ elek to do what he did. God took Abimelek’s clear conscience into account and prevented something worse from happening (v. 6). Nevertheless, God warned him that if he didn’t rectify the situation, he would be severely punished. HOW WAS ABRAHAM A PROPHET? (20:7) In the Bible, a prophet is primarily one who delivers God’s message — ​a “forth-teller” of God’s will rather than a predictor of the future, though God showed Abraham significant aspects of his plan for the future (18:17). Abraham was God’s representative. As such, he also preached with his life, showing succeeding generations the great power of believing in and depending on God (Ro 4:1 – 25; Heb 11:8 – 13,17 – 19). COULD MONEY COMPENSATE FOR SARAH’S SHAME? (20:16) Money was simply Abimelek’s way of offering a sincere apology. He probably hoped that the money would show that he was well intentioned and did not mean to shame Sarah. He also may have hoped that the gifts would

Abraham and Abimelek

20

Now Abra­ham ­moved on from t­ here into the re­gion of the Ne­gev and ­lived be­tween Ka­desh and Shur. For a ­while he ­stayed in Ge­rar, 2 and ­there Abra­ham said of his wife Sar­ah, “She is my sis­ter.” Then Abim­e­lek king of Ge­rar sent for Sar­ah and took her. 3 But God came to Abim­e­lek in a d ­ ream one ­night and said to him, “You are as good as dead be­cause of the wom­an you have tak­en; she is a mar­ried wom­an.” 4 Now Abim­e­lek had not gone near her, so he said, “Lord, will you de­stroy an in­no­cent na­tion? 5 Did he not say to me, ‘She is my sis­ter,’ and ­didn’t she also say, ‘He is my broth­er’? I have done this with a ­clear con­science and ­clean hands.” 6 Then God said to him in the ­dream, “Yes, I know you did this with a ­clear con­science, and so I have kept you from sin­ning ­against me. That is why I did not let you t­ ouch her. 7 Now re­turn the ­man’s wife, for he is a proph­et, and he will pray for you and you will live. But if you do not re­turn her, you may be sure that you and all who be­long to you will die.” 8 Ear­ly the next morn­ing Abim­el­ ek sum­moned all his of­ fi­cials, and when he told them all that had hap­pened, they were very much a ­ fraid. 9  Then Abim­e­lek ­called Abra­ham in and said, “What have you done to us? How have I ­wronged you that you have ­brought such ­great ­guilt upon me and my king­dom? You have done t­ hings to me that s­ hould nev­er be done.” 10  And Abim­e­lek ­asked Abra­ham, “What was your rea­son for do­ing this?” 11 Abra­ham re­plied, “I said to my­self, ‘There is sure­ly no fear of God in this ­place, and they will kill me be­cause of my wife.’ 12 Be­sides, she real­ly is my sis­ter, the daugh­ter of my fa­ther ­though not of my moth­er; and she be­came my wife. 13 And when God had me wan­der from my fa­ther’s house­ hold, I said to her, ‘This is how you can show your love to me: Ev­ery­where we go, say of me, “He is my broth­er.” ’ ” 14 Then Abim­e­lek ­brought s­ heep and cat­tle and male and fe­male ­slaves and gave them to Abra­ham, and he re­turned Sar­ah his wife to him. 15 And Abim­e­lek said, “My land is be­ fore you; live wher­ev­er you like.” 16 To Sar­ah he said, “I am giv­ing your broth­er a thou­sand shek­els  d of sil­ver. This is to cov­er the of­fense ­against you be­fore all who are with you; you are com­plete­ly vin­di­cat­ed.” 17 Then Abra­ham p ­ rayed to God, and God h ­ ealed Abim­ e­lek, his wife and his fe­male ­slaves so they c­ ould have chil­dren ­again, 18 for the Lord had kept all the wom­en in a 37 

Moab sounds like the Hebrew for from father.    b 38  Ben-Ammi means son of my father’s people.    c 38 Hebrew Bene-Ammon    d 16  That is, about 25 pounds or about 12 kilograms   

Genesis 21:23

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­Abim­e­lek’s house­hold from con­ceiv­ing be­cause of Abra­ ham’s wife Sar­ah.

gain him favor with Abraham and Abraham’s God. His wife and concubines had been unable to bear children since he had taken Sarah (v. 18), so perhaps he thought gifts would ­placate God’s anger.

The Birth of Isaac

21

Now the Lord was gra­cious to Sar­ah as he had said, and the Lord did for Sar­ah what he had prom­ised. 2 Sar­ah be­came preg­nant and bore a son to Abra­ham in his old age, at the very time God had prom­ised him. 3  Abra­ham gave the name ­Isaac a to the son Sar­ah bore him. 4 When his son I­ saac was ­eight days old, Abra­ham cir­cum­cised him, as God com­mand­ed him. 5  Abra­ham was a hun­dred ­years old when his son ­Isaac was born to him. 6 Sar­ah said, “God has ­brought me laugh­ter, and ev­ery­one who ­hears ­about this will l­ augh with me.” 7 And she add­ed, “Who ­would have said to Abra­ham that Sar­ah ­would n ­ urse chil­dren? Yet I have ­borne him a son in his old age.”

HOW LONG HAD SARAH BEEN IN ABIMELEK’S HOUSE? (20:17 – 18) Long enough for Abimelek to notice a disturbing pattern: since Sarah’s arrival, none of Abim­elek’s wives had been able to conceive.

Hagar and Ishmael Sent Away

WHY WAS ISAAC CIRCUMCISED? (21:4) God commanded every male in Abraham’s household to be circumcised. See the article Why did God command circumcision? (17:10; p. 24).

8 The c­ hild grew and was ­weaned, and on the day I­ saac was ­weaned Abra­ham held a ­great ­feast. 9 But Sar­ah saw that the son whom Ha­gar the Egyp­tian had b ­ orne to Abra­ham was mock­ing, 10 and she said to Abra­ham, “Get rid of that ­slave wom­an and her son, for that wom­an’s son will nev­er ­share in the in­her­i­tance with my son Isaac.” 11 The mat­ter dis­tressed Abra­ham great­ly be­cause it con­ cerned his son. 12 But God said to him, “Do not be so dis­ tressed a ­ bout the boy and your slave wom­an. Lis­ten to what­ev­er Sar­ah ­tells you, be­cause it is ­through ­Isaac that your off­spring  b will be reck­oned. 13 I will make the son of the slave into a na­tion also, be­cause he is your off­spring.” 14 Ear­ly the next morn­ing Abra­ham took some food and a skin of wa­ter and gave them to Ha­gar. He set them on her shoul­ders and then sent her off with the boy. She went on her way and wan­dered in the Des­ert of Be­er­she­ba. 15 When the wa­ter in the skin was gone, she put the boy un­der one of the bush­es. 16 Then she went off and sat down ­about a bow­shot away, for she ­thought, “I can­not ­watch the boy die.” And as she sat ­there, she c be­gan to sob. 17 God ­heard the boy cry­ing, and the an­gel of God ­called to Ha­gar from heav­en and said to her, “What is the mat­ter, Ha­gar? Do not be ­afraid; God has ­heard the boy cry­ing as he lies ­there. 18 Lift the boy up and take him by the hand, for I will make him into a ­great na­tion.” 19 Then God ­opened her eyes and she saw a well of wa­ter. So she went and f­ illed the skin with wa­ter and gave the boy a drink. 20 God was with the boy as he grew up. He l­ived in the des­ert and be­came an ar­cher. 21 While he was liv­ing in the Des­ert of Pa­ran, his moth­er got a wife for him from Egypt.

The Treaty at Beersheba 22 At that time Abim­e­lek and Phi­col the com­mand­er of his forc­es said to Abra­ham, “God is with you in ev­ery­thing you do. 23 Now s­ wear to me here be­fore God that you will not deal false­ly with me or my chil­dren or my de­scen­dants. a 3 

Isaac means he laughs.    b 12 Or seed    c 16  Hebrew; Septuagint the child   

WHY NAME A SON HE LAUGHS? (21:3 AND THE NIV TEXT NOTE) God had earlier named the child (17:19), perhaps revealing something of God’s sense of humor. Some think it was to remind Abraham and Sarah of how they laughed in disbelief when they heard God’s promise (17:17; 18:12). But it seems less like a rebuke than a play on words that proclaims the power of God. He turned their laughter of disbelief into the joyous laughter of a promise fulfilled.

WHAT WAS SO IMPORTANT ABOUT WEANING A CHILD? (21:8) In ancient times, the weaning of a child was a significant rite of passage. Many children died before they reached this age (usually two or three years old). The weaning indicated that, having survived so far, the child would likely make it to adulthood and become an heir. Because Isaac was the promised son, the event was especially significant for Abraham and Sarah. WHY DID GOD PROVIDE FOR THOSE WHO WERE BANISHED? (21:13 – 21) God intended to create a line of descendants through the child of promise, Isaac. Nevertheless, God showed his mercy and faithfulness to Abraham by taking care of Ishmael, who was not the child promised. WAS ABRAHAM AN IRRESPONSIBLE FATHER? (21:14) Abraham acted only after he was assured by God that both Ishmael and Hagar would be cared for. Separation from his son most likely caused Abraham great concern (v. 11). HOW WOULD THIS BANISHMENT AFFECT FUTURE RELATIONS BETWEEN ARABS AND ISRAELIS? (21:18) Isaac and Ishmael themselves seemed to have gotten along peaceably (25:9). But the conflict between their descendants predicted in 16:12 was fulfilled after Abraham’s death (25:18). Arabs and Israelis have remained in conflict throughout history.

30

HOW DID EWE LAMBS GUARANTEE THE DEAL? (21:28 – 30) The giving of animals was the ancient equivalent of writing a contract. It was a visible sign that an agreement had been reached. With no police, courts of law or lawyers, p ­ eople of Abraham’s era used this way to conclude agreements — ​especially for an issue like water rights in an arid land. WHY A TAMARISK TREE? (21:33) A tamarisk tree requires lots of water, but can send down deep roots. This may have been a sign of Abraham’s ownership of the well and his trust that God would provide all the water he needed. WHY DID ABRAHAM CALL ON GOD’S NAME? (21:33) Abraham may have been following a custom or formality used in sealing a covenant, similar to swearing on the Bible in court today. Most important to note is that Abraham called God by a new name: Eternal God. This may refer to the enduring stability God had brought to Abraham’s life now that he was settled in the land and the covenant son had been born. WHY DID GOD TEST ABRAHAM? (22:1) Verse 12 indicates that the result of the test was that God knew Abraham feared him. This was probably the reason for the test. This does not mean that God gained knowledge he did not previously have but that he received the honor demonstrated when Abraham valued God for who he was more than he valued the benefits of the covenant (represented in Isaac). See Does God have to test us to find out what’s in our hearts? (2Ch 32:31; p. 670) and the articles Why did testing come to Job? (Job 23:10; p. 758) and Why does God test us? (Ps 81:7; p. 861).

Genesis 21:24 Show to me and the coun­try ­where you now re­side as a for­ eign­er the same kind­ness I have ­shown to you.” 24 Abra­ham said, “I ­swear it.” 25  Then Abra­ham com­plained to Abim­e­lek ­about a well of wa­ter that Abim­e­lek’s ser­vants had ­seized. 26  But Abim­e­lek said, “I d ­ on’t know who has done this. You did not tell me, and I ­heard ­about it only to­day.” 27 So Abra­ham ­brought ­sheep and cat­tle and gave them to Abim­e­lek, and the two men made a trea­ty. 28  Abra­ham set a ­ part sev­en ewe l­ambs from the f­ lock, 29  and Abim­e­lek ­asked Abra­ham, “What is the mean­ing of ­these sev­en ewe ­lambs you have set ­apart by them­selves?” 30 He re­plied, “Ac­cept ­these sev­en ­lambs from my hand as a wit­ness that I dug this well.” 31  So that ­place was ­called Be­er­she­ba,  a be­cause the two men ­swore an oath there. 32 Af­ter the trea­ty had been made at Be­er­she­ba, Abim­e­ lek and Phi­col the com­mand­er of his forc­es re­turned to the land of the Phi­lis­tines. 33  Abra­ham plant­ed a tam­a­risk tree in Be­er­she­ba, and ­there he c­ alled on the name of the Lord, the Eter­nal God. 34 And Abra­ham ­stayed in the land of the Phi­lis­tines for a long time.

Abraham Tested

22

Some time lat­er God test­ed Abra­ham. He said to him, “Abra­ham!” “Here I am,” he re­plied. 2 Then God said, “Take your son, your only son, whom you love — ​­Isaac — ​and go to the re­gion of Mo­ri­ah. Sac­ri­fice him ­there as a ­burnt of­fer­ing on a moun­tain I will show you.” 3 Ear­ly the next morn­ing Abra­ham got up and load­ed his don­key. He took with him two of his ser­vants and his son ­Isaac. When he had cut e ­ nough wood for the b ­ urnt of­fer­ing, he set out for the ­place God had told him ­about. 4 On the ­third day Abra­ham ­looked up and saw the ­place in the dis­ tance. 5 He said to his ser­vants, “Stay here with the don­key ­while I and the boy go over t­ here. We will wor­ship and then we will come back to you.” 6 Abra­ham took the wood for the b ­ urnt of­fer­ing and ­placed it on his son I­ saac, and he him­self car­ried the fire a 31 

Beersheba can mean well of seven and well of the oath.   

W H O WA S T H E A N G E L O F G O D ? 2 1 : 1 7 Angels are created beings sent by God as messengers to communicate with humans. But most scholars believe the angel of God was not a created being but a theophany — ​a temporary manifestation or appearance of God. In the Old Testament, theophanies are called such names as the angel of God, the angel of the Lord and the commander of the army of the Lord. These theophanies may have been appearances of the second person of the Trinity before his incarnation as ­Jesus Christ. Examples of Old Testament theophanies include God’s appearance to Moses in the burning bush (Ex 3), the pillar of fire and pillar of cloud that traveled with the Israelites (Ex 13:21), the man who spoke to Joshua before the defeat of Jericho (Jos 5:13 – 15) and the angel who spoke to Gideon at the winepress (Jdg  6:11 – 24). New Testament theophanies include the heavenly voice and the dove at ­Jesus’ baptism (Mt 3:13 – 17), the voice at the transfiguration (Mt 17:1 – 8), the wind and tongues of fire at Pentecost (Ac 2:1 – 4), Stephen’s vision at his stoning (Ac 7:54 – 60) and Paul’s vision at his conversion (Ac 9:1 – 9).

Genesis 22:18 and the k ­ nife. As the two of them went on to­geth­er, 7 Isaac ­spoke up and said to his fa­ther Abra­ham, “Fa­ther?” “Yes, my son?” Abra­ham re­plied. “The fire and wood are here,” ­Isaac said, “but ­where is the lamb for the ­burnt of­fer­ing?” 8 Abra­ham an­swered, “God him­self will pro­vide the lamb for the b ­ urnt of­fer­ing, my son.” And the two of them went on to­geth­er. 9 When they ­reached the ­place God had told him ­about, Abra­ham ­built an al­tar ­there and ar­ranged the wood on it. He b ­ ound his son ­Isaac and laid him on the al­tar, on top of the wood. 10 Then he ­reached out his hand and took the ­knife to slay his son. 11 But the an­gel of the Lord c­ alled out to him from heav­en, “Abra­ham! Abra­ham!” “Here I am,” he re­plied. 12 “Do not lay a hand on the boy,” he said. “Do not do any­ thing to him. Now I know that you fear God, be­cause you have not with­held from me your son, your only son.” 13 Abra­ham l­ ooked up and t­ here in a thick­et he saw a ram a ­caught by its ­horns. He went over and took the ram and sac­ri­ficed it as a b ­ urnt of­fer­ing in­stead of his son. 14 So Abra­ ham c­ alled that ­place The Lord Will Pro­vide. And to this day it is said, “On the moun­tain of the Lord it will be pro­vid­ed.” 15 The an­gel of the Lord c­ alled to Abra­ham from heav­en a sec­ond time 16 and said, “I s­ wear by my­self, de­clares the Lord, that be­cause you have done this and have not with­ ­ less you and held your son, your only son, 17 I will sure­ly b make your de­scen­dants as nu­mer­ous as the s­ tars in the sky and as the sand on the sea­shore. Your de­scen­dants will take pos­ses­sion of the cit­ies of ­their en­e­mies, 18  and ­through your off­spring  b all na­tions on ­earth will be ­blessed, c be­cause you have o ­ beyed me.” a 13  Many manuscripts of the Masoretic Text, Samaritan Pentateuch, Septuagint and Syriac; most manuscripts of the Masoretic Text a ram behind him    b 18 Or seed    c 18 Or and all nations on earth will use the name of your offspring in blessings (see 48:20)   

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WAS ABRAHAM LYING TO ISAAC? (22:8) Abraham didn’t reveal what God had told him to do when he told his son that God would provide a lamb. Whether or not Abraham believed God would indeed provide a substitute lamb — ​or raise his son from the dead (Heb 11:19) — ​the statement is an astounding declaration of trust in God and an example for every believer. DID ISAAC SUBMIT OR FIGHT BACK? (22:9) No mention is made of Isaac’s behavior. This silence may indicate he did not struggle. According to Jewish tradition, Isaac was a willing sacrifice who threw himself on the altar. WHY DID ABRAHAM RENAME THIS PLACE? (22:14) Because of the significant act God performed there. The name would be testimony of God’s faithfulness to future generations. God had indeed provided. The name Yahweh-Yireh is an Old Testament phrase for God — ​literally, the one who will see to it. WAS GOD’S PROMISE CONDITIONAL? (22:16 – 17) A conditional promise depends on the actions of another. Some say Abraham’s obedience set God’s plan in motion. Others suggest Abraham’s faith was tested, but God’s promises were not dependent on Abraham’s actions. The root of God’s promise was based on his own faithfulness, not Abraham’s. WHY COMPARE DESCENDANTS TO STARS AND SAND? (22:17) This is a figure of speech called hyperbole. It’s a vivid way of saying Abraham’s descendants would be too many to count. It’s possible that this included not just Abraham’s physical descendants but also his spiritual heirs (Gal 3:29). See the article Can the Bible exaggerate and still be true? (2Ch 1:9 – 15; p. 627).

WOULD GOD EVER ASK US TO DO WRONG? 22:2 No. But he might push to the limit our ability to trust him. The first words of this chapter — ​Some time later God tested Abraham — ​suggest that God never really intended the sacrifice of Isaac to take place. The point was the test: Did Abraham really trust God? We are shocked by this situation today because we know the Bible’s strong commands against child sacrifice (Lev 20:1 – 5; 2Ki 23:10; Jer 32:35). That’s what pagan gods demanded, not the holy God of Israel. Because the Biblical laws against child sacrifice came later, we can’t be sure what Abraham understood about the practice. Even so, God had shaped Abraham’s values. This request would not have been consistent with God’s character as Abraham had come to know him to this point, so perhaps Abraham was confused by the nature of God’s command. But even though God commanded Abraham to sacrifice the son promised to him, the writer of Hebrews states that Abraham reasoned that God could even raise the dead (Heb 11:19). The laughter of disbelief when Abraham had been promised a son with his aged wife had become a firm confidence in the God who had made — ​and kept — ​that promise. God’s command was harsh (even for the ancients). But Abraham believed God would fulfill his promise through Isaac. It makes us ask ourselves, Will we entrust our futures unreservedly to the God Abraham trusted? Although the true and living God prohibits child sacrifice, in a sense he still asks for a human sacrifice — ​but it’s a living sacrifice he wants, not a dead one (Ro 12:1). See the article Why did God require sacrifices? (Ex 20:24; p. 112).

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Genesis 22:19 19 Then Abra­ham re­turned to his ser­vants, and they set off to­geth­er for Be­er­she­ba. And Abra­ham ­stayed in Be­er­ she­ba.

Nahor’s Sons WHY IS INFORMATION ABOUT NAHOR’S FAMILY INCLUDED IN THE BIBLE? (22:20 – 24) Rebekah — ​Isaac’s future wife — ​was in the line of Nahor, and she is about to play an important role in the story.

20 Some time lat­er Abra­ham was told, “Mil­kah is also a moth­er; she has b ­ orne sons to your broth­er Na­hor: 21 Uz the first­born, Buz his broth­er, Kem­u­el (the fa­ther of Aram), 22  Ke­sed, Hazo, Pil­dash, Jid­laph and Be­thu­el.” 23  Be­thu­el be­ came the fa­ther of Re­bek­ah. Mil­kah bore t­ hese e ­ ight sons to Abra­ham’s broth­er Na­hor. 24  His con­cu­bine, ­whose name was Reu­mah, also had sons: Te­bah, Ga­ham, Ta­hash and Ma­ a­kah.

The Death of Sarah

HOW DID SARAH LIVE SO LONG? (23:1) The Creator made men and women to be immortal. Nevertheless, death — ​the result of sin — ​progressively decreased human longevity until 70 or 80 years became a normal life span (6:3; Ps 90:10). WAS THIS THE USUAL WAY TO DO BUSINESS AT THAT TIME? (23:1 – 18) Indirection, courtesy and negotiation were customary in ancient Near East trading practices. Abraham asked to buy a cave; Ephron’s offer of the entire field as a gift was a counteroffer. Ephron knew Abraham would not accept the burial site as a gift, especially since he was a wealthy man. This social pressure was one reason business deals were made at the gate in front of witnesses. Abraham paid Ephron’s price for the entire field. The terms of the agreement were not written down, which was common legal practice. No one could change the terms since a group of witnesses would report what actually was said. WHAT WAS THE CAVE OF MACHPELAH? (23:9) It became the burial site of Abraham, Sarah and several important descendants, including Isaac, Rebekah, Leah and Jacob (49:29 – 31; 50:12 – 13).

HOW DID THIS LAND DEED WORK? (23:17) A deed was a contract made with the whole community. Should either party ever contest it, the community would be called in to ­testify.

23

Sar­ah ­lived to be a hun­dred and twen­ty-sev­en ­years old. 2 She died at Kir­i­ath Arba (that is, He­bron) in the land of Ca­naan, and Abra­ham went to m ­ ourn for Sar­ah and to weep over her. 3 Then Abra­ham rose from be­side his dead wife and ­spoke to the Hit­tites. a He said, 4 “I am a for­eign­er and strang­er ­among you. Sell me some prop­er­ty for a buri­al site here so I can bury my dead.” 5  The Hit­tites re­plied to Abra­ham, 6 “Sir, lis­ten to us. You are a ­mighty ­prince ­among us. Bury your dead in the choic­ est of our ­tombs. None of us will refuse you his tomb for bury­ing your dead.” 7 Then Abra­ham rose and b ­ owed down be­fore the peo­ple of the land, the Hit­tites. 8 He said to them, “If you are will­ ing to let me bury my dead, then lis­ten to me and in­ter­cede with ­Ephron son of Zo­har on my be­half 9 so he will sell me the cave of Mach­pe­lah, ­which be­longs to him and is at the end of his ­field. Ask him to sell it to me for the full ­price as a buri­al site a ­ mong you.” 10 Ephron the Hit­tite was sit­ting a ­ mong his peo­ple and he re­plied to Abra­ham in the hear­ing of all the Hit­tites who had come to the gate of his city. 11 “No, my lord,” he said. “Lis­ten to me; I give b you the ­field, and I give b you the cave that is in it. I give b it to you in the pres­ence of my peo­ple. Bury your dead.” 12 Again Abra­ham b ­ owed down be­fore the peo­ple of the land 13 and he said to E ­ phron in t­ heir hear­ing, “Lis­ten to me, if you will. I will pay the p ­ rice of the f­ ield. Ac­cept it from me so I can bury my dead there.” 14  Ephron an­swered Abra­ham, 15 “Lis­ten to me, my lord; the land is ­worth four hun­dred shek­els c of sil­ver, but what is that be­tween you and me? Bury your dead.” 16 Abra­ham a ­ greed to E ­ phron’s t­ erms and ­weighed out for him the p ­ rice he had n ­ amed in the hear­ing of the Hit­tites: four hun­dred shek­els of sil­ver, ac­cord­ing to the ­weight cur­ rent ­among the mer­chants. 17 So ­Ephron’s ­field in Mach­pe­lah near Mam­re — ​both the ­field and the cave in it, and all the ­trees with­in the bor­ders of the ­field — ​was deed­ed 18 to Abra­ham as his prop­er­ty in a 3 Or the c 15  That

descendants of Heth; also in verses 5, 7, 10, 16, 18 and 20    b 11 Or sell    is, about 10 pounds or about 4.6 kilograms   

Genesis 24:18 the pres­ence of all the Hit­tites who had come to the gate of the city. 19  Af­ter­ward Abra­ham bur­ied his wife Sar­ah in the cave in the f­ ield of Mach­pe­lah near Mam­re (which is at He­ bron) in the land of Ca­naan. 20 So the ­field and the cave in it were deed­ed to Abra­ham by the Hit­tites as a buri­al site.

Isaac and Rebekah

24

Abra­ham was now very old, and the Lord had ­blessed him in ev­ery way. 2 He said to the sen­ior ser­ vant in his house­hold, the one in ­charge of all that he had, “Put your hand un­der my t­ high. 3 I want you to s­ wear by the Lord, the God of heav­en and the God of e ­ arth, that you will not get a wife for my son from the daugh­ters of the Ca­naan­ ites, ­among whom I am liv­ing, 4 but will go to my coun­try and my own rel­a­tives and get a wife for my son Isaac.” 5 The ser­vant ­asked him, “What if the wom­an is un­will­ing to come back with me to this land? S ­ hall I then take your son back to the coun­try you came from?” 6 “Make sure that you do not take my son back ­there,” Abra­ham said. 7 “The Lord, the God of heav­en, who b ­ rought me out of my fa­ther’s house­hold and my na­tive land and who ­spoke to me and prom­ised me on oath, say­ing, ‘To your off­spring  a I will give this land’ — ​he will send his an­gel be­ fore you so that you can get a wife for my son from t­ here. 8 If the wom­an is un­will­ing to come back with you, then you will be re­leased from this oath of mine. Only do not take my son back t­ here.” 9 So the ser­vant put his hand un­der the ­thigh of his mas­ter Abra­ham and ­swore an oath to him con­ cern­ing this mat­ter. 10 Then the ser­vant left, tak­ing with him ten of his mas­ ter’s cam­els load­ed with all k ­ inds of good t­ hings from his mas­ter. He set out for Aram Na­ha­ra­im b and made his way to the town of Na­hor. 11 He had the cam­els ­kneel down near the well out­side the town; it was to­ward eve­ning, the time the wom­en go out to draw wa­ter. 12 Then he ­prayed, “Lord, God of my mas­ter Abra­ham, make me suc­cess­ful to­day, and show kind­ness to my mas­ ter Abra­ham. 13 See, I am stand­ing be­side this s­ pring, and the daugh­ters of the towns­peo­ple are com­ing out to draw wa­ter. 14 May it be that when I say to a young wom­an, ‘Please let down your jar that I may have a ­drink,’ and she says, ‘Drink, and I’ll wa­ter your cam­els too’ — ​let her be the one you have cho­sen for your ser­vant ­Isaac. By this I will know that you have ­shown kind­ness to my mas­ter.” 15 Be­fore he had fin­ished pray­ing, Re­bek­ah came out with her jar on her shoul­der. She was the daugh­ter of Be­thu­el son of Mil­kah, who was the wife of Abra­ham’s broth­er Na­hor. 16 The wom­an was very beau­ti­ful, a vir­gin; no man had ever ­slept with her. She went down to the s­ pring, f­ illed her jar and came up again. 17 The ser­vant hur­ried to meet her and said, “Please give me a lit­tle wa­ter from your jar.” 18 “Drink, my lord,” she said, and quick­ly low­ered the jar to her h ­ ands and gave him a drink. a 7 Or seed    b 10  That

is, Northwest Mesopotamia   

33

WHY WAS THIS BURIAL SITE IMPORTANT? (23:20) Unlike the burial location of Abraham’s extended family (who are mentioned in 22:20 – 24), this burial site was in the land of Canaan (23:19), which God had promised to Abraham and his descendants forever (12:7). Abraham exercised his faith in the divine promise by choosing to bury his wife in Canaan. Eventually, Moses would lead millions of Hebrews to possess this land, reminding them that Abraham had long ago claimed it for them. WHY PUT A HAND UNDER ABRAHAM’S THIGH? (24:2) This was a covenant ritual, apparently an ancient custom, though no sources besides the Bible mention it. This practice is mentioned twice in the Bible, the other time with Jacob and his son Joseph (47:29 – 31). WHY DID ABRAHAM WANT HIS SON TO MARRY A RELATIVE? (24:4) This refers to marriage within a clan, an acceptable custom of the time. Some think the custom hints at a later law that prohibited Israelites from intermarrying with Canaanite ­people (Ex 34:16; Dt 7:3 – 4). This would curtail their pursuit of false gods. Others say Abraham wanted his son to marry someone with a similar cultural background. WHY WAS THE SERVANT FORBIDDEN TO TAKE ISAAC WITH HIM? (24:6) Abraham was fearful that once Isaac left the land, he might not return. He wanted to make sure Isaac remained in the land of promise. LINK (24:7) TO YOUR OFFSPRING I WILL GIVE THIS LAND This promise to Abraham is recorded in 12:7. HOW FAR DID THE SERVANT HAVE TO TRAVEL? (24:10) Approximately 450 miles, which was a twoweek journey in each direction.

HOW WAS REBEKAH RELATED TO ISAAC? (24:15) Rebekah was the grandniece of Isaac’s father, Abraham (v. 48). HOW DID THE SERVANT KNOW THAT REBEKAH WAS A VIRGIN? (24:16) Her status may have been represented by her clothing or by the nature of her entourage.

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HOW MUCH WATER WOULD TEN CAMELS DRINK? (24:20) Ten thirsty camels (v. 10) can drink almost 250 gallons. The servant had asked only for a little of her water for himself. Her offer to water the camels from a well was a significant gesture of hospitality. WHY DID HE GIVE HER A NOSE RING? (24:22) A nose ring was a common article of jewelry for women in the ancient Near East. This ring and the other gifts were expensive and probably suggested to Rebekah and her family that the servant’s errand was to arrange a marriage.

LINK (24:29) REBEKAH HAD A BROTHER NAMED LABAN Rebekah later sent her son Jacob to live with Laban (27:43), and Jacob married Laban’s daughters Leah and Rachel (29:14 – 30). WHAT WAS LABAN’S HURRY? (24:29 – 30) Laban, the head of the household, may have simply wanted to extend hospitality. Then again, having seen the value of the ring and bracelets, he may have recognized a wealthy guest he wanted to get to know. Or he may have known that this guest was arranging a marriage for Rebekah, whom Laban was responsible for. WHY TELL THE STORY ALL OVER AGAIN? (24:34 – 49) Repetition was often used in Hebrew story­ telling to stress important events. It also may have been used to aid the listeners in memorizing the story. Often a repeated story differed from the first time it was told. Details were likely added for emphasis. Here the story was told to reiterate that God was at work in these events.

Genesis 24:19 19 Af­ter she had giv­en him a ­drink, she said, “I’ll draw wa­ter for your cam­els too, un­til they have had ­enough to ­drink.” 20 So she quick­ly emp­tied her jar into the ­trough, ran back to the well to draw more wa­ter, and drew ­enough for all his cam­els. 21 With­out say­ing a word, the man ­watched her close­ly to ­learn wheth­er or not the Lord had made his jour­ney suc­cess­ful. 22 When the cam­els had fin­ished drink­ing, the man took out a gold nose ring weigh­ing a beka a and two gold brace­ lets weigh­ing ten shek­els.  b 23 Then he ­asked, “Whose daugh­ ter are you? ­Please tell me, is ­there room in your fa­ther’s ­house for us to ­spend the night?” 24 She an­swered him, “I am the daugh­ter of Be­thu­el, the son that Mil­kah bore to Na­hor.” 25 And she add­ed, “We have plen­ty of s­ traw and fod­der, as well as room for you to s­ pend the night.” 26 Then the man b ­ owed down and wor­shiped the Lord, 27 say­ing, “Praise be to the Lord, the God of my mas­ter Abra­ ham, who has not aban­doned his kind­ness and faith­ful­ness to my mas­ter. As for me, the Lord has led me on the jour­ney to the ­house of my mas­ter’s rel­a­tives.” 28 The young wom­an ran and told her moth­er’s house­ hold ­about ­these ­things. 29 Now Re­bek­ah had a broth­er ­named La­ban, and he hur­ried out to the man at the ­spring. 30 As soon as he had seen the nose ring, and the brace­lets on his sis­ter’s arms, and had ­heard Re­bek­ah tell what the man said to her, he went out to the man and ­found him stand­ing by the cam­els near the s­ pring. 31 “Come, you who are b ­ lessed by the Lord,” he said. “Why are you stand­ing out here? I have pre­pared the ­house and a ­place for the cam­els.” 32 So the man went to the ­house, and the cam­els were un­ load­ed. ­Straw and fod­der were ­brought for the cam­els, and wa­ter for him and his men to wash ­their feet. 33 Then food was set be­fore him, but he said, “I will not eat un­til I have told you what I have to say.” “Then tell us,” La­ban said. 34 So he said, “I am Abra­ham’s ser­vant. 35 The Lord has a 22  That

is, about 1/5 ounce or about 5.7 grams    b 22  That is, about 4 ounces or about 115 grams   

SHOULD WE ASK FOR A SIGN TO DETERMINE GOD’S WILL? 24:14 Abraham’s servant did not ask for some miraculous sign, like fire falling from heaven. What he asked for was to see some indication of the person who would make a good wife for Isaac in their culture — ​one who was friendly, hospitable and hardworking. The unusual circumstances, however, proved Rebekah was chosen by God to be Isaac’s wife. Does this example teach a fail-proof method of knowing God’s will? No. God promises us his guidance and his presence, not necessarily external signs. He may choose to provide events that, on looking back, we can trace to his leading. But that should not be expected. Much of God’s will is learned through observation and in the struggle of doubt and faith. God wants us to live by the principles he has laid down in the Bible. He is concerned about how we live as much as what we do. That doesn’t mean that what we do isn’t important, for our actions reflect our allegiance to God. But doing God’s will means living one’s life in obedience to all that God has revealed to us. God also gives us his Word and the godly advice of others to help us to discern his will.

Genesis 24:54 ­ lessed my mas­ter abun­dant­ly, and he has be­come ­wealthy. b He has giv­en him ­sheep and cat­tle, sil­ver and gold, male and fe­male ser­vants, and cam­els and don­keys. 36 My mas­ ter’s wife Sar­ah has ­borne him a son in her old age, and he has giv­en him ev­ery­thing he owns. 37 And my mas­ter made me ­swear an oath, and said, ‘You must not get a wife for my son from the daugh­ters of the Ca­naan­ites, in ­whose land I live, 38 but go to my fa­ther’s fam­il­ y and to my own clan, and get a wife for my son.’ 39 “Then I ­asked my mas­ter, ‘What if the wom­an will not come back with me?’ 40 “He re­plied, ‘The Lord, be­fore whom I have ­walked faith­ful­ly, will send his an­gel with you and make your jour­ney a suc­cess, so that you can get a wife for my son from my own clan and from my fa­ther’s fam­i­ly. 41 You will be re­leased from my oath if, when you go to my clan, they refuse to give her to you — ​then you will be re­leased from my oath.’ 42 “When I came to the ­spring to­day, I said, ‘Lord, God of my mas­ter Abra­ham, if you will, ­please ­grant suc­cess to the jour­ney on ­which I have come. 43 See, I am stand­ing be­side this s­ pring. If a ­young wom­an ­comes out to draw wa­ter and I say to her, “Please let me d ­ rink a lit­tle wa­ter from your jar,” 44 and if she says to me, “Drink, and I’ll draw wa­ter for your cam­els too,” let her be the one the Lord has cho­sen for my mas­ter’s son.’ 45 “Be­fore I fin­ished pray­ing in my h ­ eart, Re­bek­ah came out, with her jar on her shoul­der. She went down to the ­spring and drew wa­ter, and I said to her, ‘Please give me a drink.’ 46 “She quick­ly low­ered her jar from her shoul­der and said, ‘Drink, and I’ll wa­ter your cam­els too.’ So I d ­ rank, and she wa­tered the cam­els also. 47 “I ­asked her, ‘Whose daugh­ter are you?’ “She said, ‘The daugh­ter of Be­thu­el son of Na­hor, whom Mil­kah bore to him.’ “Then I put the ring in her nose and the brace­lets on her arms, 48 and I ­bowed down and wor­shiped the Lord. I ­praised the Lord, the God of my mas­ter Abra­ham, who had led me on the ­right road to get the grand­daugh­ter of my mas­ter’s broth­er for his son. 49 Now if you will show kind­ ness and faith­ful­ness to my mas­ter, tell me; and if not, tell me, so I may know ­which way to turn.” 50 La­ban and Be­thu­el an­swered, “This is from the Lord; we can say noth­ing to you one way or the oth­er. 51 Here is Re­bek­ah; take her and go, and let her be­come the wife of your mas­ter’s son, as the Lord has di­rect­ed.” 52 When Abra­ham’s ser­vant h ­ eard what they said, he ­bowed down to the ­ground be­fore the Lord. 53 Then the ser­vant b ­ rought out gold and sil­ver jew­el­ry and ar­ti­cles of cloth­ing and gave them to Re­bek­ah; he also gave cost­ly ­gifts to her broth­er and to her moth­er. 54 Then he and the men who were with him ate and ­drank and s­ pent the ­night there. When they got up the next morn­ing, he said, “Send me on my way to my mas­ter.”

35

WAS THIS A NORMAL WAY TO FIND A WIFE? (24:50 – 51) How Rebekah and Isaac met was not typical. The circumstances leading up to their marriage were divinely orchestrated. But the marriage arrangement made between the parents (Abraham’s servant was his representative) was customary.

36

Genesis 24:55

WHY WAS ABRAHAM’S SERVANT IN SUCH A HURRY? (24:56) Some say the servant was afraid to hold back the will of God, which was clearly evident in these events. Or perhaps he refused to rest until his oath was fulfilled (v. 9). Others say the servant wanted to hurry back to see if Abraham was still alive to witness the union. Whatever the reason, the servant’s early departure was not customary.

55 But her broth­er and her moth­er re­plied, “Let the young wom­an re­main with us ten days or so; then you a may go.” 56 But he said to them, “Do not de­tain me, now that the Lord has grant­ed suc­cess to my jour­ney. Send me on my way so I may go to my mas­ter.” 57 Then they said, “Let’s call the young wom­an and ask her ­about it.” 58 So they ­called Re­bek­ah and ­asked her, “Will you go with this man?” “I will go,” she said. 59 So they sent ­their sis­ter Re­bek­ah on her way, ­along with her ­nurse and Abra­ham’s ser­vant and his men. 60 And they ­blessed Re­bek­ah and said to her,

WAS IT CUSTOMARY TO ASK A WOMAN’S OPINION BEFORE MAKING A MARRIAGE DEAL? (24:57) Cultural customs varied at that time. It was probably unwise for families to force a marriage that a potential bride vigorously opposed. But the heart of the question put to Rebekah was whether she would go at once with the servant or wait ten days. She immediately responded, I will go (v. 58). WHAT WAS REBEKAH AGREEING TO? (24:58) Radical change. She was giving up her life as she knew it for someone she’d never met. She was leaving her ancestral home for a new land and a new life. WHAT DID THIS BLESSING DO FOR REBEKAH? (24:60) Some say it confirmed God’s leading in the whole matter. The blessing is similar to the one God gave Abraham in 22:17. It showed how carefully and intentionally God had brought Isaac and Rebekah together. Others see the blessing as a customary pronouncement of fertility. WHY DID REBEKAH COVER HERSELF WITH A VEIL? (24:65) Some say the veil was a summer dress with enough material so it could be thrown over the head to conceal the face. Others think it was a head covering used by brides before entering the presence of the bridegroom. Either way, the veiling was an ancient custom, probably symbolizing the bride’s modesty and acknowledgment of the groom. WITH NO WEDDING CEREMONY, WHAT MADE THIS MARRIAGE LEGAL? (24:67) The agreement between the two families. The financial arrangements were specified beforehand. The actual ceremony consisted of the bride’s move from her father’s house to the bridegroom’s residence. The bridal week of celebration followed. IF ISAAC’S BIRTH WAS A MIRACLE, WERE THESE BIRTHS ALSO MIRACLES? (25:2) No. Isaac’s birth was a miracle because his mother, Sarah, had been unable to conceive. None of these later children shared in Isaac’s special status. Isaac was the miracle child through whom God would bless the rest of the nations. But the birth of these children, who later became nations, partially fulfilled God’s promises (12:2; 17:4,20). WHY DID ABRAHAM HAVE CONCUBINES? (25:6) See Did female servants usually become concubines? (30:3; p. 45) and the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443).

“Our sister, may you increase to thousands upon thousands; may your offspring possess the cities of their enemies.” 61 Then Re­bek­ah and her at­ten­dants got r­eady and mount­ed ­the cam­els and went back with the man. So the ser­vant took Re­bek­ah and left. 62 Now I­ saac had come from Beer La­hai Roi, for he was liv­ ing in the Ne­gev. 63 He went out to the ­field one eve­ning to med­i­tate,  b and as he l­ ooked up, he saw cam­els ap­proach­ing. 64 Re­bek­ah also ­looked up and saw ­Isaac. She got down from her cam­el 65 and ­asked the ser­vant, “Who is that man in the ­field com­ing to meet us?” “He is my mas­ter,” the ser­vant an­swered. So she took her veil and cov­ered her­self. 66 Then the ser­vant told ­Isaac all he had done. 67 Isaac ­brought her into the tent of his moth­er Sar­ah, and he mar­ ried Re­bek­ah. So she be­came his wife, and he l­ oved her; and ­Isaac was com­fort­ed af­ter his moth­er’s death.

The Death of Abraham

25

Abra­ham had tak­en an­oth­er wife, ­whose name was Ke­tu­rah. 2 She bore him Zim­ran, Jok­shan, Me­dan, Mid­i­an, Ish­bak and Shu­ah. 3 Jok­shan was the fa­ther of She­ ba and De­dan; the de­scen­dants of De­dan were the Ash­ur­ ites, the Le­tu­shites and the Le­um­mites. 4 The sons of Mid­i­an were ­Ephah, ­Epher, Ha­nok, Abi­da and El­da­ah. All ­these were de­scen­dants of Ke­tu­rah. 5 Abra­ham left ev­ery­thing he ­owned to ­Isaac. 6  But ­while he was ­still liv­ing, he gave ­gifts to the sons of his con­cu­ bines and sent them away from his son I­ saac to the land of the east. 7  Abra­ham ­lived a hun­dred and sev­en­ty-five ­years. 8 Then Abra­ham ­breathed his last and died at a good old age, an old man and full of ­years; and he was gath­ered to his peo­ple. 9 His sons I­ saac and Ish­ma­el bur­ied him in the cave of Mach­ pe­lah near Mam­re, in the f­ ield of E ­ phron son of Zo­har the Hit­tite, 10 the ­field Abra­ham had ­bought from the Hit­tites. c ­There Abra­ham was bur­ied with his wife Sar­ah. 11  Af­ter Abra­ ham’s ­death, God ­blessed his son ­Isaac, who then ­lived near Beer La­hai Roi. a 55 Or she    b 63  The c 10 Or the

meaning of the Hebrew for this word is uncertain.    descendants of Heth   

Genesis 25:32

37

12 This is the ac­count of the fam­i­ly line of Abra­ham’s son Ish­ma­el, whom Sar­ah’s slave, Ha­gar the Egyp­tian, bore to Abra­ham.

WHY DID ABRAHAM SEND HIS CONCUBINES’ SONS AWAY? (25:6) Abraham was making it clear that Isaac was his sole heir. Only Isaac — ​not any of Abraham’s other offspring — ​would inherit the promise of land, offspring and the divine presence.

Ishmael’s Sons

13 These are the ­names of the sons of Ish­ma­el, list­ed in the or­der of t­ heir b ­ irth: Ne­ba­ioth the first­born of Ish­ma­el, Ke­dar, Ad­be­el, Mib­sam, 14  Mish­ma, Du­mah, Mas­sa, 15  Ha­dad, Tema, Je­tur, Na­phish and Ked­e­mah. 16 These were the sons of Ish­ma­el, and t­ hese are the ­names of the ­twelve trib­al rul­ers ac­cord­ing to ­their set­tle­ments and ­camps. 17  Ish­ma­ el ­lived a hun­dred and thir­ty-sev­en ­years. He ­breathed his last and died, and he was gath­ered to his peo­ple. 18 His de­ scen­dants set­tled in the area from Hav­i­lah to Shur, near the east­ern bor­der of E ­ gypt, as you go to­ward Ash­ur. And they ­lived in hos­til­i­ty to­ward  a all the t­ribes re­lat­ed to them.

Jacob and Esau 19 This is the ac­count of the fam­i­ly line of Abra­ham’s son Isaac. Abra­ham be­came the fa­ther of ­Isaac, 20 and ­Isaac was for­ ty ­years old when he mar­ried Re­bek­ah daugh­ter of Be­thu­el the Ar­a­me­an from Pad­dan Aram  b and sis­ter of La­ban the Ar­a­me­an. 21 Isaac ­prayed to the Lord on be­half of his wife, be­cause she was child­less. The Lord an­swered his p ­ rayer, and his wife Re­bek­ah be­came preg­nant. 22 The ba­bies jos­tled each oth­er with­in her, and she said, “Why is this hap­pen­ing to me?” So she went to in­quire of the Lord. 23 The Lord said to her, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.” 24 When the time came for her to give b ­ irth, t­ here were twin boys in her womb. 25 The ­first to come out was red, and his ­whole body was like a ­hairy gar­ment; so they ­named him Esau. c 26 Af­ter this, his broth­er came out, with his hand grasp­ing E ­ sau’s heel; so he was n ­ amed Ja­cob. d ­Isaac was six­ ty ­years old when Re­bek­ah gave ­birth to them. 27 The boys grew up, and Esau be­came a skill­ful hunt­er, a man of the open coun­try, ­while Ja­cob was con­tent to stay at home ­among the ­tents. 28 Isaac, who had a ­taste for wild game, ­loved Esau, but Re­bek­ah ­loved Ja­cob. 29 Once when Ja­cob was cook­ing some stew, Esau came in from the open coun­try, fam­ished. 30 He said to Ja­cob, “Quick, let me have some of that red stew! I’m fam­ished!” (That is why he was also ­called Edom. e ) 31 Ja­cob re­plied, “First sell me your birth­right.” 32 “Look, I am a ­ bout to die,” Esau said. “What good is the birth­right to me?” a 18 Or lived

to the east of    b 20  That is, Northwest Mesopotamia    c 25  Esau may mean hairy.    d 26  Jacob means he grasps the heel, a Hebrew idiom for he deceives.    e 30  Edom means red.   

HOW IS SOMEONE GATHERED TO HIS ­PEOPLE? (25:8) This is a Hebrew expression meaning Abraham joined his ancestors in death (Nu 20:24; cf. 2Ki 22:20). Bodies were laid out on a rock shelf in a cave tomb. After the flesh had desiccated or when the shelf was needed for another corpse, the bones were brushed to the back of the tomb, thus literally joining the ancestors. WHY THE HOSTILITY? (25:18) Some think the words in hostility toward should be translated to the east of (see the NIV text note), in which case there was no hostility. Others believe the division between the Ishmaelites (also called Arabs) and their Israelite brothers naturally led to hostility over land use and border lines that continued for centuries (16:12). DID ABRAHAM KNOW HIS GRANDSONS? (25:19 – 26) Yes. Abraham died when Jacob and Esau were 15 years old.

ARE THESE WORDS A PREDICTION OR PREDESTINATION? (25:23) Both. This is a prediction of what will be but also an indication of God’s divine appointment. The message from God reverses the ancient custom of preference for the firstborn. Traditionally, the younger son should serve the elder, but not so here. God is sovereign over human affairs (Isa 46:10), and his blessing is not passed along by birth order or other human convention. WHERE DID JACOB’S NAME COME FROM? (25:26) The name Jacob is a pun on the Hebrew word for grasp (see the NIV text note on v. 26).

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Genesis 25:33

IS IT WRONG TO GIVE UP A BIRTHRIGHT? (25:34) Not so much wrong as foolish. Esau gave up his inheritance rights as the firstborn son of Isaac. These rights probably involved a greater share of the inheritance and the privileges and responsibilities of family leadership. Esau put immediate gratification before his longterm interests.

33 But Ja­cob said, “Swear to me ­first.” So he ­swore an oath to him, sell­ing his birth­right to Ja­cob. 34 Then Ja­cob gave Esau some ­bread and some len­til stew. He ate and ­drank, and then got up and left. So Esau de­spised his birth­right.

WHO IS ABIMELEK? (26:1) Not the same Abimelek to whom Abraham lied about Sarah 90 years earlier (ch. 20). Abim­elek means my father is king and was probably a dynastic title. HOW DID GOD APPEAR TO ISAAC? (26:2) Perhaps through a dream, vision or visitation — ​God used each of these methods elsewhere in the Bible. Or perhaps Isaac received an unmistakable mental impression. Somehow persons created in the image of God have the capacity to hear from their Creator. WHY COMPARE DESCENDANTS TO STARS? (26:4) This is a figure of speech called hyperbole. It’s a vivid way of saying his descendants would be too many to count. It’s possible that this included not just his physical descendants but also his spiritual heirs (Gal 3:29). See Why compare offspring to stars? (15:5; p. 21) and the article Can the Bible exaggerate and still be true? (2Ch 1:9 – 15; p. 627). LINK (26:7) SHE IS MY SISTER Like his father (12:11 – 13), Isaac was afraid to acknowledge his wife. WHY DID ISAAC MAKE THE SAME MISTAKE AS HIS FATHER? (26:7) Because of the same problem: lack of faith in God’s protection. This is strange in light of God’s promise of blessing in verses 1 – 4. See Why did Abraham lie again about Sarah? (20:2; p. 28). WHY DID THE PHILISTINES PLUG ABRAHAM’S WELLS? (26:15) They resented Isaac’s great wealth and feared he would take what they had. They tried to weaken him by closing the wells he had inherited from his father. Wells represented Isaac’s ability to sustain his wealth, which consisted of flocks, herds and servants — ​all of which needed secure sources of water. WHAT FRIGHTENED ABIMELEK ABOUT ISAAC? (26:16) Abimelek feared that as Isaac’s power and wealth increased, Isaac might decide to take over the land and even unseat him as king. Indirectly, Abimelek also feared the power of God that provided Isaac with his prosperity, but he probably did not distinguish between the two. WHY SUCH CONFLICT OVER WELLS? (26:19 – 21) In a climate where water is scarce, such as the one described here, wells are essential to life. The little rain that fell was collected in cisterns, which were plastered holding tanks dug in the ground. A spring of fresh water was much more desirable. Ownership of a well might also have meant ownership of the rights to the surrounding pastureland.

Isaac and Abimelek

26

Now t­ here was a fam­ine in the land — ​be­sides the pre­vi­ous fam­ine in Abra­ham’s time  — ​and ­Isaac went to Abim­e­lek king of the Phi­lis­tines in Ge­rar. 2 The Lord ap­peared to I­ saac and said, “Do not go down to E ­ gypt; live in the land ­where I tell you to live. 3 Stay in this land for a ­while, and I will be with you and will ­bless you. For to you and your de­scen­dants I will give all t­ hese ­lands and will con­firm the oath I s­ wore to your fa­ther Abra­ham. 4 I will make your de­scen­dants as nu­mer­ous as the ­stars in the sky and will give them all t­ hese l­ands, and ­through your off­spring  a all na­tions on ­earth will be ­blessed, b 5  be­cause Abra­ham ­obeyed me and did ev­ery­thing I re­quired of him, keep­ing my com­mands, my de­crees and my in­struc­tions.” 6 So ­Isaac ­stayed in Ge­rar. 7 When the men of that p ­ lace a ­ sked him a ­ bout his wife, he said, “She is my sis­ter,” be­cause he was ­afraid to say, “She is my wife.” He t­ hought, “The men of this ­place ­might kill me on ac­count of Re­bek­ah, be­cause she is beau­ti­ful.” 8 When ­Isaac had been ­there a long time, Abim­el­ ek king of the Phi­lis­tines ­looked down from a win­dow and saw ­Isaac ca­ress­ing his wife Re­bek­ah. 9  So Abim­e­lek sum­moned ­Isaac and said, “She is real­ly your wife! Why did you say, ‘She is my sis­ter’?” Isaac an­swered him, “Be­cause I ­thought I ­might lose my life on ac­count of her.” 10 Then Abim­e­lek said, “What is this you have done to us? One of the men ­might well have ­slept with your wife, and you ­would have ­brought ­guilt upon us.” 11 So Abim­el­ ek gave or­ders to all the peo­ple: “Any­one who ­harms this man or his wife ­shall sure­ly be put to death.” 12 Isaac plant­ed c­ rops in that land and the same year ­reaped a hun­dred­fold, be­cause the Lord b ­ lessed him. 13 The man be­came rich, and his ­wealth con­tin­ued to grow un­til he be­came very ­wealthy. 14 He had so many ­flocks and ­herds and ser­vants that the Phi­lis­tines en­vied him. 15 So all the ­wells that his fa­ther’s ser­vants had dug in the time of his fa­ther Abra­ham, the Phi­lis­tines ­stopped up, fill­ing them with earth. 16 Then Abim­e­lek said to I­ saac, “Move away from us; you have be­come too pow­er­ful for us.” 17 So ­Isaac ­moved away from ­there and en­camped in the Val­ley of Ge­rar, ­where he set­tled. 18  Isaac re­opened the ­wells that had been dug in the time of his fa­ther Abra­ham, ­which the Phi­lis­tines had ­stopped up af­ter Abra­ham died, and he gave them the same ­names his fa­ther had giv­en them. 19 Isaac’s ser­vants dug in the val­ley and dis­cov­ered a well of ­fresh wa­ter ­there. 20 But the herd­ers of Ge­rar ­quar­reled a 4 Or seed    b 4 Or and

in blessings (see 48:20)   

all nations on earth will use the name of your offspring

Genesis 27:6 with t­hose of I­saac and said, “The wa­ter is ours!” So he ­named the well Esek, a be­cause they dis­put­ed with him. 21 Then they dug an­oth­er well, but they quar­reled over that one also; so he n ­ amed it Sit­nah. b 22 He ­moved on from t­ here and dug an­oth­er well, and no one quar­reled over it. He ­named it Re­ho­both,  c say­ing, “Now the Lord has giv­en us room and we will flour­ish in the land.” 23 From t­ here he went up to Be­er­she­ba. 24 That n ­ ight the Lord ap­peared to him and said, “I am the God of your fa­ther Abra­ham. Do not be ­afraid, for I am with you; I will ­bless you and will in­crease the num­ber of your de­scen­dants for the sake of my ser­vant Abra­ham.” 25 Isaac ­built an al­tar ­there and ­called on the name of the Lord. ­There he p ­ itched his tent, and t­ here his ser­vants dug a well. 26 Mean­while, Abim­el­ek had come to him from Ge­rar, with Ahuz­zath his per­son­al ad­vis­er and Phi­col the com­ mand­er of his forc­es. 27 Isaac a ­ sked them, “Why have you come to me, ­since you were hos­tile to me and sent me away?” 28 They an­swered, “We saw clear­ly that the Lord was with you; so we said, ‘There o ­ ught to be a s­ worn agree­ment be­ tween us’ — ​be­tween us and you. Let us make a trea­ty with you 29 that you will do us no harm, just as we did not harm you but al­ways treat­ed you well and sent you away peace­ ful­ly. And now you are ­blessed by the Lord.” 30 Isaac then made a f­east for them, and they ate and ­drank. 31 Ear­ly the next morn­ing the men ­swore an oath to each oth­er. Then ­Isaac sent them on ­their way, and they went away peace­ful­ly. 32 That day ­Isaac’s ser­vants came and told him ­about the well they had dug. They said, “We’ve f­ound wa­ter!” 33 He ­called it Shi­bah,  d and to this day the name of the town has been Be­er­she­ba.  e

Jacob Takes Esau’s Blessing 34 When Esau was for­ty ­years old, he mar­ried Ju­dith daugh­ter of Be­e­ri the Hit­tite, and also Bas­e­math daugh­ter of Elon the Hit­tite. 35 They were a s­ ource of g ­ rief to I­ saac and Re­bek­ah. When ­Isaac was old and his eyes were so weak that he ­could no lon­ger see, he ­called for Esau his old­er son and said to him, “My son.” “Here I am,” he an­swered. 2 Isaac said, “I am now an old man and d ­ on’t know the day of my ­death. 3 Now then, get your equip­ment — ​your quiv­er and bow — ​and go out to the open coun­try to hunt some wild game for me. 4 Pre­pare me the kind of ­tasty food I like and b ­ ring it to me to eat, so that I may give you my bless­ing be­fore I die.” 5 Now Re­bek­ah was lis­ten­ing as I­ saac s­ poke to his son Esau. When Esau left for the open coun­try to hunt game and b ­ ring it back, 6 Re­bek­ah said to her son Ja­cob, “Look,

27

a 20 

Esek means dispute.    b 21  Sitnah means opposition.    c 22  Rehoboth means room.    d 33  Shibah can mean oath or seven.    e 33  Beersheba can mean well of the oath and well of seven.   

39

WHY DID ISAAC BUILD AN ALTAR? (26:25) Altars served as platforms for sacrificial rituals, and they also served as memorials or territory markers.

LINK (26:33) BEERSHEBA Isaac’s father, Abraham, had also named a place Beersheba. See the map Jacob’s Journeys (28:10; p. 42). See also 21:30 – 31 and the following note. HOW COULD ONE NAME HAVE TWO STORIES BEHIND IT? (26:33; SEE 21:30 – 31) This chapter describes Isaac retracing Abraham’s steps. Isaac’s oath with Abimelek at Beersheba, then, is in keeping with Abraham’s oath with another Abimelek years before. The writer is signaling to the reader that Isaac was indeed the heir of the promises to Abraham and that Isaac, like Abraham, was learning to trust God through life’s trials. The words for seven and oath sound alike in Hebrew and become the sheba of Beersheba (see the NIV text note). HOW WERE ESAU’S WIVES A CAUSE OF GRIEF TO ISAAC AND REBEKAH? (26:35) Like many immigrant parents who want their children to marry within their own ethnic group, Isaac and Rebekah may have wanted the same for Esau. Also, marrying a foreigner was a potential threat to one’s faith in God. Throughout the Old Testament, intermarriage was prohibited because of the accompanying danger of worshiping foreign gods. Isaac and Rebekah may have been upset for these or other reasons. See Why did Abraham want his son to marry a relative? (24:4; p. 33). WHAT WAS THE SIGNIFICANCE OF THIS BLESSING? (27:4) Such deathbed blessings had legal force in the ancient Near East. This blessing (vv. 27 – 29) was significant not only because its words were effective but also because there was apparently only one blessing of this kind (v. 38), just as there was only one birthright (v. 36). Such a blessing also evidently applied exclusively to the one blessed, given Isaac’s response to Esau’s request for a blessing (vv.  38 – 40).

40

DID REBEKAH NEED TO DECEIVE ISAAC IN ORDER TO ACCOMPLISH GOD’S PURPOSE FOR JACOB? (27:10) No. The purpose expressed by God (25:23) was not as much for Jacob as it was for his descendants. It did not call for any particular preferential treatment of Jacob by his parents or for any particular status in the clan. The blessing that Jacob received deceitfully was Isaac’s blessing, not God’s (referred to in 28:4 and given in 28:13 – 15; see Was this a different blessing from the one Jacob stole? [28:4; p. 42]). WHY WOULD A MOTHER SCHEME TO STEAL HER SON’S BLESSING? (27:10) Her motives were probably mixed. The loyalties of the parents were divided: Isaac loved Esau, but Rebekah loved Jacob (25:28). So she was naturally biased. In addition, God had previously told Rebekah that the elder son would serve the younger (25:23). WAS THE BLESSING WORTH RISKING A CURSE? (27:12) Rebekah thought so. In saying that she would take the curse on herself, Rebekah may simply have been stating that she would risk her husband’s anger. However, Isaac could have pronounced an effective curse of non-prosperity as well. LINK (27:18 – 30) I AM ESAU Jacob’s deceitfulness is reflected in his name. See the NIV text note at verse 36.

IF ISAAC THOUGHT HE WAS BLESSING ESAU, WHY DIDN’T ESAU GET THE BLESSING? (27:27 – 29) Apparently, the utterance of the blessing itself made the words effective for the person addressed. We can almost imagine the spoken words adhering physically to the recipient. Notice Israel’s (Jacob’s) later blessing of Joseph’s sons (48:13 – 20). Though Isaac was unaware of it, his blessing foreshadowed the transmission to Jacob of God’s promises made to Abraham. WHERE DID THE POWER BEHIND THIS BLESSING COME FROM? (27:27 – 29) This blessing had only cultural power, not divine power. It was Isaac’s blessing (v. 37), God was not obliged to fulfill it, but he could if he so desired.

Genesis 27:7 I over­heard your fa­ther say to your broth­er Esau, 7 ‘Bring me some game and pre­pare me some t­ asty food to eat, so that I may give you my bless­ing in the pres­ence of the Lord be­ fore I die.’ 8 Now, my son, lis­ten care­ful­ly and do what I tell you: 9 Go out to the ­flock and ­bring me two ­choice ­young ­goats, so I can pre­pare some ­tasty food for your fa­ther, just the way he l­ikes it. 10 Then take it to your fa­ther to eat, so that he may give you his bless­ing be­fore he dies.” 11 Ja­cob said to Re­bek­ah his moth­er, “But my broth­er Esau is a ­hairy man ­while I have ­smooth skin. 12 What if my fa­ther touch­es me? I ­would ap­pear to be trick­ing him and ­would ­bring down a ­curse on my­self rath­er than a bless­ing.” 13 His moth­er said to him, “My son, let the ­curse fall on me. Just do what I say; go and get them for me.” 14 So he went and got them and ­brought them to his moth­er, and she pre­pared some t­ asty food, just the way his fa­ther ­liked it. 15 Then Re­bek­ah took the best c­ lothes of Esau her old­er son, ­which she had in the ­house, and put them ­ ands and on her youn­ger son Ja­cob. 16 She also cov­ered his h the ­smooth part of his neck with the goat­skins. 17 Then she hand­ed to her son Ja­cob the ­tasty food and the ­bread she had made. 18 He went to his fa­ther and said, “My fa­ther.” “Yes, my son,” he an­swered. “Who is it?” 19 Ja­cob said to his fa­ther, “I am Esau your first­born. I have done as you told me. ­Please sit up and eat some of my game, so that you may give me your bless­ing.” 20 Isaac ­asked his son, “How did you find it so quick­ly, my son?” “The Lord your God gave me suc­cess,” he re­plied. 21 Then I­ saac said to Ja­cob, “Come near so I can t­ ouch you, my son, to know wheth­er you real­ly are my son Esau or not.” 22 Ja­cob went ­close to his fa­ther ­Isaac, who ­touched him and said, “The ­voice is the ­voice of Ja­cob, but the h ­ ands are ­ ands the h ­ ands of Esau.” 23 He did not rec­og­nize him, for his h were ­hairy like ­those of his broth­er Esau; so he pro­ceed­ed to ­bless him. 24 “Are you real­ly my son Esau?” he asked. “I am,” he re­plied. 25 Then he said, “My son, b ­ ring me some of your game to eat, so that I may give you my bless­ing.” Ja­cob ­brought it to him and he ate; and he ­brought some wine and he d ­ rank. 26 Then his fa­ther ­Isaac said to him, “Come here, my son, and kiss me.” 27 So he went to him and k ­ issed him. When I­ saac ­caught the ­smell of his ­clothes, he ­blessed him and said, “Ah, the smell of my son is like the smell of a field that the Lord has blessed. 28 May God give you heaven’s dew and earth’s richness — ​ an abundance of grain and new wine. 29 May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you.

Genesis 27:46

41

May those who curse you be cursed and those who bless you be blessed.” 30 Af­ter I­ saac fin­ished bless­ing him, and Ja­cob had scarce­ ly left his fa­ther’s pres­ence, his broth­er Esau came in from ­ rought it hunt­ing. 31 He too pre­pared some t­ asty food and b to his fa­ther. Then he said to him, “My fa­ther, ­please sit up and eat some of my game, so that you may give me your bless­ing.” 32 His fa­ther ­Isaac ­asked him, “Who are you?” “I am your son,” he an­swered, “your first­born, Esau.” 33 Isaac trem­bled vi­o­lent­ly and said, “Who was it, then, that hunt­ed game and b ­ rought it to me? I ate it just be­ fore you came and I ­blessed him — ​and in­deed he will be blessed!” 34 When Esau ­heard his fa­ther’s ­words, he ­burst out with a loud and bit­ter cry and said to his fa­ther, “Bless me — ​me too, my fa­ther!” 35 But he said, “Your broth­er came de­ceit­ful­ly and took your bless­ing.” 36 Esau said, “Isn’t he right­ly ­named Ja­cob a ? This is the sec­ond time he has tak­en ad­van­tage of me: He took my birth­right, and now he’s tak­en my bless­ing!” Then he a ­ sked, “Haven’t you re­served any bless­ing for me?” 37 Isaac an­swered Esau, “I have made him lord over you and have made all his rel­a­tives his ser­vants, and I have sus­ tained him with ­grain and new wine. So what can I pos­si­bly do for you, my son?” 38 Esau said to his fa­ther, “Do you have only one bless­ing, my fa­ther? ­Bless me too, my fa­ther!” Then Esau wept aloud. 39 His fa­ther I­ saac an­swered him, “Your dwelling will be away from the earth’s richness, away from the dew of heaven above. 40 You will live by the sword and you will serve your brother. But when you grow restless, you will throw his yoke from off your neck.” 41 Esau held a g ­ rudge a ­ gainst Ja­cob be­cause of the bless­ ing his fa­ther had giv­en him. He said to him­self, “The days of mourn­ing for my fa­ther are near; then I will kill my broth­er Ja­cob.” 42 When Re­bek­ah was told what her old­er son Esau had said, she sent for her youn­ger son Ja­cob and said to him, “Your broth­er Esau is plan­ning to ­avenge him­self by kill­ing you. 43 Now then, my son, do what I say: Flee at once to my broth­er La­ban in Har­ran. 44 Stay with him for a ­while un­ til your broth­er’s fury sub­sides. 45 When your broth­er is no lon­ger an­gry with you and for­gets what you did to him, I’ll send word for you to come back from t­ here. Why s­ hould I lose both of you in one day?” 46 Then Re­bek­ah said to I­ saac, “I’m dis­gust­ed with liv­ing a 36  Jacob means he grasps the heel, a Hebrew idiom for he takes advantage of or he deceives.   

WHY WOULD GOD ALLOW A DECEITFUL PERSON TO RECEIVE THE BLESSING? (27:35) Obviously not because the person was deceitful! For a reason known only to God, he chose to bless Jacob and not Esau. Paul pointed out that since God’s choice was made before the two were even born, it was not based on their merit but on God’s sovereign freedom to elect whom he willed for reasons sufficient to himself (Ro 9:10 – 13). God’s grace and blessing, which are undeserved and unexpected, come via means that he chooses. See the article Does God play favorites? (Ro 9:8 – 33; p. 1674). WHAT WAS THE DIFFERENCE BETWEEN A BIRTHRIGHT AND A BLESSING? (27:36) Some say there is no difference. Others think the birthright had to do with family inheritance (what the parents had earned and passed along), while the blessing had to do with personal success (one’s own prosperity and legacy). WHY COULDN’T ISAAC BLESS BOTH SONS? (27:38) Our culture affirms equality and even distribution, which makes Isaac’s response difficult for us to understand. But in that culture only one son could inherit the family blessing and thus become the family leader. Also, in this unique case, only one son could provide the family line through which the Messiah would come, but that was the result of God’s blessing, not Isaac’s. WHAT WERE THE DAYS OF MOURNING? (27:41) Esau was referring to the upcoming death of Isaac. Out of respect for his father, he planned not to kill Jacob until after his father’s death. LINK (27:43) MY BROTHER LABAN See 24:29.

Genesis 28:1

42

WAS THIS A DIFFERENT BLESSING FROM THE ONE JACOB STOLE? (28:4) Yes. It was intended for Jacob, focusing on his marriage and future family. It also specifically named the promise of land made to Abraham, demonstrating Isaac’s belief that God would transmit to Jacob not only the promise of land made to Abraham but also the most important blessing: friendship with God. Isaac seemed to have accepted the fact that his younger son was the one God would use to fulfill the promise to Abraham. WHY DID ESAU DECIDE TO MARRY AGAIN? (28:9) Esau was trying to better his own lot by imitating his brother’s journey to find a wife among his relatives. As Ishmaelites, these women were grandchildren of Abraham. But they were also excluded from the line of promise, so Esau was really doing himself no good. JACOB’S JOURNEYS (28:10)

0 0

80 km. 80 miles

PA D D A N ARAM Harran E up

Ebla

Mediterranean Sea

Beersheba

hr

E IL

G Bethel Jerusalem

ates R.

A

D

be­cause of ­these Hit­tite wom­en. If Ja­cob ­takes a wife from ­among the wom­en of this land, from Hit­tite wom­en like ­these, my life will not be ­worth liv­ing.” So ­Isaac ­called for Ja­cob and ­blessed him. Then he com­mand­ed him: “Do not mar­ry a Ca­naan­ite wom­ an. 2 Go at once to Pad­dan Aram, a to the h ­ ouse of your moth­ er’s fa­ther Be­thu­el. Take a wife for your­self ­there, from ­among the daugh­ters of La­ban, your moth­er’s broth­er. 3 May God Al­mighty b ­bless you and make you fruit­ful and in­crease your num­bers un­til you be­come a com­mu­ni­ty of peo­ples. 4 May he give you and your de­scen­dants the bless­ing giv­en to Abra­ham, so that you may take pos­ses­sion of the land ­where you now re­side as a for­eign­er, the land God gave to Abra­ham.” 5 Then ­Isaac sent Ja­cob on his way, and he went to Pad­dan Aram, to La­ban son of Be­thu­el the Ar­a­me­an, the broth­er of Re­bek­ah, who was the moth­er of Ja­cob and Esau. 6 Now Esau l­ earned that ­Isaac had ­blessed Ja­cob and had sent him to Pad­dan Aram to take a wife from ­there, and that when he ­blessed him he com­mand­ed him, “Do not mar­ry a Ca­naan­ite wom­an,” 7 and that Ja­cob had ­obeyed his fa­ther and moth­er and had gone to Pad­dan Aram. 8 Esau then re­ al­ized how dis­pleas­ing the Ca­naan­ite wom­en were to his fa­ther ­Isaac; 9 so he went to Ish­ma­el and mar­ried Ma­ha­lath, the sis­ter of Ne­ba­ioth and daugh­ter of Ish­ma­el son of Abra­ ham, in ad­di­tion to the ­wives he al­ready had.

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Jacob’s Dream at Bethel 10 Ja­cob left Be­er­she­ba and set out for Har­ran. 11 When he r­ eached a cer­tain p ­ lace, he s­ topped for the n ­ ight be­cause the sun had set. Tak­ing one of the ­stones t­ here, he put it un­der his head and lay down to ­sleep. 12 He had a ­dream in ­which he saw a stair­way rest­ing on the ­earth, with its top reach­ing to heav­en, and the an­gels of God were as­cend­ing and de­scend­ing on it. 13 There a ­ bove it c ­stood the Lord, and a 2  That

is, Northwest Mesopotamia; also in verses 5, 6 and 7    b 3 Hebrew El-Shaddai    c 13 Or There beside him   

W H AT A R E A N G E L S , A N D H O W D O T H E Y I N T E R A C T W I T H T H E W O R L D T O D AY ? 2 8 : 1 2

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Along with the creation of the physical world, God fashioned and populated a spiritual MOST-ASKED realm we call heaven. Little is known about heaven, which is the place where God dwells, because it is beyond human observation. But the Bible identifies some of its inhabitants as cherubim, or “winged beings” (Ex 25:18 – 22; Eze 10:1 – 22); others as seraphim, or “burning ones” (Isa 6:2; Rev 4:6 – 8); and many simply as messengers (Ge 16:7 – 11; Ex 23:20 – 24; Mt 1:20 – 24), from which the term “angel” is derived. Together, the whole company of angelic beings is called the multitudes of heaven or the heavenly host (1Ki 22:19; Lk 2:13). In the Bible, angels and humans interacted primarily when these spiritual beings delivered messages from God to his ­people. But sometimes God sent angels to intervene in human affairs. For example, God sent an angel to guide the Israelites through the desert (Ex 23:20 – 23), provide food for Elijah (1Ki 19:5 – 8) and execute his divine judgment against the p ­ eople of Israel (2Sa 24:16 – 17). While the ministry of angels occurred most specifically in supervising the redemptive history outlined in the Bible, angels also communicated God’s divine will directly to individuals (Ac 10:3 – 5) and provided them with protection (Ac 12:11; 27:23). Throughout subsequent history many ­people have reported the presence of angelic beings who have communicated specific messages from God or intervened in specific situations. The mysterious and transcendent character of angels has sometimes nurtured cultic obsessions, but such worship is clearly contrary to the Bible’s teaching (Col 2:18 – 19).

Genesis 29:5 he said: “I am the Lord, the God of your fa­ther Abra­ham and the God of I­ saac. I will give you and your de­scen­dants the land on ­which you are ly­ing. 14 Your de­scen­dants will be like the dust of the ­earth, and you will ­spread out to the west and to the east, to the ­north and to the ­south. All peo­ples on e ­ arth will be ­blessed ­through you and your off­spring. a 15 I am with you and will ­watch over you wher­ev­er you go, and I will b ­ ring you back to this land. I will not ­leave you un­til I have done what I have prom­ised you.” 16 When Ja­cob ­awoke from his ­sleep, he ­thought, “Sure­ly the Lord is in this p ­ lace, and I was not a ­ ware of it.” 17 He was ­afraid and said, “How awe­some is this ­place! This is none oth­er than the ­house of God; this is the gate of heav­en.” 18 Ear­ly the next morn­ing Ja­cob took the ­stone he had ­placed un­der his head and set it up as a pil­lar and p ­ oured oil on top of it. 19 He ­called that ­place Beth­el, b ­though the city used to be ­called Luz. 20 Then Ja­cob made a vow, say­ing, “If God will be with me and will ­watch over me on this jour­ney I am tak­ing and will give me food to eat and ­clothes to wear 21 so that I re­ turn safe­ly to my fa­ther’s house­hold, then the Lord c will be my God 22 and d this ­stone that I have set up as a pil­lar will be ­God’s ­house, and of all that you give me I will give you a tenth.”

Jacob Arrives in Paddan Aram

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Then Ja­cob con­tin­ued on his jour­ney and came to the land of the east­ern peo­ples. 2 There he saw a well in the open coun­try, with t­ hree ­flocks of s­ heep ly­ing near it be­cause the f­ locks were wa­tered from that well. The s­ tone over the ­mouth of the well was ­large. 3 When all the ­flocks were gath­ered t­ here, the shep­herds ­would roll the s­ tone away from the ­well’s m ­ outh and wa­ter the s­ heep. Then they ­would re­turn the s­ tone to its ­place over the ­mouth of the well. 4 Ja­cob a ­ sked the shep­herds, “My broth­ers, ­where are you from?” “We’re from Har­ran,” they re­plied. 5 He said to them, “Do you know La­ban, Na­hor’s grand­ son?” “Yes, we know him,” they an­swered. a 14 Or will

use your name and the name of your offspring in blessings (see 48:20)    Bethel means house of God.    c 20,21 Or Since God . . . father’s household, the Lord    d 21,22 Or household, and the Lord will be my God, 22then    b 19 

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HOW COULD JACOB’S COMMITMENT DEPEND ON WHAT GOD WOULD DO FOR HIM? (28:20 – 22) Some think Jacob was bargaining with God for the very things God had just promised him. Others think this was a general vow given in thankfulness to God, like the ones we find in the Psalms, in which the one who prayed promised to pay honor to and offer sacrifices to God when the prayer was answered. Even so, Jacob’s vow was made in response to a promise of blessing that he did not request. WHY PROMISE A TENTH? (28:22) It seems this was a way of acknowledging the authority and generosity of the one who had provided the blessing. Later God required a tenth from all Israelites (Lev 27:30 – 32; Nu 18:26; Dt 14:22 – 29). WHO WERE THE EASTERN ­PEOPLES? (29:1) They were Arameans (31:24), who likely lived in the vicinity of modern-day Syria. Isaac had commanded Jacob to go to Paddan Aram (northeast of Damascus), to Laban, Jacob’s uncle (28:2). Here he might find relatives who were spiritually more akin to God’s chosen ­people. WHY TAKE THE TROUBLE TO COVER THE WELL? (29:3) There are three possibilities: (1) to prevent foreign objects or substances from polluting the water, (2) to prevent ­people from tampering with the water or (3) to prevent p ­ eople or animals from falling in.

ARE DREAMS MESSAGES FROM GOD? 28:12–15 They can be, though they are not always. In this case, God repeated the promises he had made to Jacob’s father and grandfather. The dream corresponded to the already revealed will of God. Likewise, if God chooses to reveal his will to us in a dream, it will correspond to the teaching of Scripture. Dreams should not take precedence over sound and well thought-out decisions. Scripture and respected members of the church should be consulted. We shouldn’t expect God to tell us in a dream whom to marry or what career track to choose. That isn’t God’s normal pattern of revealing his will. This dream was given to assure Jacob that God was present with him and that God intended to bless him, keeping the promise made to his ancestors. It also marked the beginning of Jacob’s lifelong relationship with God.

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Genesis 29:6

WHY DID JACOB WANT THE SHEPHERDS TO RETURN TO THE PASTURE? (29:7) Jacob was a herdsman by trade, and the course of action he suggested was just good practice. The timing of the suggestion, however, also suggests that he desired some privacy for his first encounter with his mother’s family.

6 Then Ja­cob ­asked them, “Is he well?” “Yes, he is,” they said, “and here ­comes his daugh­ter Ra­ chel with the sheep.” 7 “Look,” he said, “the sun is ­still high; it is not time for the ­flocks to be gath­ered. Wa­ter the ­sheep and take them back to pas­ture.” 8 “We c­ an’t,” they re­plied, “un­til all the ­flocks are gath­ered and the ­stone has been ­rolled away from the ­mouth of the well. Then we will wa­ter the sheep.” 9 While he was s­ till talk­ing with them, Ra­chel came with her fa­ther’s ­sheep, for she was a shep­herd. 10  When Ja­cob saw Ra­chel daugh­ter of his uncle La­ban, and La­ban’s ­sheep, he went over and r­ olled the ­stone away from the m ­ outh of the well and wa­tered his un­cle’s ­sheep. 11  Then Ja­cob ­kissed Ra­chel and be­gan to weep ­aloud. 12 He had told Ra­chel that he was a rel­a­tive of her fa­ther and a son of Re­bek­ah. So she ran and told her fa­ther. 13 As soon as La­ban h ­ eard the news a ­ bout Ja­cob, his sis­ ter’s son, he hur­ried to meet him. He em­braced him and ­kissed him and ­brought him to his home, and ­there Ja­cob told him all t­ hese t­ hings. 14 Then La­ban said to him, “You are my own f­ lesh and blood.”

WAS IT UNUSUAL FOR A DAUGHTER TO TEND SHEEP? (29:9) In antiquity, a woman would have only tended herds if her household had no sons. It was somewhat dangerous since she would have been alone, away from her family. HOW OLD WAS RACHEL AT THIS TIME? (29:9) Rachel’s age is given nowhere in Genesis, so we do not know how old she was. It was common, however, for women to be married off as soon as they reached puberty. WAS THIS KISS FROM JACOB APPROPRIATE? (29:11) Kissing between relatives was part of the culture. Isaac had earlier asked his son to kiss him, thinking Jacob was Esau (27:26). Years later, Laban kissed his daughters and grandchildren goodbye (31:55). Jacob’s kiss here was probably a familial kiss of a homesick young man who discovered a relative in a faraway place. But it was probably also prompted in part by the overwhelming emotion Jacob felt as he experienced God’s providence in guiding him to his relatives. WHAT WAS WRONG WITH LEAH’S EYES? (29:17) Some think she was nearsighted. Others think her eyes lacked sparkle or color. Still others believe the word describing Leah’s eyes could be translated delicate, tender or gentle. Perhaps the author was presenting Leah’s best feature before comparing her with her sister: “Leah had nice eyes, but Rachel was a total beauty!” WAS SEVEN YEARS OF LABOR A TYPICAL PRICE FOR A BRIDE? (29:18) We don’t know. Some think this was the way Jacob was compensating her father for the loss of a valuable helper. Rachel had been keeping her father’s flocks. Jacob had no money, so his labor was used as currency. Others compare it to the stories of suitors who had to accomplish great feats to win the women they loved. HOW COULD JACOB SLEEP WITH LEAH AND THINK SHE WAS RACHEL? (29:23 – 25) Some say Jacob would not have been able to see well inside the dark tent. Others suggest that Jacob’s senses may have been dulled by the eating and drinking that took place at the wedding feast (v. 22). Perhaps both of these factors were involved, as well as the fact that Leah herself wanted the deception to succeed. Most likely she kept herself veiled through the night. DID CUSTOM OR SHREWDNESS PROMPT LABAN? (29:26 – 27) Probably both. Even if custom dictated that the elder daughter be married first, Laban

Jacob Marries Leah and Rachel Af­ter Ja­cob had ­stayed with him for a ­whole ­month, 15 La­ ban said to him, “Just be­cause you are a rel­a­tive of mine, ­should you work for me for noth­ing? Tell me what your wag­es ­should  be.” 16 Now La­ban had two daugh­ters; the name of the old­er was Leah, and the name of the youn­ger was Ra­chel. 17 Leah had weak a eyes, but Ra­chel had a love­ly fig­ure and was beau­ti­ful. 18 Ja­cob was in love with Ra­chel and said, “I’ll work for you sev­en ­years in re­turn for your youn­ger daugh­ ter Ra­chel.” 19 La­ban said, “It’s bet­ter that I give her to you than to some oth­er man. Stay here with me.” 20  So Ja­cob ­served sev­ en ­years to get Ra­chel, but they s­ eemed like only a few days to him be­cause of his love for her. 21 Then Ja­cob said to La­ban, “Give me my wife. My time is com­plet­ed, and I want to make love to her.” 22 So La­ban ­brought to­geth­er all the peo­ple of the ­place and gave a ­feast. 23 But when eve­ning came, he took his daugh­ter Leah and b ­ rought her to Ja­cob, and Ja­cob made love to her. 24 And La­ban gave his ser­vant Zil­pah to his daugh­ter as her at­ten­dant. 25 When morn­ing came, ­there was Leah! So Ja­cob said to La­ban, “What is this you have done to me? I ­served you for Ra­chel, ­didn’t I? Why have you de­ceived me?” 26 La­ban re­plied, “It is not our cus­tom here to give the youn­ger daugh­ter in mar­riage be­fore the old­er one. 27  Fin­ish this daugh­ter’s brid­al week; then we will give you the youn­ ger one also, in re­turn for an­oth­er sev­en ­years of work.” 28 And Ja­cob did so. He fin­ished the week with Leah, and then La­ban gave him his daugh­ter Ra­chel to be his wife. a 17 Or delicate   

Genesis 30:15

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29 La­ban gave his ser­vant Bil­hah to his daugh­ter Ra­chel as her at­ten­dant. 30 Ja­cob made love to Ra­chel also, and his love for Ra­chel was great­er than his love for Leah. And he ­worked for La­ban an­oth­er sev­en years.

should have told Jacob that long before the wedding night. Perhaps it was more an excuse for devious behavior: Laban saw that he could profit doubly from Jacob if he withheld the daughter Jacob wanted.

Jacob’s Children

WHAT WAS THE BRIDAL WEEK? (29:27) A week of festivities celebrating a wedding.

31 When the Lord saw that Leah was not l­ oved, he en­abled her to con­ceive, but Ra­chel re­mained child­less. 32 Leah be­ came preg­nant and gave b ­ irth to a son. She n ­ amed him Reu­ben,  a for she said, “It is be­cause the Lord has seen my mis­ery. Sure­ly my hus­band will love me now.” 33 She con­ceived a ­ gain, and when she gave b ­ irth to a son she said, “Be­cause the Lord h ­ eard that I am not l­oved, he gave me this one too.” So she ­named him Sim­eo ­ n. b 34 Again she con­ceived, and when she gave b ­ irth to a son she said, “Now at last my hus­band will be­come at­tached to me, be­cause I have ­borne him ­three sons.” So he was ­named Levi. c 35 She con­ceived a ­ gain, and when she gave ­birth to a son she said, “This time I will ­praise the Lord.” So she ­named him Ju­dah.  d Then she ­stopped hav­ing chil­dren. When Ra­chel saw that she was not bear­ing Ja­cob any chil­dren, she be­came jeal­ous of her sis­ter. So she said to Ja­cob, “Give me chil­dren, or I’ll die!” 2 Ja­cob be­came an­gry with her and said, “Am I in the ­place of God, who has kept you from hav­ing chil­dren?” 3 Then she said, “Here is Bil­hah, my ser­vant. S ­ leep with her so that she can bear chil­dren for me and I too can ­build a fam­i­ly ­through her.” 4 So she gave him her ser­vant Bil­hah as a wife. Ja­cob s­ lept with her, 5 and she be­came preg­nant and bore him a son. 6 Then Ra­chel said, “God has vin­di­cat­ed me; he has lis­tened to my plea and giv­en me a son.” Be­cause of this she n ­ amed him Dan. e 7  Ra­chel’s ser­vant Bil­hah con­ceived ­again and bore Ja­cob a sec­ond son. 8 Then Ra­chel said, “I have had a ­great strug­gle with my sis­ter, and I have won.” So she n ­ amed him Naph­ ta­li.  f 9 When Leah saw that she had ­stopped hav­ing chil­dren, she took her ser­vant Zil­pah and gave her to Ja­cob as a wife. 10 Le­ah’s ser­vant Zil­pah bore Ja­cob a son. 11 Then Leah said, “What good for­tune!” g So she ­named him Gad. h 12 Le­ah’s ser­vant Zil­pah bore Ja­cob a sec­ond son. 13 Then Leah said, “How hap­py I am! The wom­en will call me hap­ py.” So she ­named him Ash­er. i 14 Dur­ing ­wheat har­vest, Reu­ben went out into the ­fields and f­ ound some man­drake p ­ lants, ­which he b ­ rought to his moth­er Leah. Ra­chel said to Leah, “Please give me some of your ­son’s man­drakes.” 15 But she said to her, “Wasn’t it e ­ nough that you took away my hus­band? Will you take my ­son’s man­drakes too?”

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a 32  Reuben sounds like the Hebrew for he has seen my misery; the name means see, a son.    b 33  Simeon probably means one who hears.    c 34  Levi sounds like and may be derived from the Hebrew for attached.    d 35  Judah sounds like and may be derived from the Hebrew for praise.    e 6  Dan here means he has vindicated.    f 8  Naphtali means my struggle.    g 11 Or “A troop is coming!”    h 11  Gad can mean good fortune or a troop.    i 13  Asher means happy.   

WHY DIDN’T GOD OPEN RACHEL’S WOMB AS WELL? (29:31) He did later, but only after Leah already had several children. Some say God was caring for Leah, the unloved wife, just as God took care of Hagar, Abraham’s concubine, who was rejected by Sarah, Abraham’s wife. More important, both Sarah and Rachel gave birth after a time of infertility; the coming of children was seen as a gift of the Lord, who opens and closes the womb. WHY INVENT NAMES BASED ON CIRCUMSTANCES? (29:32 – 35) See the article Why are names important in the Bible? (4:1 – 2; p. 7). See also Why give a name like this to a child? (Isa 8:3 – 4; p. 1012) and Why choose such odd names for children? (Hos 1:4,6,9; p. 1318).

HOW WOULD RACHEL GET CREDIT FOR BILHAH’S BABY? (30:3) Through adoption. Once the children were born, they apparently would be placed on Rachel’s knees, signifying a form of adoption in that culture. DID FEMALE SERVANTS USUALLY BECOME CONCUBINES? (30:3) The female servant became a concubine only when the wife could not bear children. Concubines were slaves in ancient societies and were regarded as property. A concubine was more than a servant, but she was not free and did not have the rights of a wife. The taking of concubines was apparently one of many less than ideal practices God tolerated during the Old Testament period. See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443).

WHAT’S THE SIGNIFICANCE OF MANDRAKE PLANTS? (30:14) This is a fragrant, yellow flowering plant with fleshy, forked roots that resemble the lower part of a human body. It grew wild in the desert areas of the Holy Land and was superstitiously thought to induce pregnancy when eaten; it was also thought to be an aphrodisiac (SS 7:13).

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DID RACHEL CONCEIVE BECAUSE OF THE MANDRAKES? (30:16 – 24) No. It was superstition rather than trust in God that prompted Rachel. Regardless of her pretense and misplaced trust, God worked his purposes through her by enabling her to conceive. DID GOD REALLY REWARD THIS KIND OF BEHAVIOR, OR WAS LEAH DELUDED? (30:18) God does not always reveal to us the folly in our thinking. Later, Jacob also pursued customary practices in attempting to find success (vv. 37 – 43). God follows his own plan and neither needs our strategies nor condones them. HOW DID GOD REMEMBER RACHEL? (30:22) In the Old Testament, to remember means to pay attention to. It emphasizes God’s decision to faithfully fulfill a previous commitment.

Genesis 30:16 “Very well,” Ra­chel said, “he can ­sleep with you to­night in re­turn for your ­son’s man­drakes.” 16 So when Ja­cob came in from the f­ ields that eve­ning, Leah went out to meet him. “You must ­sleep with me,” she said. “I have h ­ ired you with my s­ on’s man­drakes.” So he ­slept with her that night. 17 God lis­tened to Leah, and she be­came preg­nant and bore Ja­cob a ­fifth son. 18 Then Leah said, “God has re­ward­ed me for giv­ing my ser­vant to my hus­band.” So she n ­ amed him Is­sa­char.  a 19 Leah con­ceived ­again and bore Ja­cob a ­sixth son. 20 Then Leah said, “God has pre­sent­ed me with a pre­cious gift. This time my hus­band will ­treat me with hon­or, be­cause I have ­borne him six sons.” So she ­named him Zeb­u­lun. b 21 Some time lat­er she gave ­birth to a daugh­ter and ­named her Di­nah. 22 Then God re­mem­bered Ra­chel; he lis­tened to her and en­abled her to con­ceive. 23 She be­came preg­nant and gave ­birth to a son and said, “God has tak­en away my dis­grace.” 24  She ­named him Jo­seph,  c and said, “May the Lord add to me an­oth­er son.”

Jacob’s Flocks Increase

WHAT WAS DIVINATION, AND WASN’T IT WRONG? (30:27) Divining God’s will through dreams, the budding of plants, the use of sheep fleeces and the casting of lots was common in ancient times. ­People believed God spoke through these means, and as the Old Testament records, sometimes he did. But the Mosaic Law, given 400 years after Jacob, prohibited divination and sorcery (Lev 19:26; Dt 18:10). See What kind of divination did Joseph practice? (44:5,15; p. 69). WHY DID JACOB ASK FOR SPECKLED, SPOTTED AND DARK-COLORED ANIMALS? (30:31 – 33) He was distinguishing the white sheep and goats from the dark and saying that he would relinquish any claim on the white animals.

WHY DID LABAN DISTANCE HIMSELF SO FAR FROM JACOB? (30:34 – 36) He was trying to outsmart Jacob. Laban pulled out the spotted goats and dark-colored lambs before Jacob could take them as his wages. Then Laban moved them, putting a three-day journey between himself and Jacob so Jacob would never find them and realize he had been cheated.

25 Af­ter Ra­chel gave ­birth to Jo­seph, Ja­cob said to La­ban, “Send me on my way so I can go back to my own home­land. 26 Give me my ­wives and chil­dren, for whom I have ­served you, and I will be on my way. You know how much work I’ve done for you.” 27 But La­ban said to him, “If I have f­ ound fa­vor in your eyes, p ­ lease stay. I have l­ earned by div­i­na­tion that the Lord has ­blessed me be­cause of you.” 28 He add­ed, “Name your wag­es, and I will pay them.” 29 Ja­cob said to him, “You know how I have ­worked for you and how your live­stock has f­ ared un­der my care. 30 The lit­tle you had be­fore I came has in­creased great­ly, and the Lord has ­blessed you wher­ev­er I have been. But now, when may I do some­thing for my own house­hold?” 31 “What ­shall I give you?” he asked. “Don’t give me any­thing,” Ja­cob re­plied. “But if you will do this one ­thing for me, I will go on tend­ing your ­flocks and watch­ing over them: 32 Let me go ­through all your ­flocks to­day and re­move from them ev­ery speck­led or spot­ted ­sheep, ev­ery dark-col­ored lamb and ev­ery spot­ted or speck­ led goat. They will be my wag­es. 33 And my hon­es­ty will tes­ ti­fy for me in the fu­ture, when­ev­er you c­ heck on the wag­es you have paid me. Any goat in my pos­ses­sion that is not speck­led or spot­ted, or any lamb that is not dark-col­ored, will be con­sid­ered sto­len.” 34 “Agreed,” said La­ban. “Let it be as you have said.” 35 That same day he re­moved all the male ­goats that were ­streaked or spot­ted, and all the speck­led or spot­ted fe­male ­goats (all that had ­white on them) and all the dark-col­ored ­lambs, and he ­placed them in the care of his sons. 36 Then he put a ­three-day jour­ney be­tween him­self and Ja­cob, ­while Ja­cob con­tin­ued to tend the rest of La­ban’s flocks. a 18 

Issachar sounds like the Hebrew for reward.    b 20  Zebulun probably means honor.    c 24  Joseph means may he add.   

Genesis 31:16

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37 Ja­cob, how­ev­er, took ­fresh-cut branch­es from pop­lar, al­ mond and ­plane ­trees and made ­white ­stripes on them by peel­ing the bark and ex­pos­ing the ­white in­ner wood of the branch­es. 38 Then he ­placed the ­peeled branch­es in all the wa­ ter­ing ­troughs, so that they ­would be di­rect­ly in f­ ront of the ­flocks when they came to ­drink. When the f­ locks were in heat and came to ­drink, 39 they mat­ed in ­front of the branch­es. And they bore ­young that were s­ treaked or speck­led or spot­ ted. 40 Ja­cob set ­apart the ­young of the ­flock by them­selves, but made the rest face the s­ treaked and dark-col­ored an­im ­ als that be­longed to La­ban. Thus he made sep­a­rate f­ locks for him­self and did not put them with La­ban’s an­i­mals. 41 When­ ev­er the stron­ger fe­males were in heat, Ja­cob ­would p ­ lace the branch­es in the t­ roughs in f­ ront of the an­i­mals so they ­would mate near the branch­es, 42 but if the an­i­mals were weak, he ­would not p ­ lace them t­ here. So the weak an­i­mals went to La­ ban and the ­strong ones to Ja­cob. 43 In this way the man grew ex­ceed­ing­ly pros­per­ous and came to own l­arge f­ locks, and fe­male and male ser­vants, and cam­els and don­keys.

HOW DO STRIPED STICKS PRODUCE SPECKLED SHEEP? (30:37 – 43) Jacob was apparently working with a form of selective breeding (strong produce strong, weak produce weak). He also believed that what the animals saw when mating affected their offspring, which was a widespread belief until the twentieth century. God, however, was the one who made the plan work (31:9).

Jacob Flees From Laban

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Ja­cob ­heard that La­ban’s sons were say­ing, “Ja­cob has tak­en ev­ery­thing our fa­ther ­owned and has g ­ ained all this ­wealth from what be­longed to our fa­ther.” 2  And Ja­cob no­ticed that La­ban’s at­ti­tude to­ward him was not what it had been. 3 Then the Lord said to Ja­cob, “Go back to the land of your fa­thers and to your rel­a­tives, and I will be with you.” 4 So Ja­cob sent word to Ra­chel and Leah to come out to the ­fields ­where his ­flocks were. 5 He said to them, “I see that your fa­ther’s at­ti­tude to­ward me is not what it was be­fore, but the God of my fa­ther has been with me. 6 You know that I’ve ­worked for your fa­ther with all my ­strength, 7 yet your fa­ther has cheat­ed me by chang­ing my wag­es ten t­ imes. How­ev­er, God has not al­lowed him to harm me. 8 If he said, ‘The speck­led ones will be your wag­es,’ then all the ­flocks gave ­birth to speck­led ­young; and if he said, ‘The ­streaked ones will be your wag­es,’ then all the ­flocks bore ­streaked ­young. 9 So God has tak­en away your fa­ther’s live­stock and has giv­en them to me. 10 “In breed­ing sea­son I once had a ­dream in ­which I ­looked up and saw that the male ­goats mat­ing with the ­flock were ­streaked, speck­led or spot­ted. 11 The an­gel of God said to me in the d ­ ream, ‘Ja­cob.’ I an­swered, ‘Here I am.’ 12 And he said, ‘Look up and see that all the male g ­ oats mat­ ing with the f­ lock are s­ treaked, speck­led or spot­ted, for I have seen all that La­ban has been do­ing to you. 13 I am the God of Beth­el, ­where you anoint­ed a pil­lar and ­where you made a vow to me. Now ­leave this land at once and go back to your na­tive land.’ ” 14 Then Ra­chel and Leah re­plied, “Do we ­still have any ­share in the in­her­it­ ance of our fa­ther’s es­tate? 15 Does he not re­gard us as for­eign­ers? Not only has he sold us, but he has used up what was paid for us. 16  Sure­ly all the ­wealth that God took away from our fa­ther be­longs to us and our chil­dren. So do what­ev­er God has told you.”

WHY DID LABAN TURN AGAINST JACOB? (31:2) Laban had taken advantage of Jacob for 20 years. However, during his final six years with Laban, Jacob began to turn the tables on his father-in-law. As a result, Laban’s sons felt that Jacob’s prosperity threatened their inheritance, and Laban came to view his sonin-law as a rival. GOD HAD PROMISED PROSPERITY TO JACOB, SO WHY DID JACOB SCHEME? (31:10 – 12) Jacob’s faith in God was imperfect. He attempted to engineer things for his own profit, as he had done previously. Yet all his scheming (30:31 – 42) had little effect, since much of it violated God-ordained laws of biology. God’s intervention caused the multiplication of the speckled and streaked animals (31:4 – 9). HOW DO WE KNOW IF A DREAM IS FROM GOD? (31:11) God speaks to p ­ eople in various ways, including dreams. Because God’s Word has come to us sufficiently in the Bible, we know that such dreams will not contradict God’s written Word. See the article Are dreams messages from God? (28:12 – 15; p. 43). WHY DID RACHEL AND LEAH FEEL SOLD? (31:15) In the culture of their time, contracts for marriages were formal business transactions. The groom usually paid the father of the bride, and the father frequently gave his daughter a gift. Laban treated his daughters no worse than other fathers did in those days. Contracting a marriage protected daughters from future neglect or desertion by providing them with legal status. This was especially important in cases such as Leah’s, where the husband valued her sister more than her.

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WHY WOULD LABAN, A RELATIVE OF ABRAHAM, HAVE HOUSEHOLD GODS? (31:19) Laban may have worshiped idols. Laban was from the line of Nahor, the son of Terah. Because Terah worshiped idols (Jos 24:2), those from the line of his son Nahor may have continued to do so. These idols may also have symbolized the family inheritance. In either case, Laban clearly valued them highly. WHY WOULD RACHEL WANT TO STEAL HER FATHER’S PAGAN GODS? (31:19,34 – 35) Possibly out of anger for the way her father had treated her. Having possession of the household gods may have strengthened Rachel’s claim to an inheritance. More likely, though, Rachel wanted her father’s idols for the supernatural power she may have believed they possessed. Jacob, after he renewed his relationship to God at Bethel, commanded his family to rid themselves of all foreign gods — ​presumably including Rachel’s stolen idols (35:2,4). WHY DID GOD FORBID LABAN FROM SAYING ANYTHING TO JACOB? (31:24) Perhaps it was a warning to Laban to restrain his anger toward Jacob. Or perhaps God was commanding Laban not to pronounce either a blessing or a curse on Jacob for his decision to leave because this part of the story was independent of Laban’s will and actions.

WHY WOULD A MENSTRUAL PERIOD EXCUSE RACHEL FROM STANDING UP? (31:35) Laban was probably satisfied that the physical discomfort Rachel was experiencing was reason enough for his daughter to remain seated. Later, Mosaic Law declared any woman ceremonially unclean during her menstrual period — ​along with anything she sat on (Lev 15:19 – 20). It is apparent, however, that Rachel deceived her father to prevent her theft from being discovered. WAS JACOB BLAMELESS IN HIS DEALINGS WITH LABAN? (31:36 – 37) No. It was one schemer trying to outscheme the other. Laban had deceived Jacob when he married Leah. Jacob had deceived Laban with his departure. Jacob credited God’s presence as the reason for his protection throughout his time with Laban (31:42). God continued to bless Jacob and was making him into a man of faith.

Genesis 31:17 17 Then Ja­cob put his chil­dren and his ­wives on cam­els, 18 and he ­drove all his live­stock a ­ head of him, ­along with all the ­goods he had ac­cu­mu­lat­ed in Pad­dan Aram,  a to go to his fa­ther ­Isaac in the land of Ca­naan. 19 When La­ban had gone to s­ hear his s­ heep, Ra­chel ­stole her fa­ther’s house­hold gods. 20  More­over, Ja­cob de­ceived La­ ban the Ar­a­me­an by not tell­ing him he was run­ning away. 21 So he fled with all he had, ­crossed the Eu­phra­tes Riv­er, and head­ed for the hill coun­try of Gil­e­ad.

Laban Pursues Jacob 22 On the ­third day La­ban was told that Ja­cob had fled. 23 Tak­ing his rel­a­tives with him, he pur­sued Ja­cob for sev­en days and ­caught up with him in the hill coun­try of Gil­e­ad. 24 Then God came to La­ban the Ar­a­me­an in a ­dream at ­night and said to him, “Be care­ful not to say any­thing to Ja­cob, ei­ther good or bad.” 25 Ja­cob had ­pitched his tent in the hill coun­try of Gil­e­ ad when La­ban over­took him, and La­ban and his rel­at­ ives ­camped ­there too. 26 Then La­ban said to Ja­cob, “What have you done? ­You’ve de­ceived me, and ­you’ve car­ried off my daugh­ters like cap­tives in war. 27 Why did you run off se­cret­ ly and de­ceive me? Why d ­ idn’t you tell me, so I ­could send you away with joy and sing­ing to the mu­sic of tim­brels and ­harps? 28 You ­didn’t even let me kiss my grand­chil­dren and my daugh­ters goodbye. You have done a fool­ish t­ hing. 29 I have the pow­er to harm you; but last ­night the God of your fa­ther said to me, ‘Be care­ful not to say any­thing to Ja­cob, ei­ther good or bad.’ 30 Now you have gone off be­cause you ­longed to re­turn to your fa­ther’s house­hold. But why did you ­steal my gods?” 31 Ja­cob an­swered La­ban, “I was a ­ fraid, be­cause I t­ hought you ­would take your daugh­ters away from me by ­force. 32 But if you find any­one who has your gods, that per­son ­shall not live. In the pres­ence of our rel­a­tives, see for your­ self wheth­er ­there is any­thing of ­yours here with me; and if so, take it.” Now Ja­cob did not know that Ra­chel had sto­len the gods. 33 So La­ban went into Ja­cob’s tent and into Le­ah’s tent and into the tent of the two fe­male ser­vants, but he f­ ound noth­ ing. Af­ter he came out of Le­ah’s tent, he en­tered Ra­chel’s tent. 34 Now Ra­chel had tak­en the house­hold gods and put them in­side her cam­el’s sad­dle and was sit­ting on them. La­ban ­searched ­through ev­ery­thing in the tent but ­found noth­ing. 35 Ra­chel said to her fa­ther, “Don’t be an­gry, my lord, that I can­not ­stand up in your pres­ence; I’m hav­ing my pe­ri­od.” So he ­searched but ­could not find the house­hold gods. 36 Ja­cob was an­gry and took La­ban to task. “What is my ­crime?” he ­asked La­ban. “How have I ­wronged you that you hunt me down? 37 Now that you have ­searched ­through all my ­goods, what have you ­found that be­longs to your house­ hold? Put it here in f­ ront of your rel­a­tives and mine, and let them ­judge be­tween the two of us. a 18  That

is, Northwest Mesopotamia   

Genesis 32:4 38 “I have been with you for twen­ty ­years now. Your ­sheep and ­goats have not mis­car­ried, nor have I eat­en rams from your ­flocks. 39 I did not b ­ ring you an­im ­ als torn by wild ­beasts; I bore the loss my­self. And you de­mand­ed pay­ment from me for what­ev­er was sto­len by day or ­night. 40 This was my sit­u­a­tion: The heat con­sumed me in the day­time and the cold at ­night, and ­sleep fled from my eyes. 41 It was like this for the twen­ty ­years I was in your house­hold. I ­worked for you four­teen ­years for your two daugh­ters and six ­years for your ­flocks, and you ­changed my wag­es ten ­times. 42 If the God of my fa­ther, the God of Abra­ham and the Fear of ­Isaac, had not been with me, you ­would sure­ly have sent me away emp­ty-hand­ed. But God has seen my hard­ship and the toil of my ­hands, and last ­night he re­buked you.” 43  La­ban an­swered Ja­cob, “The wom­en are my daugh­ters, the chil­dren are my chil­dren, and the ­flocks are my f­ locks. All you see is mine. Yet what can I do to­day a ­ bout ­these daugh­ters of mine, or a ­ bout the chil­dren they have ­borne? 44 Come now, ­let’s make a cov­enant, you and I, and let it ­serve as a wit­ness be­tween us.” 45 So Ja­cob took a s­ tone and set it up as a pil­lar. 46 He said to his rel­a­tives, “Gath­er some ­stones.” So they took ­stones and ­piled them in a heap, and they ate t­ here by the heap. 47 La­ban ­called it Je­gar Sa­ha­du­tha, and Ja­cob ­called it Gal­e­ed.  a 48 La­ban said, “This heap is a wit­ness be­tween you and me to­day.” That is why it was ­called Gal­e­ed. 49 It was also ­called Miz­pah,  b be­cause he said, “May the Lord keep ­watch be­ tween you and me when we are away from each oth­er. 50 If you mis­treat my daugh­ters or if you take any ­wives be­sides my daugh­ters, even t­ hough no one is with us, re­mem­ber that God is a wit­ness be­tween you and me.” 51 La­ban also said to Ja­cob, “Here is this heap, and here is this pil­lar I have set up be­tween you and me. 52 This heap is a wit­ness, and this pil­lar is a wit­ness, that I will not go past this heap to your side to harm you and that you will not go past this heap and pil­lar to my side to harm me. 53 May the God of Abra­ham and the God of Na­hor, the God of t­ heir fa­ ther, j­ udge be­tween us.” So Ja­cob took an oath in the name of the Fear of his fa­ ther ­Isaac. 54 He of­fered a sac­ri­fice ­there in the hill coun­try and in­vit­ed his rel­a­tives to a meal. Af­ter they had eat­en, they ­spent the ­night there. 55 Ear­ly the next morn­ing La­ban ­kissed his grand­chil­dren and his daugh­ters and b ­ lessed them. Then he left and re­ turned home. c

49

WHY GIVE THREE DIFFERENT NAMES TO ONE MONUMENT? (31:47 – 49) Two of the names mean witness heap, though expressed in different languages (see the NIV text notes on verse 47). That Laban used the Aramaic language reflects the culture of Paddan Aram, where he lived. The third name, Mizpah (meaning watchtower), was used as a benediction: may God watch between us. Given the mistrust between Jacob and Laban, Mizpah was a fitting title for a monument that symbolized vows made under God’s watchful gaze. WHY DID LABAN TELL JACOB NOT TO TAKE MORE WIVES? (31:50) Laban was probably looking after his daughters’ and their children’s interests with regard to Jacob’s wealth.

Jacob Prepares to Meet Esau

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Ja­cob also went on his way, and the an­gels of God met him. 2 When Ja­cob saw them, he said, “This is the camp of God!” So he ­named that ­place Ma­ha­na­im. e 3 Ja­cob sent mes­sen­gers ­ahead of him to his broth­er Esau in the land of Seir, the coun­try of Edom. 4  He in­struct­ed d

a 47 

The Aramaic Jegar Sahadutha and the Hebrew Galeed both mean witness heap.    b 49  Mizpah means watchtower.    c 55  In Hebrew texts this verse (31:55) is numbered 32:1.    d In Hebrew texts 32:1-32 is numbered 32:2-33.    e 2  Mahanaim means two camps.   

WHY DID GOD SEND ANGELS TO JACOB? (32:1 – 2) The presence of these angels assured Jacob of God’s protection as Esau approached. Mahanaim means two camps  — ​Jacob’s and God’s. It is significant that Jacob encountered these angels as he approached the promised land. They seem to have served as a supernatural indication that God was setting apart the region for his chosen ­people.

50

WHAT WERE ESAU’S INTENTIONS? (32:6) Twenty years previous to this encounter, Esau had plotted revenge against his brother (27:41). He may have intended here to use his 400 men to slaughter Jacob’s clan and take back his inheritance. Apparently, however, Esau had a change of heart, perhaps as a result of Jacob’s prayers and gifts.

WHY GIVE MORE FEMALES THAN MALES? (32:14 – 15) For purposes of livestock breeding, a higher ratio of female to male animals is ideal. Twenty rams could easily impregnate 200 ewes. A reverse ratio would have produced a herd a tenth of the size and would have led to competition and fighting among the rams.

WHO WRESTLED WITH JACOB? (32:24,28) The story seems to indicate that the stranger was a supernatural being. He wrestled with Jacob for several hours without tiring, then dislocated Jacob’s hip. Afterward, Jacob was grateful his life had been spared because he realized he had seen God face to face (v. 30). WHY ASK A BLESSING FROM SOMEONE WHO HAD JUST HURT YOU? (32:26) This supernatural being obviously could have done more than cripple Jacob; he could have taken his life. Jacob had been a recipient of this stranger’s mercy, and now Jacob sought his blessing and assurance that somehow he would overcome his brother’s wrath.

Genesis 32:5 them: “This is what you are to say to my lord Esau: ‘Your ser­vant Ja­cob says, I have been stay­ing with La­ban and have re­mained t­ here till now. 5 I have cat­tle and don­keys, s­ heep and ­goats, male and fe­male ser­vants. Now I am send­ing this mes­sage to my lord, that I may find fa­vor in your eyes.’ ” 6 When the mes­sen­gers re­turned to Ja­cob, they said, “We went to your broth­er Esau, and now he is com­ing to meet you, and four hun­dred men are with him.” 7 In ­great fear and dis­tress Ja­cob di­vid­ed the peo­ple who were with him into two g ­ roups, a and the f­ locks and h ­ erds and cam­els as well. 8 He ­thought, “If Esau c­ omes and at­tacks one ­group,  b the ­group b that is left may es­cape.” 9 Then Ja­cob ­prayed, “O God of my fa­ther Abra­ham, God of my fa­ther ­Isaac, Lord, you who said to me, ‘Go back to your coun­try and your rel­a­tives, and I will make you pros­ per,’ 10 I am un­wor­thy of all the kind­ness and faith­ful­ness you have ­shown your ser­vant. I had only my ­staff when I ­crossed this Jor­dan, but now I have be­come two c­ amps. 11 Save me, I pray, from the hand of my broth­er Esau, for I am ­afraid he will come and at­tack me, and also the moth­ers with ­their chil­dren. 12 But you have said, ‘I will sure­ly make you pros­per and will make your de­scen­dants like the sand of the sea, ­which can­not be count­ed.’ ” 13 He s­ pent the ­night ­there, and from what he had with him he se­lect­ed a gift for his broth­er Esau: 14  two hun­dred fe­male g ­ oats and twen­ty male g ­ oats, two hun­dred ewes and twen­ty rams, 15  thir­ty fe­male cam­els with ­their ­young, for­ ty cows and ten ­bulls, and twen­ty fe­male don­keys and ten male don­keys. 16 He put them in the care of his ser­vants, each herd by it­self, and said to his ser­vants, “Go ­ahead of me, and keep some ­space be­tween the herds.” 17 He in­struct­ed the one in the lead: “When my broth­er Esau m ­ eets you and asks, ‘Who do you be­long to, and ­where are you go­ing, and who owns all ­these an­i­mals in f­ ront of you?’ 18 then you are to say, ‘They be­long to your ser­vant ­Ja­cob. They are a gift sent to my lord Esau, and he is com­ ing be­hind us.’ ” 19 He also in­struct­ed the sec­ond, the ­third and all the oth­ ers who fol­lowed the ­herds: “You are to say the same t­ hing to Esau when you meet him. 20 And be sure to say, ‘Your ser­ vant Ja­cob is com­ing be­hind us.’ ” For he ­thought, “I will pac­i­fy him with t­ hese g ­ ifts I am send­ing on a ­ head; lat­er, when I see him, per­haps he will re­ceive me.” 21  So Ja­cob’s ­gifts went on a ­ head of him, but he him­self s­ pent the n ­ ight in the camp.

Jacob Wrestles With God 22 That ­night Ja­cob got up and took his two ­wives, his two fe­male ser­vants and his elev­en sons and ­crossed the ford of the Jab­bok. 23 Af­ter he had sent them a ­ cross the s­ tream, he sent over all his pos­ses­sions. 24 So Ja­cob was left a ­ lone, and a man wres­tled with him till day­break. 25 When the man saw that he c­ ould not over­pow­er him, he t­ ouched the sock­et of Ja­cob’s hip so that his hip was ­wrenched as he wres­tled with the man. 26 Then the man said, “Let me go, for it is day­break.” a 7 Or camps    b 8 Or camp   

Genesis 33:14

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But Ja­cob re­plied, “I will not let you go un­less you ­bless  me.” 27 The man ­asked him, “What is your name?” “Ja­cob,” he an­swered. 28 Then the man said, “Your name will no lon­ger be Ja­cob, but Is­ra­el,  a be­cause you have strug­gled with God and with hu­mans and have over­come.” 29 Ja­cob said, “Please tell me your name.” But he re­plied, “Why do you ask my name?” Then he ­blessed him there. 30  So Ja­cob ­called the ­place Pe­ni­el,  b say­ing, “It is be­cause I saw God face to face, and yet my life was spared.” 31 The sun rose ­above him as he ­passed Pe­ni­el, c and he was limp­ing be­cause of his hip. 32 There­fore to this day the Is­ra­el­ites do not eat the ten­don at­tached to the sock­et of the hip, be­cause the sock­et of Ja­cob’s hip was ­touched near the ten­don.

WHY DID JACOB’S NAME CHANGE? (32:28) The name Israel means “he struggles with God.” In the ancient Near East, a person’s name was changed to mark a significant change in that person’s life. Jacob, which means he grasps the heel (figuratively, he deceives), now had a new name and a limp as perpetual reminders of his weaknesses in contrast to God’s power and blessing. See the article Why are names important in the Bible? (4:1 – 2; p. 7).

Jacob Meets Esau

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Ja­cob ­looked up and ­there was Esau, com­ing with his four hun­dred men; so he di­vid­ed the chil­dren ­among Leah, Ra­chel and the two fe­male ser­vants. 2 He put the fe­ male ser­vants and t­ heir chil­dren in f­ ront, Leah and her chil­ dren next, and Ra­chel and Jo­seph in the rear. 3  He him­self went on ­ahead and b ­ owed down to the ­ground sev­en ­times as he ap­proached his broth­er. 4 But Esau ran to meet Ja­cob and em­braced him; he t­ hrew his arms ­around his neck and ­kissed him. And they wept. 5 Then Esau ­looked up and saw the wom­en and chil­dren. “Who are ­these with you?” he asked. Ja­cob an­swered, “They are the chil­dren God has gra­cious­ ly giv­en your ser­vant.” 6 Then the fe­male ser­vants and t­ heir chil­dren ap­proached and ­bowed down. 7 Next, Leah and her chil­dren came and ­bowed down. Last of all came Jo­seph and Ra­chel, and they too ­bowed down. 8 Esau a ­ sked, “What’s the meaning of all ­these ­flocks and ­herds I met?” “To find fa­vor in your eyes, my lord,” he said. 9 But Esau said, “I al­ready have plen­ty, my broth­er. Keep what you have for your­self.” 10 “No, ­please!” said Ja­cob. “If I have f­ ound fa­vor in your eyes, ac­cept this gift from me. For to see your face is like see­ing the face of God, now that you have re­ceived me fa­ vor­ably. 11 Please ac­cept the pres­ent that was ­brought to you, for God has been gra­cious to me and I have all I need.” And be­cause Ja­cob in­sist­ed, Esau ac­cept­ed  it. 12 Then Esau said, “Let us be on our way; I’ll ac­com­pa­ny you.” 13 But Ja­cob said to him, “My lord k ­ nows that the chil­dren are ten­der and that I must care for the ewes and cows that are nurs­ing t­ heir ­young. If they are driv­en hard just one ­ head day, all the an­i­mals will die. 14 So let my lord go on a of his ser­vant, ­while I move a ­ long slow­ly at the pace of the a 28 

Israel probably means he struggles with God.    b 30  Peniel means face of God.    c 31 Hebrew Penuel, a variant of Peniel   

WHY DID JACOB BELIEVE HE HAD SEEN GOD’S FACE? (32:30) In addition to the unusual occurrences of the nighttime wrestling match, the stranger gave a blessing only God could give. When Jacob asked the man his name, Jacob received a rhetorical question in reply. After all that had happened, Jacob finally understood that he had been confronted by God in a very unusual way. WHAT DOES TO THIS DAY MEAN? (32:32) This passage in Genesis was likely written around or after 1400 BC. Jacob’s wrestling match occurred around 1900 BC. To this day reflects the years that had elapsed between the time of the wrestling match and the time of the writing. During those years, the practice of not eating the hip tendon had become tradition — ​one that Orthodox Jews still observe. WHY DID JACOB ARRANGE HIS FAMILY IN THIS WAY? (33:2) Jacob showed preference for Rachel and Joseph by putting them last — ​in the safest place. If Esau was still angry, he would destroy the first groups, giving the latter groups a chance to escape. Jacob placed himself in the greatest danger, however, by leading the procession. HAD GOD CHANGED ESAU’S HEART? (33:4) Until this verse, the last mention of Esau was that he was plotting to kill his brother for taking his blessing (27:36,41). Twenty years had passed, and either Esau’s heart had softened over time or God had changed it miraculously in response to Jacob’s prayers. HOW WAS SEEING ESAU LIKE SEEING THE FACE OF GOD? (33:10) Jacob had assumed his elder twin would attack him. Yet when they met, Esau ran to embrace and kiss Jacob, and they both wept (v. 4). ­Esau’s face was evidently so warm and receptive that Jacob concluded God had changed his brother’s heart toward him (cf. 1Sa 29:9; 2Sa 14:17). DID JACOB LIE TO ESAU? (33:13 – 17) We don’t know if Jacob actually met Esau in Seir. He may have simply had a change of plans once he settled in Sukkoth. He clearly did not want to travel with Esau. He may have feared Esau’s violent mood swings and may not have wanted to risk traveling with him, or he may have sensed that Esau had offered to accompany him only out of obligation. The Bible does not record any accusation of deceit from Esau when the brothers later met to bury their father (35:29).

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WHY SET UP AN ALTAR ON LAND BOUGHT FROM THE CANAANITES? (33:20) The name of the altar, El Elohe Israel, means God, the God of Israel. It is significant that this name includes the name given to Jacob by God in his blessing (32:28). He was finally returning to the promised land. Setting up this type of altar indicated that Jacob intended to make this place his permanent home. WHO WERE THE HIVITES? (34:2) The Hivites, early inhabitants of Syria and the land of Canaan, were descendants of Canaan, one of Ham’s sons (10:17; 1Ch 1:15). Eventually they settled in the hills of Lebanon (see Conquest of Canaan [Jos 12:1; p. 325]). They were conscripted as laborers for Solomon’s building projects (1Ki 9:20 – 21; 2Ch 8:7 – 8). WHY COULDN’T SHECHEM PROPOSE MARRIAGE HIMSELF? (34:4) Arranged marriages were the norm in the culture of the ancient Near East. This was especially true for marriages between sons and daughters of different ­peoples or nations. The political ramifications of such unions were great. Furthermore, in this case, if Shechem had proposed in person, Dinah probably would have refused because he had just violated her. But if the marriage had been approved by her father, she would have been required to marry him. WOULD DINAH HAVE WANTED TO MARRY THE MAN WHO RAPED HER? (34:4) She likely wanted nothing to do with Shechem. Though the narrative does not report Dinah’s attitude before or after the incident, Shechem’s actions so angered two of Dinah’s brothers that they devised and executed a massive slaughter of the Shechemites.

Genesis 33:15 f­ locks and ­herds be­fore me and the pace of the chil­dren, un­til I come to my lord in Seir.” 15 Esau said, “Then let me l­eave some of my men with you.” “But why do that?” Ja­cob a ­ sked. “Just let me find fa­vor in the eyes of my lord.” 16 So that day Esau start­ed on his way back to Seir. 17 Ja­ cob, how­ev­er, went to Suk­koth, ­where he b ­ uilt a p ­ lace for him­self and made shel­ters for his live­stock. That is why the ­place is ­called Suk­koth.  a 18  Af­ter Ja­cob came from Pad­dan Aram,  b he ar­rived safe­ ly at the city of She­chem in Ca­naan and c­ amped with­in ­sight of the city. 19 For a hun­dred piec­es of sil­ver, c he b ­ ought from the sons of Ha­mor, the fa­ther of She­chem, the plot of ­ground ­where he p ­ itched his tent. 20 There he set up an al­tar and ­called it El Elo­he Is­ra­el. d

Dinah and the Shechemites

34

Now Di­nah, the daugh­ter Leah had ­borne to Ja­cob, went out to vis­it the wom­en of the land. 2 When She­ chem son of Ha­mor the Hi­vite, the rul­er of that area, saw her, he took her and r­ aped her. 3 His h ­ eart was d ­ rawn to Di­nah daugh­ter of Ja­cob; he ­loved the ­young wom­an and ­spoke ten­der­ly to her. 4 And She­chem said to his fa­ther Ha­ mor, “Get me this girl as my wife.” 5 When Ja­cob ­heard that his daugh­ter Di­nah had been de­ filed, his sons were in the ­fields with his live­stock; so he did noth­ing ­about it un­til they came home. 6 Then She­chem’s fa­ther Ha­mor went out to talk with Ja­ cob. 7 Mean­while, Ja­cob’s sons had come in from the ­fields as soon as they ­heard what had hap­pened. They were ­shocked and fu­ri­ous, be­cause She­chem had done an out­ra­geous ­thing in  e Is­ra­el by sleep­ing with Ja­cob’s daugh­ter  — ​a ­thing that ­should not be done. 8 But Ha­mor said to them, “My son She­chem has his ­heart set on your daugh­ter. P ­ lease give her to him as his wife. 9 In­ter­mar­ry with us; give us your daugh­ters and take our daugh­ters for your­selves. 10 You can set­tle a ­ mong us; the land is open to you. Live in it, ­trade f in it, and ac­quire prop­er­ty in  it.” 11 Then She­chem said to Di­nah’s fa­ther and broth­ers, “Let me find fa­vor in your eyes, and I will give you what­ev­er you ask. 12 Make the ­price for the ­bride and the gift I am to ­bring as ­great as you like, and I’ll pay what­ev­er you ask me. Only give me the ­young wom­an as my wife.” 13  Be­cause ­their sis­ter Di­nah had been de­filed, Ja­cob’s sons re­plied de­ceit­ful­ly as they s­ poke to She­chem and his fa­ther Ha­mor. 14 They said to them, “We ­can’t do such a ­thing; we ­can’t give our sis­ter to a man who is not cir­cum­ cised. That ­would be a dis­grace to us. 15 We will en­ter into an agree­ment with you on one con­di­tion only: that you be­ come like us by cir­cum­cis­ing all your m ­ ales. 16 Then we will a 17 

Sukkoth means shelters.    b 18  That is, Northwest Mesopotamia    kesitahs; a kesitah was a unit of money of unknown weight and value.    d 20  El Elohe Israel can mean El is the God of Israel or mighty is the God of Israel.    e 7 Or against    f 10 Or move about freely; also in verse 21    c 19 Hebrew hundred

Genesis 35:5 give you our daugh­ters and take your daugh­ters for our­ selves. ­We’ll set­tle a ­ mong you and be­come one peo­ple with you. 17 But if you will not a ­ gree to be cir­cum­cised, ­we’ll take our sis­ter and go.” 18 Their pro­pos­al s­ eemed good to Ha­mor and his son She­ chem. 19 The ­young man, who was the most hon­ored of all his fa­ther’s fam­i­ly, lost no time in do­ing what they said, be­cause he was de­light­ed with Ja­cob’s daugh­ter. 20 So Ha­ mor and his son She­chem went to the gate of ­their city to ­speak to the men of ­their city. 21 “These men are friend­ly to­ward us,” they said. “Let them live in our land and ­trade in it; the land has plen­ty of room for them. We can mar­ ry ­their daugh­ters and they can mar­ry ours. 22 But the men will a ­ gree to live with us as one peo­ple only on the con­di­ tion that our m ­ ales be cir­cum­cised, as they them­selves are. 23 Won’t ­their live­stock, t­ heir prop­er­ty and all t­ heir oth­er an­ i­mals be­come ours? So let us a ­ gree to t­ heir ­terms, and they will set­tle ­among us.” 24 All the men who went out of the city gate a ­ greed with Ha­mor and his son She­chem, and ev­ery male in the city was cir­cum­cised. 25 Three days lat­er, ­while all of them were ­still in pain, two of Ja­cob’s sons, Sim­eo ­ n and Levi, Di­nah’s broth­ers, took ­their s­ words and at­tacked the un­sus­pect­ing city, kill­ing ev­ ery male. 26 They put Ha­mor and his son She­chem to the ­sword and took Di­nah from She­chem’s h ­ ouse and left. 27 The sons of Ja­cob came upon the dead bod­ies and loot­ed the city ­where  a ­their sis­ter had been de­filed. 28  They ­seized ­their ­flocks and ­herds and don­keys and ev­ery­thing else of ­theirs in the city and out in the ­fields. 29 They car­ried off all ­their ­wealth and all t­ heir wom­en and chil­dren, tak­ing as plun­der ev­ery­thing in the hous­es. 30 Then Ja­cob said to Sim­e­on and Levi, “You have b ­ rought trou­ble on me by mak­ing me ob­nox­ious to the Ca­naan­ites and Per­iz­zites, the peo­ple liv­ing in this land. We are few in num­ber, and if they join forc­es ­against me and at­tack me, I and my house­hold will be de­stroyed.” 31 But they re­plied, “Should he have treat­ed our sis­ter like a pros­ti­tute?”

Jacob Returns to Bethel

35

Then God said to Ja­cob, “Go up to Beth­el and set­tle ­there, and b ­ uild an al­tar ­there to God, who ap­peared to you when you were flee­ing from your broth­er Esau.” 2 So Ja­cob said to his house­hold and to all who were with him, “Get rid of the for­eign gods you have with you, and pu­ri­fy your­selves and ­change your ­clothes. 3 Then come, let us go up to Beth­el, ­where I will b ­ uild an al­tar to God, who an­swered me in the day of my dis­tress and who has been with me wher­ev­er I have gone.” 4 So they gave Ja­cob all the for­eign gods they had and the r­ ings in t­ heir ears, and Ja­cob bur­ied them un­der the oak at She­chem. 5 Then they set out, and the ter­ror of God fell on the t­ owns all ­around them so that no one pur­sued them. a 27 Or because   

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WHY DID THEY GO TO THE GATE OF THE CITY? (34:20) The gate of an ancient city was where legal business was handled. Treaties witnessed by the elders at the city gate were as legally binding as written contracts are today. DID CIRCUMCISION MEAN NOTHING TO THESE PAGANS? (34:24) For the Shechemites, circumcision was nothing more than a political gesture — ​a small price to pay for the wealth they would gain from an alliance with Jacob’s clan. For Jacob’s sons, the circumcision was part of their plot to avenge the violation of their sister, not an attempt to introduce their neighbors to their God. WHY KILL ALL THE MEN IN THE CITY? (34:25) If Jacob’s sons had killed only Shechem, the men of the city would have come after them for revenge. Also, in that culture, entire communities were held responsible for one person’s wrongdoing, especially if the offense was not condemned by the guilty party’s leaders. In this case, the Hivite leaders, rather than offering amends, planned to take advantage of Jacob’s clan. HAD SHECHEM BEEN HOLDING DINAH AGAINST HER WILL? (34:26) Because Shechem had violated Dinah, she was considered unavailable to anyone but him. The proper, though painful, response was for Dinah to stay in Shechem’s tent until the marriage ceremony was held. Though Shechem tried to win her love, there is no indication that Dinah had any romantic interest in the man who had raped her. WHAT DID JACOB’S SONS DO WITH SO MANY HOSTAGES? (34:29) Along with plundering the town, Jacob’s sons likely made the children slaves and the women concubines. Enslaving these p ­ eople was sure to stir up the anger of neighboring Canaanites and Perizzites. Because of this risk, Jacob scolded his sons (v. 30). WHY DID JACOB’S FAMILY HAVE FOREIGN GODS? (35:2) Rachel still had her father’s household gods (31:19), and the hostages taken from Shechem’s city probably had brought their idols with them. Prior to the covenant with God at Bethel, Jacob had tolerated these foreign gods in his camp, and Jacob’s children may have assimilated the religious beliefs of the surrounding cultures. Now he insisted his entire household worship only God. WHAT DID EARRINGS HAVE TO DO WITH FOREIGN GODS? (35:4) These earrings may have served as amulets or charms to ward off evil or to bring good fortune. Thought to have magical powers, they were condemned in the Old Testament (Isa 3:18 – 23). Also, earrings were sometimes linked with the idea of having listening ears and either bore the symbols of deities or indicated one’s allegiance to particular gods. Such earrings were used to make the famous golden calf (Ex 32:2).

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WHO WAS THIS DEBORAH? (35:8) Rebekah’s nurse, presumably from her infancy, who accompanied Rebekah when she first met Isaac (24:59). WHY WAS JACOB’S NAME CHANGED? (35:10) See Why did Jacob’s name change? (32:28; p. 51). WHICH COMMUNITY OF NATIONS CAME FROM JACOB? (35:11) Literally speaking, Jacob’s clan became only one nation. The community of nations could refer to the 12 tribes, but this is doubtful. More likely, this blessing was simply a continuation of the covenant made with Abraham, in which God had promised that Abraham would be the father of many nations (17:4 – 7). This covenant was intended to have a physical and a spiritual fulfillment — ​Israel was to be a light to the nations, drawing the attention of those communities to the one true God (Isa 51:4; 60:3). WHAT WAS A DRINK OFFERING? (35:14) A drink offering was usually wine or oil given as a sacrifice of dedication to God to honor him and to express thankfulness. Oil was a valuable commodity and was often used in the religious observances of the Hebrews. Drink offerings generally were given with burnt offerings or fellowship offerings.

WHY WOULD REUBEN SLEEP WITH HIS FATHER’S CONCUBINE? (35:22) There is no indication of animosity between Reuben and his father prior to this occurrence. The encounter was possibly a thoughtless act of the eldest son — ​one he did not want his father to know about. Or it may have been an attempt to usurp his father’s role and authority (2Sa 16:20 – 21). Either way, sleeping with his father’s concubine was considered an adulterous and shameful offense. The seriousness of this was demonstrated later when Jacob, while blessing his sons, said that Reuben would no longer excel because of this act (Ge 49:3 – 4). WHY WOULD ONE MAN HAVE SO MANY WIVES? (35:23 – 26) See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443).

Genesis 35:6 6 Ja­cob and all the peo­ple with him came to Luz (that is, Beth­el) in the land of Ca­naan. 7 There he b ­ uilt an al­tar, and he c­ alled the p ­ lace El Beth­el, a be­cause it was t­ here that God re­vealed him­self to him when he was flee­ing from his broth­er. 8 Now Deb­o­rah, Re­bek­ah’s ­nurse, died and was bur­ied un­ der the oak out­side Beth­el. So it was ­named Al­lon Bak­uth. b 9  Af­ter Ja­cob re­turned from Pad­dan Aram,  c God ap­peared to him a ­ gain and b ­ lessed him. 10 God said to him, “Your name is Ja­cob,  d but you will no lon­ger be ­called Ja­cob; your name will be Is­ra­el.  e ” So he n ­ amed him Is­ra­el. 11 And God said to him, “I am God Al­mighty f; be fruit­ful and in­crease in num­ber. A na­tion and a com­mu­ni­ty of na­ tions will come from you, and k ­ ings will be a ­ mong your de­ scen­dants. 12 The land I gave to Abra­ham and ­Isaac I also give to you, and I will give this land to your de­scen­dants af­ter you.” 13 Then God went up from him at the ­place ­where he had ­talked with him. 14 Ja­cob set up a s­ tone pil­lar at the p ­ lace ­where God had ­talked with him, and he p ­ oured out a ­drink of­fer­ing on it; he also ­poured oil on it. 15  Ja­cob ­called the ­place ­where God had ­talked with him Beth­el. g

The Deaths of Rachel and Isaac 16 Then they ­moved on from Beth­el. ­While they were s­ till some dis­tance from Eph­rath, Ra­chel be­gan to give b ­ irth and had ­great dif­fi­cul­ty. 17 And as she was hav­ing ­great dif­fi­cul­ ty in child­birth, the mid­wife said to her, “Don’t de­spair, for you have an­oth­er son.” 18 As she ­breathed her last — ​for she was dy­ing — ​she n ­ amed her son Ben-Oni. h But his fa­ther ­named him Ben­ja­min.  i 19 So Ra­chel died and was bur­ied on the way to Eph­rath (that is, Beth­le­hem). 20 Over her tomb Ja­cob set up a pil­lar, and to this day that pil­lar ­marks Ra­chel’s tomb. 21 Is­ra­el m ­ oved on a ­ gain and p ­ itched his tent be­yond Mig­ dal Eder. 22 While Is­ra­el was liv­ing in that re­gion, Reu­ben went in and ­slept with his fa­ther’s con­cu­bine Bil­hah, and Is­ra­el ­heard of  it. Ja­cob had ­twelve sons: 23 The sons of Leah: Reu­ben the first­born of Ja­cob, Sim­e­on, Levi, Ju­dah, Is­sa­char and Zeb­u­lun. 24 The sons of Ra­chel: Jo­seph and Ben­ja­min. 25 The sons of Ra­chel’s ser­vant Bil­hah: Dan and Naph­ta­li. 26 The sons of Le­ah’s ser­vant Zil­pah: Gad and Ash­er. These were the sons of Ja­cob, who were born to him in Pad­dan Aram. a 7 

El Bethel means God of Bethel.    b 8  Allon Bakuth means oak of weeping.    is, Northwest Mesopotamia; also in verse 26    d 10  Jacob means he grasps the heel, a Hebrew idiom for he deceives.    e 10  Israel probably means he struggles with God.    f 11 Hebrew El-Shaddai    g 15  Bethel means house of God.    h 18  Ben-Oni means son of my trouble.    i 18  Benjamin means son of my right hand.    c 9  That

Genesis 36:17 27 Ja­cob came home to his fa­ther ­Isaac in Mam­re, near Kir­i­ath Arba (that is, He­bron), ­where Abra­ham and ­Isaac had ­stayed. 28 Isaac l­ ived a hun­dred and e ­ ighty ­years. 29 Then he b ­ reathed his last and died and was gath­ered to his peo­ ple, old and full of ­years. And his sons Esau and Ja­cob bur­ ied him.

Esau’s Descendants

36

This is the ac­count of the fam­i­ly line of Esau (that is, Edom).

2 Esau took his ­wives from the wom­en of Ca­naan: Adah daugh­ter of Elon the Hit­tite, and Ohol­ib ­ a­mah daugh­ter of Anah and grand­daugh­ter of Zib­eo ­ n the Hi­vite  — ​ 3 also Bas­e­math daugh­ter of Ish­ma­el and sis­ ter of Ne­ba­ioth. 4 Adah bore El­ip ­ haz to Esau, Bas­e­math bore Reu­el, 5 and Ohol­i­ba­mah bore Je­ush, Ja­lam and Ko­rah. ­These were the sons of Esau, who were born to him in Ca­naan. 6 Esau took his ­wives and sons and daugh­ters and all the mem­bers of his house­hold, as well as his live­ stock and all his oth­er an­i­mals and all the g ­ oods he had ac­quired in Ca­naan, and m ­ oved to a land some dis­tance from his broth­er Ja­cob. 7  Their pos­ses­sions were too ­great for them to re­main to­geth­er; the land ­where they were stay­ing ­could not sup­port them both be­cause of ­their live­stock. 8 So Esau (that is, Edom) set­ tled in the hill coun­try of Seir. 9 This is the ac­count of the fam­i­ly line of Esau the fa­ther of the Edom­ites in the hill coun­try of Seir. 10 These are the ­names of ­Esau’s sons: El­i­phaz, the son of E ­ sau’s wife Adah, and Reu­el, the son of ­Esau’s wife Bas­e­math. 11 The sons of El­i­phaz: Te­man, Omar, Ze­pho, Ga­tam and Ke­naz. 12 Esau’s son El­i­phaz also had a con­cu­bine ­named Tim­na, who bore him Am­a­lek. ­These were grand­ sons of ­Esau’s wife Adah. 13 The sons of Reu­el: Na­hath, Ze­rah, Sham­mah and Miz­zah. ­These were grand­sons of ­Esau’s wife Bas­e­math. 14 The sons of E ­ sau’s wife Ohol­i­ba­mah daugh­ter of Anah and grand­daugh­ter of Zib­e­on, whom she bore to Esau: Je­ush, Ja­lam and Ko­rah. 15  These were the ­chiefs ­among ­Esau’s de­scen­dants: The sons of El­ip ­ haz the first­born of Esau: Chiefs Te­man, Omar, Ze­pho, Ke­naz, 16  Ko­rah,  a Ga­tam and Am­a­lek. ­These were the ­chiefs de­scend­ed from El­ip ­ haz in Edom; they were grand­sons of Adah. 17 The sons of ­Esau’s son Reu­el: Chiefs Na­hath, Ze­rah, Sham­mah and Miz­zah. ­These were the c­ hiefs de­scend­ed from Reu­el in Edom; they were grand­sons of ­Esau’s wife Bas­e­math. a 16  Masoretic Text; Samaritan Pentateuch (also verse 11 and 1 Chron. 1:36) does not have Korah.   

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HOW DID ISAAC LIVE SO LONG? (35:28) See What was the secret to such a long life? (5:3 – 32; p. 9). WHY WAS ESAU CALLED EDOM? (36:1) Because Esau was described as red at his birth (25:25), the word Edom, which means red, became associated with him. It may also refer to the red stew he took from Jacob in exchange for his birthright (25:29 – 33). It is uncertain if the name Edom referred to Esau personally or only to the region southeast of the Dead Sea, which became home to Esau’s descendants, the Edomites. WHY IS SO MUCH SPACE GIVEN TO ESAU’S DESCENDANTS? (36:1 – 43) This genealogy illustrates the broad fulfillment of the original promise regarding Sarah in 17:16 — ​that she would become the mother of nations and that kings of p ­ eoples would descend from her. Esau and Jacob were the progenitors of two nations, as foretold by the Lord (25:23). Perhaps including this account of the family line of Esau (v. 1) was necessary to establish that Esau was in fact the father of the Edomites (v. 43). While Genesis clearly affirms the election of Jacob (see also Ro 9:10 – 13), Esau certainly benefited from God’s care and kindness. WHY DID ESAU MARRY CANAANITE WOMEN? (36:2) Probably because they were nearby and available. Later, however, in an attempt to regain the favor of his parents, he arranged to marry a daughter of Ishmael, Abraham’s son (28:8 – 9). Esau is later described as a godless man who despised his birthright and did not value the covenants God made with his grandfather Abraham (Heb 12:16 – 17). It’s also possible he married Canaanite women for political reasons, to make peace with p ­ eople in the area. See Why would an international treaty be ratified with a wedding? (2Ch 18:1; p. 648). WHAT IS THE VALUE OF GENEALOGIES? (36:2) See the articles What can I learn from a list of names? (5:3 – 32; p. 9) and Why read an ancient list of faceless names? (1Ch 1:1; p. 576). WHY IS THERE SO MUCH REPETITION IN THESE GENEALOGIES? (36:2 – 19) Even though the names are repeated, each list has its own geographic and historic significance. The first list introduces the family of Esau and describes how it outgrew Jacob’s clan. The second list records the names of the wives and sons again, this time as occupants of the land of Seir. The last list defines the sons as chiefs, establishing Esau’s clan as the nation of Edom. WHERE WAS SEIR? (36:8) Seir was a mountainous land in the general area of Edom, south of the Dead Sea (see Map 2 at the back of this Bible). Esau’s descendants overcame the original inhabitants, the Horites (Dt 2:12,22). Because one of his wives was a Horite, Esau may have wanted to settle there. Once Esau’s descendants controlled the area, it became known as Edom.

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Genesis 36:18 18 The sons of ­Esau’s wife Ohol­i­ba­mah: Chiefs Je­ush, Ja­lam and Ko­rah. ­These were the ­chiefs de­scend­ed from ­Esau’s wife Ohol­i­ba­mah daugh­ter of Anah. 19 These were the sons of Esau (that is, Edom), and t­ hese were ­their chiefs.

WHAT WAS SPECIAL ABOUT HOT SPRINGS? (36:24) Anah’s discovery of hot springs was important because it increased the value of the land. Water, especially naturally hot water, was a valuable commodity in the ancient Near East.

20 These were the sons of Seir the Ho­rite, who were liv­ing in the re­gion: Lo­tan, Sho­bal, Zib­e­on, Anah, 21 Di­shon, Ezer and Di­ shan. ­These sons of Seir in Edom were Ho­rite chiefs. 22 The sons of Lo­tan: Hori and Ho­mam. a Tim­na was Lo­tan’s sis­ter. 23 The sons of Sho­bal: Al­van, Man­a­hath, Ebal, She­pho and Onam. 24 The sons of Zib­e­on: Aiah and Anah. This is the Anah who dis­cov­ered the hot ­springs  b in the des­ert ­while he was graz­ing the don­keys of his fa­ther Zib­e­on. 25 The chil­dren of Anah: Di­shon and Ohol­i­ba­mah daugh­ter of Anah. 26 The sons of Di­shon c: Hem­dan, Esh­ban, Ith­ran and Ke­ran. 27 The sons of Ezer: Bil­han, Za­a­van and Akan. 28 The sons of Di­shan: Uz and Aran. 29 These were the Ho­rite chiefs: Lo­tan, Sho­bal, Zib­e­on, Anah, 30 Di­shon, Ezer and Di­shan. ­These were the Ho­rite ­chiefs, ac­cord­ing to ­their di­vi­sions, in the land of Seir.

The Rulers of Edom WHY MENTION EDOM SO MANY TIMES? (36:31) See Why is there so much repetition in these genealogies? (36:2 – 19; p. 55).

31 These were the ­kings who r­ eigned in Edom be­fore any Is­ra­el­ite king reigned: 32 Bela son of Beor be­came king of Edom. His city was ­named Din­ha­bah. 33 When Bela died, Jo­bab son of Ze­rah from Boz­rah suc­ ceed­ed him as king. a 22 Hebrew Hemam,

a variant of Homam (see 1 Chron. 1:39)    b 24 Vulgate; Syriac discovered water; the meaning of the Hebrew for this word is uncertain.    c 26 Hebrew Dishan, a variant of Dishon   

W H AT I S T H E VA L U E O F I N C L U D I N G T H E H I S T O RY OF THOSE NOT IN THE CHOSEN LINE? 36:31 Telling the stories of men like Esau and Ishmael gave Israel an idea of what might have been, had they not been chosen by the Lord. The histories of Esau and Ishmael could well have been their own history, apart from God’s grace. The history of those not in the chosen line demonstrates God’s sovereignty over all nations — ​whether or not those nations acknowledge God. For example, God used foreign, pagan nations to punish the faithlessness of his own ­people (Dt  28:49 – 57). The history of those not in the chosen line also confirms the truth of the Bible by providing additional evidence for the facts and events it records. Such histories illustrate the trustworthiness of Biblical truths and principles. Finally, the history of pagan nations demonstrates that prophecies made about those nations were fulfilled. God wanted to draw the Gentiles to himself through his chosen p ­ eople. Although in many ways Israel failed in this role, there were always a faithful few who turned secular history into sacred history.

Genesis 37:10 34 When Jo­bab died, Hu­sham from the land of the Te­ man­ites suc­ceed­ed him as king. 35 When Hu­sham died, Ha­dad son of Be­dad, who de­feat­ ed Mid­i­an in the coun­try of Moab, suc­ceed­ed him as king. His city was ­named Avith. 36 When Ha­dad died, Sam­lah from Mas­re­kah suc­ceed­ed him as king. 37 When Sam­lah died, Sha­ul from Re­ho­both on the riv­er suc­ceed­ed him as king. 38 When Sha­ul died, Baal-Ha­nan son of Ak­bor suc­ceed­ed him as king. 39 When Baal-Ha­nan son of Ak­bor died, Ha­dad a suc­ceed­ ed him as king. His city was ­named Pau, and his ­wife’s name was Me­het­a­bel daugh­ter of Ma­tred, the daugh­ter of Me-Za­hab. 40 These were the c­ hiefs de­scend­ed from Esau, by name, ac­cord­ing to ­their ­clans and re­gions: Tim­na, Al­vah, Je­theth, 41  Ohol­i­ba­mah, Elah, Pi­non, 42  Ke­naz, Te­man, Mib­zar, 43  Mag­di­el and Iram. ­These were the ­chiefs of Edom, ac­cord­ing to t­ heir set­tle­ ments in the land they oc­cu­pied. This is the family line of Esau, the fa­ther of the Edom­ites.

Joseph’s Dreams

37

Ja­cob ­lived in the land ­where his fa­ther had ­stayed, the land of Ca­naan.

2 This is the ac­count of Ja­cob’s fam­i­ly line. Jo­seph, a ­young man of sev­en­teen, was tend­ing the f­ locks with his broth­ers, the sons of Bil­hah and the sons of Zil­pah, his fa­ther’s ­wives, and he ­brought ­their fa­ther a bad re­port ­about them. 3 Now Is­ra­el ­loved Jo­seph more than any of his oth­er sons, be­cause he had been born to him in his old age; and he made an or­nate b robe for him. 4 When his broth­ers saw that t­ heir fa­ther l­oved him more than any of them, they hat­ed him and ­could not ­speak a kind word to him. 5 Jo­seph had a d ­ ream, and when he told it to his broth­ers, they hat­ed him all the more. 6 He said to them, “Lis­ten to this ­dream I had: 7 We were bind­ing s­ heaves of g ­ rain out in the ­field when sud­den­ly my ­sheaf rose and ­stood up­right, ­while your ­sheaves gath­ered ­around mine and ­bowed down to it.” 8 His broth­ers said to him, “Do you in­tend to r­ eign over us? Will you ac­tu­al­ly rule us?” And they hat­ed him all the more be­cause of his ­dream and what he had said. 9 Then he had an­oth­er ­dream, and he told it to his broth­ ers. “Lis­ten,” he said, “I had an­oth­er d ­ ream, and this time the sun and moon and elev­en ­stars were bow­ing down to me.” 10 When he told his fa­ther as well as his broth­ers, his fa­ ther re­buked him and said, “What is this d ­ ream you had? Will your moth­er and I and your broth­ers ac­tu­al­ly come and a 39  Many manuscripts of the Masoretic Text, Samaritan Pentateuch and Syriac (see also 1 Chron. 1:50); most manuscripts of the Masoretic Text Hadar    b 3  The meaning of the Hebrew for this word is uncertain; also in verses 23 and 32.   

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WHY DOES THIS LIST OF CHIEFS DIFFER FROM THE EARLIER LIST? (36:40 – 43) It is probably because the lists had different purposes. The first (vv. 15 – 19) lists chiefs according to their genealogy. This one gives different names (for the most part) that show who was in charge of various regions. Only Teman and Kenaz appear in both lists. WHY INTRODUCE JOSEPH’S STORY AS THE ACCOUNT OF JACOB’S FAMILY LINE? (37:2) After the account of Esau and his descendants (ch. 36), the narrative shifts to the ac­ count of Jacob’s family line. This is primarily the story of Joseph because so much of what happened to the 12 tribes of Israel was based on Joseph’s enslavement and eventual rise to power in Egypt. WHAT BAD REPORT DID JOSEPH GIVE? (37:2) The text does not indicate what Joseph said. Whatever it was, it only fueled his brothers’ hatred and his father’s favoritism of Joseph. Perhaps the brothers were not doing their job or were scheming against their father. This is the first indication of a strained relationship between Joseph and his brothers. WHAT DID THIS ORNATE ROBE LOOK LIKE? (37:3) This long-sleeved, brightly colored robe was a token of Jacob’s favoritism of Joseph. While normal work clothes were bland by comparison, this robe symbolized a position of honor and esteem. Wearing this robe probably excused Joseph from jobs that might have caused the garment to lose its luster. WAS JOSEPH INTENTIONALLY PROVOKING HIS BROTHERS WITH HIS DREAMS? (37:5) Possibly. With his ornate robe, Joseph knew he was his father’s favorite. As a teen, he may have succumbed to pride on occasion. Yet perhaps Joseph was also acting as any prophet would: when God reveals his will, a prophet tells the truth frankly, regardless of the response. If this was the case, Joseph’s factual reporting of his dreams to his brothers would explain his apparent disregard for tact. DOES GOD STILL SPEAK THROUGH DREAMS? (37:5 – 7,9) God’s Spirit most often guides p ­ eople today through Scripture, prayer, worship, the counsel of godly friends, and circumstances. Rare incidents do occur when someone is led by a vision or a dream. However, if God chooses to reveal his will through a dream, we can be confident that it will be confirmed through truth already revealed (Dt 13). See the articles Are dreams messages from God? (28:12 – 15; p. 43) and Can we determine God’s will by “putting out a fleece”? (Jdg 6:36 – 40; p. 356).

Genesis 37:11

58

bow down to the g ­ round be­fore you?” 11  His broth­ers were jeal­ous of him, but his fa­ther kept the mat­ter in mind.

Joseph Sold by His Brothers

DID ISHMAELITES USUALLY BUY ­PEOPLE AS SLAVES? (37:27) Yes. While they traded other goods (v. 25), these merchants existed in a desert culture known for slave trading (Ps 105:17; Am 1:6 – 8). JOSEPH SOLD INTO EGYPT (37:28) 0 20 km.

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Salt Sea Gerar Hebron (Dead Sea) Beersheba

WHY DID REUBEN GO ALONG WITH THE COVER-UP? (37:29 – 32) Reuben had already fallen from Jacob’s good graces for sleeping with one of his father’s concubines (35:22). He may have feared being cut off completely from the family and his inheritance if his father found out what had happened to Joseph. Being the oldest son, Reuben would have been held responsible for Joseph’s enslavement, even though he did not participate in the sale. DID JACOB BELIEVE HIS SONS, OR WAS HE AFRAID TO PRESS FOR THE TRUTH? (37:33) No doubt there was more to the conversation than is reported here. It’s likely that Jacob asked numerous questions, as any parent would in such circumstances. He seemed satisfied with the explanations, however, for he believed from the evidence that a wild animal had killed his favorite son.

12 Now his broth­ers had gone to g ­ raze t­ heir fa­ther’s ­flocks near She­chem, 13 and Is­ra­el said to Jo­seph, “As you know, your broth­ers are graz­ing the f­ locks near She­chem. Come, I am go­ing to send you to them.” “Very well,” he re­plied. 14 So he said to him, “Go and see if all is well with your broth­ers and with the f­ locks, and ­bring word back to me.” Then he sent him off from the Val­ley of He­bron. When Jo­seph ar­rived at She­chem, 15 a man ­found him wan­der­ing ­around in the ­fields and ­asked him, “What are you look­ing for?” 16 He re­plied, “I’m look­ing for my broth­ers. Can you tell me ­where they are graz­ing ­their flocks?” 17 “They have m ­ oved on from here,” the man an­swered. “I ­heard them say, ‘Let’s go to Do­than.’ ” So Jo­seph went af­ter his broth­ers and f­ ound them near Do­than. 18 But they saw him in the dis­tance, and be­fore he ­reached them, they plot­ted to kill him. 19 “Here ­comes that dream­er!” they said to each oth­er. 20 “Come now, l­ et’s kill him and t­ hrow him into one of t­ hese cis­terns and say that a fe­ro­cious an­i­mal de­voured him. Then ­we’ll see what ­comes of his dreams.” 21 When Reu­ben h ­ eard this, he t­ ried to res­cue him from ­their ­hands. “Let’s not take his life,” he said. 22 “Don’t shed any ­blood. ­Throw him into this cis­tern here in the wil­der­ ness, but ­don’t lay a hand on him.” Reu­ben said this to res­ cue him from them and take him back to his fa­ther. 23 So when Jo­seph came to his broth­ers, they ­stripped him of his robe — ​the or­nate robe he was wear­ing — ​24 and they took him and ­threw him into the cis­tern. The cis­tern was emp­ty; ­there was no wa­ter in it. 25 As they sat down to eat ­their meal, they ­looked up and saw a car­a­van of Ish­ma­el­ites com­ing from Gil­e­ad. ­Their cam­els were load­ed with spic­es, balm and ­myrrh, and they were on ­their way to take them down to Egypt. 26 Ju­dah said to his broth­ers, “What will we gain if we kill our broth­er and cov­er up his b ­ lood? 27 Come, l­ et’s sell him to the Ish­ma­el­ites and not lay our h ­ ands on him; af­ter all, he is our broth­er, our own ­flesh and ­blood.” His broth­ers agreed. 28 So when the Mid­i­an­ite mer­chants came by, his broth­ers ­pulled Jo­seph up out of the cis­tern and sold him for twen­ty shek­els  a of sil­ver to the Ish­ma­el­ites, who took him to Egypt. 29 When Reu­ben re­turned to the cis­tern and saw that Jo­ seph was not ­there, he tore his ­clothes. 30 He went back to his broth­ers and said, “The boy i­ sn’t ­there! ­Where can I turn now?” 31 Then they got Jo­seph’s robe, slaugh­tered a goat and ­dipped the robe in the ­blood. 32 They took the or­nate robe back to ­their fa­ther and said, “We ­found this. Ex­am­ine it to see wheth­er it is your ­son’s robe.” 33 He rec­og­nized it and said, “It is my ­son’s robe! Some fe­ a 28  That

is, about 8 ounces or about 230 grams   

Genesis 38:13 ro­cious an­i­mal has de­voured him. Jo­seph has sure­ly been torn to piec­es.” 34 Then Ja­cob tore his ­clothes, put on sack­cloth and ­mourned for his son many days. 35 All his sons and daugh­ ters came to com­fort him, but he re­fused to be com­fort­ed. “No,” he said, “I will con­tin­ue to mourn un­til I join my son in the g ­ rave.” So his fa­ther wept for him. 36  Mean­while, the Mid­i­an­ites  a sold Jo­seph in ­Egypt to Pot­i­phar, one of Phar­aoh’s of­fi­cials, the cap­tain of the guard.

59

WHY DID JACOB TEAR HIS CLOTHES? (37:34) This custom dates far back in ancient history. Clothes represented a person’s personality; to tear them indicated a grievous inner hurt.

Judah and Tamar

38

At that time, Ju­dah left his broth­ers and went down to stay with a man of Adul­lam ­named Hi­rah. 2 There Ju­dah met the daugh­ter of a Ca­naan­ite man n ­ amed Shua. He mar­ried her and made love to her; 3 she be­came preg­ nant and gave ­birth to a son, who was ­named Er. 4 She con­ ceived a ­ gain and gave ­birth to a son and ­named him Onan. 5 She gave ­birth to ­still an­oth­er son and ­named him She­lah. It was at Ke­zib that she gave ­birth to him. 6 Ju­dah got a wife for Er, his first­born, and her name was Ta­mar. 7 But Er, Ju­dah’s first­born, was wick­ed in the Lord’s ­sight; so the Lord put him to death. 8 Then Ju­dah said to Onan, “Sleep with your broth­ er’s wife and ful­fill your duty to her as a broth­er-in-law to ­raise up off­spring for your broth­er.” 9 But Onan knew that the ­child ­would not be his; so when­ev­er he ­slept with his broth­er’s wife, he ­spilled his se­men on the ­ground to keep from pro­vid­ing off­spring for his broth­er. 10 What he did was wick­ed in the Lord’s ­sight; so the Lord put him to d ­ eath also. 11 Ju­dah then said to his daugh­ter-in-law Ta­mar, “Live as a wid­ow in your fa­ther’s house­hold un­til my son She­lah ­grows up.” For he ­thought, “He may die too, just like his broth­ers.” So Ta­mar went to live in her fa­ther’s house­hold. 12 Af­ter a long time Ju­dah’s wife, the daugh­ter of Shua, died. When Ju­dah had re­cov­ered from his g ­ rief, he went up to Tim­nah, to the men who were shear­ing his s­ heep, and his ­friend Hi­rah the Adul­lam­ite went with him. 13 When Ta­mar was told, “Your fa­ther-in-law is on his way a 36  Samaritan Pentateuch, Septuagint, Vulgate and Syriac (see also verse 28); Masoretic Text Medanites   

WHY DID JUDAH LEAVE HIS FAMILY? (38:1) Perhaps it was hard for Judah to see his father grieving for Joseph, especially given the deception involved. The phrase left his broth­ ers may indicate that there was a falling out between Judah and his siblings over Joseph. WASN’T IT WRONG TO MARRY A CANAANITE WOMAN? (38:2) Although it later became clear that religious intermarriage would destroy Israel’s faithfulness, Jacob apparently did not instruct his sons to avoid marrying Canaanite women. While Jacob’s grandfather (24:3) and father (28:1) had prohibited their sons from marrying Canaanite women, at this point in their clan’s history, marrying someone other than a Hebrew did not seem to be wrong in principle. See Was Joseph wrong to marry the daughter of a pagan priest? (41:45; p. 64). WHAT WAS ONAN’S SIN? (38:8 – 10) Some say this incident illustrates principles relating to birth control or masturbation, but in this context Onan’s sin was his refusal to perpetuate his brother’s line. WHY DID JUDAH BLAME TAMAR INSTEAD OF HIS WICKED SONS? (38:11) Parents tend to believe the best of their own children and the worst of other ­people’s. Two of Judah’s sons had died after being with Ta­ mar. After two deaths, Judah was in no hurry to give her to his third son. So he reneged on custom and on his promise to Tamar that he would give her to Shelah after the boy grew up. In doing so, he condemned her to childless widowhood.

W H Y D I D G O D P U T S O M E P E O P L E T O D E AT H ? 38:7–10 When we read the Old Testament, it may seem that God was arbitrary in his punishment. Some p ­ eople were executed for what seem to be minor offenses; others — ​perverse criminals — ​were allowed to continue in wickedness for years. Why does God sometimes appear inconsistent in his discipline? The Bible reminds us that God’s ways are not our ways (Isa 55:8) and that he takes no pleasure in the death of the wicked (Eze 33:11). He wants every person to take responsibility for their own wrongdoing and to turn from it. On the other hand, God in his wisdom chooses to make examples of some ­people, and that may be the case with the men described in these verses. Their punishment reminds us that even seemingly minor offenses separate us from God. Perhaps God allows some wicked ­people to live because he wants to give them time to turn from their evil ways, no matter how bad they may be. He may tolerate the corruption of some for decades or even a lifetime. Some very evil ­people have turned from their immoral ways to become great builders of God’s kingdom. The apostle Paul is a prime example.

60

Genesis 38:14

WHAT WERE WIDOW’S CLOTHES? (38:14) The purpose of this clothing was to ensure modesty and to designate a woman’s status. The particular fashion for widows was similar to that described in Isaiah 58:5 and Jeremiah 6:26. Widows usually dressed in sackcloth or torn garments. They left their hair unbound and their feet bare. When Ta­ mar removed her widow’s garb, she also put on a veil, which made her look like a shrine prostitute.

to Tim­nah to ­shear his ­sheep,” 14 she took off her wid­ow’s c­ lothes, cov­ered her­self with a veil to dis­guise her­self, and then sat down at the en­trance to Ena­im, ­which is on the road to Tim­nah. For she saw that, t­ hough She­lah had now ­grown up, she had not been giv­en to him as his wife. 15 When Ju­dah saw her, he ­thought she was a pros­ti­tute, for she had cov­ered her face. 16 Not re­al­iz­ing that she was his daugh­ter-in-law, he went over to her by the road­side and said, “Come now, let me ­sleep with you.” “And what will you give me to s­ leep with you?” she asked. 17 “I’ll send you a ­young goat from my f­ lock,” he said. “Will you give me some­thing as a p ­ ledge un­til you send it?” she asked. 18 He said, “What ­pledge s­ hould I give you?” “Your seal and its cord, and the s­ taff in your hand,” she an­swered. So he gave them to her and s­ lept with her, and she be­came preg­nant by him. 19 Af­ter she left, she took off her veil and put on her wid­ow’s ­clothes again. 20 Mean­while Ju­dah sent the ­young goat by his ­friend the Adul­lam­ite in or­der to get his ­pledge back from the wom­ an, but he did not find her. 21 He ­asked the men who l­ived ­there, “Where is the ­shrine pros­ti­tute who was be­side the road at Ena­im?” “There ­hasn’t been any ­shrine pros­ti­tute here,” they said. 22 So he went back to Ju­dah and said, “I ­didn’t find her. Be­sides, the men who ­lived ­there said, ‘There ­hasn’t been any ­shrine pros­ti­tute here.’  ” 23 Then Ju­dah said, “Let her keep what she has, or we will be­come a laugh­ing­stock. Af­ter all, I did send her this ­young goat, but you ­didn’t find her.” 24 About ­three ­months lat­er Ju­dah was told, “Your daugh­ ter-in-law Ta­mar is g ­ uilty of pros­ti­tu­tion, and as a re­sult she is now preg­nant.” Ju­dah said, “Bring her out and have her b ­ urned to death!” 25 As she was be­ing b ­ rought out, she sent a mes­sage to her fa­ther-in-law. “I am preg­nant by the man who owns ­these,” she said. And she add­ed, “See if you rec­og­nize ­whose seal and cord and ­staff ­these are.” 26 Ju­dah rec­og­nized them and said, “She is more righ­ teous than I, ­since I ­wouldn’t give her to my son She­lah.” And he did not ­sleep with her again. 27 When the time came for her to give b ­ irth, ­there were twin boys in her womb. 28 As she was giv­ing ­birth, one of them put out his hand; so the mid­wife took a scar­let t­ hread and tied it on his ­wrist and said, “This one came out f­ irst.” 29 But when he drew back his hand, his broth­er came out, and she said, “So this is how you have bro­ken out!” And he was ­named Pe­rez.  a 30 Then his broth­er, who had the scar­let ­thread on his ­wrist, came out. And he was named Ze­rah. b

WHY WAS TAMAR ENTITLED TO MARRY HER BROTHER-IN-LAW? (38:14) Because of a custom intended to perpetuate the line of a deceased brother and provide for the needs of his widow. The Mosaic Law later provided a way for the brother to back out of the responsibility, but not without some shame (Dt 25:5 – 10). WHY DID JUDAH NOT RECOGNIZE TAMAR? (38:15) It was common for shrine prostitutes to remain veiled during sexual encounters. The practice perpetuated an illusion that the participant was having intercourse with the shrine’s goddess. See How did men sacrifice with shrine prostitutes? (Hos 4:14; p. 1321). WAS THIS ONLY A SEXUAL ENCOUNTER? (38:16) The Bible does not tell us if Judah’s interest in the shrine prostitute was for sexual pleasure alone or if he also hoped to benefit from the superstitions of the fertility cults (see the following note). We do know that Judah was on his way to shear sheep and would have wanted to gather a lot of wool. It is also clear that idolatry was a temptation to Jacob’s family (31:19; 35:2) and to their descendants for generations (Jos 24:23; Isa 46:5 – 12). See the article Why would the Israelites be tempted by other gods? (Jos 23:7; p. 341). WHAT WAS A SHRINE PROSTITUTE? (38:21) Shrine prostitutes were used in the fertility cults of the ancient Near East. These cults believed that harvests and flocks were increased by ritual intercourse with the prostitutes of certain goddesses such as Asherah, Astarte and Anath. See What was a shrine prostitute? (Dt 23:17; p. 287) and What role did male shrine prostitutes have in pagan worship? (1Ki 14:24; p. 508). DID JUDAH’S RESPONSE REVEAL A DOUBLE STANDARD? (38:24) Absolutely. Promiscuity is never condoned in the Bible. And the absence here of any moral commentary on Judah’s sexual activity does not mean that God approved of his actions. When Tamar confronted him via a message, Judah took responsibility for his sin and had no further sexual encounters with his daughter-in-law. WHY DID TAMAR PREFER TO BE A SINGLE PARENT RATHER THAN A CHILDLESS WIDOW? (38:26) The shame of barrenness was intense in the ancient Near East. There was less dishonor in being an unwed mother than in being childless. Children provided security for the future.

Joseph and Potiphar’s Wife

39

Now Jo­seph had been tak­en down to ­Egypt. Pot­i­ phar, an Egyp­tian who was one of Phar­aoh’s of­fi­cials, the cap­tain of the ­guard, ­bought him from the Ish­ma­el­ites who had tak­en him there. a 29 

Perez means breaking out.    b 30  Zerah can mean scarlet or brightness.   

Genesis 40:2

61

2 The Lord was with Jo­seph so that he pros­pered, and he l­ived in the ­house of his Egyp­tian mas­ter. 3 When his mas­ ter saw that the Lord was with him and that the Lord gave him suc­cess in ev­ery­thing he did, 4 Jo­seph ­found fa­vor in his eyes and be­came his at­ten­dant. Pot­i­phar put him in ­charge of his house­hold, and he en­trust­ed to his care ev­ery­thing he ­owned. 5 From the time he put him in c­ harge of his house­ hold and of all that he ­owned, the Lord ­blessed the house­ hold of the Egyp­tian be­cause of Jo­seph. The bless­ing of the Lord was on ev­ery­thing Pot­i­phar had, both in the ­house and in the f­ ield. 6 So Pot­i­phar left ev­ery­thing he had in Jo­ seph’s care; with Jo­seph in c­ harge, he did not con­cern him­ self with any­thing ex­cept the food he ate. Now Jo­seph was well-­built and hand­some, 7  and af­ter a ­while his mas­ter’s wife took no­tice of Jo­seph and said, “Come to bed with me!” 8 But he re­fused. “With me in c­ harge,” he told her, “my mas­ter does not con­cern him­self with any­thing in the ­house; ev­ery­thing he owns he has en­trust­ed to my care. 9 No one is great­er in this ­house than I am. My mas­ter has with­ held noth­ing from me ex­cept you, be­cause you are his wife. How then ­could I do such a wick­ed ­thing and sin ­against God?” 10 And t­ hough she s­ poke to Jo­seph day af­ter day, he re­fused to go to bed with her or even be with her. 11 One day he went into the ­house to at­tend to his du­ ties, and none of the house­hold ser­vants was in­side. 12 She ­caught him by his ­cloak and said, “Come to bed with me!” But he left his ­cloak in her hand and ran out of the house. 13 When she saw that he had left his c­ loak in her hand and had run out of the h ­ ouse, 14 she c­ alled her house­hold ser­vants. “Look,” she said to them, “this He­brew has been ­brought to us to make ­sport of us! He came in here to s­ leep with me, but I ­screamed. 15 When he h ­ eard me s­ cream for help, he left his ­cloak be­side me and ran out of the house.” 16 She kept his c­ loak be­side her un­til his mas­ter came home. 17 Then she told him this sto­ry: “That He­brew s­ lave you ­brought us came to me to make ­sport of me. 18 But as soon as I ­screamed for help, he left his ­cloak be­side me and ran out of the house.” 19 When his mas­ter ­heard the sto­ry his wife told him, say­ ing, “This is how your s­ lave treat­ed me,” he b ­ urned with an­ger. 20 Jo­seph’s mas­ter took him and put him in pris­on, the ­place ­where the ­king’s pris­on­ers were con­fined. But ­while Jo­seph was ­there in the pris­on, 21 the Lord was with him; he ­showed him kind­ness and grant­ed him fa­vor in the eyes of the pris­on war­den. 22 So the war­den put Jo­ seph in ­charge of all ­those held in the pris­on, and he was made re­spon­si­ble for all that was done t­ here. 23  The war­den paid no at­ten­tion to any­thing un­der Jo­seph’s care, be­cause the Lord was with Jo­seph and gave him suc­cess in what­ev­ er he did.

Because the sons born belonged to Judah, Tamar was entitled to benefits from his clan, possibly even a partial inheritance. And her sons would be obligated to provide for her in her old age.

The Cupbearer and the Baker

40

Some time lat­er, the cup­bear­er and the bak­er of the king of ­Egypt of­fend­ed ­their mas­ter, the king of ­ gypt. 2 Phar­aoh was an­gry with his two of­fi­cials, the ­chief E

WHICH TWIN WAS CONSIDERED THE FIRSTBORN? (38:27 – 30) Perez, the first one completely out of the womb, was considered the firstborn (Nu 26:20). It was from the line of Perez that King David came. LINK (38:27 – 30) TWIN BOYS The struggle of these twins is similar to that of Jacob and Esau, when Jacob grasped the heel of his brother in birth (25:26). HOW IMPORTANT AN OFFICIAL WAS POTIPHAR? (39:1) Potiphar, as captain of the guard — ​or more literally, the captain of the executioners  — ​was a high officer of Pharaoh. In this position, Poti­ phar supervised the wardens of the prisons in Egypt and was responsible for carrying out Pharaoh’s sentences, including executions. WAS IT UNUSUAL FOR FOREIGN SLAVES TO BE GIVEN SO MUCH AUTHORITY? (39:4) If a foreign slave proved trustworthy over time, he could be given great authority. Daniel was another captive in the Old Testament who was given great responsibility by a foreign ruler (Da 2:48). Ultimately, Joseph succeeded because he cooperated with God’s purposes. HOW WOULD SLEEPING WITH POTIPHAR’S WIFE BE A SIN AGAINST GOD? (39:9) All sin is ultimately against God because all creation belongs to him. But throughout the ancient world, adultery was called the “great sin.” And even before Moses and the law, it would have been considered the same by the Hebrews. WHY DID SHE CALL JOSEPH A HEBREW? (39:14) Eber was the ancestor of Abram (11:10 – 26), and from his name came the term Hebrew (14:13), so this refers to all the offspring of Abraham. See Where did the term Hebrew come from? (Ex 1:15; p. 82). WERE THE KING’S PRISONERS TREATED BETTER THAN OTHER PRISONERS? (39:20) While most prisons in Egypt were forcedlabor camps, the king’s prisoners were only under confinement while they awaited trial. Though they could not leave the compound, they had considerably more freedom than ordinary prisoners did. Severe sentences were still possible, as the execution of the chief baker shows (40:22). WHY DIDN’T POTIPHAR HAVE JOSEPH KILLED FOR THIS OFFENSE? (39:20) It likely indicated his respect for Joseph’s integrity as well as the sad condition of Poti­ phar’s own marriage. If he knew his wife’s character deficiencies, Potiphar could hardly accept her report at face value. He may have wanted time to investigate his wife’s allegations while jailing Joseph to save face.

62

Genesis 40:3

WHAT KIND OF ACTIVITIES WAS JOSEPH PUT IN CHARGE OF? (39:22) We don’t know what Joseph’s exact work entailed, but it would seem that he was more or less transferred to another part of Potiphar’s staff, since Potiphar was in charge of these prisoners (he was the captain of the guard, or captain of the executioners).

cup­bear­er and the ­chief bak­er, 3 and put them in cus­to­dy in the h ­ ouse of the cap­tain of the ­guard, in the same pris­on ­where Jo­seph was con­fined. 4 The cap­tain of the ­guard as­ signed them to Jo­seph, and he at­tend­ed them. Af­ter they had been in cus­to­dy for some time, 5 each of the two men — ​the cup­bear­er and the bak­er of the king of ­Egypt, who were be­ing held in pris­on — ​had a d ­ ream the same ­night, and each ­dream had a mean­ing of its own. 6 When Jo­seph came to them the next morn­ing, he saw that they were de­ject­ed. 7  So he ­asked Phar­aoh’s of­fi­cials who were in cus­to­dy with him in his mas­ter’s h ­ ouse, “Why do you look so sad to­day?” 8 “We both had ­dreams,” they an­swered, “but t­ here is no one to in­ter­pret them.” Then Jo­seph said to them, “Do not in­ter­pre­ta­tions be­ long to God? Tell me your dreams.” 9 So the ­chief cup­bear­er told Jo­seph his ­dream. He said to him, “In my ­dream I saw a vine in ­front of me, 10 and on the vine were ­three branch­es. As soon as it bud­ded, it blos­ somed, and its clus­ters rip­ened into ­grapes. 11  Phar­aoh’s cup was in my hand, and I took the g ­ rapes, ­squeezed them into Phar­aoh’s cup and put the cup in his hand.” 12 “This is what it ­means,” Jo­seph said to him. “The ­three branch­es are t­ hree days. 13  With­in ­three days Phar­aoh will lift up your head and re­store you to your po­si­tion, and you will put Phar­aoh’s cup in his hand, just as you used to do when you were his cup­bear­er. 14 But when all goes well with you, re­mem­ber me and show me kind­ness; men­tion me to Phar­aoh and get me out of this pris­on. 15 I was forc­ibly car­ ried off from the land of the He­brews, and even here I have done noth­ing to de­serve be­ing put in a dun­geon.” 16 When the ­chief bak­er saw that Jo­seph had giv­en a fa­vor­able in­ter­pre­ta­tion, he said to Jo­seph, “I too had a ­dream: On my head were t­ hree bas­kets of ­bread. a 17 In the top bas­ket were all k ­ inds of b ­ aked g ­ oods for Phar­aoh, but the ­birds were eat­ing them out of the bas­ket on my head.” 18 “This is what it m ­ eans,” Jo­seph said. “The t­ hree bas­kets are ­three days. 19 With­in ­three days Phar­aoh will lift off your head and im­pale your body on a pole. And the b ­ irds will eat away your flesh.” 20 Now the ­third day was Phar­aoh’s birth­day, and he gave a ­feast for all his of­fi­cials. He lift­ed up the h ­ eads of the c­ hief cup­bear­er and the ­chief bak­er in the pres­ence of his of­fi­ cials: 21 He re­stored the c­ hief cup­bear­er to his po­si­tion, so that he once ­again put the cup into Phar­aoh’s hand — ​22 but he im­paled the c­ hief bak­er, just as Jo­seph had said to them in his in­ter­pre­ta­tion. 23  The ­chief cup­bear­er, how­ev­er, did not re­mem­ber Jo­ seph; he for­got him.

WHAT DID A CUPBEARER DO? (40:2) Egyptian cupbearers were called “pure of hands.” These servants were trusted confidants of the pharaohs, recognized officials who often wielded great political power. Foreigners were frequently drafted to this position by kings who wanted their wine checked for poison before they would drink. Consequently, some cupbearers died in ser­vice. LINK (40:3) CAPTAIN OF THE GUARD The same title given to Potiphar (39:1). The king’s prisoners were placed in the house of the captain of the guard. Perhaps they were placed there because they warranted closer scrutiny. It is unknown whether this captain of the guard was Potiphar. LINK (40:8) DO NOT INTERPRETATIONS BELONG TO GOD? Like Joseph, Daniel was called on to interpret dreams and acknowledged God as the source of the interpretation (Da 2:27 – 28).

WHAT DID PHARAOH DO WHEN HE LIFTED UP THEIR HEADS? (40:20) To lift up one’s head usually meant to encour­ age, as in the saying, “Keep your chin up” (see Ps 3:3, where David says that the Lord lifted up his head). To a prisoner this usually would mean release from prison, as was the case with the cupbearer (vv. 13 – 21). But the baker’s head was lifted off (vv. 19,22) — ​a dreadful figure of speech used to describe his beheading. WHY WOULD GOD ALLOW JOSEPH TO BE FORGOTTEN? (40:23) Although p ­ eople may forget those who have helped them, God never forgets those who belong to him. Perhaps this was a time of spiritual development for Joseph. Although nothing negative is said about Joseph in this account, perhaps he needed this time to prepare him for the responsibilities God had in store for him. WAS IT COMMON TO HEAR FROM GOD IN DREAMS? (41:1) No, it wasn’t common, but neither was it unheard of. See the article Does God still speak through visions and dreams? (Da 1:17; p. 1295).

Pharaoh’s Dreams

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When two full ­years had ­passed, Phar­aoh had a d ­ ream: He was stand­ing by the Nile, 2 when out of the riv­er ­there came up sev­en cows, s­ leek and fat, and they g ­ razed a 16 Or three wicker baskets   

Genesis 41:28 ­among the ­reeds. 3 Af­ter them, sev­en oth­er cows, ugly and ­gaunt, came up out of the Nile and ­stood be­side ­those on ­ aunt ate the riv­er­bank. 4 And the cows that were ugly and g up the sev­en ­sleek, fat cows. Then Phar­aoh woke up. 5 He fell ­asleep ­again and had a sec­ond ­dream: Sev­en ­heads of g ­ rain, h ­ ealthy and good, were grow­ing on a sin­gle ­stalk. 6  Af­ter them, sev­en oth­er ­heads of ­grain sprout­ed  — ​ ­ eads of g ­ rain thin and s­ corched by the east wind. 7 The thin h swal­lowed up the sev­en h ­ ealthy, full h ­ eads. Then Phar­aoh woke up; it had been a dream. 8 In the morn­ing his mind was trou­bled, so he sent for all the ma­gi­cians and wise men of ­Egypt. Phar­aoh told them his ­dreams, but no one ­could in­ter­pret them for him. 9 Then the ­chief cup­bear­er said to Phar­aoh, “To­day I am re­mind­ed of my short­com­ings. 10  Phar­aoh was once an­gry with his ser­vants, and he im­pris­oned me and the ­chief bak­ er in the h ­ ouse of the cap­tain of the g ­ uard. 11 Each of us had a ­dream the same n ­ ight, and each ­dream had a mean­ing of its own. 12 Now a ­young He­brew was t­ here with us, a ser­vant of the cap­tain of the ­guard. We told him our d ­ reams, and he in­ter­pret­ed them for us, giv­ing each man the in­ter­pre­ ta­tion of his d ­ ream. 13 And t­ hings t­ urned out ex­act­ly as he in­ter­pret­ed them to us: I was re­stored to my po­si­tion, and the oth­er man was im­paled.” 14 So Phar­aoh sent for Jo­seph, and he was quick­ly ­brought from the dun­geon. When he had ­shaved and ­changed his ­clothes, he came be­fore Phar­aoh. 15 Phar­aoh said to Jo­seph, “I had a d ­ ream, and no one can in­ter­pret it. But I have h ­ eard it said of you that when you hear a ­dream you can in­ter­pret it.” 16 “I can­not do it,” Jo­seph re­plied to Phar­aoh, “but God will give Phar­aoh the an­swer he de­sires.” 17 Then Phar­aoh said to Jo­seph, “In my ­dream I was stand­ ing on the bank of the Nile, 18 when out of the riv­er t­ here came up sev­en cows, fat and ­sleek, and they ­grazed ­among the ­reeds. 19 Af­ter them, sev­en oth­er cows came up — ​scraw­ ny and very ugly and lean. I had nev­er seen such ugly cows in all the land of ­Egypt. 20 The lean, ugly cows ate up the sev­en fat cows that came up ­first. 21 But even af­ter they ate them, no one ­could tell that they had done so; they ­looked just as ugly as be­fore. Then I woke up. 22 “In my ­dream I saw sev­en ­heads of ­grain, full and good, grow­ing on a sin­gle ­stalk. 23  Af­ter them, sev­en oth­er ­heads sprout­ed — ​with­ered and thin and ­scorched by the east ­ eads of g ­ rain swal­lowed up the sev­en wind. 24 The thin h good ­heads. I told this to the ma­gi­cians, but none of them ­could ex­plain it to me.” 25 Then Jo­seph said to Phar­aoh, “The d ­ reams of Phar­aoh are one and the same. God has re­vealed to Phar­aoh what he is ­about to do. 26 The sev­en good cows are sev­en ­years, and the sev­en good h ­ eads of ­grain are sev­en ­years; it is one and the same d ­ ream. 27 The sev­en lean, ugly cows that came up af­ter­ward are sev­en ­years, and so are the sev­en worth­less ­heads of ­grain s­ corched by the east wind: They are sev­en ­years of fam­ine. 28 “It is just as I said to Phar­aoh: God has s­ hown Phar­aoh

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WHAT DID THESE MAGICIANS DO? (41:8) These were ­people who tried to influence events through their allegedly supernatural powers. They kept books of ritual incantations and instructions for the interpretation of dreams. They were often professional advisers to kings, along with wise men (keepers of proverbs and wisdom stories), military advisers, prophets and other specialists. WHY WERE DREAMS SO IMPORTANT TO THE EGYPTIANS? (41:8) Many ­peoples in the ancient world put great stock in dreams, especially those of rulers or priests. Ancient Egyptians believed their gods were the sources of nighttime revelations. Because ancient Egyptians revered the pharaoh as divine, his nighttime visions were particularly significant.

WHY WOULD GOD SPEAK TO A NONBELIEVER LIKE PHARAOH? (41:16) God works through whomever he chooses to accomplish his purposes. Earlier God had spoken to Abimelek, the Philistine king, in a dream (20:3 – 7). Later, God would influence mighty leaders like the Babylonian king Neb­ uchadnezzar (Jer 25:9), an unnamed Assyrian king (Isa 10:5 – 12) and Cyrus, the Persian emperor (Isa 45:1), to accomplish his will.

WOULD SEVEN YEARS OF FAMINE BE UNUSUAL? (41:27) It would be very unusual for Egypt, because of the Nile River. Other countries were much more vulnerable to drought. In Egypt the Nile provided water for irrigating crops. In times of famine, the Nile became the only source of consistent harvests and made Egypt the breadbasket for the whole region.

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DID PHARAOH COME TO BELIEVE IN THE TRUE GOD? (41:37 – 39) Probably not. Ironically, whether or not he knew it, Pharaoh did make a theologically accurate statement. Pharaoh used the word Elohim, a generic name for God that could also be translated gods. Here Pharaoh was not necessarily making a confession of faith in the one true God but was probably only referring to a god or gods generally, according to his understanding. The Bab­ylonians made similar statements about Daniel having the spirit of the holy gods (Da 4:8). WHAT POSITION DID JOSEPH HOLD? (41:41) Joseph became the administrative head of Pharaoh’s kingdom, a position sometimes designated as “vizier.” The use of the phar­ aoh’s signet ring (his official seal) indicated that Joseph was Pharaoh’s primary representative in administrative matters. The extent of the power of the equivalent office in Judah is described in Isaiah 22:20 – 24. The position conferred great authority, since Joseph answered only to Pharaoh. WHY DID PHARAOH CHANGE JOSEPH’S NAME? (41:45) To indicate Joseph’s complete acceptance into Pharaoh’s court and Egyptian culture. The name change also demonstrated Phar­ aoh’s authority over Joseph and Joseph’s allegiance to this new land and life. His associations with the past were to be severed. WHO WAS THIS PRIEST OF ON? (41:45) Potiphera was a priest of On, the center of worship for the Egyptian sun god Ra. (For the location of On, also called Heliopolis, see Map 1 at the back of this Bible.) Because of the crucial role of the sun in agriculture, Ra was considered an extremely important god. Ra’s priests were therefore a wealthy and powerful group closely associated politically with the households of the pharaohs. WAS JOSEPH WRONG TO MARRY THE DAUGHTER OF A PAGAN PRIEST? (41:45) This marriage may not have been ideal, but it was apparently another blessing from God. Under the circumstances, it probably would not have been prudent for Joseph to refuse such a marriage. We cannot apply New Testament standards of marriage (such as those in 1Co 7) to ­people who lived during this period. Joseph had been sold into slavery against his will. Over the years he became thoroughly immersed in Egyptian culture. Yet those who came into his sphere of influence were drawn to his godly character and testimony to the power of his God. WHY DIDN’T JOSEPH SEND A MESSAGE TO HIS FATHER? (41:46) Joseph’s father was an old man when Joseph was born; Joseph might have reasonably assumed his father was dead. Also, after his brothers’ rejection, the change in his name and the birth of a son named Manasseh (see the NIV text note at v. 51), Joseph apparently was ready to let go of his painful past, though he undoubtedly still cared for his father.

Genesis 41:29 what he is a ­ bout to do. 29  Sev­en ­years of ­great abun­dance are com­ing through­out the land of E ­ gypt, 30  but sev­en ­years of fam­ine will fol­low them. Then all the abun­dance in E ­ gypt will be for­got­ten, and the fam­ine will rav­age the land. 31 The abun­dance in the land will not be re­mem­bered, be­cause the fam­ine that fol­lows it will be so se­vere. 32 The rea­son the ­dream was giv­en to Phar­aoh in two f­ orms is that the mat­ter has been firm­ly de­cid­ed by God, and God will do it soon. 33 “And now let Phar­aoh look for a dis­cern­ing and wise man and put him in c­ harge of the land of E ­ gypt. 34 Let Phar­ aoh ap­point com­mis­sion­ers over the land to take a ­fifth of the har­vest of ­Egypt dur­ing the sev­en ­years of abun­dance. 35 They s­ hould col­lect all the food of t­ hese good ­years that are com­ing and s­ tore up the g ­ rain un­der the au­thor­i­ty of Phar­aoh, to be kept in the cit­ies for food. 36 This food ­should be held in re­serve for the coun­try, to be used dur­ing the sev­ en ­years of fam­ine that will come upon E ­ gypt, so that the coun­try may not be ru­ined by the fam­ine.” 37 The plan s­ eemed good to Phar­aoh and to all his of­fi­ cials. 38 So Phar­aoh ­asked them, “Can we find any­one like this man, one in whom is the spir­it of God a ?” 39 Then Phar­aoh said to Jo­seph, “Since God has made all this k ­ nown to you, t­ here is no one so dis­cern­ing and wise as you. 40 You s­ hall be in c­ harge of my pal­ace, and all my peo­ple are to sub­mit to your or­ders. Only with re­spect to the ­throne will I be great­er than you.”

Joseph in Charge of Egypt 41 So Phar­aoh said to Jo­seph, “I here­by put you in c­ harge of the ­whole land of ­Egypt.” 42 Then Phar­aoh took his sig­net ring from his fin­ger and put it on Jo­seph’s fin­ger. He ­dressed him in ­robes of fine lin­en and put a gold ­chain a ­ round his neck. 43 He had him ride in a char­i­ot as his sec­ond-incom­mand,  b and peo­ple shout­ed be­fore him, “Make way c !” Thus he put him in ­charge of the ­whole land of Egypt. 44 Then Phar­aoh said to Jo­seph, “I am Phar­aoh, but with­ out your word no one will lift hand or foot in all ­Egypt.” 45  Phar­aoh gave Jo­seph the name Zaph­e­nath-Pa­ne­ah and gave him As­e­nath daugh­ter of Po­tiph­era, ­priest of On, d to be his wife. And Jo­seph went through­out the land of Egypt. 46 Jo­seph was thir­ty ­years old when he en­tered the ser­vice of Phar­aoh king of E ­ gypt. And Jo­seph went out from Phar­ aoh’s pres­ence and trav­eled through­out ­Egypt. 47  Dur­ing the sev­en ­years of abun­dance the land pro­duced plen­ti­ful­ ly. 48 Jo­seph col­lect­ed all the food pro­duced in ­those ­sev­en ­years of abun­dance in ­Egypt and ­stored it in the cit­ies. In each city he put the food ­grown in the ­fields sur­round­ing ­ rain, like the sand it. 49 Jo­seph s­ tored up huge quan­ti­ties of g of the sea; it was so much that he ­stopped keep­ing rec­ords be­cause it was be­yond mea­sure. 50 Be­fore the ­years of fam­ine came, two sons were born to Jo­seph by As­e­nath daugh­ter of Po­tiph­era, ­priest of On. 51  Jo­seph ­named his first­born Ma­nas­seh  e and said, “It is be­ a 38 Or of the gods    b 43 Or in the chariot of his second-in-command ; or in his second chariot    c 43 Or Bow down    d 45  That is, Heliopolis; also in verse 50    e 51  Manasseh sounds like and may be derived from the Hebrew for forget.   

Genesis 42:16

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cause God has made me for­get all my trou­ble and all my fa­ther’s house­hold.” 52 The sec­ond son he ­named Ephra­im a and said, “It is be­cause God has made me fruit­ful in the land of my suf­fer­ing.” 53 The sev­en ­years of abun­dance in E ­ gypt came to an end, 54 and the sev­en ­years of fam­ine be­gan, just as Jo­seph had said. ­There was fam­ine in all the oth­er l­ands, but in the ­whole land of E ­ gypt ­there was food. 55 When all E ­ gypt be­ gan to feel the fam­ine, the peo­ple ­cried to Phar­aoh for food. Then Phar­aoh told all the Egyp­tians, “Go to Jo­seph and do what he t­ ells you.” 56 When the fam­ine had ­spread over the ­whole coun­try, Jo­seph o ­ pened all the store­hous­es and sold g ­ rain to the Egyp­tians, for the fam­ine was se­vere through­out ­Egypt. 57 And all the ­world came to ­Egypt to buy ­grain from Jo­seph, be­cause the fam­ine was se­vere ev­ery­where.

WHY CHOOSE A NAME FOR A CHILD THAT REMINDS YOU OF WHAT YOU’VE CHOSEN TO FORGET? (41:51) Joseph was choosing to let go of the pain and bitterness of his past. Rather than a reminder of wrongs suffered, Manasseh’s name reminded Joseph of the ways God had worked despite his family’s rejection. “Remembering to forget” is a decision to release the bitterness of the past and acknowledge God’s provision.

Joseph’s Brothers Go to Egypt

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When Ja­cob ­learned that ­there was ­grain in E ­ gypt, he said to his sons, “Why do you just keep look­ing at each oth­er?” 2 He con­tin­ued, “I have ­heard that ­there is ­grain in ­Egypt. Go down ­there and buy some for us, so that we may live and not die.” 3 Then ten of Jo­seph’s broth­ers went down to buy ­grain from ­Egypt. 4  But Ja­cob did not send Ben­ja­min, Jo­seph’s broth­er, with the oth­ers, be­cause he was ­afraid that harm ­might come to him. 5  So Is­ra­el’s sons were ­among ­those who went to buy g ­ rain, for there was fam­ine in the land of Ca­ naan also. 6 Now Jo­seph was the gov­er­nor of the land, the per­son who sold g ­ rain to all its peo­ple. So when Jo­seph’s broth­ ers ar­rived, they b ­ owed down to him with t­ heir fac­es to the ­ground. 7 As soon as Jo­seph saw his broth­ers, he rec­og­nized them, but he pre­tend­ed to be a strang­er and ­spoke harsh­ly to them. “Where do you come from?” he asked. “From the land of Ca­naan,” they re­plied, “to buy food.” 8 Al­though Jo­seph rec­og­nized his broth­ers, they did not rec­og­nize him. 9 Then he re­mem­bered his ­dreams ­about them and said to them, “You are ­spies! You have come to see ­where our land is un­pro­tect­ed.” 10 “No, my lord,” they an­swered. “Your ser­vants have come to buy food. 11 We are all the sons of one man. Your ser­vants are hon­est men, not spies.” 12 “No!” he said to them. “You have come to see ­where our land is un­pro­tect­ed.” 13 But they re­plied, “Your ser­vants were ­twelve broth­ers, the sons of one man, who ­lives in the land of Ca­naan. The youn­gest is now with our fa­ther, and one is no more.” 14 Jo­seph said to them, “It is just as I told you: You are ­spies! 15 And this is how you will be test­ed: As sure­ly as Phar­ aoh ­lives, you will not ­leave this ­place un­less your youn­gest broth­er ­comes here. 16 Send one of your num­ber to get your broth­er; the rest of you will be kept in pris­on, so that your ­words may be test­ed to see if you are tell­ing the ­truth. If a 52 

Ephraim sounds like the Hebrew for twice fruitful.   

WHAT BECAME OF MANASSEH AND EPHRAIM? (41:51 – 52) Jacob adopted these two grandsons as his own sons (48:5). As a result, they received inheritances with Jacob’s other sons. When their descendants inherited their allotment in the promised land, they occupied the heartland of Canaan. Manasseh initially possessed the largest, most fertile portion. Eventually, however, Ephraim became the leading tribe among the northern groups (see Map 4 at the back of this Bible). WHAT DOES ALL THE WORLD INCLUDE? (41:57) This describes the world known to the Egyptians at this time; it included areas from modern Turkey to Iran as well as the rest of the Middle East and northeastern Africa (modern Libya, Sudan and Ethiopia). WHY WAS JACOB SO PROTECTIVE OF BENJAMIN? (42:4) Rachel, the mother of Joseph and Benjamin, had been Jacob’s favorite wife, and she had died giving birth to Benjamin. Since Jacob assumed Joseph was dead, Benjamin was all he had left of that favored relationship. Perhaps Jacob also feared that what had happened once before with Joseph might happen again with Benjamin if he sent him on a long trip. WHY WASN’T JOSEPH FORTHRIGHT WITH HIS BROTHERS ABOUT WHO HE WAS? (42:7) The narrative subtly reveals Joseph’s loving motive. Joseph didn’t know his brothers’ attitudes toward him or toward Benjamin. Did they now resent Benjamin’s favored status? Joseph’s testing of their characters helped his brothers deal with their treatment of him. He succeeded, as the brothers eventually confessed their guilt, and Judah offered himself in exchange for Benjamin’s safety. Joseph’s test confirmed the brothers’ transformation. HOW WERE THE BROTHERS JOSEPH’S SERVANTS? (42:10) Joseph’s brothers unknowingly confirmed his prophetic dreams by their own words and actions (cf. 37:5 – 11; 42:6; 43:26 – 28). Such language was commonly used in addressing powerful leaders (see, e.g., Ex 5:15; Jos 9:8; 2Ki 10:5).

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WHY DID THE BROTHERS BLAME GOD FOR AN APPARENT THEFT? (42:28) The brothers were acknowledging God’s hand in the matter. They likely understood, as did most Biblical characters, that God is sovereign over his world and that nothing takes place without his permission — ​especially things they hadn’t planned. This doesn’t mean that God caused the evil circumstance but that God knew about it and allowed it. The point is emphasized again in 45:7 – 9 and 50:20.

WHEN DO VOWS GO TOO FAR? (42:37) When they cannot be fulfilled. The Bible cautions against making vows, but once they are made, they should be kept (Dt 23:21 – 23; Ecc 5:4 – 5). Although Reuben’s vow was risky, we can admire his decisive, strong and selfless commitment. He was essentially risking the lives of his namesakes — ​which would bring an end to his family line, a grievous penalty in his culture — ​in order to preserve Jacob and the rest of the family.

Genesis 42:17 you are not, then as sure­ly as Phar­aoh ­lives, you are s­ pies!” 17 And he put them all in cus­to­dy for ­three days. 18 On the ­third day, Jo­seph said to them, “Do this and you will live, for I fear God: 19 If you are hon­est men, let one of your broth­ers stay here in pris­on, ­while the rest of you go and take g ­ rain back for your starv­ing house­holds. 20 But you must ­bring your youn­gest broth­er to me, so that your ­words may be ver­i­fied and that you may not die.” This they pro­ ceed­ed to do. 21 They said to one an­oth­er, “Sure­ly we are be­ing pun­ ished be­cause of our broth­er. We saw how dis­tressed he was when he plead­ed with us for his life, but we ­would not lis­ ten; ­that’s why this dis­tress has come on us.” 22 Reu­ben re­plied, “Didn’t I tell you not to sin ­against the boy? But you ­wouldn’t lis­ten! Now we must give an ac­count­ ing for his ­blood.” 23 They did not re­al­ize that Jo­seph ­could un­der­stand them, ­since he was us­ing an in­ter­pret­er. 24 He ­turned away from them and be­gan to weep, but then came back and s­ poke to them a ­ gain. He had Sim­e­on tak­en from them and ­bound be­fore t­ heir eyes. 25 Jo­seph gave or­ders to fill ­their bags with ­grain, to put each ­man’s sil­ver back in his sack, and to give them pro­vi­ sions for ­their jour­ney. Af­ter this was done for them, 26 they load­ed ­their ­grain on t­ heir don­keys and left. 27 At the ­place ­where they ­stopped for the ­night one of them ­opened his sack to get feed for his don­key, and he saw his sil­ver in the ­mouth of his sack. 28 “My sil­ver has been re­turned,” he said to his broth­ers. “Here it is in my sack.” Their ­hearts sank and they ­turned to each oth­er trem­ bling and said, “What is this that God has done to us?” 29 When they came to ­their fa­ther Ja­cob in the land of Ca­ naan, they told him all that had hap­pened to them. They said, 30 “The man who is lord over the land s­ poke harsh­ly to us and treat­ed us as t­ hough we were spy­ing on the land. 31 But we said to him, ‘We are hon­est men; we are not s­ pies. 32 We were t­ welve broth­ers, sons of one fa­ther. One is no more, and the youn­gest is now with our fa­ther in Ca­naan.’ 33 “Then the man who is lord over the land said to us, ‘This is how I will know wheth­er you are hon­est men: ­Leave one of your broth­ers here with me, and take food for your starv­ing house­holds and go. 34  But ­bring your youn­gest broth­er to me so I will know that you are not s­ pies but hon­ est men. Then I will give your broth­er back to you, and you can ­trade  a in the land.’ ” 35 As they were emp­ty­ing ­their ­sacks, t­ here in each ­man’s sack was his ­pouch of sil­ver! When they and ­their fa­ther saw the mon­ey pouch­es, they were fright­ened. 36  Their fa­ther Ja­ cob said to them, “You have de­prived me of my chil­dren. Jo­ seph is no more and Sim­eo ­ n is no more, and now you want to take Ben­ja­min. Ev­ery­thing is ­against me!” 37 Then Reu­ben said to his fa­ther, “You may put both of my sons to ­death if I do not ­bring him back to you. En­trust him to my care, and I will ­bring him back.” 38 But Ja­cob said, “My son will not go down t­ here with you; his broth­er is dead and he is the only one left. If harm a 34 Or move

about freely   

Genesis 43:21

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c­ omes to him on the jour­ney you are tak­ing, you will b ­ ring my gray head down to the ­grave in sor­row.”

The Second Journey to Egypt

43

Now the fam­ine was ­still se­vere in the land. 2 So when they had eat­en all the g ­ rain they had b ­ rought from ­Egypt, t­ heir fa­ther said to them, “Go back and buy us a lit­tle more food.” 3 But Ju­dah said to him, “The man ­warned us sol­emn­ly, ‘You will not see my face ­again un­less your broth­er is with you.’ 4 If you will send our broth­er ­along with us, we will go down and buy food for you. 5 But if you will not send him, we will not go down, be­cause the man said to us, ‘You will not see my face ­again un­less your broth­er is with you.’ ” 6 Is­ra­el ­asked, “Why did you b ­ ring this trou­ble on me by tell­ing the man you had an­oth­er broth­er?” 7 They re­plied, “The man ques­tioned us close­ly a ­ bout our­ selves and our fam­i­ly. ‘Is your fa­ther ­still liv­ing?’ he ­asked us. ‘Do you have an­oth­er broth­er?’ We sim­ply an­swered his ques­tions. How were we to know he ­would say, ‘Bring your broth­er down here’?” 8 Then Ju­dah said to Is­ra­el his fa­ther, “Send the boy a ­ long with me and we will go at once, so that we and you and our chil­dren may live and not die. 9  I my­self will guar­an­tee his safe­ty; you can hold me per­son­al­ly re­spon­si­ble for him. If I do not b ­ ring him back to you and set him here be­fore you, I will bear the b ­ lame be­fore you all my life. 10 As it is, if we had not de­layed, we ­could have gone and re­turned twice.” 11 Then t­ heir fa­ther Is­ra­el said to them, “If it must be, then do this: Put some of the best prod­ucts of the land in your bags and take them down to the man as a gift — ​a lit­tle balm and a lit­tle hon­ey, some spic­es and m ­ yrrh, some pis­ta­ chio nuts and al­monds. 12 Take dou­ble the ­amount of sil­ver with you, for you must re­turn the sil­ver that was put back into the m ­ ouths of your s­ acks. Per­haps it was a mis­take. 13 Take your broth­er also and go back to the man at once. 14 And may God Al­mighty a ­grant you mer­cy be­fore the man so that he will let your oth­er broth­er and Ben­ja­min come back with you. As for me, if I am be­reaved, I am be­reaved.” 15 So the men took the ­gifts and dou­ble the ­amount of sil­ver, and Ben­ja­min also. They hur­ried down to E ­ gypt and pre­sent­ed them­selves to Jo­seph. 16  When Jo­seph saw Ben­ja­ min with them, he said to the stew­ard of his ­house, “Take ­these men to my h ­ ouse, slaugh­ter an an­i­mal and pre­pare a meal; they are to eat with me at noon.” 17 The man did as Jo­seph told him and took the men to Jo­seph’s ­house. 18 Now the men were fright­ened when they were tak­en to his ­house. They ­thought, “We were ­brought here be­cause of the sil­ver that was put back into our s­ acks the f­ irst time. He ­wants to at­tack us and over­pow­er us and ­seize us as ­slaves and take our don­keys.” 19 So they went up to Jo­seph’s stew­ard and ­spoke to him at the en­trance to the h ­ ouse. 20 “We beg your par­don, our lord,” they said, “we came down here the ­first time to buy food. 21 But at the p ­ lace ­where we s­ topped for the ­night we a 14 Hebrew El-Shaddai   

LINK (43:3) JUDAH SAID TO HIM Judah’s leadership among his brothers is evident here and in verses 8 – 10. See How would Judah become a ruler? (49:10 – 12; p. 77). It was through Judah’s line that the Messiah came (Mt 1:1 – 3).

HOW OLD WAS BENJAMIN WHEN JUDAH ASKED TO TAKE HIM TO EGYPT? (43:8) Benjamin was too young to have taken part in his brothers’ plot to sell Joseph into slavery. Joseph had been 17 years old at that time (37:2). It was at least 22 years later (when Joseph was in his late thirties; see 41:46,53 – 54) when Judah asked to take Benjamin to Egypt. Though called a boy, Benjamin was probably in his mid – 20s. WHY BOTHER WITH GIFTS FROM A FAMINE-STRICKEN LAND? (43:11) Bearing gifts on a visit, especially to a person of high rank, was normal in this culture — ​and perhaps indispensable (1Sa 16:20; 17:18). Even when the cost was high, such a symbolic gesture was a necessary part of protocol. Besides, these gifts were not staples like bread, grapes or olives but specialty items that Jacob called the best products of the land.

WHY WAS AN INVITATION TO A RULER’S HOUSE A CAUSE FOR FEAR? (43:18) Ordinarily an invitation to a person’s house was considered a gesture of friendship or normal hospitality in the desert land. But the brothers had been accused of being spies on their first visit, and they had been given back their silver without any explanation. They likely were afraid that Pharaoh’s official was manipulating circumstances in order to harm them.

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Genesis 43:22

HOW LONG WAS SIMEON IMPRISONED? (43:23) For less than two years, since the famine had only been going on that long (45:6).

­opened our ­sacks and each of us ­found his sil­ver — ​the ex­act ­ eight — ​in the m w ­ outh of his sack. So we have ­brought it back with us. 22  We have also ­brought ad­di­tion­al sil­ver with us to buy food. We ­don’t know who put our sil­ver in our sacks.” 23 “It’s all ­right,” he said. “Don’t be ­afraid. Your God, the God of your fa­ther, has giv­en you trea­sure in your ­sacks; I re­ceived your sil­ver.” Then he ­brought Sim­e­on out to them. 24 The stew­ard took the men into Jo­seph’s ­house, gave them wa­ter to wash t­ heir feet and pro­vid­ed fod­der for t­ heir don­keys. 25  They pre­pared ­their ­gifts for Jo­seph’s ar­riv­al at noon, be­cause they had ­heard that they were to eat there. 26 When Jo­seph came home, they pre­sent­ed to him the ­gifts they had b ­ rought into the h ­ ouse, and they b ­ owed down be­fore him to the ­ground. 27 He a ­ sked them how they were, and then he said, “How is your aged fa­ther you told me ­about? Is he ­still liv­ing?” 28 They re­plied, “Your ser­vant our fa­ther is s­ till ­alive and well.” And they ­bowed down, pros­trat­ing them­selves be­fore him. 29 As he l­ooked a ­ bout and saw his broth­er Ben­ja­min, his own moth­er’s son, he ­asked, “Is this your youn­gest broth­er, the one you told me a ­ bout?” And he said, “God be gra­cious to you, my son.” 30 Deep­ly ­moved at the ­sight of his broth­er, Jo­seph hur­ried out and ­looked for a ­place to weep. He went into his pri­vate room and wept there. 31 Af­ter he had ­washed his face, he came out and, con­trol­ ling him­self, said, “Serve the food.” 32 They s­ erved him by him­self, the broth­ers by them­ selves, and the Egyp­tians who ate with him by them­selves, be­cause Egyp­tians ­could not eat with He­brews, for that is de­test­able to Egyp­tians. 33 The men had been seat­ed be­fore him in the or­der of t­ heir ages, from the first­born to the youn­gest; and they ­looked at each oth­er in as­ton­ish­ment. 34 When por­tions were s­ erved to them from Jo­seph’s ta­ble, Ben­ja­min’s por­tion was five ­times as much as any­one ­else’s. So they feast­ed and ­drank free­ly with him.

LINK (43:28) AND THEY BOWED DOWN, PROSTRATING THEMSELVES BEFORE HIM Joseph’s dream in 37:5 – 8 had predicted this. WERE THE ANCIENT EGYPTIANS RACIALLY PREJUDICED? (43:32) Perhaps, but the reason for separation at the meal was a religious one. The term detestable usually refers to ritual uncleanness. The Egyptians felt Hebrews were unclean because they did not worship the Egyptians’ gods. This is similar to the much later custom of Jews not eating with Gentiles. WERE BROTHERS USUALLY SEATED AT A MEAL ACCORDING TO AGE? (43:33) No, this was Joseph’s signal to his brothers that he knew more about them than they thought. Joseph hinted further at his relationship to his half brothers by showing preference to his only full brother, Benjamin. For more on places of honor at a table, see Luke 14:7 – 11. WHY SEAT THE BROTHERS ACCORDING TO AGE? (43:33) We would expect seating by rank at an official dinner. The seat of honor would go to the eldest, with the others following according to their ages. Because their host had them seated in exact order from the oldest to the youngest, they were astonished. They could not imagine such an extraordinary coincidence, but neither could they imagine how anyone in the Egyptian court would know their ages. WHY DID JOSEPH PLAY “MIND GAMES” WITH HIS BROTHERS? (44:1 – 5) To help them deal with the issue of Joseph’s earlier abandonment. See Why wasn’t Joseph forthright with his brothers about who he was? (42:7; p. 65). This final ploy sets the stage for the moment of truth. The silver cup in his sack would put Benjamin’s life in danger. Would the brothers who had ruthlessly sold one favored brother abandon another one, or had their attitudes changed? If Joseph’s brothers exhibited godly sorrow, it would be accompanied by repentance (2Co 7:10 – 11).

A Silver Cup in a Sack

44

Now Jo­seph gave ­these in­struc­tions to the stew­ard of his h ­ ouse: “Fill the m ­ en’s s­ acks with as much food as they can car­ry, and put each m ­ an’s sil­ver in the m ­ outh of

I S FAV O R I T I S M E V E R A G O O D I D E A ? 4 3 : 3 4 Joseph showed favoritism by serving extra food to his brother Benjamin. Serving choice food to an honored guest was a common practice in their culture. This was especially true of favoritism shown by or to those in powerful positions. In this case, the favoritism was a test of the brothers’ response to Benjamin’s favored status with Jacob. Yet James 2:1 – 9 instructs us not to show favoritism. We know that many of Joseph’s problems were the result of the favoritism his father had shown him (ch. 37). However, the accounts of favoritism recorded in Genesis seem to focus not on the problem of showing favoritism but on the problem of how one responds when favoritism is shown. Whether or not Joseph and Jacob were out of line to show favoritism, the question in these stories is, How will the brothers respond? In chapter 43 the issue is, Will they respond with acceptance to another brother being favored or will they respond with envy and bitterness? Will they reject Benjamin as they had Joseph or will they rise above hurt feelings and rejoice with those who rejoice (Ro 12:15)?

Genesis 44:25 his sack. 2 Then put my cup, the sil­ver one, in the ­mouth of the youn­gest o ­ ne’s sack, ­along with the sil­ver for his g ­ rain.” And he did as Jo­seph said. 3 As morn­ing ­dawned, the men were sent on ­their way with ­their don­keys. 4 They had not gone far from the city when Jo­seph said to his stew­ard, “Go af­ter t­ hose men at once, and when you c­ atch up with them, say to them, ‘Why have you re­paid good with evil? 5 Isn’t this the cup my mas­ ter ­drinks from and also uses for div­i­na­tion? This is a wick­ ed ­thing you have done.’ ” 6 When he c­ aught up with them, he re­peat­ed ­these ­words to them. 7 But they said to him, “Why does my lord say such ­things? Far be it from your ser­vants to do any­thing like that! 8 We even ­brought back to you from the land of Ca­naan the sil­ver we f­ound in­side the m ­ ouths of our s­ acks. So why ­would we s­ teal sil­ver or gold from your mas­ter’s ­house? 9 If any of your ser­vants is ­found to have it, he will die; and the rest of us will be­come my ­lord’s slaves.” 10 “Very well, then,” he said, “let it be as you say. Who­ev­er is ­found to have it will be­come my ­slave; the rest of you will be free from blame.” 11 Each of them quick­ly low­ered his sack to the ­ground and ­opened it. 12 Then the stew­ard pro­ceed­ed to s­ earch, be­ gin­ning with the old­est and end­ing with the youn­gest. And the cup was f­ ound in Ben­ja­min’s sack. 13 At this, they tore ­their c­ lothes. Then they all load­ed ­their don­keys and re­ turned to the city. 14 Jo­seph was s­ till in the h ­ ouse when Ju­dah and his broth­ ers came in, and they ­threw them­selves to the ­ground be­ fore him. 15 Jo­seph said to them, “What is this you have done? D ­ on’t you know that a man like me can find t­ hings out by div­i­na­tion?” 16 “What can we say to my lord?” Ju­dah re­plied. “What can we say? How can we p ­ rove our in­no­cence? God has un­cov­ered your ser­vants’ ­guilt. We are now my ­lord’s ­slaves — ​we our­selves and the one who was ­found to have the cup.” 17 But Jo­seph said, “Far be it from me to do such a ­thing! Only the man who was ­found to have the cup will be­come my ­slave. The rest of you, go back to your fa­ther in peace.” 18 Then Ju­dah went up to him and said: “Par­don your ser­ vant, my lord, let me ­speak a word to my lord. Do not be an­gry with your ser­vant, ­though you are ­equal to Phar­aoh him­self. 19 My lord ­asked his ser­vants, ‘Do you have a fa­ther or a broth­er?’ 20 And we an­swered, ‘We have an aged fa­ther, and ­there is a ­young son born to him in his old age. His broth­er is dead, and he is the only one of his moth­er’s sons left, and his fa­ther ­loves him.’ 21 “Then you said to your ser­vants, ‘Bring him down to me so I can see him for my­self.’ 22 And we said to my lord, ‘The boy can­not ­leave his fa­ther; if he ­leaves him, his fa­ther will die.’ 23 But you told your ser­vants, ‘Un­less your youn­ gest broth­er c­ omes down with you, you will not see my face ­again.’ 24 When we went back to your ser­vant my fa­ther, we told him what my lord had said. 25 “Then our fa­ther said, ‘Go back and buy a lit­tle more

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WHAT KIND OF DIVINATION DID JOSEPH PRACTICE? (44:5,15) This kind of divination was accomplished by placing oil drops on water and observing the resulting patterns. Divining God’s will through dreams, the budding of plants, sheep fleeces and the casting of lots was common in ancient times. ­ People believed God spoke through these means, and as the Old Testament records, sometimes he did. But the Mosaic Law, given 400 years after Joseph, prohibited divination and sorcery (Lev 19:26; Dt 18:10).

WHAT GUILT HAD GOD UNCOVERED? (44:16) Judah probably meant they were caught with the goods and therefore must be considered guilty. However, Judah’s statement had broader implications, connecting the brothers to the guilt stemming from the mistreatment of Joseph years before. God worked through these events to uncover that primary guilt. WHAT GAVE JUDAH THE AUTHORITY TO SPEAK FOR HIS BROTHERS? (44:16,18 – 34) Judah, Jacob’s fourth son, was willing to put his life on the line for Benjamin. He offered to be a slave in a foreign land so Benjamin could return to his father. Judah was the only brother who volunteered to make that commitment. In addition, Judah was a natural leader, whose clan eventually became dominant over those of his brothers.

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WHY DID JACOB SAY HE ONLY HAD TWO SONS? (44:27) Obviously, Jacob had more than two sons. He was the father of 12 sons, from whom the 12 tribes of Israel descended. Here he was referring to the two sons born to his beloved wife Rachel: Joseph and Benjamin. The other sons were born to Leah, the wife he never asked for, or to concubines. See the article Is favoritism ever a good idea? (43:34; p. 68). LINK (44:28) HE HAS SURELY BEEN TORN TO PIECES Jacob was led to believe this lie by Joseph’s half brothers (37:33).

WHAT MADE JOSEPH’S BROTHERS TERRIFIED AT HIS PRESENCE? (45:3) First, the powerful official who controlled their source of food had just announced that he was their brother Joseph and had burst into tears, which was unexpected from one in his position. Second, they no doubt assumed Joseph would want revenge — ​and he had the power to implement it. Third, the brothers had probably assumed Joseph was dead, so it was as if a dead man had come back to life — ​and he now had the power of life and death over them. DID JOSEPH HAVE TO GO TO EGYPT TO SAVE HIS FAMILY FROM FAMINE? (45:7) God could have saved Jacob’s family by any number of means, including supernatural intervention. Here God worked by placing Joseph in a position of influence in Egypt, the granary of the ancient world. With famine so prevalent, Egypt would be the natural place to seek food. In Egypt, Joseph not only preserved his family but accomplished the sav­ ing of many lives (50:20). In addition, through this provision, God’s ­people survived to continue toward the fulfillment of the promises made to Abraham in Genesis 12:2 – 3 (see also Gal 3:29). HOW WAS JOSEPH FATHER TO PHARAOH? (45:8) The term father was commonly used as a title of honor and prestige given to viziers (see note at 41:41) or perhaps stemming from his role in providing for Egypt’s need.

Genesis 44:26 food.’ 26 But we said, ‘We can­not go down. Only if our youn­ gest broth­er is with us will we go. We can­not see the m ­ an’s face un­less our youn­gest broth­er is with us.’ 27 “Your ser­vant my fa­ther said to us, ‘You know that my wife bore me two sons. 28 One of them went away from me, and I said, “He has sure­ly been torn to piec­es.” And I have not seen him s­ ince. 29 If you take this one from me too and harm c­ omes to him, you will b ­ ring my gray head down to the ­grave in mis­ery.’ 30 “So now, if the boy is not with us when I go back to your ser­vant my fa­ther, and if my fa­ther, ­whose life is close­ly ­bound up with the b ­ oy’s life, 31 sees that the boy i­ sn’t ­there, he will die. Your ser­vants will b ­ ring the gray head of our fa­ther down to the g ­ rave in sor­row. 32  Your ser­vant guar­an­ teed the ­boy’s safe­ty to my fa­ther. I said, ‘If I do not ­bring him back to you, I will bear the b ­ lame be­fore you, my fa­ther, all my life!’ 33 “Now then, ­please let your ser­vant re­main here as my ­lord’s s­ lave in p ­ lace of the boy, and let the boy re­turn with his broth­ers. 34 How can I go back to my fa­ther if the boy is not with me? No! Do not let me see the mis­ery that ­would come on my fa­ther.”

Joseph Makes Himself Known

45

Then Jo­seph ­could no lon­ger con­trol him­self be­fore all his at­ten­dants, and he ­cried out, “Have ev­ery­one ­leave my pres­ence!” So t­ here was no one with Jo­seph when he made him­self ­known to his broth­ers. 2 And he wept so loud­ly that the Egyp­tians ­heard him, and Phar­aoh’s house­ hold ­heard ­about it. 3 Jo­seph said to his broth­ers, “I am Jo­seph! Is my fa­ther ­still liv­ing?” But his broth­ers were not able to an­swer him, be­cause they were ter­ri­fied at his pres­ence. 4 Then Jo­seph said to his broth­ers, “Come c­ lose to me.” When they had done so, he said, “I am your broth­er Jo­ seph, the one you sold into E ­ gypt! 5 And now, do not be dis­ tressed and do not be an­gry with your­selves for sell­ing me here, be­cause it was to save ­lives that God sent me ­ahead of you. 6 For two ­years now t­ here has been fam­ine in the land, and for the next five ­years ­there will be no plow­ing ­ head of you to pre­serve for and reap­ing. 7 But God sent me a you a rem­nant on e ­ arth and to save your l­ives by a g ­ reat de­liv­er­ance.  a 8 “So then, it was not you who sent me here, but God. He made me fa­ther to Phar­aoh, lord of his en­tire house­ a 7 Or save

you as a great band of survivors   

WA S J O S E P H E X C U S I N G W H AT H I S B R O T H E R S HAD DONE? 45:8 No. The brothers had done a great wrong to Joseph years earlier. Joseph did not gloss over their offenses or their guilt (v. 4). He instead focused his mind, and their minds, on the most important aspect of this saga: God was at work despite the brothers’ evil intent (50:20). The brothers were responsible for their actions, but Joseph forgave them. God gave Joseph the wisdom to understand that his rejection, slavery and imprisonment had accomplished the purposes of God on a much larger scale than had those hardships not occurred.

Genesis 46:2

71

hold and rul­er of all E ­ gypt. 9 Now hur­ry back to my fa­ther and say to him, ‘This is what your son Jo­seph says: God has made me lord of all E ­ gypt. Come down to me; d ­ on’t de­ lay. 10 You s­ hall live in the re­gion of Go­shen and be near me  — ​you, your chil­dren and grand­chil­dren, your ­flocks and ­herds, and all you have. 11 I will pro­vide for you ­there, be­cause five ­years of fam­ine are s­ till to come. Oth­er­wise you and your house­hold and all who be­long to you will be­ come des­ti­tute.’ 12 “You can see for your­selves, and so can my broth­er Ben­ ja­min, that it is real­ly I who am speak­ing to you. 13 Tell my fa­ther ­about all the hon­or ac­cord­ed me in ­Egypt and ­about ev­ery­thing you have seen. And b ­ ring my fa­ther down here quick­ly.” 14 Then he ­threw his arms ­around his broth­er Ben­ja­min and wept, and Ben­ja­min em­braced him, weep­ing. 15 And he ­kissed all his broth­ers and wept over them. Af­ter­ward his broth­ers ­talked with him. 16 When the news r­eached Phar­aoh’s pal­ace that Jo­ seph’s broth­ers had come, Phar­aoh and all his of­fi­cials were ­pleased. 17 Phar­aoh said to Jo­seph, “Tell your broth­ers, ‘Do this: Load your an­i­mals and re­turn to the land of Ca­naan, 18 and ­bring your fa­ther and your fam­i­lies back to me. I will give you the best of the land of ­Egypt and you can en­joy the fat of the land.’ 19 “You are also di­rect­ed to tell them, ‘Do this: Take some ­carts from E ­ gypt for your chil­dren and your ­wives, and get your fa­ther and come. 20  Nev­er mind ­about your be­long­ings, be­cause the best of all ­Egypt will be yours.’ ” 21 So the sons of Is­ra­el did this. Jo­seph gave them c­ arts, as Phar­aoh had com­mand­ed, and he also gave them pro­ vi­sions for ­their jour­ney. 22 To each of them he gave new cloth­ing, but to Ben­ja­min he gave t­ hree hun­dred shek­els a of ­sil­ver and five sets of c­ lothes. 23 And this is what he sent to his fa­ther: ten don­keys load­ed with the best t­ hings of ­Egypt, and ten fe­male don­keys load­ed with ­grain and ­bread and oth­er pro­vi­sions for his jour­ney. 24 Then he sent his broth­ers away, and as they were leav­ing he said to them, “Don’t quar­rel on the way!” 25 So they went up out of E ­ gypt and came to ­their fa­ther Ja­cob in the land of Ca­naan. 26 They told him, “Jo­seph is s­ till ­alive! In fact, he is rul­er of all ­Egypt.” Ja­cob was ­stunned; he did not be­lieve them. 27 But when they told him ev­ery­thing Jo­seph had said to them, and when he saw the c­ arts Jo­seph had sent to car­ry him back, the spir­it of ­their fa­ther Ja­cob re­vived. 28 And Is­ra­el said, “I’m con­vinced! My son Jo­seph is ­still ­alive. I will go and see him be­fore I die.”

WHY DID JOSEPH WANT HIS FAMILY TO MOVE TO EGYPT? (45:9) Because of the famine, Joseph wanted his family members to be where he could provide for them. During the famine, Goshen probably had better grazing land than Canaan did since it was in the delta region of the Nile and could therefore produce more vegetation.

Jacob Goes to Egypt

46

So Is­ra­el set out with all that was his, and when he ­reached Be­er­she­ba, he of­fered sac­ri­fic­es to the God of his fa­ther Isaac. 2 And God ­spoke to Is­ra­el in a vi­sion at ­night and said, “Ja­cob! Ja­cob!” “Here I am,” he re­plied.

a 22  That

is, about 7 1/2 pounds or about 3.5 kilograms   

WHY DID JOSEPH FAVOR BENJAMIN? (45:22) Joseph had special affection for Benjamin because he was his only full brother. See the article Is favoritism ever a good idea? (43:34; p. 68). WHY DID JOSEPH THINK HIS BROTHERS MIGHT QUARREL? (45:24) The brothers had a history of quarreling. In fact, all through the narrative, beginning in 37:4, they are pictured as bitter, hateful and quarrelsome men. But Joseph was hoping this incident might bring harmony among them. WHY DID JACOB/ISRAEL OFFER SACRIFICES AT BEERSHEBA? (46:1) Beersheba may have represented the border of his homeland. Before leaving the land promised to him, he may have sought God’s approval before going to live in Egypt. Beersheba was also where Abraham and Isaac had previously sacrificed to the Lord (21:31 – 33; 26:23 – 25) and where Isaac had lived. It was Jacob’s childhood home. WHY DID GOD ENCOURAGE THIS JOURNEY WHEN JACOB’S DESCENDANTS WOULD EVENTUALLY BECOME SLAVES? (46:2 – 4) From a human perspective, Jacob’s descendants were free to return to Canaan any time after the famine was over. But they stayed in Egypt long after the need for famine relief had passed. Their complacency eventually led to their slavery. And only when Moses arose to liberate them 400 years later were they ready to return to the land God had meant all along for them to inhabit. LINK (46:2 – 4) A VISION AT NIGHT God gave Jacob similar promises in a dream the first time he left his homeland many years before (28:10 – 15).

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DID DINAH GO TO EGYPT? (46:7) Dinah, though mentioned in verse 15, is not listed in the total of 33 sons and daughters of Leah who went to Egypt. Another sister, Serah (v. 17), is counted. Perhaps Dinah was no longer living.

WHY LIST THOSE WHO HAD DIED BEFORE THE TRIP? (46:12) This was a complete list of descendants rather than only a list of those who entered Egypt (cf. Nu 26; 1Ch 1 – 9). Er and Onan were mentioned because of their connection to David.

WAS IT OKAY TO HAVE SEVERAL WIVES AND CONCUBINES? (46:18) Although polygamous marriages, even those of heroes of the faith, are recorded without direct comment throughout the Old Testament, they clearly violate God’s original intent for the marital relationship (2:24). The practice essentially disappeared following the Babylonian captivity, and by the time the early church was established, God made his ideal for marriage clear in the qualifications for elders and deacons. Each was to have only one wife (1Ti 3:2,12). The enduring principle is this: one man, one woman, one flesh.

Genesis 46:3 3 “I am God, the God of your fa­ther,” he said. “Do not be ­ fraid to go down to E a ­ gypt, for I will make you into a g ­ reat na­tion ­there. 4 I will go down to ­Egypt with you, and I will sure­ly b ­ ring you back ­again. And Jo­seph’s own hand will ­close your eyes.” 5  Then Ja­cob left Be­er­she­ba, and Is­ra­el’s sons took ­their fa­ther Ja­cob and ­their chil­dren and ­their ­wives in the ­carts that Phar­aoh had sent to trans­port him. 6 So Ja­cob and all his off­spring went to E ­ gypt, tak­ing with them t­ heir live­ stock and the pos­ses­sions they had ac­quired in Ca­naan. 7 Ja­cob ­brought with him to ­Egypt his sons and grand­sons and his daugh­ters and grand­daugh­ters — ​all his off­spring. 8 These are the ­names of the sons of Is­ra­el (Ja­cob and his de­scen­dants) who went to Egypt: Reu­ben the first­born of Ja­cob. 9 The sons of Reu­ben: Ha­nok, Pal­lu, Hez­ron and Kar­mi. 10 The sons of Sim­e­on: Je­mu­el, Ja­min, Ohad, Ja­kin, Zo­har and Sha­ul the son of a Ca­naan­ite wom­an. 11 The sons of Levi: Ger­shon, Ko­hath and Me­ra­ri. 12 The sons of Ju­dah: Er, Onan, She­lah, Pe­rez and Ze­rah (but Er and Onan had died in the land of Ca­naan). The sons of Pe­rez: Hez­ron and Ha­mul. 13 The sons of Is­sa­char: Tola, Puah, a Ja­shub  b and Shim­ron. 14 The sons of Zeb­u­lun: Se­red, Elon and Jah­le­el. 15 These were the sons Leah bore to Ja­cob in Pad­dan Aram, c be­sides his daugh­ter Di­nah. ­These sons and daugh­ ters of his were thir­ty-­three in all. 16 The sons of Gad: Ze­phon,  d Hag­gi, Shu­ni, Ez­bon, Eri, Ar­o­di and Are­li. 17 The sons of Ash­er: Im­nah, Ish­vah, Ish­vi and Be­ri­ah. Their sis­ter was Se­rah. The sons of Be­ri­ah: He­ber and Mal­ki­el. 18 These were the chil­dren born to Ja­cob by Zil­pah, whom La­ban had giv­en to his daugh­ter Leah — ​six­teen in all. 19 The sons of Ja­cob’s wife Ra­chel: Jo­seph and Ben­ja­min. 20  In ­Egypt, Ma­nas­seh and Ephra­im were born to Jo­seph by As­e­nath daugh­ter of Po­tiph­era, ­priest of On. e 21 The sons of Ben­ja­min: Bela, Be­ker, Ash­bel, Gera, Na­a­man, Ehi, Rosh, Mup­ pim, Hup­pim and Ard. a 13  Samaritan Pentateuch and Syriac (see also 1 Chron. 7:1); Masoretic Text Puvah    b 13  Samaritan Pentateuch and some Septuagint manuscripts (see also Num. 26:24 and 1 Chron. 7:1); Masoretic Text Iob    c 15  That is, Northwest Mesopotamia    d 16  Samaritan Pentateuch and Septuagint (see also Num. 26:15); Masoretic Text Ziphion    e 20 That is, Heliopolis   

Genesis 47:8

73

22 These were the sons of Ra­chel who were born to Ja­ cob  — ​four­teen in all. 23 The son of Dan: Hu­shim. 24 The sons of Naph­ta­li: Jah­zi­el, Guni, Je­zer and Shil­lem. 25 These were the sons born to Ja­cob by Bil­hah, whom La­ ban had giv­en to his daugh­ter Ra­chel — ​sev­en in all. 26 All ­those who went to ­Egypt with Ja­cob — ​­those who were his di­rect de­scen­dants, not count­ing his sons’ ­wives — ​ num­bered six­ty-six per­sons. 27 With the two sons a who had been born to Jo­seph in E ­ gypt, the mem­bers of Ja­cob’s fam­ i­ly, ­which went to ­Egypt, were sev­en­ty  b in all. 28 Now Ja­cob sent Ju­dah ­ahead of him to Jo­seph to get di­rec­tions to Go­shen. When they ar­rived in the re­gion of Go­ shen, 29 Jo­seph had his char­i­ot made ­ready and went to Go­ shen to meet his fa­ther Is­ra­el. As soon as Jo­seph ap­peared be­fore him, he t­ hrew his arms ­around his fa­ther c and wept for a long time. 30 Is­ra­el said to Jo­seph, “Now I am ­ready to die, ­since I have seen for my­self that you are ­still alive.” 31 Then Jo­seph said to his broth­ers and to his fa­ther’s house­hold, “I will go up and s­ peak to Phar­aoh and will say to him, ‘My broth­ers and my fa­ther’s house­hold, who were liv­ing in the land of Ca­naan, have come to me. 32 The men are shep­herds; they tend live­stock, and they have b ­ rought ­along t­heir f­locks and h ­ erds and ev­ery­thing they own.’ 33 When Phar­aoh c­ alls you in and asks, ‘What is your oc­cu­ pa­tion?’ 34 you ­should an­swer, ‘Your ser­vants have tend­ed live­stock from our boy­hood on, just as our fa­thers did.’ Then you will be al­lowed to set­tle in the re­gion of Go­shen, for all shep­herds are de­test­able to the Egyp­tians.” Jo­seph went and told Phar­aoh, “My fa­ther and broth­ ers, with ­their ­flocks and ­herds and ev­ery­thing they own, have come from the land of Ca­naan and are now in Go­shen.” 2 He ­chose five of his broth­ers and pre­sent­ed them be­fore Phar­aoh. 3  Phar­aoh ­asked the broth­ers, “What is your oc­cu­pa­tion?” “Your ser­vants are shep­herds,” they re­plied to Phar­aoh, “just as our fa­thers were.” 4 They also said to him, “We have come to live here for a ­while, be­cause the fam­ine is se­vere in Ca­naan and your ser­vants’ ­flocks have no pas­ture. So now, p ­ lease let your ser­vants set­tle in Go­shen.” 5 Phar­aoh said to Jo­seph, “Your fa­ther and your broth­ ­ gypt is be­fore you; ers have come to you, 6 and the land of E set­tle your fa­ther and your broth­ers in the best part of the land. Let them live in Go­shen. And if you know of any ­among them with spe­cial abil­it­ y, put them in ­charge of my own live­stock.” 7  Then Jo­seph ­brought his fa­ther Ja­cob in and pre­sent­ed him be­fore Phar­aoh. Af­ter Ja­cob ­blessed  d Phar­aoh, 8 Phar­ aoh ­asked him, “How old are you?”

47

a 27 

Hebrew; Septuagint the nine children    b 27  Hebrew (see also Exodus 1:5 and note); Septuagint (see also Acts 7:14) seventy-five    c 29 Hebrew around him    d 7 Or greeted   

WHY SUCH EMPHASIS ON THE NUMBER? (46:26 – 27) In this case, 70 corresponds to the number of nations repopulating the earth after the flood. There may be a numerical connection between the repopulation of the earth and the descendants entering the promised land (Dt 32:8). The entrance of Jacob’s family into Egypt, like the repopulation after the flood, was a major moment of re-creation for humankind. It partially fulfilled the promise that God would make Abraham and Jacob into a great nation (Ge 12:2; 46:3).

WHY DID EGYPTIANS DETEST SHEPHERDS? (46:34) No known Egyptian literature mentions dislike for shepherds, but it does mention their disdain for cattle and swine herders. The word detestable may suggest a ceremonial avoidance (43:32); perhaps this occupation made ­people unclean to participate in religious rites. God may also have used this to separate Jacob’s family from Egyptian culture so they could grow into a great nation without being assimilated and losing their identity. WHY DIDN’T JOSEPH INTRODUCE ALL HIS BROTHERS TO PHARAOH? (47:2) Egyptians were suspicious of foreigners entering their midst. A large clan like Jacob’s could have been troublesome, so presenting only five brothers would have been less imposing than presenting eleven. Emphasizing their pastoral vocation also helped mollify any concerns. Pharaoh would realize that Joseph’s sheepherding family had no political ambitions and would not disrupt the economy. IN WHAT WAY WAS GOSHEN THE BEST PART OF EGYPT? (47:6) It was in the eastern part of the Nile delta, a few miles northeast of the city of On (also called Heliopolis). Most deltas are quite fertile, being well-watered flatlands. Goshen was no exception and even had an abundance of fish (Nu 11:5). DID JOSEPH’S BROTHERS CARE FOR PHARAOH’S LIVESTOCK? (47:6) Since Joseph’s brothers were herders, we can assume that some were qualified to care for Pharaoh’s flocks and herds.

74

WHAT HAPPENED TO THE EGYPTIANS LIVING IN THE BEST PART OF THE LAND? (47:11) Pharaoh may have exercised his sovereign right as ruler to relocate the Egyptian inhabitants of Goshen in order to make room for Jacob’s family, just as a government today can relocate residents to build a highway. Though it’s possible some Egyptians stayed to live among Jacob’s family, the Bible does not say so. In fact, it seems that Goshen became known specifically as Israelite territory (Ex 8:22 – 23). See the map The Exodus (Ex 13:17; p. 101).

WHAT KIND OF “FAMINE RELIEF” DID JOSEPH RUN? (47:20 – 21) The ancient world had no welfare system. Joseph didn’t just give away the carefully collected grain. As long as p ­ eople could exchange something for food, they did so — ​ including their lives as slaves, if necessary. (Later Mosaic Law reserved an individual’s right to buy back land and freedom.) Joseph’s measures developed a sort of feudal system of serfs and sharecroppers. Using this system, Joseph did for the Egyptians what he did for his brothers: he saved their lives.

Genesis 47:9 9 And Ja­cob said to Phar­aoh, “The ­years of my pil­grim­age are a hun­dred and thir­ty. My ­years have been few and dif­ fi­cult, and they do not ­equal the ­years of the pil­grim­age of my fa­thers.” 10  Then Ja­cob ­blessed  a Phar­aoh and went out from his pres­ence. 11 So Jo­seph set­tled his fa­ther and his broth­ers in E ­ gypt and gave them prop­er­ty in the best part of the land, the dis­trict of Ram­e­ses, as Phar­aoh di­rect­ed. 12 Jo­seph also pro­ vid­ed his fa­ther and his broth­ers and all his fa­ther’s house­ hold with food, ac­cord­ing to the num­ber of ­their chil­dren.

Joseph and the Famine 13 There was no food, how­ev­er, in the ­whole re­gion be­ cause the fam­ine was se­vere; both E ­ gypt and Ca­naan wast­ ed away be­cause of the fam­ine. 14  Jo­seph col­lect­ed all the mon­ey that was to be ­found in ­Egypt and Ca­naan in pay­ ment for the ­grain they were buy­ing, and he ­brought it to ­ gypt Phar­aoh’s pal­ace. 15 When the mon­ey of the peo­ple of E and Ca­naan was gone, all ­Egypt came to Jo­seph and said, “Give us food. Why ­should we die be­fore your eyes? Our mon­ey is all gone.” 16 “Then b ­ ring your live­stock,” said Jo­seph. “I will sell you food in ex­change for your live­stock, s­ ince your mon­ey is ­ rought t­ heir live­stock to Jo­seph, and he gone.” 17 So they b gave them food in ex­change for ­their hors­es, ­their ­sheep and ­goats, ­their cat­tle and don­keys. And he ­brought them ­through that year with food in ex­change for all ­their live­ stock. 18 When that year was over, they came to him the fol­low­ ing year and said, “We can­not hide from our lord the fact that ­since our mon­ey is gone and our live­stock be­longs to you, ­there is noth­ing left for our lord ex­cept our bod­ies and our land. 19 Why s­ hould we per­ish be­fore your eyes — ​we and our land as well? Buy us and our land in ex­change for food, and we with our land will be in bond­age to Phar­aoh. Give us seed so that we may live and not die, and that the land may not be­come des­o­late.” 20 So Jo­seph ­bought all the land in E ­ gypt for Phar­aoh. The Egyp­tians, one and all, sold ­their ­fields, be­cause the fam­ine was too se­vere for them. The land be­came Phar­aoh’s, 21 and Jo­seph re­duced the peo­ple to ser­vi­tude,  b from one end of ­Egypt to the oth­er. 22 How­ev­er, he did not buy the land of the ­priests, be­cause they re­ceived a reg­u­lar al­lot­ment from Phar­aoh and had food ­enough from the al­lot­ment Phar­aoh gave them. That is why they did not sell ­their land. 23 Jo­seph said to the peo­ple, “Now that I have ­bought you and your land to­day for Phar­aoh, here is seed for you so you can ­plant the ­ground. 24 But when the crop c­ omes in, give a ­fifth of it to Phar­aoh. The oth­er four-­fifths you may keep as seed for the f­ ields and as food for your­selves and your house­holds and your chil­dren.” 25 “You have ­saved our ­lives,” they said. “May we find fa­ vor in the eyes of our lord; we will be in bond­age to Phar­ aoh.” a 10 Or said

farewell to    b 21  Samaritan Pentateuch and Septuagint (see also Vulgate); Masoretic Text and he moved the people into the cities   

Genesis 48:13

75

26 So Jo­seph es­tab­lished it as a law con­cern­ing land in ­ gypt — ​­still in ­force to­day — ​that a ­fifth of the pro­duce be­ E longs to Phar­aoh. It was only the land of the p ­ riests that did not be­come Phar­aoh’s. 27 Now the Is­ra­el­ites set­tled in ­Egypt in the re­gion of Go­ shen. They ac­quired prop­er­ty t­ here and were fruit­ful and in­creased great­ly in num­ber. 28  Ja­cob ­lived in ­Egypt sev­en­teen ­years, and the ­years of his life were a hun­dred and for­ty-sev­en. 29 When the time drew near for Is­ra­el to die, he ­called for his son Jo­seph and said to him, “If I have ­found fa­vor in your eyes, put your hand un­der my ­thigh and prom­ise that you will show me kind­ness and faith­ful­ness. Do not bury me in ­Egypt, 30 but when I rest with my fa­thers, car­ry me out of E ­ gypt and bury me ­where they are bur­ied.” “I will do as you say,” he said. 31 “Swear to me,” he said. Then Jo­seph ­swore to him, and Is­ra­el wor­shiped as he ­leaned on the top of his staff. a

WHAT WAS MEANT BY STILL IN FORCE TODAY? (47:26) Assuming Moses wrote this account, today was approximately 400 years later.

Manasseh and Ephraim

48

Some time lat­er Jo­seph was told, “Your fa­ther is ill.” So he took his two sons Ma­nas­seh and Ephra­im ­along with him. 2 When Ja­cob was told, “Your son Jo­seph has come to you,” Is­ra­el ral­lied his ­strength and sat up on the bed. 3  Ja­cob said to Jo­seph, “God Al­mighty  b ap­peared to me at Luz in the land of Ca­naan, and t­ here he b ­ lessed me 4 and said to me, ‘I am go­ing to make you fruit­ful and in­crease your num­bers. I will make you a com­mu­ni­ty of peo­ples, and I will give this land as an ever­last­ing pos­ses­sion to your de­ scen­dants af­ter you.’ 5 “Now then, your two sons born to you in ­Egypt be­fore I came to you here will be reck­oned as mine; Ephra­im and Ma­nas­seh will be mine, just as Reu­ben and Sim­e­on are mine. 6 Any chil­dren born to you af­ter them will be ­yours; in the ter­ri­to­ry they in­her­it they will be reck­oned un­der the ­names of ­their broth­ers. 7 As I was re­turn­ing from Pad­dan, c to my sor­row Ra­chel died in the land of Ca­naan ­while we were ­still on the way, a lit­tle dis­tance from Eph­rath. So I bur­ied her ­there be­side the road to Eph­rath” (that is, Beth­ le­hem). 8 When Is­ra­el saw the sons of Jo­seph, he ­asked, “Who are these?” 9 “They are the sons God has giv­en me here,” Jo­seph said to his fa­ther. Then Is­ra­el said, “Bring them to me so I may b ­ less them.” 10 Now Is­ra­el’s eyes were fail­ing be­cause of old age, and he ­could hard­ly see. So Jo­seph ­brought his sons c­ lose to him, and his fa­ther ­kissed them and em­braced them. 11 Is­ra­el said to Jo­seph, “I nev­er ex­pect­ed to see your face ­again, and now God has al­lowed me to see your chil­dren too.” 12 Then Jo­seph re­moved them from Is­ra­el’s ­knees and ­bowed down with his face to the ­ground. 13  And Jo­seph a 31 Or Israel c 7  That

bowed down at the head of his bed    b 3 Hebrew El-Shaddai    is, Northwest Mesopotamia   

WHY PUT ONE’S HAND UNDER SOMEONE’S THIGH? (47:29) This was a covenant ritual, apparently an ancient custom, though no sources besides the Bible mention it. The intimacy that such a practice would require suggests the high level of trust sought in the oath. This practice is mentioned twice in the Bible, the other time with Abraham and his chief servant (24:2). HOW DID ISRAEL (JACOB) WORSHIP AS HE LEANED ON THE TOP OF HIS STAFF? (47:31) To worship means to bow in submission. Jacob bowed his head after this ceremony, either on his staff or at the head of his bed (see the NIV text note). The Hebrew word means bed; the ancient Greek translation (the Septuagint) uses a word meaning staff. It is unknown whether this was a special ritual or simply an old man raising himself to worship.

WHY DID JACOB CLAIM JOSEPH’S SONS FOR HIS OWN? (48:5) Adoption in the ancient Near East was common, especially for the purpose of inheritance. Normally the firstborn son received a double portion and then other sons received equal portions of the remainder. In effect, Jacob increased Joseph’s inheritance to that of the firstborn. This action also kept the number of tribes that later inherited land in Canaan at 12 (Levi’s tribe, as priests, did not inherit a specific territory).

76

Genesis 48:14

WHAT IS THE PURPOSE AND EFFECT OF JACOB’S BLESSING? (48:15 – 20) These sorts of blessings were the customary means by which patriarchs exercised a last influence on the destiny of the next generation. They were not offered as prophecies, nor was God obliged to honor them. The fact that they did at times foreshadow future developments made them worthy of preserving. They had power for those who received them because words have power to those who take them seriously.

took both of them, Ephra­im on his ­right to­ward Is­ra­el’s left hand and Ma­nas­seh on his left to­ward Is­ra­el’s r­ ight hand, and ­brought them c­ lose to him. 14 But Is­ra­el r­ eached out his ­right hand and put it on Ephra­im’s head, ­though he was the youn­ger, and cross­ing his arms, he put his left hand on Ma­nas­seh’s head, even ­though Ma­nas­seh was the first­born. 15 Then he ­blessed Jo­seph and said,

WHO WAS THIS ANGEL? (48:16) The angel of the Lord (16:7) frequently refers to God’s appearance in visible form (called a theophany). Sometimes passages first label the speaker as “the angel of the Lord” (as in 16:7) and later denote the same speaker as “the Lord” (as in 16:13). See the article Who was the angel of God? (21:17; p. 30). WHY DID THE RIGHT HAND MEAN A BETTER BLESSING? (48:18) In Scripture, the right hand was traditionally the hand of strength, privilege, honor and blessing — ​and it was apparently the same throughout the ancient Near East. To sit at the right hand was a sign of being honored (Ps 110:1). In the New Testament ­Jesus described the last judgment, when the sheep will be placed on his right and the goats on his left (Mt 25:33), indicating the same distinction. LINK (48:19) HIS YOUNGER BROTHER WILL BE GREATER THAN HE For four generations, younger brothers received the family blessing: Isaac instead of Ishmael (17:18 – 21), Jacob instead of Esau (25:23), Joseph instead of Reuben (49:3 – 4,26) and now Ephraim instead of Manasseh. Years later, the tribe of Ephraim became the leading tribe of the northern kingdom (Eze 37:16). WHY DID JACOB PUT THE YOUNGER AHEAD OF THE OLDER? (48:20) An older brother’s presumed rights were sometimes passed over in favor of the youn­ ger brother. This demonstrated that blessing is not a right, but a gift. God bestows grace at his discretion. Freely bestowed grace was countercultural in that day — ​most ancient Near Eastern religions followed ritual, believing they could place gods under obligation to act on their behalf. Such manipulation is not true worship. DID ­PEOPLE IN BIBLE TIMES EXPECT THE DYING TO SEE THE FUTURE? (49:1) No, but ancient ­peoples were interested in the dying person’s final words, just as we are today. The Bible gives us numerous instances of last words, and their messages were typically predictive. The closest parallel to Jacob’s speech is Moses’ words in Deuteronomy 33. WOULDN’T SUCH NEGATIVE PREDICTIONS ENCOURAGE ­PEOPLE TO LIVE THEM OUT? (49:4,7,15) Some think that Jacob cursed rather than blessed his sons in this chapter. However, it might be more accurate to say that he scolded Reuben, cursed the anger of Simeon and Levi rather than his sons themselves, and warned Issachar about the results of

“May the God before whom my fathers Abraham and Isaac walked faithfully, the God who has been my shepherd all my life to this day, 16 the Angel who has delivered me from all harm  — ​may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly on the earth.” 17 When Jo­seph saw his fa­ther plac­ing his r­ ight hand on Ephra­im’s head he was dis­pleased; so he took hold of his fa­ ther’s hand to move it from Ephra­im’s head to Ma­nas­seh’s head. 18 Jo­seph said to him, “No, my fa­ther, this one is the first­born; put your ­right hand on his head.” 19 But his fa­ther re­fused and said, “I know, my son, I know. He too will be­come a peo­ple, and he too will be­come ­great. Nev­er­the­less, his youn­ger broth­er will be great­er than he, and his de­scen­dants will be­come a g ­ roup of na­tions.” 20 He ­blessed them that day and said, “In your a name will Israel pronounce this blessing: ‘May God make you like Ephraim and Manasseh.’ ” So he put Ephra­im ­ahead of Ma­nas­seh. 21 Then Is­ra­el said to Jo­seph, “I am a ­ bout to die, but God will be with you b and take you b back to the land of your b fa­thers. 22 And to you I give one more ­ridge of land c than to your broth­ers, the ­ridge I took from the Am­o­rites with my ­sword and my bow.”

Jacob Blesses His Sons

49

Then Ja­cob c­ alled for his sons and said: “Gath­er ­ round so I can tell you what will hap­pen to you in a days to come. 2 “Assemble and listen, sons of Jacob; listen to your father Israel. 3 “Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. 4 Turbulent as the waters, you will no longer excel, for you went up onto your father’s bed, onto my couch and defiled it. 5 “Simeon and Levi are brothers — ​ their swords d are weapons of violence. a 20  The

Hebrew is singular.    b 21  The Hebrew is plural.    c 22  The Hebrew for ridge of land is identical with the place name Shechem.    d 5  The meaning of the Hebrew for this word is uncertain.   

Genesis 49:16 6 Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. 7 Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel. 8 “Judah, a your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will bow down to you. 9 You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness — ​who dares to rouse him? 10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, b until he to whom it belongs c shall come and the obedience of the nations shall be his. 11 He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. 12 His eyes will be darker than wine, his teeth whiter than milk. d 13 “Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon. 14 “Issachar is a rawboned e donkey lying down among the sheep pens. f 15 When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labor. 16 “Dan g will provide justice for his people as one of the tribes of Israel. a 8 

Judah sounds like and may be derived from the Hebrew for praise.    b 10 Or from his descendants    c 10 Or to whom tribute belongs; the meaning of the Hebrew for this phrase is uncertain.    d 12 Or will be dull from wine, / his teeth white from milk    e 14 Or strong    f 14 Or the campfires; or the saddlebags    g 16  Dan here means he provides justice.   

77 l­ong-term laziness. These men and their children could have received these warnings and been blessed by correcting their faults. LINK (49:6) KILLED MEN IN THEIR ANGER See 34:25 – 26. DID SIMEON AND LEVI HAMSTRING ANIMALS FOR FUN? (49:6) No. This verse of poetry refers to what the brothers did to the Shechemites in retaliation for their sister Dinah’s violation (34:24 – 29). In addition to killing the men of the city and capturing their animals, they also hamstrung (i.e., crippled) the oxen. This was not done for fun; it was an act of wanton brutality intended for all to see and fear. IN WHAT WAY WOULD LEVI AND SIMEON BE SCATTERED? (49:7) Levi and Simeon were scattered with regard to land inheritance in the promised land. Levi’s tribe served priestly functions and was not allotted any land. Instead, his tribe received various villages within the boundaries of other tribes (Jos 21). Simeon’s tribe decreased during the desert wanderings. By the time it arrived in Canaan, it was the smallest tribe and was allotted cities within Judah’s boundaries (see Map 4 at the back of this Bible). Eventually it was assimilated into the tribe of Judah. WHY DID JACOB DESCRIBE HIS SONS AS ANIMALS? (49:9 – 27) Jacob was using word pictures. Comparing ­people to animals and their characteristics is not uncommon in the Bible. The ­people were familiar enough with these animals to understand the analogies. The lion denoted strength and leadership; the donkey, submission; the serpent, craftiness; the doe, swiftness with skill; and the wolf, tenacity. These were all good characterizations of these tribes in light of their unfolding stories. HOW WOULD JUDAH BECOME A RULER? (49:10 – 12) Featured throughout the narrative on Joseph, Judah’s clan eventually became the dominant tribal group. His actions showed his leadership, and Jacob’s blessing confirmed Judah as leader of the family. We don’t know why Judah was chosen over Joseph. Judah was the

HOW WERE JACOB’S PREDICTIONS REGARDING HIS SONS FULFILLED? 49:2–27 Jacob, as his own father had previously done, spoke poetically and prophetically. Fulfillment of some of these predictions is evident in Biblical history. For example, the scattering of Simeon (49:5 – 7) was fulfilled when Simeon virtually disappeared as a tribe in Israel — ​it’s the smallest tribe listed in Numbers 26, and Moses didn’t even mention it in his blessing in Deuteronomy 33. Levi, too, was scattered among the other tribes, but that scattering was changed to a blessing through Aaron, the brother of Moses who became high priest. His tribe assumed the priestly ser­vice of the tabernacle and the temple. Further, we learn for the first time that the descendants of Judah would rule the nation of Israel, and from this tribe would come the Messiah. David became king and received God’s promise that the Messiah would be his descendant, and ­Jesus was born to Mary and Joseph, who were both of David’s tribe (Judah). Though some of these prophecies were directly fulfilled, many of them are best viewed as general sketches of the sons and their descendants rather than precise predictions of definite events or periods in their future.

78

Genesis 49:17

strongest of his brothers (1Ch 5:2), which may refer to the number in his clan or his quality of leadership. We know God loved Judah (Ps 78:67 – 68), but we don’t know why he chose him.

17 Dan will be a snake by the roadside, a viper along the path, that bites the horse’s heels so that its rider tumbles backward. 18 “I look for your deliverance, Lord. 19 “Gad a will be attacked by a band of raiders, but he will attack them at their heels. 20 “Asher’s food will be rich; he will provide delicacies fit for a king. 21 “Naphtali is a doe set free that bears beautiful fawns. b

WAS THIS A REFERENCE TO JOSEPH’S BROTHERS’ ATTACK ON HIM? (49:22 – 26) It’s uncertain whether Jacob even knew of his sons’ original attack on Joseph, but the words could refer to it or to the adversities Joseph endured in Egypt. HOW IS A STEADY BOW A BLESSING? (49:24) Joseph himself had remained steady. He kept his faith in God and continued to do what was right even when circumstances seemed to be against him. The prediction speaks about the blessings of faithfulness.

WHAT HAPPENED TO BENJAMIN’S STATUS AS FAVORITE SON? (49:27) Apparently it didn’t get passed down to following generations. The tribe of Benjamin was known for its violence (Jdg 20) and as the tribe of the unstable and violent King Saul (1Sa 9:21).

22 “Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. c 23 With bitterness archers attacked him; they shot at him with hostility. 24 But his bow remained steady, his strong arms stayed d limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, 25 because of your father’s God, who helps you, because of the Almighty, e who blesses you with blessings of the skies above, blessings of the deep springs below, blessings of the breast and womb. 26 Your father’s blessings are greater than the blessings of the ancient mountains, f the bounty of the age-old hills. than  Let all these rest on the head of Joseph, on the brow of the prince among g his brothers. 27 “Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.” 28 All ­these are the ­twelve ­tribes of Is­ra­el, and this is what t­ heir fa­ther said to them when he ­blessed them, giv­ing each the bless­ing ap­pro­pri­ate to him.

The Death of Jacob

WHY WAS JACOB BURIED WITH LEAH RATHER THAN RACHEL? (49:31) Jacob seems to have followed the tradition of being buried in the family burial grounds with his first wife, Leah. He was buried with his ancestors Isaac and Abraham and their first wives. Rachel, his beloved second wife, died while giving birth to Benjamin somewhere in the region of Bethlehem (35:18 – 20). Apparently she was buried there instead of at Machpelah because, although she was Jacob’s favorite, she was his second wife.

29 Then he gave them t­hese in­struc­tions: “I am a ­ bout to be gath­ered to my peo­ple. Bury me with my fa­thers in the cave in the ­field of E ­ phron the Hit­tite, 30 the cave in the ­field of Mach­pe­lah, near Mam­re in Ca­naan, ­which Abra­ham ­bought a ­ long with the f­ ield as a buri­al p ­ lace from E ­ phron the Hit­tite. 31 There Abra­ham and his wife Sar­ah were bur­ ied, ­there I­ saac and his wife Re­bek­ah were bur­ied, and ­there ­ ought I bur­ied Leah. 32 The f­ ield and the cave in it were b from the Hit­tites. h ” 33 When Ja­cob had fin­ished giv­ing in­struc­tions to his a 19 

Gad sounds like the Hebrew for attack and also for band of raiders.    / he utters beautiful words    c 22 Or Joseph is a wild colt, / a wild colt near a spring, / a wild donkey on a terraced hill    d 23,24 Or archers will attack . . . will shoot . . . will remain . . . will stay    e 25 Hebrew Shaddai    f 26 Or of my progenitors, / as great as    g 26 Or of the one separated from    h 32 Or the descendants of Heth    b 21 Or free;

Genesis 50:20 sons, he drew his feet up into the bed, b ­ reathed his last and was gath­ered to his peo­ple. Jo­seph t­ hrew him­self on his fa­ther and wept over him and k ­ issed him. 2  Then Jo­seph di­rect­ed the phy­ si­cians in his ser­vice to em­balm his fa­ther Is­ra­el. So the phy­si­cians em­balmed him, 3 tak­ing a full for­ty days, for that was the time re­quired for em­balm­ing. And the Egyp­tians ­mourned for him sev­en­ty days. 4 When the days of mourn­ing had p ­ assed, Jo­seph said to Phar­aoh’s ­court, “If I have ­found fa­vor in your eyes, s­ peak to Phar­aoh for me. Tell him, 5 ‘My fa­ther made me ­swear an oath and said, “I am ­about to die; bury me in the tomb I dug for my­self in the land of Ca­naan.” Now let me go up and bury my fa­ther; then I will re­turn.’ ” 6 Phar­aoh said, “Go up and bury your fa­ther, as he made you s­ wear to do.” 7 So Jo­seph went up to bury his fa­ther. All Phar­aoh’s of­ fi­cials ac­com­pa­nied him  — ​the dig­ni­tar­ies of his ­court and all the dig­ni­tar­ies of ­Egypt  — ​ 8 be­sides all the mem­bers of Jo­seph’s house­hold and his broth­ers and t­ hose be­long­ing to his fa­ther’s house­hold. Only ­their chil­dren and ­their ­flocks and ­herds were left in Go­shen. 9  Char­i­ots and horse­men  a also went up with him. It was a very ­large com­pa­ny. 10 When they r­ eached the thresh­ing f­ loor of Atad, near the Jor­dan, they la­ment­ed loud­ly and bit­ter­ly; and ­there Jo­seph ob­served a sev­en-day pe­ri­od of mourn­ing for his fa­ther. 11 When the Ca­naan­ites who ­lived ­there saw the mourn­ing at the thresh­ing f­ loor of Atad, they said, “The Egyp­tians are hold­ing a sol­emn cer­e­mo­ny of mourn­ ing.” That is why that p ­ lace near the Jor­dan is c­ alled Abel ­Miz­ra­im.  b 12 So Ja­cob’s sons did as he had com­mand­ed them: 13 They car­ried him to the land of Ca­naan and bur­ied him in the cave in the ­field of Mach­pe­lah, near Mam­re, ­which Abra­ ham had b ­ ought ­along with the ­field as a buri­al ­place from ­Ephron the Hit­tite. 14  Af­ter bury­ing his fa­ther, Jo­seph re­ turned to ­Egypt, to­geth­er with his broth­ers and all the oth­ ers who had gone with him to bury his fa­ther.

50

79

WHAT KIND OF EMBALMING WOULD TAKE 40 DAYS? (50:2 – 3) Embalming was an Egyptian, not a Hebrew, custom that could take up to 70 days. The number 40 may be another way of saying “a long time.” No one else has ever matched the preserving abilities of the Egyptian’s process. Some body parts were embalmed separately. After embalming, the body was wrapped in linen and placed in a wooden case. Mummies unwrapped by archaeologists reveal skin and hair blackened, but bodies intact.

WHY WOULD EGYPTIANS MOURN A HEBREW? (50:7) Joseph was a high official, and showing respect for his father’s death was only proper. The extended period of 70 days (v. 3) indicated Joseph’s prominence. The Egyptians took death and the afterlife very seriously, and they provided the best they could for the departed — ​including food, clothing, pets and other items for use in the world of the dead.

Joseph Reassures His Brothers 15 When Jo­seph’s broth­ers saw that ­their fa­ther was dead, they said, “What if Jo­seph h ­ olds a ­grudge ­against us and pays us back for all the ­wrongs we did to him?” 16 So they sent word to Jo­seph, say­ing, “Your fa­ther left ­these in­struc­ tions be­fore he died: 17 ‘This is what you are to say to Jo­seph: I ask you to for­give your broth­ers the sins and the ­wrongs they com­mit­ted in treat­ing you so bad­ly.’ Now ­please for­ give the sins of the ser­vants of the God of your fa­ther.” When t­ heir mes­sage came to him, Jo­seph wept. 18 His broth­ers then came and t­ hrew them­selves down be­ fore him. “We are your ­slaves,” they said. 19 But Jo­seph said to them, “Don’t be ­afraid. Am I in the ­place of God? 20 You in­tend­ed to harm me, but God in­tend­ ed it for good to ac­com­plish what is now be­ing done, the a 9 Or charioteers    b 11 

Abel Mizraim means mourning of the Egyptians.   

WERE JOSEPH’S BROTHERS TELLING THE TRUTH HERE? (50:16 – 17) Probably not. If Jacob had really wanted to tell Joseph to forgive the brothers, he’d had ample opportunity to tell Joseph directly. This message probably indicates the brothers still didn’t trust Joseph, fearing his vengeance. Their refusal to believe his forgiveness was probably what caused Joseph to weep.

80

Genesis 50:21 sav­ing of many ­lives. 21 So then, ­don’t be ­afraid. I will pro­ vide for you and your chil­dren.” And he re­as­sured them and ­spoke kind­ly to them.

The Death of Joseph WHY DID THE SONS OF JACOB/ ISRAEL STAY IN EGYPT AFTER THE FAMINE? (50:22) Perhaps the Israelites enjoyed the prosperity and security of Egypt. Since the Israelites lived in Egypt throughout Joseph’s lifetime (three generations), Egypt probably felt more like home than the promised land of Canaan, which was more on the frontier, less stable politically and perhaps not as fertile. WHY DID JOSEPH’S BROTHERS NEED HELP TO LEAVE EGYPT? (50:24) The phrase come to your aid translates a Hebrew word that often speaks of God coming to p ­ eople to bring help or judgment. It emphasizes God’s decisive action in human history. Joseph predicted God would lead the Hebrews back to Canaan. They did not have to be slaves for God to work in their lives. The Hebrews were apparently not enslaved until several generations after Joseph’s death.

22 Jo­seph ­stayed in ­Egypt, a ­ long with all his fa­ther’s fam­ i­ly. He l­ived a hun­dred and ten ­years 23 and saw the t­ hird gen­er­a­tion of Ephra­im’s chil­dren. Also the chil­dren of Ma­kir son of Ma­nas­seh were ­placed at b ­ irth on Jo­seph’s knees. a 24 Then Jo­seph said to his broth­ers, “I am ­about to die. But God will sure­ly come to your aid and take you up out of this land to the land he prom­ised on oath to Abra­ham, I­ saac and Ja­cob.” 25 And Jo­seph made the Is­ra­el­ites ­swear an oath and said, “God will sure­ly come to your aid, and then you must car­ry my ­bones up from this place.” 26 So Jo­seph died at the age of a hun­dred and ten. And af­ ter they em­balmed him, he was ­placed in a cof­fin in Egypt.

LINK (50:25) YOU MUST CARRY MY BONES UP FROM THIS PLACE Moses later carried out this last request of Joseph (Ex 13:19). WHY WAS THE BURIAL PLACE SUCH AN ISSUE? (50:25) The overriding concern of the patriarchs — ​ Abraham, Isaac, Jacob and Joseph — ​was to stay true to the original promise to Abraham of a homeland (12:1 – 3). To be buried there was to express faith that God would keep his promise (Heb 11:22).

a 23  That

is, were counted as his   

DOES GOD OVERRULE OUR INTENTIONS? 50:20 A dominant theme throughout the first five books of the Bible is that God fulfills his promises. No matter what p ­ eople intend, they cannot thwart God’s purposes. ­People or circumstances may seem to frustrate God’s plan, but they can never derail it. For example, Abraham’s problems were never too much to overcome. He nearly lost his wife to foreign rulers (twice), fought with Lot, was too old to father children and was commanded to sacrifice his beloved son. In each case, God provided. This cycle continued throughout the patriarchal narratives: the promise was jeopardized by human actions but preserved and fulfilled by God. The promise to Abraham involved three main elements: descendants, relationship and land. Genesis focuses on God fulfilling his promise of descendants. Exodus and Leviticus focus on God preserving the relationship. Numbers and Deuteronomy focus on God’s promise of land, and in Joshua God fulfills the promise of land. At each juncture, God accomplished his desired result through his own creative means. ­People’s schemes do not destroy God’s plans. In fact, God sometimes overrules p ­ eople’s evil intentions to accomplish his own purposes. The Sovereign Lord works out everything to its proper end (Pr 16:4).

EXODUS INTRODUCTION

WHY READ THIS BOOK?

WHO WROTE THIS BOOK?

WHY WAS IT WRITTEN?

WHEN WAS IT WRITTEN?

WHAT WAS THE HISTORICAL SETTING FOR THIS BOOK?

WHAT TO LOOK FOR IN EXODUS:

A spectacular escape and a hair-raising chase scene are only two of the many stories in the book of Exodus. But this book is much more than an epic adventure; it recounts God’s supernatural rescue of the Israelites from oppression in Egypt. Despite God’s miraculous intervention, the Israelites were unable to remain loyal to him. But Israel’s faltering faith reminds us that even imperfect ­people can get to know the God who loves them perfectly. Moses. To remind the Israelites how God had rescued them from oppression. The book also lays the foundational theology through which God revealed his name, his attributes, his redemption, his law and his instructions on how he is to be worshiped. The story of Exodus establishes themes that are repeated in both the Old and New Testaments. Approximately 1440 BC. Jacob and his family had migrated to Egypt about four centuries earlier to escape a famine in Canaan. However, the “land of escape” became a “land of bondage” as the Egyptians sought to maintain their dominance over the increasing number of Israelites by forcing them into slave labor. Shortly before his death in the desert, Moses recorded the amazing events of Israel’s escape from Egypt. Exodus spotlights God’s direct involvement in human history, his concern for the oppressed, his power over nations, and the astonishing lengths he will go to in order to reach those he loves. For example, God enabled Moses to become a great prophet in Israel despite Moses’ own fears and insecurities. Exodus repeatedly shows that even though p­ eople fail, God is patient and continues blessing those who trust in him.

WHEN DID THESE THINGS HAPPEN?

2200 BC 2100 2000 1900 1800 1700 1600 1500 1400

 MOSES’ BIRTH (C. 1526 BC)   THE PLAGUES; THE PASSOVER (C. 1446 BC)   THE EXODUS (C. 1446 BC)   DESERT WANDERINGS (C. 1446 – 1406 BC)   THE TEN COMMANDMENTS (C. 1445 BC)   BOOK OF EXODUS WRITTEN (C. 1440 BC)   MOSES DIES; JOSHUA BECOMES LEADER (C. 1406 BC)   ISRAELITES ENTER CANAAN (C. 1406 BC) 

82

Exodus 1:1 The Israelites Oppressed

HOW MANY YEARS HAD PASSED SINCE JOSEPH’S DEATH? (1:6 – 8) The first seven verses of Exodus cover about 400 years. WHO WAS THE NEW KING IN EGYPT, AND WHY DID JOSEPH MEAN NOTHING TO HIM? (1:8) Exodus does not name the pharaoh and Egyptian records make no mention of the Israelites, so we don’t know for certain. If the number in 1 Kings 6:1 has numeric value rather than schematic value, the exodus would have taken place in the mid-fifteenth century BC and would have involved Thutmose III and Amenhotep II. If we go by the name of the city the Israelites were building (Rameses), the exodus would have taken place in the thirteenth century BC and would have involved Rameses II. DID THE KING HAVE GOOD REASON TO FEAR THE ISRAELITES? (1:9 – 10) No evidence suggests that the Israelites threatened the Egyptians, and Pharaoh seems to have assumed that Egypt would win a military conflict even if the Israelites stood against them. His main fear was that the Israelites would escape Egypt in the middle of such a war, which would have been damaging to the Egyptian economy. HOW COULD THE EGYPTIANS ENSLAVE SO MANY ­PEOPLE? (1:11) They had a fully developed government with the military, legal and political personnel to institute whatever decrees they chose, including the employment of slave labor. WHY DIDN’T THE ISRAELITES REVOLT? (1:11 – 14) We do not know for sure, though perhaps they simply did not have the number of ­people, leadership, willpower, weapons or organization necessary to overthrow their captors. But Exodus makes it clear that the Egyptians feared that the Israelites would conspire with Egypt’s enemies and potentially escape. WHERE DID THE TERM HEBREW COME FROM? (1:15) The term Hebrew is used in the Old Testament to describe Semitic p ­ eople. Noah’s son Shem was the father of the Shemites (later Semites) and an ancestor of Eber (Ge 10:21). Eber is thought to be the origin of the word Hebrew. When applied in a wider sense, the term included other non-Israelites such as the Arameans, Moabites and Ammonites. It may refer to the culture of the ­people more than to their ethnic identity. WERE THE MIDWIVES RIGHT TO LIE TO AND DISOBEY THE KING? (1:17 – 19) The Bible neither approves of nor condemns the midwives’ lie; it simply records what they did. God used even wicked kings and sinful ­people to further his plan without approving of their behavior. The midwives’ faith and courage is more significant than their dishonesty, and through them God brought deliverance for his p ­ eople. See Was it wrong for Abram to lie to save his life? (Ge 12:11 – 20; p. 19).

1

These are the ­names of the sons of Is­ra­el who went to ­Egypt with Ja­cob, each with his fam­i­ly: 2  Reu­ben, Sim­ e­on, Levi and Ju­dah; 3  Is­sa­char, Zeb­u­lun and Ben­ja­min; 4 Dan and Naph­ta­li; Gad and Ash­er. 5  The de­scen­dants of Ja­cob num­bered sev­en­ty  a in all; Jo­seph was al­ready in Egypt. 6 Now Jo­seph and all his broth­ers and all that gen­er­a­ tion died, 7  but the Is­ra­el­ites were ex­ceed­ing­ly fruit­ful; they mul­ti­plied great­ly, in­creased in num­bers and be­came so nu­mer­ous that the land was ­filled with them. 8 Then a new king, to whom Jo­seph ­meant noth­ing, came to pow­er in ­Egypt. 9 “Look,” he said to his peo­ple, “the Is­ra­el­ ites have be­come far too nu­mer­ous for us. 10 Come, we must deal shrewd­ly with them or they will be­come even more nu­ mer­ous and, if war ­breaks out, will join our en­e­mies, ­fight ­against us and ­leave the coun­try.” 11 So they put ­slave mas­ters over them to op­press them with f­orced la­bor, and they ­built Pi­thom and Ram­es­ es as s­ tore cit­ies for Phar­aoh. 12 But the more they were op­ pressed, the more they mul­ti­plied and s­ pread; so the Egyp­tians came to ­dread the Is­ra­el­ites 13  and ­worked them ruth­less­ly. 14 They made t­ heir l­ives bit­ter with ­harsh la­ bor in b ­ rick and mor­tar and with all ­kinds of work in the ­fields; in all t­ heir ­harsh la­bor the Egyp­tians worked them ruth­less­ly. 15 The king of E ­ gypt said to the He­brew mid­wives, ­whose ­names were Shiph­rah and Puah, 16 “When you are helping the He­brew wom­en during child­birth on the de­liv­ery s­ tool, if you see that the ­baby is a boy, kill him; but if it is a girl, let her live.” 17 The mid­wives, how­ev­er, ­feared God and did not do what the king of E ­ gypt had told them to do; they let the boys live. 18 Then the king of E ­ gypt sum­moned the mid­ wives and a ­ sked them, “Why have you done this? Why have you let the boys live?” 19  The mid­wives an­swered Phar­aoh, “He­brew wom­en are not like Egyp­tian wom­en; they are vig­or­ous and give b ­ irth be­fore the mid­wives ar­rive.” 20 So God was kind to the mid­wives and the peo­ple in­ creased and be­came even more nu­mer­ous. 21  And be­cause the mid­wives f­ eared God, he gave them fam­i­lies of ­their own. 22 Then Phar­aoh gave this or­der to all his peo­ple: “Ev­ery He­brew boy that is born you must t­ hrow into the Nile, but let ev­ery girl live.”

The Birth of Moses

2

Now a man of the ­tribe of Levi mar­ried a Le­vite wom­ an, 2 and she be­came preg­nant and gave ­birth to a son. When she saw that he was a fine c­ hild, she hid him for t­ hree ­months. 3 But when she ­could hide him no lon­ger, she got a pa­py­rus bas­ket  b for him and coat­ed it with tar and ­pitch. Then she p ­ laced the c­ hild in it and put it a ­ mong the r­ eeds a 5 

Masoretic Text (see also Gen. 46:27); Dead Sea Scrolls and Septuagint (see also Acts 7:14 and note at Gen. 46:27) seventy-five    b 3  The Hebrew can also mean ark, as in Gen. 6:14.   

Exodus 2:25

83

­along the bank of the Nile. 4 His sis­ter ­stood at a dis­tance to see what ­would hap­pen to him. 5 Then Phar­aoh’s daugh­ter went down to the Nile to ­bathe, and her at­ten­dants were walk­ing ­along the riv­er­ bank. She saw the bas­ket ­among the r­ eeds and sent her fe­ male ­slave to get it. 6 She ­opened it and saw the baby. He was cry­ing, and she felt sor­ry for him. “This is one of the He­brew ba­bies,” she said. 7 Then his sis­ter ­asked Phar­aoh’s daugh­ter, “Shall I go and get one of the He­brew wom­en to ­nurse the baby for you?” 8 “Yes, go,” she an­swered. So the girl went and got the ­baby’s moth­er. 9 Phar­aoh’s daugh­ter said to her, “Take this baby and ­nurse him for me, and I will pay you.” So the wom­ an took the baby and n ­ ursed him. 10 When the c­ hild grew old­er, she took him to Phar­aoh’s daugh­ter and he be­came her son. She n ­ amed him Mo­ses, a say­ing, “I drew him out of the wa­ter.”

WAS GOD HONORING THE MIDWIVES’ LIE? (1:20) The Bible text emphasizes that God honored the midwives because they feared him more than they feared Pharaoh (v. 21), not because they lied.

WAS MOSES’ ACTION JUSTIFIABLE? (2:12) No. Not even Moses, who became the giver of the law, was justified in murdering one of the captors of his ­people. The phrase looking this way and that and the fact that he hid the corpse in the sand suggest that Moses knew killing the Egyptian was wrong (cf. Ac 7:23 – 29). MOSES FLEES TO MIDIAN (2:15)

AB

Mediterranean Sea

R.

M

O

GOS H Kadesh Rameses E N Barnea D es er t Sukkoth Pithom o f Z in EDOM EGYPT M D es er t I o f Pa ra n Mt. Sinai (Jebel Musa) 0 0

80 km. 80 miles

N

Moses sounds like the Hebrew for draw out.    b 22  Gershom sounds like the Hebrew for a foreigner there.   

DID PHARAOH’S DAUGHTER DEFY HER FATHER’S EDICT? (2:10) It is unclear why Pharaoh’s daughter got away with saving a male Hebrew baby during the time her father had ordered them killed. Some think slave adoption was a common practice for Egyptian nobility. Pharaoh’s daughter may have rationalized that she would be raising Moses as an Egyptian, not a Hebrew. Additionally, her royal status may have put her above the law others had to follow.

IA

a 10 

HOW LONG DID MOSES’ MOTHER RAISE HIM? (2:10) Moses’ mother was paid to take care of him, and she nursed him for at least his first two years of life. Some ­people think it could have been as long as three or four years.

D

11 One day, af­ter Mo­ses had ­grown up, he went out to ­ here his own peo­ple were and ­watched them at ­their hard w la­bor. He saw an Egyp­tian beat­ing a He­brew, one of his own peo­ple. 12 Look­ing this way and that and see­ing no one, he ­killed the Egyp­tian and hid him in the sand. 13 The next day he went out and saw two He­brews fight­ing. He a ­ sked the one in the ­wrong, “Why are you hit­ting your fel­low He­ brew?” 14 The man said, “Who made you rul­er and ­judge over us? Are you think­ing of kill­ing me as you ­killed the Egyp­tian?” Then Mo­ses was ­afraid and ­thought, “What I did must have be­come known.” 15 When Phar­aoh ­heard of this, he t­ ried to kill Mo­ses, but Mo­ses fled from Phar­aoh and went to live in Mid­i­an, ­where he sat down by a well. 16 Now a ­priest of Mid­i­an had sev­en daugh­ters, and they came to draw wa­ter and fill the t­ roughs to wa­ter ­their fa­ther’s ­flock. 17 Some shep­herds came ­along and d ­ rove them away, but Mo­ses got up and came to t­ heir res­cue and wa­tered ­their flock. 18 When the g ­ irls re­turned to Reu­el ­their fa­ther, he a ­ sked them, “Why have you re­turned so ear­ly to­day?” 19 They an­swered, “An Egyp­tian res­cued us from the shep­ herds. He even drew wa­ter for us and wa­tered the flock.” 20 “And ­where is he?” Reu­el ­asked his daugh­ters. “Why did you ­leave him? In­vite him to have some­thing to eat.” 21 Mo­ses a ­ greed to stay with the man, who gave his daugh­ ter Zip­po­rah to Mo­ses in mar­riage. 22  Zip­po­rah gave ­birth to a son, and Mo­ses n ­ amed him Ger­shom, b say­ing, “I have be­ come a for­eign­er in a for­eign land.” 23 Dur­ing that long pe­ri­od, the king of E ­ gypt died. The Is­ra­el­ites g ­ roaned in t­ heir slav­ery and ­cried out, and t­ heir cry for help be­cause of ­their slav­ery went up to God. 24 God ­heard ­their groan­ing and he re­mem­bered his cov­enant with Abra­ham, with ­Isaac and with Ja­cob. 25 So God ­looked on the Is­ra­el­ites and was con­cerned ­about them.

WHO WAS PHARAOH’S DAUGHTER? (2:5) Many think this woman was Hatshepsut, wife of Thutmose II. Others think she was a daughter of Rameses II, a pharaoh who was especially cruel to the Hebrew slaves. However, since we aren’t certain about the date of the exodus, we cannot be certain about this woman’s identity. See Who was the new king in Egypt, and why did Joseph mean nothing to him? (1:8; p. 82).

Ni l e

Moses Flees to Midian

WAS MOSES’ MOTHER GIVING UP HER BABY TO DIE? (2:3) In a sense, she obeyed the king by putting the baby in the Nile River (1:22). She put him in a protective basket, however, with the hope that he would be found and saved. It evidently was no secret where Pharaoh’s daughter went to bathe.

Red Sea

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Exodus 3:1

WHAT KIND OF PRIEST WAS THIS? (2:16) This priest probably served the true God, even though he was a Midianite. The Midianites were descendants of Abraham through Keturah, one of his concubines (Ge 25:1 – 2). Reuel (Ex 2:18) was something of a tribal chief over this nomadic group and probably performed dual roles — ​religious and social. Reuel took Moses in and gave him one of his daughters in marriage.

Moses and the Burning Bush

DID MOSES HELP THE DAUGHTERS SINGLE-HANDEDLY? (2:17) Because he was raised as an Egyptian nobleman, Moses was probably trained in sophisticated Egyptian combat (Ac 7:22). Given his training and the likelihood that he had armed himself before fleeing for his life, a band of shepherds would have been no match for him. WHY THE NAME CHANGE? (3:1; SEE 2:18) The Bible does not explain the use of these different names (Reuel and Jethro). It may not have been unusual at that time to have two or more names. Some think Jethro may have been a formal title rather than a name, which perhaps meant “his excellency.” WHY WAS HOREB CALLED THE MOUNTAIN OF GOD? (3:1) Moses wrote the book of Exodus years after the events it describes, so he identified Horeb as it had come to be known. On this mountain God spoke to Moses from within the burning bush and also gave him the Ten Commandments. Mount Horeb was also called Mount Sinai, named for the desert region in which it was located. WHY DID MOSES TAKE OFF HIS SANDALS? (3:5) Taking off sandals was a cultural and religious symbol of reverence and respect. See Why did Joshua take off his sandals? (Jos 5:15; p. 314). WHY WAS MOSES AFRAID TO LOOK AT GOD? (3:6) Staring at the raw power of God struck terror in Moses’ soul because he felt unworthy to stand in God’s presence. By looking away, Moses also demonstrated his reverence for God. WHY WOULD GOD MAKE OTHER GROUPS GIVE UP THEIR HOMES AND LAND? (3:8) God originally gave this land to Moses’ ancestor Abraham (Ge 12:7). Now, after Abraham’s descendants had spent 400 years in Egypt, God promised that they would recover the land they had left behind in Canaan, displacing several ­people groups in the process. God used the Israelites to judge these pagans for their idolatry and evil ways (Ge 15:16). WHAT DID GOD’S NAME MEAN TO THE ISRAELITES? (3:14) The phrase I am who I am, a wordplay on the name of God, has received much attention. Its precise significance is debated. In most English Bible versions it is translated as the Lord; transliterated, it is Yahweh. The name I am was the most holy name for God; it was so revered that later Jewish leaders refused even to speak it. Most likely the name caused

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Now Mo­ses was tend­ing the ­flock of Jeth­ro his fa­therin-law, the p ­ riest of Mid­i­an, and he led the ­flock to the far side of the wil­der­ness and came to Ho­reb, the moun­tain of God. 2 There the an­gel of the Lord ap­peared to him in ­flames of fire from with­in a bush. Mo­ses saw that t­ hough the bush was on fire it did not burn up. 3  So Mo­ses ­thought, “I will go over and see this ­strange ­sight — ​why the bush does not burn up.” 4 When the Lord saw that he had gone over to look, God ­called to him from with­in the bush, “Mo­ses! Mo­ses!” And Mo­ses said, “Here I am.” 5 “Do not come any clos­er,” God said. “Take off your san­ dals, for the ­place ­where you are stand­ing is holy ­ground.” 6 Then he said, “I am the God of your fa­ther, a the God of Abra­ham, the God of I­ saac and the God of Ja­cob.” At this, Mo­ses hid his face, be­cause he was ­afraid to look at God. 7 The Lord said, “I have in­deed seen the mis­ery of my peo­ple in ­Egypt. I have ­heard them cry­ing out be­cause of ­their ­slave driv­ers, and I am con­cerned ­about t­ heir suf­fer­ ing. 8 So I have come down to res­cue them from the hand of the Egyp­tians and to ­bring them up out of that land into a good and spa­cious land, a land flow­ing with milk and ­hon­ey  — ​the home of the Ca­naan­ites, Hit­tites, Am­o­rites, Per­iz­zites, Hi­vites and Jeb­u­sites. 9 And now the cry of the Is­ ra­el­ites has ­reached me, and I have seen the way the Egyp­ tians are op­press­ing them. 10 So now, go. I am send­ing you to Phar­aoh to b ­ ring my peo­ple the Is­ra­el­ites out of Egypt.” 11 But Mo­ses said to God, “Who am I that I ­should go to Phar­aoh and ­bring the Is­ra­el­ites out of Egypt?” 12 And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have ­brought the peo­ple out of ­Egypt, you b will wor­ship God on this moun­tain.” 13 Mo­ses said to God, “Sup­pose I go to the Is­ra­el­ites and say to them, ‘The God of your fa­thers has sent me to you,’ and they ask me, ‘What is his name?’ Then what s­ hall I tell them?” 14 God said to Mo­ses, “I am who I am. c This is what you are to say to the Is­ra­el­ites: ‘I am has sent me to you.’ ” 15 God also said to Mo­ses, “Say to the Is­ra­el­ites, ‘The Lord, d the God of your fa­thers — ​the God of Abra­ham, the God of ­Isaac and the God of Ja­cob — ​has sent me to you.’ “This is my name forever, the name you shall call me from generation to generation. 16 “Go, as­sem­ble the el­ders of Is­ra­el and say to them, ‘The Lord, the God of your fa­thers — ​the God of Abra­ham, ­Isaac and Ja­cob — ​ap­peared to me and said: I have ­watched over you and have seen what has been done to you in ­Egypt. 17 And I have prom­ised to ­bring you up out of your mis­ery in ­Egypt into the land of the Ca­naan­ites, Hit­tites, Am­o­rites, a 6 

Masoretic Text; Samaritan Pentateuch (see Acts 7:32) fathers    b 12 The Hebrew is plural.    c 14 Or I will be what I will be    d 15  The Hebrew for Lord sounds like and may be related to the Hebrew for I am in verse 14.   

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Per­iz­zites, Hi­vites and Jeb­u­sites  — ​a land flow­ing with milk and hon­ey.’ 18 “The el­ders of Is­ra­el will lis­ten to you. Then you and the el­ders are to go to the king of ­Egypt and say to him, ‘The Lord, the God of the He­brews, has met with us. Let us take a ­three-day jour­ney into the wil­der­ness to of­fer sac­ri­fic­es to the Lord our God.’ 19 But I know that the king of ­Egypt will not let you go un­less a m ­ ighty hand com­pels him. 20 So I will ­stretch out my hand and ­strike the Egyp­tians with all the won­ders that I will per­form ­among them. Af­ter that, he will let you go. 21 “And I will make the Egyp­tians fa­vor­ably dis­posed to­ward this peo­ple, so that when you ­leave you will not go emp­ty-hand­ed. 22 Ev­ery wom­an is to ask her neigh­bor and any wom­an liv­ing in her ­house for ar­ti­cles of sil­ver and gold and for cloth­ing, ­which you will put on your sons and daugh­ters. And so you will plun­der the Egyp­tians.”

the Israelites to think of God’s absolute supremacy and their unique relationship to him.

Signs for Moses

WHY THESE PARTICULAR SIGNS? (4:1 – 9) These miracles validated both God’s messenger, Moses, and God’s message. Disagreements persist, however, over the precise meaning of each of these signs. The sign of the staff and snake (which some think were Egyptian symbols of power and life) underscored God’s power over Egyptian dominance. The sign of the leprous hand highlighted God’s power over diseases and warned Pharaoh that Moses, an ambassador of God, had the power to inflict sickness. And turning water from the Nile (worshiped by Egyptians) into blood demonstrated God’s power over the gods of the Egyptians.

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Mo­ses an­swered, “What if they do not be­lieve me or lis­ ten to me and say, ‘The Lord did not ap­pear to you’?” 2 Then the Lord said to him, “What is that in your hand?” “A ­staff,” he re­plied. 3 The Lord said, “Throw it on the ground.” Mo­ses ­threw it on the ­ground and it be­came a ­snake, and he ran from it. 4 Then the Lord said to him, “Reach out your hand and take it by the tail.” So Mo­ses ­reached out and took hold of the ­snake and it ­turned back into a ­staff in his hand. 5 “This,” said the Lord, “is so that they may be­lieve that the Lord, the God of ­their fa­thers — ​the God of Abra­ham, the God of ­Isaac and the God of Ja­cob — ​has ap­peared to you.”

WAS GOD BEING DECEPTIVE? (3:18) See Was Moses lying about the three-day trip? (5:3; p. 87).

HOW WOULD THEY PLUNDER THE EGYPTIANS? (3:21 – 22) See Why would the Egyptians be willing to be looted? (12:35 – 36; p. 99).

W H O I S G O D , W H AT D O E S H E VA L U E , A N D H O W CAN WE APPROACH HIM? 3:13 – 14

TOP 100

The Bible doesn’t explain who God is or try to prove his divine existence. It assumes God MOST-ASKED is eternally present (Ge 1:1) and depicts creation as a result of his divine thought and action (Ge 1:1 — ​2:25). God has, however, offered us a glimpse of who he is through creation (Ps 19:1 – 6), his Word (Ps 18:30 – 31), and especially through the incarnation of his Son, J­ esus Christ, who is the radiance of God’s glory and the exact representation of his being (Heb 1:3). ­Jesus demonstrated God’s compassion, grace and glory in his life, death and resurrection. From this and from the empowering presence of the Holy Spirit at Pentecost (Ac 2:1 – 13), our awareness of God as Trinity (one God in three persons) was formed. While God’s being is beyond comprehension or perception (Ex 33:20; Jn 1:18), both the physical world and the human conscience clearly attest to his values and purposes. In addition, God revealed what he values through the Sinai covenant (Ex 20:1 — ​24:18). The Ten Commandments (Ex 20:2 – 17; Dt 5:6 – 21) were affirmed by J­ esus as a faithful summary of God’s moral values (Mt 5:17 – 47), and they continue to shape social values and legal systems today. God also revealed what he values through the dietary regulations (Lev 11:1 – 47) and worship regulations (Lev 1:1 — ​9:24; 16:1 – 34; 21:1 — ​25:55) that were given to the ancient Israelites. Those regulations emphasized God’s holiness and his desire for his p ­ eople to be holy (Lev 11:44). When J­ esus came to earth, he taught that while actions are important, God is more concerned with the heart (Mt 5:17 – 47; 15:18 – 20). God desires that we love him, trust him, obey him and imitate his character in our interactions with others by being compassionate, loving and forgiving. So how can we approach such a holy God? Access to God is only through faith in J­ esus Christ (Jn 14:6; Ro 5:1 – 2; Eph  2:13 – 18; 3:12). Christ suffered once for sins, the righ­teous for the unrigh­teous, to bring [us] to God (1Pe 3:18). Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need (Heb 4:16).

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Exodus 4:6

DID MOSES HAVE A SPEECH IMPEDIMENT? (4:10) Nothing would suggest Moses had a speech impediment, but his protest was evidently not entirely without foundation. At the very least, he may not have been a gifted speaker. Whatever Moses’ problem may have been, he must have felt strongly about it, since he repeated similar objections later (6:12,30). In the New Testament, the deacon Stephen insisted Moses was powerful in speech and ac­ tion (Ac 7:22).

6 Then the Lord said, “Put your hand in­side your c­ loak.” So Mo­ses put his hand into his ­cloak, and when he took it out, the skin was lep­rous a — ​it had be­come as ­white as snow. 7 “Now put it back into your c­ loak,” he said. So Mo­ses put his hand back into his c­ loak, and when he took it out, it was re­stored, like the rest of his flesh. 8 Then the Lord said, “If they do not be­lieve you or pay at­ten­tion to the f­ irst sign, they may be­lieve the sec­ond. 9 But if they do not be­lieve ­these two ­signs or lis­ten to you, take some wa­ter from the Nile and pour it on the dry g ­ round. The wa­ter you take from the riv­er will be­come b ­ lood on the ground.” 10 Mo­ses said to the Lord, “Par­don your ser­vant, Lord. I have nev­er been el­o­quent, nei­ther in the past nor s­ ince you have spo­ken to your ser­vant. I am slow of s­ peech and tongue.” 11 The Lord said to him, “Who gave hu­man be­ings t­ heir ­mouths? Who ­makes them deaf or mute? Who ­gives them ­sight or ­makes them ­blind? Is it not I, the Lord? 12 Now go; I will help you ­speak and will ­teach you what to say.” 13 But Mo­ses said, “Par­don your ser­vant, Lord. ­Please send some­one else.” 14 Then the Lord’s an­ger b ­ urned a ­ gainst Mo­ses and he said, “What ­about your broth­er, Aar­on the Le­vite? I know he can s­ peak well. He is al­ready on his way to meet you, and he will be glad to see you. 15 You ­shall ­speak to him and put ­words in his m ­ outh; I will help both of you s­ peak and will ­teach you what to do. 16 He will ­speak to the peo­ple for you, and it will be as if he were your ­mouth and as if you were God to him. 17 But take this s­ taff in your hand so you can per­form the ­signs with it.”

IS GOD RESPONSIBLE FOR DISABILITIES? (4:11) This verse, taken alone, paints a picture of a capricious God who randomly scars certain p ­ eople. But three facts help us to see a more accurate picture: (1) God loves us; (2) sin has scarred all ­people to one degree or another; and (3) God can use the weaknesses of wounded, broken ­people for his glory. Our disabilities, however great or insignificant, can become a showcase for God’s abilities (Jn 9:1 – 5). Because Moses was slow of speech and tongue (v. 10), God was better able to speak through him (v. 12). Disabilities are frustrating and difficult to accept as part of God’s providence, but God’s grace is sufficient (2Co 12:9 – 10). WHY WAS MOSES SO RELUCTANT TO OBEY GOD? (4:13) Moses’ reluctance may have been due to his deep-seated insecurities. Knowing the ominous task ahead of him, he simply may not have wanted any part of it. Having been raised among the Egyptian governing class, Moses knew their military prowess. He may have felt that no one was adequate for the task of releasing the Hebrews from bondage. See also 3:11 – 13; 4:1,10. WHY DID GOD MAKE THINGS MORE DIFFICULT BY HARDENING PHARAOH’S HEART? (4:21) See the article Who hardened Pharaoh’s heart? (10:1; p. 95). WHY WOULD GOD WANT TO KILL MOSES? (4:24) This passage is confusing. Some think the word Moses should be replaced with Moses’ son. Others disagree. Either way, the focus is on the fact that Moses’ disobedience led to dire consequences. Apparently Moses had ignored God’s command to circumcise his son (Ge 17:9 – 14). Some think his Midianite wife, Zipporah, was especially opposed to the rite. Circumcision, however, was a symbol of obedience and consecration to God’s covenant. Before going to Pharaoh, Moses had some unfinished family business to take care of. WHY DID ZIPPORAH TOUCH MOSES’ FEET WITH A BLOODY FORESKIN? (4:25) Many speculate that Zipporah, who circumcised her son only to save Moses’ life, was repulsed by circumcision. Her actions, in that case, would have been motivated by anger or revulsion. Others think that because Zipporah was a Midianite, her gesture might have been an act of repentance for Moses’ disobedience.

Moses Returns to Egypt 18 Then Mo­ses went back to Jeth­ro his fa­ther-in-law and said to him, “Let me re­turn to my own peo­ple in E ­ gypt to see if any of them are ­still alive.” Jeth­ro said, “Go, and I wish you well.” 19 Now the Lord had said to Mo­ses in Mid­i­an, “Go back to ­Egypt, for all t­ hose who want­ed to kill you are dead.” 20 So Mo­ses took his wife and sons, put them on a don­key and start­ed back to E ­ gypt. And he took the ­staff of God in his hand. 21 The Lord said to Mo­ses, “When you re­turn to E ­ gypt, see that you per­form be­fore Phar­aoh all the won­ders I have giv­en you the pow­er to do. But I will hard­en his ­heart so that he will not let the peo­ple go. 22 Then say to Phar­aoh, ‘This is what the Lord says: Is­ra­el is my first­born son, 23 and I told you, “Let my son go, so he may wor­ship me.” But you re­fused to let him go; so I will kill your first­born son.’ ” 24 At a lodg­ing ­place on the way, the Lord met Mo­ses b ­ nife, and was ­about to kill him. 25 But Zip­po­rah took a ­flint k cut off her ­son’s fore­skin and ­touched Mo­ses’ feet with it. c “Sure­ly you are a bride­groom of b ­ lood to me,” she said. 26 So a 6  The Hebrew word for leprous was used for various diseases affecting the skin.    b 24 Hebrew him    c 25  The meaning of the Hebrew for this clause is uncertain.   

Exodus 5:16

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the Lord let him ­alone. (At that time she said “bride­groom of ­blood,” re­fer­ring to cir­cum­ci­sion.) 27 The Lord said to Aar­on, “Go into the wil­der­ness to meet Mo­ses.” So he met Mo­ses at the moun­tain of God and k ­ issed him. 28  Then Mo­ses told Aar­on ev­ery­thing the Lord had sent him to say, and also ­about all the ­signs he had com­ mand­ed him to per­form. 29 Mo­ses and Aar­on ­brought to­geth­er all the el­ders of the Is­ra­el­ites, 30 and Aar­on told them ev­ery­thing the Lord had said to Mo­ses. He also per­formed the ­signs be­fore the peo­ ple, 31 and they be­lieved. And when they h ­ eard that the Lord was con­cerned ­about them and had seen ­their mis­ery, they ­bowed down and wor­shiped.

WHAT WAS A BRIDEGROOM OF BLOOD? (4:25) No one knows precisely. There is an interesting wordplay between the bloody rite of circumcision and Zipporah’s reference to Moses as a bridegroom of blood. Most think it’s a term of derision and disgust.

Bricks Without Straw

DID AARON OR MOSES PERFORM THE SIGNS? (4:30) Although this verse appears to say that Aaron performed the signs and wonders that God said Moses would do (v. 17), this is not entirely clear. Moses may have done the signs himself, or he may have done them through Aaron, his representative.

5

Af­ter­ward Mo­ses and Aar­on went to Phar­aoh and said, “This is what the Lord, the God of Is­ra­el, says: ‘Let my peo­ple go, so that they may hold a fes­ti­val to me in the wil­ der­ness.’  ” 2 Phar­aoh said, “Who is the Lord, that I ­should obey him and let Is­ra­el go? I do not know the Lord and I will not let Is­ra­el  go.” 3 Then they said, “The God of the He­brews has met with us. Now let us take a ­three-day jour­ney into the wil­der­ness to of­fer sac­ri­fic­es to the Lord our God, or he may s­ trike us with ­plagues or with the sword.” 4 But the king of E ­ gypt said, “Mo­ses and Aar­on, why are you tak­ing the peo­ple away from t­ heir la­bor? Get back to your work!” 5 Then Phar­aoh said, “Look, the peo­ple of the land are now nu­mer­ous, and you are stop­ping them from work­ing.” 6 That same day Phar­aoh gave this or­der to the s­ lave driv­ ers and over­seers in c­ harge of the peo­ple: 7 “You are no lon­ ger to sup­ply the peo­ple with s­ traw for mak­ing b ­ ricks; let them go and gath­er ­their own s­ traw. 8 But re­quire them to make the same num­ber of b ­ ricks as be­fore; d ­ on’t re­duce the quo­ta. They are lazy; that is why they are cry­ing out, ‘Let us go and sac­ri­fice to our God.’ 9 Make the work hard­er for the peo­ple so that they keep work­ing and pay no at­ten­ tion to lies.” 10 Then the ­slave driv­ers and the over­seers went out and said to the peo­ple, “This is what Phar­aoh says: ‘I will not give you any more s­ traw. 11 Go and get your own s­ traw wher­ ev­er you can find it, but your work will not be re­duced at all.’ ” 12 So the peo­ple scat­tered all over ­Egypt to gath­er stub­ ble to use for s­ traw. 13 The ­slave driv­ers kept press­ing them, say­ing, “Com­plete the work re­quired of you for each day, just as when you had s­ traw.” 14  And Phar­aoh’s ­slave driv­ers beat the Is­ra­el­ite over­seers they had ap­point­ed, de­mand­ ing, “Why ­haven’t you met your quo­ta of ­bricks yes­ter­day or to­day, as be­fore?” 15 Then the Is­ra­el­ite over­seers went and ap­pealed to Phar­ aoh: “Why have you treat­ed your ser­vants this way? 16 Your ser­vants are giv­en no s­ traw, yet we are told, ‘Make ­bricks!’ Your ser­vants are be­ing beat­en, but the f­ ault is with your own peo­ple.”

WHY DIDN’T MOSES AND AARON SHOW THE SIGNS TO PHARAOH ON THEIR FIRST VISIT? (5:3) Perhaps they were giving Pharaoh an opportunity to respond voluntarily to their request. Even though God later demonstrated his mighty power and forced Pharaoh’s hand, God first let Pharaoh choose his course of ­action. WAS MOSES LYING ABOUT THE THREE-DAY TRIP? (5:3) No. Moses was simply countering Pharaoh’s refusal of the first request to release the ­people. Moses posed the question differently to try to convince Pharaoh that the Israelites were under God’s authority and needed to worship. WHY DID MOSES AND AARON SAY GOD WOULD STRIKE THE ISRAELITES WITH PLAGUES OR WITH THE SWORD? (5:3) In the ancient world, these were ways in which a god might express his anger over being neglected ritually.

WHY WAS STRAW NEEDED TO MAKE BRICKS? (5:16) Straw is a binder. It helped the clay stick together, giving the bricks structural strength so they did not crack and crumble during and after firing.

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Exodus 5:17 17 Phar­aoh said, “Lazy, ­that’s what you are — ​lazy! That is why you keep say­ing, ‘Let us go and sac­ri­fice to the Lord.’ 18 Now get to work. You will not be giv­en any ­straw, yet you must pro­duce your full quo­ta of bricks.” 19  The Is­ra­el­ite over­seers re­al­ized they were in trou­ble when they were told, “You are not to re­duce the num­ber of ­bricks re­quired of you for each day.” 20 When they left Phar­ aoh, they f­ ound Mo­ses and Aar­on wait­ing to meet them, 21 and they said, “May the Lord look on you and j­udge you! You have made us ob­nox­ious to Phar­aoh and his of­fi­cials and have put a ­sword in ­their hand to kill us.”

God Promises Deliverance

BY WHAT NAME DID ABRAHAM KNOW GOD? (6:3) Before this, God was primarily known as ElShaddai (see NIV text note), emphasizing God as Provider and Sustainer. Afterward God called himself Yahweh — ​a name that revealed a new understanding of his character. It emphasized a closer identification between God and his ­people. Some think the name Yahweh appears earlier in the Bible because Moses included his fuller understanding of God in his writings, though this name was not known by those he wrote about (Ge 17:1). Others suggest that they knew the name Yahweh but did not know the meaning of it, which revealed God’s nature and characteristics (Ge 4:26). See What did God’s name mean to the Israelites? (3:14; p. 84). WHAT WAS THE SIGNIFICANCE OF A NEW NAME FOR GOD? (6:3) Moses apparently used the various nuances of God’s names to communicate specific truths in his writings. The switch to a new name for God may have signaled the start of God’s personal relationship with the Israelites; the divine presence would fulfill the promises made to Abraham, Isaac and Jacob. See the previous note. HAD GOD FORGOTTEN ABOUT HIS COVENANT WITH ABRAHAM? (6:5) The references to God remembering or for­ getting are idiomatic expressions. They do not pertain to recollection, but to action. God was ready to carry out the next step of his cov­enant plan, and he phrased this by saying, I have remembered my covenant. WEREN’T THE ISRAELITES ALREADY GOD’S P ­ EOPLE? (6:7) No. The covenant had been made with Abraham and renewed with Jacob, but this phase involves God making a covenant with the Israelites as a corporate family. During this time, ­people would have perceived a clan deity differently than a national deity. WHAT DOES IT MEAN TO SWEAR WITH UPLIFTED HAND? (6:8) The uplifted hand was associated with the taking of an oath, just as it is today. This ensured that God’s promise would be fulfilled.

22 Mo­ses re­turned to the Lord and said, “Why, Lord, why have you ­brought trou­ble on this peo­ple? Is this why you sent me? 23 Ever s­ ince I went to Phar­aoh to s­ peak in your name, he has ­brought trou­ble on this peo­ple, and you have not res­cued your peo­ple at all.” Then the Lord said to Mo­ses, “Now you will see what I will do to Phar­aoh: Be­cause of my ­mighty hand he will let them go; be­cause of my m ­ ighty hand he will d ­ rive them out of his coun­try.” 2 God also said to Mo­ses, “I am the Lord. 3 I ap­peared to Abra­ham, to I­ saac and to Ja­cob as God Al­mighty, a but by my name the Lord b I did not make my­self fully k ­ nown to them. 4 I also es­tab­lished my cov­enant with them to give them the land of Ca­naan, ­where they re­sid­ed as for­eign­ ers. 5 More­over, I have ­heard the groan­ing of the Is­ra­el­ites, whom the Egyp­tians are en­slav­ing, and I have re­mem­bered my cov­enant. 6 “There­fore, say to the Is­ra­el­ites: ‘I am the Lord, and I will b ­ ring you out from un­der the yoke of the Egyp­tians. I will free you from be­ing ­slaves to them, and I will re­deem you with an out­stretched arm and with m ­ ighty acts of judg­ ment. 7 I will take you as my own peo­ple, and I will be your God. Then you will know that I am the Lord your God, who ­brought you out from un­der the yoke of the Egyp­tians. 8 And I will ­bring you to the land I ­swore with up­lift­ed hand to give to Abra­ham, to ­Isaac and to Ja­cob. I will give it to you as a pos­ses­sion. I am the Lord.’ ” 9 Mo­ses re­port­ed this to the Is­ra­el­ites, but they did not lis­ten to him be­cause of t­ heir dis­cour­age­ment and h ­ arsh la­bor. 10 Then the Lord said to Mo­ses, 11 “Go, tell Phar­aoh king of ­Egypt to let the Is­ra­el­ites go out of his coun­try.” 12 But Mo­ses said to the Lord, “If the Is­ra­el­ites will not lis­ten to me, why ­would Phar­aoh lis­ten to me, ­since I ­speak with fal­ter­ing lips  c ?”

6

Family Record of Moses and Aaron 13 Now the Lord ­spoke to Mo­ses and Aar­on ­about the Is­ra­ el­ites and Phar­aoh king of ­Egypt, and he com­mand­ed them to ­bring the Is­ra­el­ites out of Egypt. a 3 Hebrew El-Shaddai    b 3 See note

of lips; also in verse 30   

at 3:15.    c 12 Hebrew I am uncircumcised

Exodus 7:5 14 These were the ­heads of ­their fam­il­ ies a: The sons of Reu­ben the first­born son of Is­ra­el were Ha­nok and Pal­lu, Hez­ron and Kar­mi. ­These were the ­clans of Reu­ben. 15  The sons of Sim­e­on were Je­mu­el, Ja­min, Ohad, Ja­ kin, Zo­har and Sha­ul the son of a Ca­naan­ite wom­an. ­These were the ­clans of Sim­e­on. 16 These were the n ­ ames of the sons of Levi ac­cord­ ing to ­their rec­ords: Ger­shon, Ko­hath and Me­ra­ri. Levi ­lived 137 years. 17 The sons of Ger­shon, by c­ lans, were Lib­ni and Shim­ei. 18 The sons of Ko­hath were Am­ram, Iz­har, He­bron and Uz­zi­el. Ko­hath ­lived 133 years. 19 The sons of Me­ra­ri were Mah­li and Mu­shi. These were the ­clans of Levi ac­cord­ing to ­their rec­ ords. 20  Am­ram mar­ried his fa­ther’s sis­ter Joch­e­bed, who bore him Aar­on and Mo­ses. Am­ram ­lived 137 years. 21 The sons of Iz­har were Ko­rah, Ne­pheg and Zik­ri. 22  The sons of Uz­zi­el were Mish­a­el, El­za­phan and Sith­ri. 23  Aar­on mar­ried Elish­e­ba, daugh­ter of Am­min­a­dab and sis­ter of Nah­shon, and she bore him Na­dab and Abi­hu, El­e­a­zar and Ith­a­mar. 24  The sons of Ko­rah were As­sir, El­ka­nah and Abi­a­ saph. ­These were the Ko­rah­ite clans. 25 El­e­a­zar son of Aar­on mar­ried one of the daugh­ters of Pu­ti­el, and she bore him Phin­e­has.

89 WHY REVIEW MOSES’ PEDIGREE? (6:14 – 27) This genealogy interrupts the story about Moses’ and Aaron’s ongoing dialogue with Phar­aoh. As the author of Exodus, Moses probably inserted it here to legitimize their position as leaders of the Israelites. Some think the list points to Moses’ and Aaron’s priestly heritage as a reason for their being chosen to lead. More likely, the list shows the reverse. God’s choosing had nothing to do with their natural ability or nobility. Only by God’s grace were they selected to lead.

WAS IT INCEST TO MARRY AN AUNT? (6:20) Before God gave the Law to Moses, marriages with aunts and sisters were allowed. How­ ever, in many instances, father refers to an ancestor rather than a literal father. In this case, Amram may have married a distant cousin rather than an aunt.

These were the h ­ eads of the Le­vite fam­il­ ies, clan by clan. 26 It was this Aar­on and Mo­ses to whom the Lord said, “Bring the Is­ra­el­ites out of ­Egypt by ­their di­vi­sions.” 27 They were the ones who s­ poke to Phar­aoh king of E ­ gypt ­about bring­ing the Is­ra­el­ites out of ­Egypt — ​this same Mo­ses and Aar­on.

Aaron to Speak for Moses 28 Now when the Lord s­ poke to Mo­ses in E ­ gypt, 29 he said to him, “I am the Lord. Tell Phar­aoh king of E ­ gypt ev­ery­ thing I tell you.” 30 But Mo­ses said to the Lord, “Since I ­speak with fal­ter­ ing lips, why ­would Phar­aoh lis­ten to me?” Then the Lord said to Mo­ses, “See, I have made you like God to Phar­aoh, and your broth­er Aar­on will be your proph­et. 2 You are to say ev­ery­thing I com­mand you, and your broth­er Aar­on is to tell Phar­aoh to let the Is­ra­el­ites go out of his coun­try. 3 But I will hard­en Phar­aoh’s ­heart, and ­though I mul­ti­ply my s­ igns and won­ders in E ­ gypt, 4 he will not lis­ten to you. Then I will lay my hand on ­Egypt and with m ­ ighty acts of judg­ment I will b ­ ring out my di­vi­sions, my peo­ple the Is­ra­el­ites. 5 And the Egyp­tians will know that

7

a 14  The Hebrew for families here and in verse 25 refers to units larger than clans.   

WHY IS THE STORYTELLING IN EXODUS SO REPETITIVE? (6:30) Ancient culture was “hearing dominant,” meaning most communication took place through oral rather than written forms. Because of this, repetition was important. HOW WAS MOSES LIKE GOD TO PHARAOH? (7:1) Moses was God’s representative to Pharaoh. He came to the Egyptian ruler with divine authority. Pharaoh, revered as a god himself, was slow to recognize that Moses came with divine authority. But because of the plagues, he eventually grew to fear the power Moses represented. Aaron is called Moses’ prophet because prophets carried messages from God just as Moses transmitted God’s message through Aaron to Pharaoh.

Exodus 7:6

90

WHY DID GOD WAIT UNTIL MOSES WAS AN OLD MAN BEFORE USING HIM? (7:7) The life spans of many Old Testament characters exceeded ours (6:16 – 20). Moses lived to be 120 years old (Dt 34:7). Perhaps Moses, at this critical juncture, was considered a middle-aged man for his times. God took 80 years to prepare Moses to stand before Pharaoh and lead the Israelites. In that sense, this was not the beginning of a career but the fulfillment of years of preparation. WHAT WERE THE EGYPTIAN MAGICIANS’ SECRET ARTS? (7:11 – 12,22) The magicians represented Egypt’s many gods with their demonic and occult powers. They may have used explainable devices, such as hypnosis or sleight-of-hand tricks, but the scenes described in Exodus reveal a supernatural, demonic influence at work. See Why did the magicians see gnats as the finger of God? (8:18 – 19; p. 92).

WHY WERE THE MIRACLES ALWAYS PERFORMED WITH MOSES’ STAFF? (7:17) Moses’ staff became the sign of God’s empowerment. The magic arts in the ancient world often included rituals and the recitation of words of power. Here, the staff was used to distance God’s power from Moses himself.

I am the Lord when I s­ tretch out my hand a ­ gainst E ­ gypt and ­bring the Is­ra­el­ites out of it.” 6 Mo­ses and Aar­on did just as the Lord com­mand­ed them. 7  Mo­ses was ­eighty ­years old and Aar­on ­eighty-­three when they s­ poke to Phar­aoh.

Aaron’s Staff Becomes a Snake 8 The Lord said to Mo­ses and Aar­on, 9  “When Phar­aoh says to you, ‘Per­form a mir­a­cle,’ then say to Aar­on, ‘Take your s­ taff and t­ hrow it down be­fore Phar­aoh,’ and it will be­come a snake.” 10 So Mo­ses and Aar­on went to Phar­aoh and did just as the Lord com­mand­ed. Aar­on t­ hrew his s­ taff down in f­ ront of Phar­aoh and his of­fi­cials, and it be­came a s­ nake. 11 Phar­ aoh then sum­moned wise men and sor­cer­ers, and the Egyp­ tian ma­gi­cians also did the same ­things by ­their se­cret arts: 12 Each one ­threw down his s­ taff and it be­came a s­ nake. But Aar­on’s ­staff swal­lowed up ­their ­staffs. 13  Yet Phar­aoh’s ­heart be­came hard and he ­would not lis­ten to them, just as the Lord had said.

The Plague of Blood 14 Then the Lord said to Mo­ses, “Phar­aoh’s h ­ eart is un­ yield­ing; he re­fus­es to let the peo­ple go. 15 Go to Phar­aoh in the morn­ing as he goes out to the riv­er. Con­front him on the bank of the Nile, and take in your hand the s­ taff that was c­ hanged into a ­snake. 16 Then say to him, ‘The Lord, the God of the He­brews, has sent me to say to you: Let my peo­ple go, so that they may wor­ship me in the wil­der­ness. But un­til now you have not lis­tened. 17 This is what the Lord says: By this you will know that I am the Lord: With the

W H Y D I D G O D C H O O S E T H E S E PA R T I C U L A R PLAGUES? 7:14—11:10 Some ­people have suggested that the plagues God sent on the Egyptians vividly demonstrated his supremacy over the false gods they revered. • The pollution of the Nile River when its waters turned to blood was an attack on Hapi, the god of the Nile River. • The plague of frogs mocked the goddess Heqt, a frog-headed goddess who supposedly helped women give birth. • In the third plague, gnats rose from the dust, which ridiculed Osiris, the god of death and the underworld, whose death and rebirth were celebrated each year. • The flies of the fourth plague emphasized that just as God has power over the water and the earth, he also rules the air, which showed God’s power over the sky-god Horus. • In the plague on the livestock, God exalted himself over the cow-god Hathor and the bull-gods Apis and ­Mnevis. • The boils of the sixth plague originated in the soot of kilns that fired bricks used to build the magnificent structures that were the glory of Egypt. God showed his power by using these kilns against the Egyptians, perhaps judging them for forcing the Israelites into slavery to make bricks. • The seventh and eighth plagues, hail and locusts, scorned the gods Isis and Min, who were associated with harvest and fertility. These two plagues showed God’s total control over the Egyptians’ food supply. • With the ninth plague, darkness, Yahweh defeated Ra, the sun-god. • The final plague brought death to every Egyptian firstborn son and the firstborn of all the Egyptians’ livestock. The Egyptian view of divine succession was overruled when Phar­aoh lost his firstborn. It showed the Egyptians that God wasn’t just the God of the Hebrews; he was also their God. The plagues were all about who had the power. Clearly the Egyptian deities did not.

Exodus 8:12 s­ taff that is in my hand I will s­ trike the wa­ter of the Nile, and it will be ­changed into b ­ lood. 18 The fish in the Nile will die, and the riv­er will s­ tink; the Egyp­tians will not be able to ­drink its wa­ter.’  ” 19 The Lord said to Mo­ses, “Tell Aar­on, ‘Take your ­staff and s­ tretch out your hand over the wa­ters of ­Egypt — ​over the ­streams and ca­nals, over the p ­ onds and all the res­er­ voirs — ​and they will turn to ­blood.’ ­Blood will be ev­ery­ where in ­Egypt, even in vessels a of wood and ­stone.” 20 Mo­ses and Aar­on did just as the Lord had com­mand­ed. He ­raised his ­staff in the pres­ence of Phar­aoh and his of­fi­ cials and s­ truck the wa­ter of the Nile, and all the wa­ter was ­changed into ­blood. 21 The fish in the Nile died, and the riv­er ­smelled so bad that the Egyp­tians ­could not ­drink its wa­ter. ­Blood was ev­ery­where in Egypt. 22 But the Egyp­tian ma­gi­cians did the same ­things by ­their se­cret arts, and Phar­aoh’s ­heart be­came hard; he ­would not lis­ten to Mo­ses and Aar­on, just as the Lord had said. 23 In­stead, he ­turned and went into his pal­ace, and did not take even this to ­heart. 24 And all the Egyp­tians dug ­along the Nile to get drink­ing wa­ter, be­cause they c­ ould not ­drink the wa­ter of the riv­er.

The Plague of Frogs

8

25 Sev­en days p ­ assed af­ter the Lord s­ truck the Nile. 1 Then the Lord said to Mo­ses, “Go to Phar­aoh and say to him, ‘This is what the Lord says: Let my peo­ple go, so that they may wor­ship me. 2 If you refuse to let them go, I will send a ­plague of ­frogs on your ­whole coun­try. 3 The Nile will teem with f­ rogs. They will come up into your pal­ace and your bed­room and onto your bed, into the hous­es of your of­fi­cials and on your peo­ple, and into your ov­ens and knead­ing ­troughs. 4 The ­frogs will come up on you and your peo­ple and all your of­fi­cials.’  ” 5 Then the Lord said to Mo­ses, “Tell Aar­on, ‘Stretch out your hand with your s­ taff over the s­ treams and ca­nals and ­ponds, and make ­frogs come up on the land of Egypt.’ ” 6 So Aar­on ­stretched out his hand over the wa­ters of ­Egypt, and the ­frogs came up and cov­ered the land. 7 But the ma­gi­cians did the same ­things by ­their se­cret arts; they also made ­frogs come up on the land of Egypt. 8 Phar­aoh sum­moned Mo­ses and Aar­on and said, “Pray to the Lord to take the ­frogs away from me and my peo­ple, and I will let your peo­ple go to of­fer sac­ri­fic­es to the Lord.” 9 Mo­ses said to Phar­aoh, “I l­ eave to you the hon­or of set­ ting the time for me to pray for you and your of­fi­cials and your peo­ple that you and your hous­es may be rid of the ­frogs, ex­cept for ­those that re­main in the Nile.” 10  “To­mor­row,” Phar­aoh said. Mo­ses re­plied, “It will be as you say, so that you may know ­there is no one like the Lord our God. 11  The ­frogs will ­leave you and your hous­es, your of­fi­cials and your peo­ple; they will re­main only in the Nile.” 12 Af­ter Mo­ses and Aar­on left Phar­aoh, Mo­ses ­cried out to b

a 19 Or even

on their idols    b In Hebrew texts 8:1-4 is numbered 7:26-29, and 8:5-32 is numbered 8:1-28.   

91

WAS THE WATER ACTUAL BLOOD? (7:20 – 21) Some think God literally turned the water to blood. Others believe the river, because of flooding, was polluted with red-colored soil deposits that turned the water the color of blood. The phrase into blood would then mean “like blood.”

HOW DID DIGGING ALONG THE NILE PROVIDE ADEQUATE DRINKING WATER? (7:24) With the river contaminated, the only source of water was from makeshift wells dug along the banks of the Nile. This digging may have tapped spring water or, more likely, filtered the contaminated waters of the Nile.

WHAT WERE THE EGYPTIAN MAGICIANS’ SECRET ARTS? (8:7) The magicians represented Egypt’s many gods with their demonic and occult powers. They may have used explainable devices, such as hypnosis or sleight-of-hand tricks, but the scenes described in Exodus reveal a supernatural, demonic influence at work. See Why did the magicians see gnats as the finger of God? (8:18 – 19; p. 92). WHY WOULD THE MAGICIANS WANT TO MAKE A PLAGUE EVEN WORSE? (8:7) They believed that if they could simulate the plagues, they would preserve their credibility. WHY DIDN’T PHARAOH ASK HIS MAGICIANS TO REMOVE THE FROGS? (8:8) The God of the Israelites had sent the plague, and therefore he must remove it. Egyptian gods might have been expected to perform the same powerful acts or to protect p ­ eople from antagonistic powers, but they would not have been expected to remove what another god had done.

92

WHY DID PHARAOH CHANGE HIS MIND? (8:15) A proud and confident leader, Pharaoh stood to lose on every count if he gave in. These events challenged his position as ruler of Egypt, threatened the local economy by removing his slave-based workforce and called into question the authenticity of the Egyptian gods. DID THE DUST TURN TO GNATS? (8:17) It may be that God created gnats from the dust just as he had made man from the dust (Ge 2:7). After all, this was the first plague that forced Pharaoh’s magicians to acknowledge God (v. 19; see also the following note). More likely, the gnats came up out of the dust. Dust may refer to the enormous number of gnats, as when God said Abraham’s descendants would be as numerous as the dust of the earth (Ge 13:16). WHY DID THE MAGICIANS SEE GNATS AS THE FINGER OF GOD? (8:18 – 19) Up until this plague, the magicians had kept pace with Moses’ signs and wonders. However, their tricks or demonic powers could not simulate hordes of gnats. Consequently, they recognized that a power greater than their own was at work. WHAT ABOUT THE INNOCENT EGYPTIANS? WHY DIDN’T GOD STRIKE ONLY PHARAOH WITH THE PLAGUES? (8:21) In the ancient world, corporate identity was strong. For the Egyptians, it was seen as normal for the entire population to either prosper or carry guilt and punishment. DID THE ISRAELITES EXPERIENCE THESE PLAGUES? (8:22 – 23) Some think the Israelites were only spared from the plagues where the text makes a clear distinction, as in this instance (9:4,6,26; 10:23; 11:7). However, God may have spared Goshen, a region of Egypt where the Israelites lived, from all the plagues. WHY WOULD THE SACRIFICES OF THE ISRAELITES BE DETESTABLE TO THE EGYPTIANS? (8:26) It is difficult to know. The Egyptians sacrificed the same sorts of animals that the Israelites sacrificed. The Egyptians’ revulsion may have had something to do with blood rites, which they did not practice. LINK (8:27) THREE-DAY JOURNEY See 3:18; 5:3 and Why didn’t Moses accept this offer? (10:24; p. 96). HOW COULD PHARAOH BREAK HIS WORD? (8:28 – 32) Dictators who rule by force and intimidation seldom give up control to others. Pharaoh had become accustomed to getting his own way, presumably from his youth. It would have been a sign of weakness to cave in to the wishes of his subjects — ​especially those of the Hebrew slaves. Pharaoh thought he had no one to answer to and felt it was his right to deceive Moses, manipulate the circumstances and break his promise.

Exodus 8:13 the Lord ­about the ­frogs he had ­brought on Phar­aoh. 13 And the Lord did what Mo­ses ­asked. The f­ rogs died in the hous­ es, in the court­yards and in the ­fields. 14 They were ­piled into ­heaps, and the land r­ eeked of them. 15  But when Phar­aoh saw that t­ here was re­lief, he hard­ened his h ­ eart and ­would not lis­ten to Mo­ses and Aar­on, just as the Lord had said.

The Plague of Gnats 16 Then the Lord said to Mo­ses, “Tell Aar­on, ‘Stretch out your ­staff and ­strike the dust of the ­ground,’ and through­ out the land of ­Egypt the dust will be­come ­gnats.” 17 They did this, and when Aar­on ­stretched out his hand with the ­staff and ­struck the dust of the g ­ round, ­gnats came on peo­ ple and an­im ­ als. All the dust through­out the land of E ­ gypt be­came ­gnats. 18 But when the ma­gi­cians t­ ried to pro­duce ­gnats by ­their se­cret arts, they ­could not. Since the ­gnats were on peo­ple and an­i­mals ev­ery­where, 19 the ma­gi­cians said to Phar­aoh, “This is the fin­ger of God.” But Phar­aoh’s ­heart was hard and he ­would not lis­ten, just as the Lord had said.

The Plague of Flies 20 Then the Lord said to Mo­ses, “Get up ear­ly in the morn­ ing and con­front Phar­aoh as he goes to the riv­er and say to him, ‘This is what the Lord says: Let my peo­ple go, so that they may wor­ship me. 21 If you do not let my peo­ple go, I will send ­swarms of ­flies on you and your of­fi­cials, on your peo­ ple and into your hous­es. The hous­es of the Egyp­tians will be full of ­flies; even the g ­ round will be cov­ered with them. 22 “ ‘But on that day I will deal dif­fer­ent­ly with the land of Go­shen, ­where my peo­ple live; no ­swarms of ­flies will be ­there, so that you will know that I, the Lord, am in this land. 23 I will make a dis­tinc­tion a be­tween my peo­ple and your peo­ple. This sign will oc­cur to­mor­row.’  ” 24 And the Lord did this. ­Dense ­swarms of ­flies ­poured into Phar­aoh’s pal­ace and into the hous­es of his of­fi­cials; through­out ­Egypt the land was ru­ined by the flies. 25 Then Phar­aoh sum­moned Mo­ses and Aar­on and said, “Go, sac­ri­fice to your God here in the land.” 26 But Mo­ses said, “That ­would not be ­right. The sac­ri­fic­es we of­fer the Lord our God ­would be de­test­able to the Egyp­ tians. And if we of­fer sac­ri­fic­es that are de­test­able in ­their eyes, will they not ­stone us? 27 We must take a ­three-day jour­ney into the wil­der­ness to of­fer sac­ri­fic­es to the Lord our God, as he com­mands us.” 28 Phar­aoh said, “I will let you go to of­fer sac­ri­fic­es to the Lord your God in the wil­der­ness, but you must not go very far. Now pray for me.” 29 Mo­ses an­swered, “As soon as I ­leave you, I will pray to the Lord, and to­mor­row the ­flies will l­ eave Phar­aoh and his of­fi­cials and his peo­ple. Only let Phar­aoh be sure that he does not act de­ceit­ful­ly ­again by not let­ting the peo­ple go to of­fer sac­ri­fic­es to the Lord.” 30 Then Mo­ses left Phar­aoh and ­prayed to the Lord, 31 and the Lord did what Mo­ses ­asked. The f­ lies left Phar­aoh and a 23 

Septuagint and Vulgate; Hebrew will put a deliverance   

Exodus 9:19

93

his of­fi­cials and his peo­ple; not a fly re­mained. 32 But this time also Phar­aoh hard­ened his ­heart and ­would not let the peo­ple  go.

The Plague on Livestock

9

Then the Lord said to Mo­ses, “Go to Phar­aoh and say to him, ‘This is what the Lord, the God of the He­brews, says: “Let my peo­ple go, so that they may wor­ship me.” 2 If you refuse to let them go and con­tin­ue to hold them back, 3 the hand of the Lord will b ­ ring a ter­ri­ble p ­ lague on your live­stock in the ­field — ​on your hors­es, don­keys and cam­ els and on your cat­tle, ­sheep and g ­ oats. 4 But the Lord will make a dis­tinc­tion be­tween the live­stock of Is­ra­el and that of ­Egypt, so that no an­i­mal be­long­ing to the Is­ra­el­ites will die.’ ” 5 The Lord set a time and said, “To­mor­row the Lord will do this in the land.” 6 And the next day the Lord did it: All the live­stock of the Egyp­tians died, but not one an­i­mal be­ long­ing to the Is­ra­el­ites died. 7  Phar­aoh in­ves­ti­gat­ed and ­found that not even one of the an­i­mals of the Is­ra­el­ites had died. Yet his ­heart was un­yield­ing and he ­would not let the peo­ple  go.

DIDN’T GOD VALUE THE LIVES OF THESE ANIMALS? (9:1 – 7) God does value animal life, but he does not necessarily spare animals from punishments sent on humans. The animals were not punished for their crimes, nor is it the impact on them that was important. These plagues were direct blows against the Egyptian economy and their gods. See the article Why did God choose these particular plagues? (7:14 — ​11:10; p. 90).

The Plague of Boils 8 Then the Lord said to Mo­ses and Aar­on, “Take hand­fuls of soot from a fur­nace and have Mo­ses toss it into the air in the pres­ence of Phar­aoh. 9 It will be­come fine dust over the ­whole land of ­Egypt, and fes­ter­ing ­boils will ­break out on peo­ple and an­i­mals through­out the land.” 10 So they took soot from a fur­nace and ­stood be­fore Phar­ aoh. Mo­ses ­tossed it into the air, and fes­ter­ing b ­ oils ­broke out on peo­ple and an­i­mals. 11  The ma­gi­cians ­could not ­stand be­fore Mo­ses be­cause of the b ­ oils that were on them and on all the Egyp­tians. 12 But the Lord hard­ened Phar­aoh’s ­heart and he ­would not lis­ten to Mo­ses and Aar­on, just as the Lord had said to Mo­ses.

The Plague of Hail 13 Then the Lord said to Mo­ses, “Get up ear­ly in the morn­ ing, con­front Phar­aoh and say to him, ‘This is what the Lord, the God of the He­brews, says: Let my peo­ple go, so that they may wor­ship me, 14 or this time I will send the full ­force of my ­plagues a ­ gainst you and a ­ gainst your of­fi­cials and your peo­ple, so you may know that t­ here is no one like me in all the ­earth. 15 For by now I ­could have ­stretched out my hand and s­ truck you and your peo­ple with a ­plague that ­would have ­wiped you off the e ­ arth. 16 But I have r­ aised you up a for this very pur­pose, that I ­might show you my pow­er and that my name ­might be pro­claimed in all the ­earth. 17 You s­ till set your­self a ­ gainst my peo­ple and will not let them go. 18 There­fore, at this time to­mor­row I will send the ­worst hail­storm that has ever fall­en on ­Egypt, from the day it was found­ed till now. 19 Give an or­der now to ­bring your live­stock and ev­ery­thing you have in the ­field to a ­place of shel­ter, be­cause the hail will fall on ev­ery per­son and a 16 Or have

spared you   

WHAT DID SOOT HAVE TO DO WITH BOILS? (9:8 – 9) The soot was taken from a furnace where bricks were made — ​a symbol of the Israelites’ bondage. As such, it provided a visual aid for Pharaoh. Just as the staff was used to initiate earlier plagues, so this action — ​the tossing of soot — ​tied the boils to Moses and the God whom he represented. Some also think there was a symbolic link between the soot created by the sweat of God’s ­people doing hard labor and the soot that produced boils on the Israelites’ slave masters. See the article Why did God choose these particular plagues? (7:14 — ​11:10; p. 90). WERE BOILS CONTAGIOUS? (9:11) These boils may have been contagious, especially if they were a result of some kind of bacterial infection. Since both p ­ eople and animals got the boils, some physicians think the plague may have been a form of skin anthrax.

WAS IT FAIR TO BLAME PHARAOH WHEN GOD WAS HARDENING HIS HEART? (9:17) Pharaoh’s guilt is well established within the text, and he earned the blame for these events. God in his sovereignty chose when to punish, but Pharaoh was responsible for the whole sequence of events. See Who hardened Phar­aoh’s heart? (10:1; p. 95) and Why does God harden some p ­ eople’s hearts? (11:10; p. 97). HADN’T THE LIVESTOCK BEEN DESTROYED EARLIER? (9:19; SEE V. 6) The earlier plague destroyed all the livestock in the field (v. 3). Some Egyptian officials, believing Moses, saved their livestock by putting them in shelters (v. 20).

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HOW COULD MOSES TRAVEL IN AND OUT OF THE CITY IF IT WAS STILL HAILING? (9:29 – 33) There are several opinions. According to verse 25, the focus of the furious hailstorms was in the fields of Egypt. Perhaps Moses avoided those disaster areas. Also, the hail may have hit sporadically. Because the Bible doesn’t provide specific details, however, this question cannot be answered with any degree of certainty. WHY WAS IT NOTEWORTHY THAT THE WHEAT AND SPELT . . . WERE NOT DESTROYED? (9:31 – 32) The Israelites left Egypt at Passover (which would have been late March); the plagues happened in January and February. Barley and flax were harvested in late February, so they were in the final stages of growth and suffered serious damage from the hail. Wheat and spelt were harvested a month or two later, so those plants had not yet grown sufficiently to suffer damage.

WHAT ARE LOCUSTS? (10:4) Locusts are similar to grasshoppers but are more aggressive. A swarm of these insects can number in the millions and devastate entire fields of crops within minutes.

Exodus 9:20 ­ n­i­mal that has not been b a ­ rought in and is s­ till out in the ­field, and they will die.’ ” 20 Those of­fi­cials of Phar­aoh who f­ eared the word of the Lord hur­ried to ­bring ­their ­slaves and ­their live­stock in­ side. 21 But t­ hose who ig­nored the word of the Lord left t­ heir ­slaves and live­stock in the field. 22 Then the Lord said to Mo­ses, “Stretch out your hand to­ward the sky so that hail will fall all over E ­ gypt — ​on peo­ ple and an­i­mals and on ev­ery­thing grow­ing in the f­ ields of ­Egypt.” 23 When Mo­ses ­stretched out his ­staff to­ward the sky, the Lord sent thun­der and hail, and light­ning ­flashed down to the ­ground. So the Lord ­rained hail on the land of ­Egypt; 24 hail fell and light­ning f­ lashed back and ­forth. It was the ­worst ­storm in all the land of ­Egypt ­since it had be­come a na­tion. 25 Through­out E ­ gypt hail ­struck ev­ery­thing in the ­fields  — ​both peo­ple and an­i­mals; it beat down ev­ery­thing grow­ing in the ­fields and ­stripped ev­ery tree. 26 The only ­place it did not hail was the land of Go­shen, ­where the Is­ ra­el­ites were. 27 Then Phar­aoh sum­moned Mo­ses and Aar­on. “This time I have s­ inned,” he said to them. “The Lord is in the r­ ight, and I and my peo­ple are in the ­wrong. 28 Pray to the Lord, for we have had e ­ nough thun­der and hail. I will let you go; you ­don’t have to stay any lon­ger.” 29 Mo­ses re­plied, “When I have gone out of the city, I will ­spread out my ­hands in ­prayer to the Lord. The thun­der will stop and ­there will be no more hail, so you may know that the ­earth is the Lord’s. 30 But I know that you and your of­fi­cials ­still do not fear the Lord God.” 31 (The flax and bar­ley were de­stroyed, s­ ince the bar­ley had head­ed and the flax was in ­bloom. 32  The ­wheat and ­spelt, how­ev­er, were not de­stroyed, be­cause they rip­en lat­er.) 33 Then Mo­ses left Phar­aoh and went out of the city. He ­spread out his h ­ ands to­ward the Lord; the thun­der and hail ­stopped, and the rain no lon­ger p ­ oured down on the land. 34 When Phar­aoh saw that the rain and hail and thun­der had ­stopped, he s­ inned a ­ gain: He and his of­fi­cials hard­ened ­their ­hearts. 35 So Phar­aoh’s ­heart was hard and he ­would not let the Is­ra­el­ites go, just as the Lord had said t­ hrough Mo­ses.

The Plague of Locusts

10

Then the Lord said to Mo­ses, “Go to Phar­aoh, for I have hard­ened his h ­ eart and the h ­ earts of his of­fi­ cials so that I may per­form ­these ­signs of mine ­among them 2 that you may tell your chil­dren and grand­chil­dren how I ­dealt harsh­ly with the Egyp­tians and how I per­formed my ­signs a ­ mong them, and that you may know that I am the Lord.” 3 So Mo­ses and Aar­on went to Phar­aoh and said to him, “This is what the Lord, the God of the He­brews, says: ‘How long will you refuse to hum­ble your­self be­fore me? Let my peo­ple go, so that they may wor­ship me. 4 If you refuse to let them go, I will b ­ ring lo­custs into your coun­try to­mor­ row. 5 They will cov­er the face of the g ­ round so that it c­ an­not be seen. They will de­vour what lit­tle you have left af­ter the

Exodus 10:15 hail, in­clud­ing ev­ery tree that is grow­ing in your f­ields. 6 They will fill your hous­es and t­ hose of all your of­fi­cials and all the Egyp­tians — ​some­thing nei­ther your par­ents nor your an­ces­tors have ever seen from the day they set­tled in this land till now.’ ” Then Mo­ses ­turned and left Phar­aoh. 7 Phar­aoh’s of­fi­cials said to him, “How long will this man be a ­snare to us? Let the peo­ple go, so that they may wor­ ship the Lord ­their God. Do you not yet re­al­ize that ­Egypt is ru­ined?” 8 Then Mo­ses and Aar­on were ­brought back to Phar­aoh. “Go, wor­ship the Lord your God,” he said. “But tell me who will be go­ing.” 9 Mo­ses an­swered, “We will go with our ­young and our old, with our sons and our daugh­ters, and with our ­flocks and h ­ erds, be­cause we are to cel­e­brate a fes­ti­val to the Lord.” 10 Phar­aoh said, “The Lord be with you — ​if I let you go, ­along with your wom­en and chil­dren! Clear­ly you are bent on evil. a 11 No! Have only the men go and wor­ship the Lord, ­since ­that’s what you have been ask­ing for.” Then Mo­ses and Aar­on were driv­en out of Phar­aoh’s pres­ence. 12 And the Lord said to Mo­ses, “Stretch out your hand over ­Egypt so that lo­custs s­ warm over the land and de­vour ev­ ery­thing grow­ing in the ­fields, ev­ery­thing left by the hail.” 13 So Mo­ses ­stretched out his s­ taff over E ­ gypt, and the Lord made an east wind blow a ­ cross the land all that day and all that ­night. By morn­ing the wind had ­brought the lo­custs; 14 they in­vad­ed all ­Egypt and set­tled down in ev­ ery area of the coun­try in ­great num­bers. Nev­er be­fore had ­there been such a ­plague of lo­custs, nor will ­there ever be ­again. 15 They cov­ered all the ­ground un­til it was ­black. They de­voured all that was left af­ter the hail — ​ev­ery­thing grow­ ing in the ­fields and the ­fruit on the t­ rees. Noth­ing g ­ reen re­mained on tree or ­plant in all the land of Egypt. a 10 Or Be

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HOW BADLY DID THE PLAGUES DAMAGE EGYPT? (10:7) It is difficult to accurately assess the extent of the damage. Some of the plagues affected the ­people directly (boils and biting insects, for instance). But other plagues caused economic setbacks (loss of livestock and crops). Typically even one such catastrophe was enough to cause severe hardship. Phar­ aoh’s own officials believed that the land was ruined, suggesting that they expected economic recovery would take a long time. But perhaps the greatest damage to Egypt was the erosion of its religious system. Each plague demonstrated the superiority of the God of Israel and undermined the authority of the false gods of Egypt. See the article Why did God choose these particular plagues? (7:14 — ​11:10; p. 90). WHY DID PHARAOH WANT THE HEBREW WOMEN AND CHILDREN TO REMAIN? (10:11) The women and children were to remain behind to assure that the men returned. In effect, they were hostages. LINK (10:13 – 15) PLAGUE OF LOCUSTS A plague of locusts is also described in Joel 1.

careful, trouble is in store for you!   

WHO HARDENED PHARAOH’S HEART? 10:1; see 9:34 If Phar­aoh was judged as a result of his own choices, we would say that he got what he deserved. But was Phar­aoh merely a pawn in God’s hands? The story seems to suggest that Phar­aoh was not entirely responsible for the events — ​or even his own responses to them. It describes the hardening of Phar­aoh’s heart in different ways at different times: (1) in a neutral sense (7:13 – 14; 8:19); (2) as an act of Phar­aoh’s own choice (8:15) and (3) as an act of God’s sovereignty (9:12). While several passages describe God as the one hardening Phar­aoh’s heart, nine other references indicate that Phar­aoh hardened his own heart or that circumstances may have helped harden his heart (7:13,14,22; 8:15,19,32; 9:7,34,35). It was not until the sixth plague that God explicitly hardened Phar­aoh’s heart (9:12). This was after several occasions during which Phar­aoh demonstrated his own obstinacy. Thus, many conclude that God will eventually give us over to our own choices if we continually resist him (Ro 1:24,26,28). Phar­aoh seems to have resisted God with such stubborn determination that he found himself unable to change. Old Testament writers apparently saw no contradiction in the simultaneous involvement of both God and Phar­aoh. To them, the condition of Phar­aoh’s heart appeared to be the result of both his own choices and God’s sovereign purpose. Phar­aoh was not the hapless victim of God’s action; God did not drag him, kicking and screaming, into disobedience. Phar­aoh opposed God willfully. Ultimately, Phar­aoh was responsible not only for oppressing the Israelites but also for his disbelief. At the same time, God was also at work, even in Phar­aoh’s hard heart. See the article Why does God harden some ­people’s hearts? (11:10; p. 97).

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Exodus 10:16 16 Phar­aoh quick­ly sum­moned Mo­ses and Aar­on and said, “I have s­ inned a ­ gainst the Lord your God and ­against you. 17 Now for­give my sin once more and pray to the Lord your God to take this dead­ly ­plague away from me.” 18 Mo­ses then left Phar­aoh and p ­ rayed to the Lord. 19 And the Lord c­ hanged the wind to a very s­ trong west wind, ­which ­caught up the lo­custs and car­ried them into the Red Sea. a Not a lo­cust was left any­where in E ­ gypt. 20 But the Lord hard­ened Phar­aoh’s h ­ eart, and he ­would not let the Is­ra­el­ites  go.

The Plague of Darkness

WHY DIDN’T MOSES ACCEPT THIS OFFER? (10:24) Both Moses and Pharaoh clearly understood the implications of the Israelites’ “temporary” worship holiday: the Israelites were leaving — ​ for good. Pharaoh may have planned to use the animals as leverage to ensure the Israelites’ return, or he may have wanted to keep their livestock if he had to let the p ­ eople go. After the devastating livestock losses suffered by the Egyptians in the plagues (9:1 – 10), the Israelites’ animals could have helped Egypt’s recovery efforts. Whatever Pharaoh’s motive, Moses knew there was no room for compromise. WHY WAS PHARAOH SO OBSTINATE? (10:27 – 28) After the plagues had so completely ravaged Egypt, Pharaoh may have thought he needed the Israelites more than ever before. If the slaves were released, Egypt would face severe economic hardship. Pharaoh was in no position to forfeit such lucrative labor. That, ­coupled with his wounded pride and loss of power, made Pharaoh more determined than ever to keep his grip on the Israelites. WHY WERE MOSES AND THE ISRAELITES SO HIGHLY REGARDED? (11:3) The plagues had made it very clear that the Israelites were favored by their God and that their God was mighty. In the ancient world it was understood that if ­people were under a god’s protection, anyone who treated them badly would be held accountable. On the other hand, favor shown to a god’s p ­ eople was considered an indirect attempt to gain the god’s favor. This mentality is even reflected in the covenant statement I will bless those who bless you (Ge 12:3). DID MOSES BREAK HIS WORD TO NEVER APPEAR BEFORE PHARAOH AGAIN? (11:8; SEE 10:28 – 29) It is possible that the conversation in 10:27 – 29 and the conversation in 11:4 – 8 occurred on the same occasion. That is, Moses announced the tenth plague while he was still in Pharaoh’s presence at the end of the ninth plague.

21 Then the Lord said to Mo­ses, “Stretch out your hand to­ward the sky so that dark­ness s­ preads over E ­ gypt — ​dark­ ness that can be felt.” 22 So Mo­ses s­ tretched out his hand to­ward the sky, and to­tal dark­ness cov­ered all ­Egypt for ­three days. 23 No one ­could see any­one else or move ­about for t­ hree days. Yet all the Is­ra­el­ites had l­ight in the plac­es ­where they lived. 24 Then Phar­aoh sum­moned Mo­ses and said, “Go, wor­ship the Lord. Even your wom­en and chil­dren may go with you; only ­leave your ­flocks and ­herds be­hind.” 25 But Mo­ses said, “You must al­low us to have sac­ri­fic­es and ­burnt of­fer­ings to pre­sent to the Lord our God. 26 Our live­stock too must go with us; not a hoof is to be left be­hind. We have to use some of them in wor­ship­ing the Lord our God, and un­til we get t­ here we will not know what we are to use to wor­ship the Lord.” 27 But the Lord hard­ened Phar­aoh’s ­heart, and he was not will­ing to let them go. 28 Phar­aoh said to Mo­ses, “Get out of my s­ ight! Make sure you do not ap­pear be­fore me ­again! The day you see my face you will die.” 29 “Just as you say,” Mo­ses re­plied. “I will nev­er ap­pear be­fore you again.”

The Plague on the Firstborn

11

Now the Lord had said to Mo­ses, “I will ­bring one more ­plague on Phar­aoh and on E ­ gypt. Af­ter that, he will let you go from here, and when he does, he will d ­ rive you out com­plete­ly. 2 Tell the peo­ple that men and wom­en ­alike are to ask ­their neigh­bors for ar­ti­cles of sil­ver and gold.” 3 (The Lord made the Egyp­tians fa­vor­ably dis­posed to­ward the peo­ple, and Mo­ses him­self was high­ly re­gard­ed in E ­ gypt by Phar­aoh’s of­fi­cials and by the peo­ple.) 4 So Mo­ses said, “This is what the Lord says: ‘About mid­ night I will go through­out E ­ gypt. 5 Ev­ery first­born son in ­Egypt will die, from the first­born son of Phar­aoh, who sits on the ­throne, to the first­born son of the fe­male ­slave, who is at her hand mill, and all the first­born of the cat­tle as well. 6  There will be loud wail­ing through­out ­Egypt  — ​­worse than ­there has ever been or ever will be ­again. 7 But ­among the Is­ra­el­ites not a dog will bark at any per­son or an­i­mal.’ Then you will know that the Lord ­makes a dis­tinc­tion be­tween ­Egypt and Is­ra­el. 8 All t­ hese of­fi­cials of ­yours will come to me, bow­ing down be­fore me and say­ing, ‘Go, you and all the a 19 Or the

Sea of Reeds   

Exodus 12:11

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peo­ple who fol­low you!’ Af­ter that I will ­leave.” Then Mo­ses, hot with an­ger, left Phar­aoh. 9 The Lord had said to Mo­ses, “Phar­aoh will refuse to lis­ten to you — ​so that my won­ders may be mul­ti­plied in ­Egypt.” 10  Mo­ses and Aar­on per­formed all ­these won­ders be­ fore Phar­aoh, but the Lord hard­ened Phar­aoh’s ­heart, and he ­would not let the Is­ra­el­ites go out of his coun­try.

INSTEAD OF TEN PLAGUES, WHY NOT SKIP RIGHT TO THE LAST ONE? (11:9 – 10) The number and choice of plagues had both religious and diplomatic significance. The plagues progressively demonstrated God’s power over Egypt’s principal gods. See the article Why did God choose these particular plagues? (7:14 — ​11:10; p. 90). Each plague also influenced Pharaoh to move closer to Moses’ ultimate objective: the Israelites’ freedom. Initially, Pharaoh agreed to let the Israelites sacrifice in the land of Egypt (8:25). He then agreed to permit only the men to go (10:11). Later he permitted all of the ­people to go but without their livestock and possessions (10:24). Ultimately, the Israelites were driven out with not only their possessions but also the wealth of the Egyptians (11:1 – 2; 12:33 – 36).

The Passover and the Festival of Unleavened Bread

12

The Lord said to Mo­ses and Aar­on in ­Egypt, 2 “This ­month is to be for you the ­first ­month, the f­ irst ­month of your year. 3  Tell the ­whole com­mu­ni­ty of Is­ra­el that on the ­tenth day of this ­month each man is to take a lamb a for his fam­il­ y, one for each house­hold. 4 If any house­hold is too ­small for a ­whole lamb, they must ­share one with t­ heir near­est neigh­bor, hav­ing tak­en into ac­count the num­ber of peo­ple ­there are. You are to de­ter­mine the ­amount of lamb need­ed in ac­cor­dance with what each per­son will eat. 5 The an­i­mals you ­choose must be year-old ­males with­out de­fect, and you may take them from the ­sheep or the ­goats. 6 Take care of them un­til the four­teenth day of the m ­ onth, when all the mem­bers of the com­mu­ni­ty of Is­ra­el must slaugh­ter them at twi­light. 7 Then they are to take some of the b ­ lood and put it on the ­sides and tops of the door­frames of the hous­es ­where they eat the l­ ambs. 8 That same n ­ ight they are to eat the meat roast­ed over the fire, ­along with bit­ter ­herbs, and ­bread made with­out ­yeast. 9 Do not eat the meat raw or ­boiled in wa­ter, but ­roast it over a fire — ​with the head, legs and in­ter­nal or­gans. 10 Do not ­leave any of it till morn­ing; if some is left till morn­ing, you must burn it. 11 This is how you are to eat it: with your c­ loak ­tucked into your belt, your san­dals on your feet and your ­staff in your hand. Eat it in ­haste; it is the Lord’s Pass­over. a 3  The

Hebrew word can mean lamb or kid ; also in verse 4.   

WHY WERE THESE COOKING INSTRUCTIONS SO SPECIFIC? (12:1 – 11) Each instruction had its own significance. Some related to ancient customs, some to herding contexts, and some to the fact that the Israelites would be leaving very shortly after the night’s events. See What was wrong with yeast? (12:15; p. 98). Some of the reasons for these instructions are known today, but others remain obscure. DID THE ISRAELITES UNDERSTAND THE REASONS FOR THE PASSOVER RESTRICTIONS? (12:1 – 49) Perhaps not at this time. The regulations may have been given to test Israel’s complete trust in God. However, each regulation was also necessary because of the situation. Concerns for haste, preparation for travel, group solidarity and recognizing God’s grace toward the Israelites inspired most of the restrictions. Later, the resulting Passover ceremony would answer the children’s question, What does this ceremony mean to you? (12:26; see 13:3,14; Dt 4:9).

WHY DOES GOD HARDEN SOME PEOPLE’S HEARTS? 11:10 God seems to treat p ­ eople on an individual basis. Though he made many of the Egyptians favorably disposed toward Moses and the ­people of Israel (11:3), God hardened Phar­aoh’s heart (10:27; 11:10). Why the difference? In one sense, only God knows. As Paul says in Romans 9:18, God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden (see also Ex 33:19). From a human point of view, however, we see many factors that may account for the differences in treatment. Phar­ aoh saw the Israelites as free labor — ​a tool he could use to achieve his ambitions. The Egyptian ­people, on the other hand, were perhaps more likely to sympathize with Israel’s slavery. See the article Who hardened Phar­aoh’s heart? (10:1; p. 95). We know very little about the sources of our deepest feelings. How do motivations, desires, prejudices and preferences form? Are they the result of genetics, environment or biochemistry? Or are they consciously chosen? We do know, however, that to some degree sin affects everything about us — ​who we are as well as what we know and do. The Bible teaches that God controls the universe. It also teaches that p ­ eople can choose to obey or disobey God’s commands. How does God’s control relate to and affect p ­ eople’s capacity to choose? If p ­ eople are free to choose their own attitudes and biases, it appears to diminish God’s absolute power. If, on the other hand, God causes certain individuals to harden their hearts against him, it appears that God is unfair, even bringing about events and attitudes that clearly oppose his nature. Though the connection between God’s sovereignty and human freedom is mysterious from our perspective, we must remember that God is, by definition, completely good in his character and actions. Our responsibility is to trust him and live according to his will. We are never called to solve apparent contradictions that only God understands.

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Exodus 12:12

WHY DON’T CHRIS­TIANS CELEBRATE THE PASSOVER? (12:1 – 49) Chris­tians celebrate something similar to Passover when we celebrate the Lord’s Supper. Just as the Passover helped the Israelites remember their deliverance from Egypt, the Lord’s Supper helps Chris­tians to remember our most significant deliverance: our deliverance from sin by ­Jesus’ death and resurrection.

12 “On that same ­night I will pass ­through ­Egypt and s­ trike down ev­ery first­born of both peo­ple and an­i­mals, and I will b ­ ring judg­ment on all the gods of ­Egypt. I am the Lord. 13 The ­blood will be a sign for you on the hous­es ­where you are, and when I see the ­blood, I will pass over you. No de­struc­tive ­plague will ­touch you when I ­strike Egypt. 14 “This is a day you are to com­mem­or­ ate; for the gen­ er­a­tions to come you ­shall cel­e­brate it as a fes­ti­val to the Lord  — ​a last­ing or­di­nance. 15 For sev­en days you are to eat ­bread made with­out ­yeast. On the ­first day re­move the ­yeast from your hous­es, for who­ev­er eats any­thing with ­yeast in it from the ­first day ­through the sev­enth must be cut off from Is­ra­el. 16 On the ­first day hold a sa­cred as­sem­bly, and an­oth­er one on the sev­enth day. Do no work at all on t­ hese days, ex­cept to pre­pare food for ev­ery­one to eat; that is all you may do. 17  “Cel­e­brate the Fes­ti­val of Un­leav­ened ­Bread, be­cause it was on this very day that I b ­ rought your di­vi­sions out of ­Egypt. Cel­e­brate this day as a last­ing or­di­nance for the gen­ er­a­tions to come. 18 In the f­ irst ­month you are to eat ­bread made with­out ­yeast, from the eve­ning of the four­teenth day un­til the eve­ning of the twen­ty-­first day. 19 For sev­en days no ­yeast is to be f­ ound in your hous­es. And any­one, wheth­ er for­eign­er or na­tive-born, who eats any­thing with ­yeast in it must be cut off from the com­mu­ni­ty of Is­ra­el. 20 Eat noth­ing made with ­yeast. Wher­ev­er you live, you must eat un­leav­ened bread.” 21 Then Mo­ses sum­moned all the el­ders of Is­ra­el and said to them, “Go at once and se­lect the an­i­mals for your fam­i­ ­ unch of hys­ lies and slaugh­ter the Pass­over lamb. 22 Take a b sop, dip it into the ­blood in the ba­sin and put some of the ­blood on the top and on both ­sides of the door­frame. None of you ­shall go out of the door of your h ­ ouse un­til morn­ing. 23 When the Lord goes ­through the land to ­strike down the Egyp­tians, he will see the ­blood on the top and ­sides of the door­frame and will pass over that door­way, and he will not per­mit the de­stroy­er to en­ter your hous­es and ­strike you down. 24 “Obey t­hese in­struc­tions as a last­ing or­di­nance for you and your de­scen­dants. 25 When you en­ter the land that the Lord will give you as he prom­ised, ob­serve this cer­e­ mo­ny. 26 And when your chil­dren ask you, ‘What does this

WHY WAS A MALE LAMB CHOSEN FOR THE SACRIFICE AND MEAL? (12:5) In a herding community, a year-old male lamb would have been typical for a ritual meal. For breeding purposes, males were not as important as females because one male could impregnate many females. WHAT WAS WRONG WITH YEAST? (12:15) Baking bread with yeast required saving a portion of soured dough from a previous batch. When added to fresh dough, the soured dough promoted fermentation and, over time, caused the dough to rise. The ban on yeast emphasized the need for haste and came to symbolize purity. In future celebrations of Passover, yeast symbolized sin and contamination (Mt 16:6; 1Co 5:6 – 8). HOW WAS SOMEONE CUT OFF FROM ISRAEL? (12:15) Some say this was excommunication — ​being cut off from the worship of God. Others say it was ostracism — ​being banned from the community. Still others say it was the death penalty (31:14; Lev 20:2 – 3) and that the person was executed either by the community or by God himself. Some think this phrase included the idea of eternal punishment because the usual formula to describe death, gathered to his p ­ eople, was altered to cut off from their p ­ eople. This was the penalty for disrespecting the holiness of God (Lev 22:3,9). WHAT WAS THE DESTROYER? (12:23) A spirit, also called a band of destroying an­ gels (Ps 78:49), sent by God to bring judgment on the Egyptians. Some think good angels can bring either blessing or destruction depending on God’s instructions. Others suggest this may have been Satan or one of his angels. Either way, God created the destroyer to wreak havoc (Isa 54:16).

W H Y W E R E PA S S O V E R R E Q U I R E M E N T S S O D E TA I L E D ? 1 2 : 1 – 2 7 The Passover is one of the central events in the history of Israel, and the details for observing it are highly symbolic. God wanted to fix the event in the history, culture, religion and daily mindset of the Israelites for all generations. Obedience is a key theme in Passover observance. Obeying God’s instructions was critical because p ­ eople’s lives depended on it. Israel obeyed God and he passed over their houses, which spared the lives of their firstborn sons (v. 27). God then guided them out of slavery, leading them to the promised land. They were led out as p ­ eople chosen to be different from everyone around them. The Passover foreshadowed salvation through J­ esus Christ — ​our Passover lamb (1Co 5:7). John the Baptist called ­Jesus the Lamb of God, who takes away the sin of the world (Jn 1:29). Just as the Israelites were called to trust God for deliverance from their bitter enslavement to the Egyptians, so all ­people are called to trust ­Jesus for deliverance from their bitter enslavement to sin. The details of Passover provide a picture of God redeeming his p ­ eople.

Exodus 12:48

99

­cer­e­mo­ny mean to you?’ 27 then tell them, ‘It is the Pass­over sac­ri­fice to the Lord, who ­passed over the hous­es of the Is­ra­el­ites in E ­ gypt and s­ pared our h ­ omes when he s­ truck down the Egyp­tians.’ ” Then the peo­ple ­bowed down and wor­shiped. 28 The Is­ra­el­ites did just what the Lord com­ mand­ed Mo­ses and Aar­on. 29 At mid­night the Lord ­struck down all the first­born in ­Egypt, from the first­born of Phar­aoh, who sat on the ­throne, to the first­born of the pris­on­er, who was in the dun­geon, and the first­born of all the live­stock as well. 30  Phar­aoh and all his of­fi­cials and all the Egyp­tians got up dur­ing the ­night, and ­there was loud wail­ing in ­Egypt, for t­ here was not a ­house with­out some­one dead.

WHY DID THE FIRSTBORN SONS HAVE TO DIE? (12:29) God had already determined to rescue the Israelites from their enslavement to the Egyptians (3:7 – 8). The means to that end included mighty acts of judgment on the Egyptians (6:6). Yet God knew that Pharaoh would not let the Israelites go free unless a mighty hand [compelled] him (3:19). After the final plague brought death to every firstborn son, Pharaoh finally was compelled. See the article Why did God choose these particular plagues? (7:14  — ​ 11:10; p. 90). The preeminence of the firstborn son is a recurring theme throughout Scripture. God called Israel his firstborn son (4:22). He declared to Pharaoh through Moses, You refused to let him go; so I will kill your first­ born son (4:23). This event therefore became an important part of the Bible’s theme of redemption; to redeem means “to buy back” or “to exchange” one life for another. From this time on, the Lord declared that all the firstborn males of Israel belonged to him (Nu 3:11 – 13; Lk 2:22 – 24) because he spared their lives (Ex 13:11 – 13).

The Exodus 31  Dur­ing the ­night Phar­aoh sum­moned Mo­ses and Aar­on and said, “Up! L ­ eave my peo­ple, you and the Is­ra­el­ites! Go, wor­ship the Lord as you have re­quest­ed. 32  Take your ­flocks and h ­ erds, as you have said, and go. And also ­bless me.” 33 The Egyp­tians ­urged the peo­ple to hur­ry and l­ eave the coun­try. “For oth­er­wise,” they said, “we will all die!” 34 So the peo­ple took ­their ­dough be­fore the ­yeast was add­ed, and car­ried it on ­their shoul­ders in knead­ing ­troughs ­wrapped in cloth­ing. 35  The Is­ra­el­ites did as Mo­ses in­struct­ed and ­asked the Egyp­tians for ar­ti­cles of sil­ver and gold and for cloth­ing. 36 The Lord had made the Egyp­tians fa­vor­ably dis­posed to­ward the peo­ple, and they gave them what they ­asked for; so they plun­dered the Egyp­tians. 37  The Is­ra­el­ites jour­neyed from Ram­e­ses to Suk­koth. ­There were ­about six hun­dred thou­sand men on foot, be­ sides wom­en and chil­dren. 38 Many oth­er peo­ple went up with them, and also ­large ­droves of live­stock, both ­flocks and ­herds. 39 With the d ­ ough the Is­ra­el­ites had b ­ rought from ­Egypt, they ­baked ­loaves of un­leav­ened ­bread. The ­dough was with­out ­yeast be­cause they had been driv­en out of ­Egypt and did not have time to pre­pare food for them­selves. 40 Now the ­length of time the Is­ra­el­ite peo­ple ­lived in ­Egypt  a was 430 y ­ ears. 41 At the end of the 430 ­years, to the very day, all the Lord’s di­vi­sions left ­Egypt. 42  Be­cause the Lord kept vig­il that ­night to ­bring them out of ­Egypt, on this ­night all the Is­ra­el­ites are to keep vig­il to hon­or the Lord for the gen­er­a­tions to come.

Passover Restrictions 43 The Lord said to Mo­ses and Aar­on, “These are the reg­ u­la­tions for the Pass­over meal: “No for­eign­er may eat it. 44 Any s­ lave you have ­bought may eat it af­ter you have cir­cum­cised him, 45 but a tem­po­ rary res­id ­ ent or a ­hired work­er may not eat it. 46 “It must be eat­en in­side the ­house; take none of the meat out­side the ­house. Do not ­break any of the ­bones. 47  The ­whole com­mu­ni­ty of Is­ra­el must cel­e­brate  it. 48  “A for­eign­er re­sid­ing ­among you who ­wants to cel­e­ brate the Lord’s Pass­over must have all the ­males in his house­hold cir­cum­cised; then he may take part like one born a 40 

Masoretic Text; Samaritan Pentateuch and Septuagint Egypt and Canaan   

WHY DIDN’T GOD KILL JUST PHARAOH’S FIRSTBORN INSTEAD OF THE FIRSTBORN OF ALL THE EGYPTIANS? (12:29 – 30) In the ancient world, corporate identity was strong, and the Egyptians worshiped the same impotent gods their Pharaoh did. Thus, God’s demonstration of power was as much for them as for Pharaoh. Furthermore, a single death could have been construed as mere coincidence, thereby having little impact. An allout calamity, from which the Israelites were protected, could be attributed only to the power of the living God. WHY WOULD THE EGYPTIANS BE WILLING TO BE LOOTED? (12:35 – 36) Some think the Israelites took advantage of the Egyptians, but most likely the plundering was an Egyptian custom symbolizing the move from slavery to freedom. With a long journey ahead of them, the Israelites would also need aid. Furthermore, the Egyptians were probably more than happy to rid themselves of these ­people and their God after suffering the devastation of the plagues. HOW MANY ISRAELITES LEFT EGYPT? (12:37) Determining the size of the Israelite population is considered problematic. On the one hand, Egyptian armies of this period contained less than 20,000 soldiers. If the Israelites had a fighting force of 600,000, what would they have been afraid of? Furthermore, if a ­couple million ­people (when women and children were included) had lived in the wilderness for 40 years and half of them died there, archaeologists would expect to find traces of them. On the other hand, the Biblical text is consistent in its reports of the size of the group (Nu 11:21; 26:51). Many solutions to this puzzle have been offered, but the most promising one comes through a recognition that the Hebrew word translated thou­ sand can also be translated “military troop,” in which case there would be 600 military troops.

100

Exodus 12:49

WHY DID GOD WAIT 430 YEARS TO FREE HIS P ­ EOPLE? (12:40) For most of that time, the Israelites were welcomed guests in Egypt. Their enslavement probably began about 125 years before the exodus. It’s impossible to know the reasons behind God’s timing, but God responded when he heard the cry of the Israelites (2:23 – 25).

in the land. No un­cir­cum­cised male may eat it. 49 The same law ap­plies both to the na­tive-born and to the for­eign­er re­ sid­ing ­among you.”

HOW DID THEY CONSECRATE THE FIRSTBORN MALES? (13:1 – 2) Since God saved the Israelites’ firstborn sons from the final plague in Egypt, they owed him their lives. To be consecrated meant to be “given to God.” Consecrated animals were either killed as sacrifices or (in later years) given to the priests. Instead of the firstborn sons being killed, however, an animal died in each one’s place as a substitute. In this way, the lives of the firstborn sons were redeemed — ​that is, bought back. See Why did the firstborn sons have to die? (12:29; p. 99). WHAT WAS WRONG WITH YEAST? (13:7) Baking bread with yeast required saving a portion of soured dough from a previous batch. When added to fresh dough, the soured dough promoted fermentation and, over time, caused the dough to rise. The ban on yeast emphasized the need for haste and came to symbolize purity. In future celebrations of Passover, yeast symbolized sin and contamination (Mt 16:6; 1Co 5:6 – 8). WHAT WERE THE SIGN ON THE HAND AND REMINDER ON THE FOREHEAD? (13:9,16) Centuries later, Jews obeyed this command literally by using phylacteries — ​little boxes containing portions of Scripture, strapped to the left arm or forehead (Mt 23:5). Here, however, it was the Passover observance that was to be like a sign on the hand or forehead. As a figure of speech — ​much like we say, “The word is on the tip of my tongue” — ​this phrase meant that the Passover would visually symbolize God’s mighty power on behalf of his ­people. See Deuteronomy 6:8. WHY DID GOD ALWAYS REQUIRE SACRIFICES TO BE KILLED? (13:13) God’s holiness renders anything impure as unacceptable in his presence. Death results when anything not holy is placed in God’s presence. Fortunately, as a teaching tool, God permitted the life of one creature (the firstborn male child) to be redeemed by the death of another (an animal). This sacrificial system was ultimately fulfilled in the Messiah. WHY WAS ISRAEL READY FOR BATTLE IF GOD LED THEM AWAY FROM WAR? (13:17 – 18) Though these ex-slaves were mentally unprepared for battle, God wanted them to start seeing themselves as a free nation belonging to him alone. Ready for battle probably means only that they were equipped with spears, bows and slings and that they marched as a unit in an orderly manner. Few, if any, swords, shields or protective armor — ​other than what the Israelites might have plundered from the Egyptians — ​were likely to be found among these former slaves.

50 All the Is­ra­el­ites did just what the Lord had com­ mand­ed Mo­ses and Aar­on. 51 And on that very day the Lord ­brought the Is­ra­el­ites out of ­Egypt by ­their di­vi­sions.

Consecration of the Firstborn

13

The Lord said to Mo­ses, 2  “Con­se­crate to me ev­ery first­born male. The ­first off­spring of ev­ery womb ­among the Is­ra­el­ites be­longs to me, wheth­er hu­man or ­an­i­mal.” 3 Then Mo­ses said to the peo­ple, “Com­mem­o­rate this day, the day you came out of ­Egypt, out of the land of slav­ery, be­cause the Lord ­brought you out of it with a m ­ ighty hand. Eat noth­ing con­tain­ing ­yeast. 4 To­day, in the ­month of Aviv, you are leav­ing. 5 When the Lord ­brings you into the land of the Ca­naan­ites, Hit­tites, Am­o­rites, Hi­vites and Jeb­u­sites  — ​ the land he ­swore to your an­ces­tors to give you, a land flow­ ing with milk and hon­ey — ​you are to ob­serve this cer­em ­ o­ ny in this m ­ onth: 6 For sev­en days eat b ­ read made with­out ­yeast and on the sev­enth day hold a fes­ti­val to the Lord. 7  Eat un­leav­ened ­bread dur­ing ­those sev­en days; noth­ing with ­yeast in it is to be seen ­among you, nor ­shall any ­yeast be seen any­where with­in your bor­ders. 8 On that day tell your son, ‘I do this be­cause of what the Lord did for me when I came out of E ­ gypt.’ 9 This ob­ser­vance will be for you like a sign on your hand and a re­mind­er on your fore­head that this law of the Lord is to be on your lips. For the Lord ­brought you out of ­Egypt with his ­mighty hand. 10 You must keep this or­di­nance at the ap­point­ed time year af­ter year. 11  “Af­ter the Lord ­brings you into the land of the Ca­naan­ ites and ­gives it to you, as he prom­ised on oath to you and your an­ces­tors, 12 you are to give over to the Lord the f­ irst off­spring of ev­ery womb. All the first­born m ­ ales of your live­stock be­long to the Lord. 13 Re­deem with a lamb ev­ery first­born don­key, but if you do not re­deem it, ­break its neck. Re­deem ev­ery first­born ­among your sons. 14 “In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a ­mighty hand the Lord ­brought us out of ­Egypt, out of the land of slav­ery. 15 When Phar­aoh stub­born­ly re­fused to let us go, the Lord ­killed the first­born of both peo­ple and an­i­mals in ­Egypt. This is why I sac­ri­fice to the Lord the f­ irst male off­spring of ev­ery womb and re­deem each of my first­born sons.’ 16 And it will be like a sign on your hand and a sym­bol on your fore­head that the Lord ­brought us out of ­Egypt with his ­mighty hand.”

Crossing the Sea 17 When Phar­aoh let the peo­ple go, God did not lead them on the road ­through the Phi­lis­tine coun­try, ­though that was short­er. For God said, “If they face war, they ­might ­change ­their ­minds and re­turn to ­Egypt.” 18 So God led the peo­ple ­around by the des­ert road to­ward the Red Sea. a The Is­ra­el­ ites went up out of ­Egypt ­ready for bat­tle. a 18 Or the

Sea of Reeds   

Exodus 14:5

101

19 Mo­ses took the ­bones of Jo­seph with him be­cause Jo­ seph had made the Is­ra­el­ites ­swear an oath. He had said, “God will sure­ly come to your aid, and then you must car­ry my ­bones up with you from this place.” a 20 Af­ter leav­ing Suk­koth they c­ amped at E ­ tham on the edge of the des­ert. 21 By day the Lord went ­ahead of them in a pil­lar of c­ loud to ­guide them on t­ heir way and by n ­ ight in a pil­lar of fire to give them ­light, so that they ­could trav­el by day or n ­ ight. 22 Nei­ther the pil­lar of c­ loud by day nor the pil­lar of fire by ­night left its ­place in ­front of the peo­ple. Then the Lord said to Mo­ses, 2  “Tell the Is­ra­el­ites to turn back and en­camp near Pi Ha­hi­roth, be­tween Mig­dol and the sea. They are to en­camp by the sea, di­rect­ly op­po­site Baal Ze­phon. 3  Phar­aoh will ­think, ‘The Is­ra­el­ites are wan­der­ing a ­ round the land in con­fu­sion, h ­ emmed in by the des­ert.’ 4 And I will hard­en Phar­aoh’s ­heart, and he will pur­sue them. But I will gain glo­ry for my­self t­ hrough Phar­aoh and all his army, and the Egyp­tians will know that I am the Lord.” So the Is­ra­el­ites did this. 5 When the king of E ­ gypt was told that the peo­ple had fled, Phar­aoh and his of­fi­cials ­changed ­their ­minds ­about them and said, “What have we done? We have let the ­Is­ra­el­ites go

WHY DID GOD APPEAR IN A PILLAR OF FIRE AND A PILLAR OF CLOUD? (13:21 – 22) God was assuring his ­people that he was present, guiding them and providing for them. They did not see God directly but saw a form of his glory that was shrouded by the cloud and fire. Israel’s experience was like that of Ezekiel, who saw only the appearance of the likeness of the glory of the Lord (Eze 1:28).

14

a 19 See Gen.

WHY DID GOD LURE PHARAOH INTO PURSUING THE ISRAELITES? (14:1 – 4) God had the Israelites reverse their direction, causing Pharaoh to think they were confused and could be easily captured and returned to slavery. This revealed that Pharaoh’s heart had not really changed. He was prepared to pursue the Israelites as long as they were within reach. Pharaoh continued to resist God and deserved severe judgment. WHY DID GOD CARE ABOUT GAINING GLORY FOR HIMSELF? (14:4) God wanted the non-Israelite nations to know him. He wanted to show them that he was much greater than the worthless gods of the Egyptians. Moses thought that the Egyptians would dismiss the plagues as coincidence if they learned the Israelites had died in the wilderness (Nu 14:11 – 16).

50:25.   

THE EXODUS 13:17 Mediterranean Sea Arad

Gu

lf

Ni

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0

Su

le R.

of

0

Mt. Sinai (Horeb)

40 km. 40 miles

Re d Se a

ED OM

IA

D e se r t o f Si n a i D ese r t of Si n Hazeroth

Elim

Ezion Geber

N

Marah

D

E G Y P T

D e se r t o f Pa ra n

I

Memphis

D e se r t o f Zi n Kadesh Barnea

M

Giza

Sile Migdol? Etham/D eser t of Shur Great Bitter Lake Sea of Reeds? Little Bitter Lake Migdol?

o f El ath

G O S H E N Rameses Lake Timsah Pithom Sukkoth

Gu l f

Zoan

102

DID THE ISRAELITES REALLY RESIST LEAVING SLAVERY? (14:12) No doubt some feared the risk of running for freedom. While the quote in 14:12 isn’t mentioned earlier, it is consistent with the fickle attitude that showed up later whenever the Israelites faced difficulties (16:3; 17:3; Nu  11:4 – 5). WASN’T MOSES SUPPOSED TO CALL ON GOD FOR HELP? (14:15) The text here is difficult to interpret, but the implication seems to be that Moses, despite the confidence he expressed in verses 13 – 14, received God’s rebuke because he was the representative of the ­people who were voicing their fears in verses 11 – 12.

WHO WAS THE ANGEL OF GOD THAT TRAVELED WITH ISRAEL’S ARMY? (14:19) Joshua 5:13 – 14 refers to an angelic command­ er of the army of the Lord, and it is reasonable to assume that the same function is referred to here. See Was the commander a human, an angel or something more? (Jos 5:14; p. 313). WHAT KIND OF WIND COULD BLOW A SEA DRY? (14:21) Extremely hot sirocco winds from the Arabian Desert could displace significant amounts of water and rapidly dry the land. The walling up of the waters on either side, however, was a miracle of God beyond the providential force and timing of the wind, since Israel would have had to march directly into its gale force (v. 22).

Exodus 14:6 and have lost t­ heir ser­vic­es!” 6 So he had his char­i­ot made ­ready and took his army with him. 7 He took six hun­dred of the best char­i­ots, ­along with all the oth­er char­i­ots of ­Egypt, ­ eart with of­fi­cers over all of them. 8 The Lord hard­ened the h of Phar­aoh king of ­Egypt, so that he pur­sued the Is­ra­el­ites, who were march­ing out bold­ly. 9 The Egyp­tians — ​all Phar­ aoh’s hors­es and char­i­ots, horse­men  a and ­troops  — ​pur­sued the Is­ra­el­ites and over­took them as they ­camped by the sea near Pi Ha­hi­roth, op­po­site Baal Ze­phon. 10 As Phar­aoh ap­proached, the Is­ra­el­ites l­ooked up, and ­there were the Egyp­tians, march­ing af­ter them. They were ter­ri­fied and c­ ried out to the Lord. 11 They said to Mo­ses, “Was it be­cause ­there were no g ­ raves in E ­ gypt that you b ­ rought us to the des­ert to die? What have you done to us by bring­ing us out of ­Egypt? 12 Didn’t we say to you in ­Egypt, ‘Leave us ­alone; let us ­serve the Egyp­tians’? It ­would have been bet­ter for us to ­serve the Egyp­tians than to die in the des­ert!” 13 Mo­ses an­swered the peo­ple, “Do not be ­afraid. ­Stand firm and you will see the de­liv­er­ance the Lord will ­bring you to­day. The Egyp­tians you see to­day you will nev­er see ­again. 14 The Lord will ­fight for you; you need only to be still.” 15 Then the Lord said to Mo­ses, “Why are you cry­ing out to me? Tell the Is­ra­el­ites to move on. 16 Raise your ­staff and ­stretch out your hand over the sea to di­vide the wa­ter so that the Is­ra­el­ites can go ­through the sea on dry ­ground. 17 I will hard­en the ­hearts of the Egyp­tians so that they will go in af­ter them. And I will gain glo­ry ­through Phar­aoh and all his army, t­ hrough his char­i­ots and his horse­men. 18 The Egyp­tians will know that I am the Lord when I gain glo­ry ­through Phar­aoh, his char­i­ots and his horse­men.” 19 Then the an­gel of God, who had been trav­el­ing in ­front of Is­ra­el’s army, with­drew and went be­hind them. The pil­lar of ­cloud also ­moved from in f­ ront and s­ tood be­hind them, 20 com­ing be­tween the ar­mies of E ­ gypt and Is­ra­el. Through­ out the n ­ ight the c­ loud b ­ rought dark­ness to the one side and ­light to the oth­er side; so nei­ther went near the oth­er all ­night long. 21 Then Mo­ses ­stretched out his hand over the sea, and all that n ­ ight the Lord d ­ rove the sea back with a s­ trong east wind and ­turned it into dry land. The wa­ters were di­vid­ed, 22 and the Is­ra­el­ites went t­ hrough the sea on dry ­ground, with a wall of wa­ter on ­their ­right and on ­their left. 23 The Egyp­tians pur­sued them, and all Phar­aoh’s hors­ es and char­io ­ ts and horse­men fol­lowed them into the sea. 24 Dur­ing the last ­watch of the ­night the Lord ­looked down from the pil­lar of fire and c­ loud at the Egyp­tian army and ­threw it into con­fu­sion. 25  He ­jammed  b the ­wheels of t­ heir char­i­ots so that they had dif­fi­cul­ty driv­ing. And the Egyp­ tians said, “Let’s get away from the Is­ra­el­ites! The Lord is fight­ing for them ­against Egypt.” 26 Then the Lord said to Mo­ses, “Stretch out your hand over the sea so that the wa­ters may flow back over the Egyp­ tians and ­their char­i­ots and horse­men.” 27  Mo­ses ­stretched out his hand over the sea, and at day­break the sea went back a 9 Or charioteers;

also in verses 17, 18, 23, 26 and 28    b 25  See Samaritan Pentateuch, Septuagint and Syriac; Masoretic Text removed   

Exodus 15:7 to its ­place. The Egyp­tians were flee­ing to­ward a it, and the Lord s­ wept them into the sea. 28 The wa­ter ­flowed back and cov­ered the char­io ­ ts and horse­men — ​the en­tire army of Phar­aoh that had fol­lowed the Is­ra­el­ites into the sea. Not one of them sur­vived. 29 But the Is­ra­el­ites went ­through the sea on dry ­ground, with a wall of wa­ter on ­their ­right and on ­their left. 30 That day the Lord s­ aved Is­ra­el from the h ­ ands of the Egyp­tians, and Is­ra­el saw the Egyp­tians ly­ing dead on the ­shore. 31 And when the Is­ra­el­ites saw the ­mighty hand of the Lord dis­ played a ­ gainst the Egyp­tians, the peo­ple f­ eared the Lord and put ­their ­trust in him and in Mo­ses his ser­vant.

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DO EGYPTIAN DOCUMENTS VERIFY THIS EVENT? (14:28) None have been found. But it was uncommon for pharaohs to record their defeats. They often rewrote history, deleting from official records the names of traitors and political adversaries. It’s not surprising that the Egyptians did not want future generations to know that Pharaoh’s army was destroyed chasing runaway slaves.

The Song of Moses and Miriam

15

Then Mo­ses and the Is­ra­el­ites sang this song to the Lord:

“I will sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea. 2 “The Lord is my strength and my defense b; he has become my salvation. He is my God, and I will praise him, my father’s God, and I will exalt him. 3 The Lord is a warrior; the Lord is his name. 4 Pharaoh’s chariots and his army he has hurled into the sea. The best of Pharaoh’s officers are drowned in the Red Sea. c 5 The deep waters have covered them; they sank to the depths like a stone. 6 Your right hand, Lord, was majestic in power. Your right hand, Lord, shattered the enemy. 7 “In the greatness of your majesty you threw down those who opposed you. a 27 Or from    b 2 Or song    c 4 Or the

WHY MENTION GOD’S RIGHT HAND? (15:6) Throughout the Bible, the right hand of God represents his power and authority. Ultimately, God’s right hand becomes the seat of authority occupied by the Messiah — ​that is, ­Jesus (Ac 2:32 – 33; Ro 8:34).

Sea of Reeds; also in verse 22   

WHY ARE SONGS LIKE THIS INCLUDED IN THE BIBLE? 15:1–18 Throughout Scripture, songs have a central role in the worship of God. Songs will always be a fundamental element of worship; Colossians 3:16 says we are to sing psalms, hymns, and songs from the Spirit, singing to God with gratitude in [our] hearts. Some view songs such as this song of Moses and Miriam as spontaneous outbursts of worship. Others see them as models for worship that were inspired by the Holy Spirit, carefully composed, and preserved for future generations of believers. Perhaps they are a mixture of both. The point is that songs provide an important way to worship God. They offer glimpses of God’s character and celebrate what he has done in the world. The song of Moses and Miriam celebrates how God saved the Israelites from Phar­aoh and his army, and it looks ahead with confidence to how God will conquer other enemies en route to the promised land. Likewise, the song of Deborah (Jdg 5) praises God for saving Israel from the Canaanites. Biblical songs model how to praise God for his salvation, love, faithfulness, power and grace. He is to be the central focus.

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WHAT ARE THESE CONGEALED WATERS? (15:8) God made the waters stand up like a wall to allow the Israelites to pass safely through the Red Sea.

DID THE ISRAELITES BELIEVE IN THE EXISTENCE OF OTHER GODS? (15:11) They undoubtedly did. It was not until after the exodus that they finally started to absorb the monotheistic ideal that the Lord our God, the Lord is one (Dt 6:4).

WHY DID MOSES MENTION THESE PARTICULAR NATIONS? (15:14 – 16) The order of the countries mentioned here parallels the order of the nations the Israelites encountered en route to the promised land after their wandering in the desert. WHO WERE THE CHIEFS OF EDOM? (15:15) They were the leaders of the descendants of Jacob’s twin brother, Esau. See Genesis 36:31 – 43 and Why was Esau called Edom? (Ge 36:1; p. 55).

Exodus 15:8 You unleashed your burning anger; it consumed them like stubble. 8 By the blast of your nostrils the waters piled up. The surging waters stood up like a wall; the deep waters congealed in the heart of the sea. 9 The enemy boasted, ‘I will pursue, I will overtake them. I will divide the spoils; I will gorge myself on them. I will draw my sword and my hand will destroy them.’ 10 But you blew with your breath, and the sea covered them. They sank like lead in the mighty waters. 11 Who among the gods is like you, Lord? Who is like you — ​ majestic in holiness, awesome in glory, working wonders? 12 “You stretch out your right hand, and the earth swallows your enemies. 13 In your unfailing love you will lead the people you have redeemed. In your strength you will guide them to your holy dwelling. 14 The nations will hear and tremble; anguish will grip the people of Philistia. 15 The chiefs of Edom will be terrified, the leaders of Moab will be seized with trembling, the people a of Canaan will melt away; 16 terror and dread will fall on them. By the power of your arm they will be as still as a stone — ​ until your people pass by, Lord, until the people you bought b pass by. 17 You will bring them in and plant them on the mountain of your inheritance — ​ the place, Lord, you made for your dwelling, the sanctuary, Lord, your hands established. 18 “The Lord reigns for ever and ever.”

IS THIS SECTION NOT PART OF THE SONG? (15:19 – 21) Verses 19 – 20 appear to be a summary of the events written in prose, and most scholars consider verse 21 a refrain for the larger song in verses 1 – 18. WHAT WAS MIRIAM’S ROLE? (15:20) As a prophetess, Miriam led the ­people in worship after the victory over the Egyptians. She also had authority because God spoke through her (Nu 12:1 – 6). God sent Miriam, along with Moses and Aaron, to lead Israel (Mic 6:4).

19  When Phar­aoh’s hors­es, char­i­ots and horse­men  c went into the sea, the Lord ­brought the wa­ters of the sea back over them, but the Is­ra­el­ites ­walked ­through the sea on dry ­ground. 20 Then Mir­i­am the proph­et, Aar­on’s sis­ter, took a tim­brel in her hand, and all the wom­en fol­lowed her, with tim­brels and danc­ing. 21 Mir­i­am sang to them: “Sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea.” a 15 Or rulers    b 16 Or created    c 19 Or charioteers   

Exodus 16:12

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The Waters of Marah and Elim 22 Then Mo­ses led Is­ra­el from the Red Sea and they went into the Des­ert of Shur. For ­three days they trav­eled in the des­ert with­out find­ing wa­ter. 23 When they came to Ma­rah, they c­ ould not ­drink its wa­ter be­cause it was bit­ter. (That is why the ­place is c­ alled Ma­rah. a) 24 So the peo­ple grum­bled ­against Mo­ses, say­ing, “What are we to drink?” 25 Then Mo­ses ­cried out to the Lord, and the Lord ­showed him a ­piece of wood. He ­threw it into the wa­ter, and the wa­ ter be­came fit to drink. There the Lord is­sued a rul­ing and in­struc­tion for them and put them to the test. 26 He said, “If you lis­ten care­ful­ly to the Lord your God and do what is r­ ight in his eyes, if you pay at­ten­tion to his com­mands and keep all his de­crees, I will not b ­ ring on you any of the dis­eas­es I ­brought on the Egyp­tians, for I am the Lord, who ­heals you.” 27 Then they came to Elim, ­where t­here were t­welve ­springs and sev­en­ty palm ­trees, and they ­camped ­there near the wa­ter.

Manna and Quail

16

The ­whole Is­ra­el­ite com­mu­ni­ty set out from Elim and came to the Des­ert of Sin, ­which is be­tween Elim and Si­nai, on the fif­teenth day of the sec­ond ­month af­ter they had come out of ­Egypt. 2  In the des­ert the ­whole com­mu­ni­ ty grum­bled ­against Mo­ses and Aar­on. 3  The Is­ra­el­ites said to them, “If only we had died by the Lord’s hand in ­Egypt! ­There we sat ­around pots of meat and ate all the food we want­ed, but you have b ­ rought us out into this des­ert to ­starve this en­tire as­sem­bly to death.” 4 Then the Lord said to Mo­ses, “I will rain down ­bread from heav­en for you. The peo­ple are to go out each day and gath­er ­enough for that day. In this way I will test them and see wheth­er they will fol­low my in­struc­tions. 5 On the s­ ixth day they are to pre­pare what they b ­ ring in, and that is to be ­twice as much as they gath­er on the oth­er days.” 6 So Mo­ses and Aar­on said to all the Is­ra­el­ites, “In the eve­ning you will know that it was the Lord who ­brought you out of ­Egypt, 7 and in the morn­ing you will see the glo­ry of the Lord, be­cause he has ­heard your grum­bling ­against him. Who are we, that you s­ hould grum­ble ­against us?” 8 Mo­ses also said, “You will know that it was the Lord when he ­gives you meat to eat in the eve­ning and all the ­bread you want in the morn­ing, be­cause he has h ­ eard your grum­bling ­against him. Who are we? You are not grum­bling ­against us, but ­against the Lord.” 9 Then Mo­ses told Aar­on, “Say to the en­tire Is­ra­el­ite com­ mu­ni­ty, ‘Come be­fore the Lord, for he has h ­ eard your grum­ bling.’ ” 10  While Aar­on was speak­ing to the ­whole Is­ra­el­ite com­ mu­ni­ty, they ­looked to­ward the des­ert, and ­there was the glo­ry of the Lord ap­pear­ing in the cloud. 11 The Lord said to Mo­ses, 12 “I have h ­ eard the grum­bling of the Is­ra­el­ites. Tell them, ‘At twi­light you will eat meat, a 23 

Marah means bitter.   

WAS THIS A MIRACLE OR A NATURAL SWEETENER? (15:25) Some have told accounts of nomadic ­people using thornbushes or certain plants to improve the taste of acrid water. Others say that God’s power alone improved the water and that the wood was most likely a means to show Moses’ obedience. Either way, this event was miraculous: God intervened in response to Moses’ cry, and Moses obeyed God. WHAT DISEASES DID GOD PREVENT? (15:26) This may refer to the plagues (chs. 7 – 11). It could also refer to illnesses caused by eating contaminated food — ​diseases that would be prevented if they lived according to God’s standards. WAS MANNA ENOUGH OR DID THEY ALSO NEED FRUITS, VEGETABLES AND PROTEIN? (16:1 – 3) Manna was nutritious and the staple food of the Hebrews in the desert. It probably was, miraculously, enough to meet their essential dietary needs. Along with manna, they had milk and other dairy products from their herds. WHY DID THE ISRAELITES DISTORT THE FACTS? (16:3) Rather than trusting God in the face of adversity, they imagined that Moses was the source of the problem. In difficult times, it’s easy to romanticize the “good ol’ days,” even when they weren’t so good. It is also easy to unjustly blame ­people in leadership for a community’s problems. WHY DID GOD REPEATEDLY TEST THE ISRAELITES? (16:4) Perhaps it’s more important to ask why the Israelites repeatedly tested God. God had already demonstrated he would care for them, even in difficult situations (the events of the original Passover, crossing the Red Sea, destroying the Egyptian army, providing fresh water in the desert). It should have become progressively easier for the p ­ eople to trust God — ​this time for food. Since they didn’t, God continued to teach them to trust him by testing them. HOW SERIOUS AN OFFENSE WAS GRUMBLING? (16:7) Grumbling, which here showed Israel’s lack of gratitude and trust, damages any relationship. WHY DID GOD REWARD THE ISRAELITES’ GRUMBLING BY FEEDING THEM? (16:8) Although God was displeased with the Israelites’ ungrateful attitude, he continued to meet their physical needs because of his grace.

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WHY WERE THE ­PEOPLE FORBIDDEN TO SAVE A LITTLE MANNA FOR LATER? (16:19 – 20) The limitation on how much food they could gather was designed as a test of their faith in God to provide for them day by day.

WAS THIS THE FIRST TIME THE ISRAELITES HEARD ABOUT THE SABBATH? (16:23) This is the first reference to Sabbath observance among the Israelites. While the principle of Sabbath rest is embedded in the creation (Ge 2:2 – 3), there is no evidence that God required its observance until the provision of manna and, later, the Ten Commandments.

LINK (16:31) MANNA God sent this much-needed food. In the New Testament, ­Jesus compared himself to manna, calling himself the bread of life (Jn 6:48 – 51). WHAT WAS MANNA? (16:31) God’s sign of provision, power and care. While some suggest manna still occurs naturally in the Arabian Desert (as either a sweet-tasting liquid produced by insects that solidifies through evaporation or as a form of edible lichen), no substance today completely matches the manna described here. That it first appeared on a certain day, ended on a particular day (Jos 5:12), appeared in the appropriate amounts and had unusual spoilage properties (see following note) — ​these all point to its supernatural origin. HOW COULD MANNA NOT SPOIL FOR GENERATIONS? (16:32) God, who miraculously provided manna in the first place, could certainly preserve a small quantity as a ceremonial remembrance for future generations.

Exodus 16:13 and in the morn­ing you will be ­filled with ­bread. Then you will know that I am the Lord your God.’ ” 13 That eve­ning q ­ uail came and cov­ered the camp, and in the morn­ing ­there was a lay­er of dew ­around the camp. 14 When the dew was gone, thin ­flakes like ­frost on the ­ground ap­peared on the des­ert f­ loor. 15  When the Is­ra­el­ites saw it, they said to each oth­er, “What is it?” For they did not know what it was. Mo­ses said to them, “It is the b ­ read the Lord has giv­en you to eat. 16 This is what the Lord has com­mand­ed: ‘Every­ one is to gath­er as much as they need. Take an omer a for each per­son you have in your tent.’ ” 17 The Is­ra­el­ites did as they were told; some gath­ered much, some lit­tle. 18 And when they mea­sured it by the omer, the one who gath­ered much did not have too much, and the one who gath­ered lit­tle did not have too lit­tle. Every­one had gath­ered just as much as they need­ed. 19 Then Mo­ses said to them, “No one is to keep any of it un­til morn­ing.” 20 How­ev­er, some of them paid no at­ten­tion to Mo­ses; they kept part of it un­til morn­ing, but it was full of mag­ gots and be­gan to s­ mell. So Mo­ses was an­gry with them. 21 Each morn­ing ev­ery­one gath­ered as much as they need­ed, and when the sun grew hot, it melt­ed away. 22 On the ­sixth day, they gath­ered ­twice as much — ​two ­omers b for each per­son — ​and the lead­ers of the com­mu­ni­ty came and re­port­ed this to Mo­ses. 23 He said to them, “This is what the Lord com­mand­ed: ‘To­mor­row is to be a day of sab­bath rest, a holy sab­bath to the Lord. So bake what you want to bake and boil what you want to boil. Save what­ev­er is left and keep it un­til morn­ing.’ ” 24 So they ­saved it un­til morn­ing, as Mo­ses com­mand­ed, and it did not s­ tink or get mag­gots in it. 25 “Eat it to­day,” Mo­ses said, “be­cause to­day is a sab­bath to the Lord. You will not find any of it on the g ­ round to­day. 26 Six days you are to gath­er it, but on the sev­enth day, the Sab­bath, ­there will not be any.” 27 Nev­er­the­less, some of the peo­ple went out on the sev­ enth day to gath­er it, but they ­found none. 28 Then the Lord said to Mo­ses, “How long will you c refuse to keep my com­ mands and my in­struc­tions? 29 Bear in mind that the Lord has giv­en you the Sab­bath; that is why on the ­sixth day he ­gives you b ­ read for two days. Ev­ery­one is to stay ­where they are on the sev­enth day; no one is to go out.” 30 So the peo­ple rest­ed on the sev­enth day. 31 The peo­ple of Is­ra­el c­ alled the b ­ read man­na. d It was ­white like co­ri­an­der seed and tast­ed like wa­fers made with hon­ey. 32 Mo­ses said, “This is what the Lord has com­mand­ ed: ‘Take an omer of man­na and keep it for the gen­er­a­tions to come, so they can see the ­bread I gave you to eat in the wil­der­ness when I ­brought you out of Egypt.’ ” 33 So Mo­ses said to Aar­on, “Take a jar and put an omer of a 16  That is, possibly about 3 pounds or about 1.4 kilograms; also in verses 18, 32, 33 and 36    b 22  That is, possibly about 6 pounds or about 2.8 kilograms    c 28  The Hebrew is plural.    d 31  Manna sounds like the Hebrew for What is it? (see verse 15).   

Exodus 17:16

107

man­na in it. Then p ­ lace it be­fore the Lord to be kept for the gen­er­a­tions to come.” 34 As the Lord com­mand­ed Mo­ses, Aar­on put the man­ na with the tab­lets of the cov­enant law, so that it ­might be pre­served. 35  The Is­ra­el­ites ate man­na for­ty ­years, un­til they came to a land that was set­tled; they ate man­na un­til they ­reached the bor­der of Ca­naan. 36 (An omer is one-­tenth of an ephah.)

WHAT WERE THE TABLETS OF THE COVENANT LAW? (16:34) The stone tablets containing the Ten Commandments; the present language anticipates the later references to the two tablets of the covenant law (34:29). God later gave instructions for building the ark of the cov­ enant law (25:22) to hold the tablets (40:21). The jar of manna and Aaron’s staff that budded (Nu 17:10) were kept, along with the tablets, in the ark.

Water From the Rock

WHAT WAS WRONG WITH WANTING WATER? (17:2) The Israelites’ sin was not their desire for water, but their attitude toward God. Although God had already demonstrated that he could provide water (15:25), meat (16:13) and bread (16:15), the p ­ eople were quick to resist Moses’ leadership and doubt God’s care.

17

The ­whole Is­ra­el­ite com­mu­ni­ty set out from the Des­ ert of Sin, trav­el­ing from ­place to ­place as the Lord com­mand­ed. They ­camped at Reph­i­dim, but ­there was no wa­ter for the peo­ple to ­drink. 2 So they quar­reled with Mo­ses and said, “Give us wa­ter to drink.” Mo­ses re­plied, “Why do you quar­rel with me? Why do you put the Lord to the test?” 3 But the peo­ple were t­ hirsty for wa­ter t­ here, and they grum­bled ­against Mo­ses. They said, “Why did you b ­ ring us up out of ­Egypt to make us and our chil­dren and live­stock die of thirst?” 4 Then Mo­ses ­cried out to the Lord, “What am I to do with ­these peo­ple? They are al­most ­ready to ­stone me.” 5 The Lord an­swered Mo­ses, “Go out in f­ ront of the peo­ ple. Take with you some of the el­ders of Is­ra­el and take in your hand the s­ taff with ­which you s­ truck the Nile, and go. 6 I will ­stand ­there be­fore you by the rock at Ho­reb. ­Strike the rock, and wa­ter will come out of it for the peo­ple to ­drink.” So Mo­ses did this in the s­ ight of the el­ders of Is­ra­el. 7 And he c­ alled the p ­ lace Mas­sah a and Mer­i­bah  b be­cause the Is­ra­el­ites quar­reled and be­cause they test­ed the Lord say­ ing, “Is the Lord ­among us or not?”

The Amalekites Defeated 8  The Am­a­lek­ites came and at­tacked the Is­ra­el­ites at Reph­i­dim. 9 Mo­ses said to Josh­ua, “Choose some of our men and go out to ­fight the Am­a­lek­ites. To­mor­row I will ­stand on top of the hill with the ­staff of God in my hands.” 10  So Josh­ua ­fought the Am­a­lek­ites as Mo­ses had or­dered, and Mo­ses, Aar­on and Hur went to the top of the hill. 11 As long as Mo­ses held up his ­hands, the Is­ra­el­ites were win­ ning, but when­ev­er he low­ered his ­hands, the Am­a­lek­ites were win­ning. 12 When Mo­ses’ ­hands grew ­tired, they took a ­stone and put it un­der him and he sat on it. Aar­on and Hur held his h ­ ands up — ​one on one side, one on the oth­er — ​so that his ­hands re­mained ­steady till sun­set. 13  So Josh­ua over­ came the Am­a­lek­ite army with the sword. 14 Then the Lord said to Mo­ses, “Write this on a ­scroll as some­thing to be re­mem­bered and make sure that Josh­ua ­hears it, be­cause I will com­plete­ly blot out the name of Am­ a­lek from un­der heav­en.” 15 Mo­ses ­built an al­tar and ­called it The Lord is my Ban­ ner. 16 He said, “Be­cause ­hands were lift­ed up ­against c the ­throne of the Lord, d the Lord will be at war ­against the Am­ a­lek­ites from gen­er­a­tion to gen­er­a­tion.” a 7 

Massah means testing.    b 7  Meribah means quarreling.    c 16 Or to    meaning of the Hebrew for this clause is uncertain.   

d 16  The

WHO WERE THE AMALEKITES? (17:8) Descendants of a grandson of Esau. They were fierce nomads who lived by raiding other tribes, often killing for pleasure. WHAT WAS JOSHUA’S ROLE AT THIS TIME? (17:9) This is the first time Joshua’s name appears in the Bible. The fact that God later commanded that the curse on Amalek be spoken in Joshua’s presence (17:14) indicates that Joshua was already being groomed for leadership. Joshua’s preparation involved both anointing and training, spiritual leadership and military leadership. WHO WAS HUR? (17:10) The Jewish historian Josephus says Hur was the husband of Moses’ sister, Miriam. He supported Moses during the battle with the Amalekites, and he and Aaron were left in charge of Israel when Moses went up to Mount Sinai (24:14). Hur may also have been the grandfather of Bezalel, the craftsman who supervised the construction of the tabernacle and its furnishings (31:2; 35:30). DID LIFTING MOSES’ ARMS AND STAFF ACTUALLY AFFECT THE BATTLE, OR WAS IT A SYMBOLIC ACT TO INSPIRE ISRAEL? (17:11 – 12) Just as Moses’ staff was a symbol of God’s power during the plagues in Egypt and over the Red Sea, it here represented God’s power in this battle. By raising the staff on the top of the hill, Moses no doubt inspired the Israelites to fight courageously. WHAT DID MOSES WRITE ON THE SCROLL? (17:14) It’s not clear if this particular scroll became part of the Bible, but it is clear that Moses was recording the events as they happened. This is one reason he’s regarded as the writer of the first five books of the Bible. IF GOD SAID HE WOULD COMPLETELY BLOT OUT THE NAME OF AMALEK, WHY DO WE STILL HAVE INFORMATION ABOUT THE AMALEKITES? (17:14) As enemies of God placed under the ban (Dt 25:19; 1Sa 15:2 – 3), the Amalekites were condemned to be destroyed. Verse 16 — ​the Lord will be at war against the Amalekites from generation to generation — ​indicates that

108

Exodus 18:1

God did not intend to execute the sentence immediately. The final remnant of the Ama­ lek­ites was destroyed during the reign of ­Hezekiah (1Ch 4:41 – 43).

Jethro Visits Moses

WHY DID MOSES SEND HIS WIFE AND CHILDREN AWAY? (18:2) It’s unclear, because we don’t know when he sent them away — ​before the plagues in Egypt or during the time in the wilderness. Perhaps Zipporah returned home after the circumcision of Moses’ son (4:24 – 26), due either to a disagreement or to Moses’ concern for them in Egypt. Or perhaps Moses sent them to bring Zipporah’s father, Jethro, to him once the Israelites had reached Sinai.

DID JETHRO BELIEVE IN OTHER GODS? (18:11) While Jethro believed in the God of Israel, he may have worshiped God as one of a number of tribal and national gods. This verse shows that he now recognized God as superior to any other deity. As a priest (2:16), Jethro performed a sacrifice in which Moses, Aaron (the eventual high priest) and all the elders participated (18:12). The fact that God was not displeased by this event indicates that Jethro’s faith was genuine.

WHERE DID MOSES LEARN THE LAWS OF GOD? (18:15 – 16) As leader of Israel, Moses served as judge for civil disputes. With his court training in Egypt, Moses had an extensive background in legal matters. His time in the wilderness helped him learn God’s wisdom. Even though the laws had not yet been written down, God revealed his will in specific cases through Moses. WERE THESE LAWS SIMILAR TO LAWS AMONG OTHER ­PEOPLES? (18:16) Yes, many of the laws of the Pentateuch were similar to the laws of other ­people groups in the ancient world and similar to how Israel lived before receiving the law. The key distinction is that now these laws were asserted as having God as their source; they were part of God’s covenant agreement and offered ways for the Israelites to imitate God’s holiness.

18

Now Jeth­ro, the ­priest of Mid­i­an and fa­ther-in-law of Mo­ses, ­heard of ev­ery­thing God had done for Mo­ses and for his peo­ple Is­ra­el, and how the Lord had b ­ rought Is­ra­el out of Egypt. 2 Af­ter Mo­ses had sent away his wife Zip­po­rah, his fa­therin-law Jeth­ro re­ceived her 3 and her two sons. One son was ­named Ger­shom,  a for Mo­ses said, “I have be­come a for­eign­ er in a for­eign land”; 4  and the oth­er was ­named El­i­e­zer,  b for he said, “My fa­ther’s God was my help­er; he ­saved me from the ­sword of Phar­aoh.” 5  Jeth­ro, Mo­ses’ fa­ther-in-law, to­geth­er with Mo­ses’ sons and wife, came to him in the wil­der­ness, ­where he was ­camped near the moun­tain of God. 6 Jeth­ro had sent word to him, “I, your fa­ther-in-law Jeth­ro, am com­ing to you with your wife and her two sons.” 7 So Mo­ses went out to meet his fa­ther-in-law and ­bowed down and k ­ issed him. They greet­ed each oth­er and then went into the tent. 8 Mo­ses told his fa­ther-in-law a ­ bout ev­ ery­thing the Lord had done to Phar­aoh and the Egyp­tians for Is­ra­el’s sake and ­about all the hard­ships they had met ­along the way and how the Lord had ­saved them. 9 Jeth­ro was de­light­ed to hear a ­ bout all the good t­ hings the Lord had done for Is­ra­el in res­cu­ing them from the hand of the Egyp­tians. 10 He said, “Praise be to the Lord, who res­cued you from the hand of the Egyp­tians and of Phar­aoh, and who res­cued the peo­ple from the hand of the Egyp­tians. 11 Now I know that the Lord is great­er than all oth­er gods, for he did this to ­those who had treat­ed Is­ra­el ar­ro­gant­ly.” 12  Then Jeth­ro, Mo­ses’ fa­ther-in-law, ­brought a ­burnt of­fer­ing and oth­er sac­ri­fic­es to God, and Aar­on came with all the el­ders of Is­ra­el to eat a meal with Mo­ses’ fa­therin-law in the pres­ence of God. 13 The next day Mo­ses took his seat to s­ erve as j­udge for the peo­ple, and they ­stood ­around him from morn­ing till eve­ning. 14 When his fa­ther-in-law saw all that Mo­ses was do­ ing for the peo­ple, he said, “What is this you are do­ing for the peo­ple? Why do you ­alone sit as ­judge, ­while all ­these peo­ple ­stand ­around you from morn­ing till eve­ning?” 15 Mo­ses an­swered him, “Be­cause the peo­ple come to me to seek ­God’s will. 16 When­ev­er they have a dis­pute, it is ­brought to me, and I de­cide be­tween the par­ties and in­form them of ­God’s de­crees and in­struc­tions.” 17 Mo­ses’ fa­ther-in-law re­plied, “What you are do­ing is not good. 18 You and ­these peo­ple who come to you will only wear your­selves out. The work is too ­heavy for you; you can­not han­dle it ­alone. 19 Lis­ten now to me and I will give you some ad­vice, and may God be with you. You must be the peo­ple’s rep­re­sen­ta­tive be­fore God and ­bring ­their dis­putes to him. 20 Teach them his de­crees and in­struc­tions, and show them the way they are to live and how they are to be­have. 21 But se­lect ca­pa­ble men from all the peo­ple — ​men who fear God, trust­wor­thy men who hate dis­hon­est gain — ​ and ap­point them as of­fi­cials over thou­sands, hun­dreds, a 3 

Gershom sounds like the Hebrew for a foreigner there.    b 4  Eliezer means my God is helper.   

Exodus 19:9

109

fif­ties and tens. 22 Have them ­serve as judg­es for the peo­ple at all t­ imes, but have them b ­ ring ev­ery dif­fi­cult case to you; the sim­ple cas­es they can de­cide them­selves. That will make your load light­er, be­cause they will s­ hare it with you. 23 If you do this and God so com­mands, you will be able to ­stand the s­ train, and all ­these peo­ple will go home sat­is­fied.” 24 Mo­ses lis­tened to his fa­ther-in-law and did ev­ery­thing he said. 25 He ­chose ca­pa­ble men from all Is­ra­el and made them lead­ers of the peo­ple, of­fi­cials over thou­sands, hun­ dreds, fif­ties and tens. 26 They ­served as judg­es for the peo­ ple at all t­ imes. The dif­fi­cult cas­es they b ­ rought to Mo­ses, but the sim­ple ones they de­cid­ed them­selves. 27 Then Mo­ses sent his fa­ther-in-law on his way, and Jeth­ ro re­turned to his own coun­try.

At Mount Sinai

19

On the ­first day of the t­ hird m ­ onth af­ter the Is­ra­el­ites left ­Egypt — ​on that very day — ​they came to the Des­ ert of Si­nai. 2 Af­ter they set out from Reph­i­dim, they en­tered the Des­ert of Si­nai, and Is­ra­el ­camped ­there in the des­ert in ­front of the moun­tain. 3 Then Mo­ses went up to God, and the Lord ­called to him from the moun­tain and said, “This is what you are to say to the de­scen­dants of Ja­cob and what you are to tell the peo­ ­ gypt, ple of Is­ra­el: 4 ‘You your­selves have seen what I did to E and how I car­ried you on ea­gles’ ­wings and b ­ rought you to my­self. 5 Now if you obey me ful­ly and keep my cov­enant, then out of all na­tions you will be my trea­sured pos­ses­sion. Al­though the ­whole e ­ arth is mine, 6 you a will be for me a king­dom of p ­ riests and a holy na­tion.’ ­These are the ­words you are to ­speak to the Is­ra­el­ites.” 7 So Mo­ses went back and sum­moned the el­ders of the peo­ple and set be­fore them all the ­words the Lord had com­mand­ed him to ­speak. 8 The peo­ple all re­spond­ed to­ geth­er, “We will do ev­ery­thing the Lord has said.” So Mo­ses ­brought ­their an­swer back to the Lord. 9 The Lord said to Mo­ses, “I am go­ing to come to you in a a 5,6 Or possession,

DID GOD SPEAK TO MOSES IN AN AUDIBLE VOICE? (19:3) There is no reason to think that he didn’t, but ancient texts would not necessarily have used different language to differentiate audible divine speech from other possibilities.

WHAT DOES A KINGDOM OF PRIESTS MEAN? (19:6) Typically, tribal chiefs were social and religious leaders who served as mediators between p ­ eople and God. See, for example, What kind of priest was this? (2:16; p. 84). Here, however, the whole nation was called to mediate God’s grace to the world.

for the whole earth is mine. 6You   

WA S G O D ’ S C O V E N A N T W I T H I S R A E L B A S E D ON WORKS? 19:5 The key to answering this question is in understanding the nature of this covenant. In Genesis 15:12 – 21, God made a covenant, or spiritual contract, with Abraham that extended to his heirs. In that covenant, God made promises that were unilateral and unconditional. Abraham was blessed because he believed in those promises (Ge 15:6) and was faithful and obedient to God. In Exodus 2:24 – 25, God remembered the covenant he made with Abraham, Isaac and Jacob. It is because of that covenant that he led the Israelites out of Egypt. Then God expanded the covenant to include a system of laws guiding moral conduct and behavior. The children of Israel were not called to keep those laws so that God would save them but because he had saved them! As the Israelites traveled toward the promised land, God revealed more of his plans. The laws were built on the foundation of God’s deliverance of the Israelites from Egypt (19:4 – 6). God promised that his blessings would multiply as the p ­ eople obeyed. Blessings can be conditional, but salvation is not. In the Old Testament as well as the New Testament, salvation is based on God’s grace through faith (Ge 15:6; Hab 2:4; Ro 1:17; Gal 3:11; Eph 2:8 – 9). Like the Israelites, Chris­tians are called to follow and obey God — ​not to earn salvation but out of gratitude for his gift of salvation (Eph 4:1 – 2; 2Th 1:11).

110

Exodus 19:10

LINK (19:11) MOUNT SINAI This place was also known as Mount Horeb, where God had earlier spoken to Moses from within a burning bush (3:1 – 22). See the map The Exodus (13:17; p. 101).

­ ense ­cloud, so that the peo­ple will hear me speak­ing with d you and will al­ways put t­ heir ­trust in you.” Then Mo­ses told the Lord what the peo­ple had said. 10 And the Lord said to Mo­ses, “Go to the peo­ple and con­ se­crate them to­day and to­mor­row. Have them wash t­ heir ­clothes 11 and be ­ready by the ­third day, be­cause on that day the Lord will come down on ­Mount Si­nai in the s­ ight of all the peo­ple. 12 Put lim­its for the peo­ple ­around the moun­ tain and tell them, ‘Be care­ful that you do not ap­proach the moun­tain or ­touch the foot of it. Who­ev­er touch­es the moun­tain is to be put to d ­ eath. 13 They are to be s­ toned or shot with ar­rows; not a hand is to be laid on them. No per­ son or an­i­mal ­shall be per­mit­ted to live.’ Only when the ­ram’s horn s­ ounds a long b ­ last may they ap­proach the moun­tain.” 14 Af­ter Mo­ses had gone down the moun­tain to the peo­ ple, he con­se­crat­ed them, and they ­washed t­ heir ­clothes. 15 Then he said to the peo­ple, “Pre­pare your­selves for the ­third day. Ab­stain from sex­u­al re­la­tions.” 16 On the morn­ing of the t­ hird day ­there was thun­der and light­ning, with a ­thick ­cloud over the moun­tain, and a very loud trum­pet ­blast. Ev­ery­one in the camp trem­bled. 17 Then Mo­ses led the peo­ple out of the camp to meet with God, and they ­stood at the foot of the moun­tain. 18  Mount Si­nai was cov­ered with ­smoke, be­cause the Lord de­scend­ed on it in fire. The ­smoke bil­lowed up from it like ­smoke from a fur­ nace, and the ­whole moun­tain a trem­bled vi­o­lent­ly. 19 As the ­sound of the trum­pet grew loud­er and loud­er, Mo­ses ­spoke and the ­voice of God an­swered him. b 20 The Lord de­scend­ed to the top of M ­ ount Si­nai and ­called Mo­ses to the top of the moun­tain. So Mo­ses went up 21 and the Lord said to him, “Go down and warn the peo­ple so they do not f­ orce t­ heir way ­through to see the Lord and ­ riests, who ap­proach the many of them per­ish. 22 Even the p Lord, must con­se­crate them­selves, or the Lord will ­break out ­against them.” 23 Mo­ses said to the Lord, “The peo­ple can­not come up ­Mount Si­nai, be­cause you your­self ­warned us, ‘Put lim­its ­around the moun­tain and set it ­apart as holy.’ ” 24 The Lord re­plied, “Go down and b ­ ring Aar­on up with you. But the p ­ riests and the peo­ple must not f­ orce t­ heir way ­through to come up to the Lord, or he will ­break out ­against them.” 25 So Mo­ses went down to the peo­ple and told them.

WHY DID GOD NOT WANT ANYONE ON THE MOUNTAIN? (19:12 – 13) The mountain was designated as a sacred place because of God’s presence there. Therefore, the boundaries around the mountain clearly symbolized the vast separation between the holy God and the unclean ­people. HOW WAS SOMEONE CONSECRATED? (19:14,22) Being consecrated meant being “set apart for God’s use.” It involved washing both oneself and one’s clothing, symbolizing the need for purity before God. Exodus 29 describes the elaborate ritual required for purifying priests before they could stand before God. WHY NO SEX FOR THREE DAYS? (19:15) The restriction was designed to encourage the Israelites to focus all of their attention and energy on their meeting with God. A similar restriction was placed on soldiers going into battle (1Sa 21:4 – 5; 2Sa 11:11). Old Testament law emphasized purity, and uncleanness resulted from the discharge of bodily fluids (see, e.g., Lev 15:1 – 33). WHY WAS MOSES PERMITTED TO APPROACH THE LORD? (19:24) Because God had given him the special role of bringing God’s message to the p ­ eople as mediator of the covenant. Still, he must have felt he was risking his life by daring to approach the awesome God. The sight was so terrifying that Moses said, “I am trembling with fear” (Heb 12:21). DO ALL THESE LAWS APPLY TO CHRISTIANS? (20:1 – 17) These laws remain relevant to Chris­tians today — ​not as societal demands (we are not part of Israelite society), nor as covenant stipulations (we are not party to that cov­ enant), but as God’s revelation of his holiness. Through these laws, we can learn more about God’s holiness and what it means to be set apart for him. ­Jesus did not abolish these laws, for God’s revelation cannot be abolished. He fulfilled them by providing a better sense of what holiness looks like. See How was the Law fulfilled? (Mt 5:17 – 18; p. 1427) and Did the good news replace the Law and the Prophets? (Lk 16:16 – 17; p. 1549). LINK (20:1 – 17) I AM THE LORD YOUR GOD In Deuteronomy 5:6 – 21, Moses reiterated the Ten Commandments to the generation of Israel about to enter the promised land.

20

WHY PUNISH CHILDREN FOR THEIR ANCESTORS’ SINS? (20:4 – 5) Sometimes the ripple effects of sin by one generation inevitably affect future generations. But here, the greater focus is that ­people in the ancient world found their most important identity in their clan, not in themselves as individuals. The clan was corporately responsible for faithfulness to the covenant. When the elders were unfaithful, the entire

a 18  Most Hebrew manuscripts; a few Hebrew manuscripts and Septuagint and all the people    b 19 Or and God answered him with thunder    c 3 Or besides   

The Ten Commandments And God ­spoke all t­ hese words:



2 “I am the Lord your God, who b ­ rought you out of ­Egypt, out of the land of slav­ery. 3 “You ­shall have no oth­er gods be­fore c me. 4 “You s­ hall not make for your­self an im­age in the form of any­thing in heav­en a ­ bove or on the e ­ arth be­ neath or in the wa­ters be­low. 5 You ­shall not bow

Exodus 20:26 down to them or wor­ship them; for I, the Lord your God, am a jeal­ous God, pun­ish­ing the chil­ dren for the sin of the par­ents to the ­third and ­fourth gen­er­a­tion of ­those who hate me, 6 but show­ing love to a thou­sand gen­er­a­tions of ­those who love me and keep my com­mand­ments. 7 “You ­shall not mis­use the name of the Lord your God, for the Lord will not hold any­one guilt­less who mis­uses his name. 8 “Re­mem­ber the Sab­bath day by keep­ing it holy. 9 Six days you s­ hall la­bor and do all your work, 10 but the sev­enth day is a sab­bath to the Lord your God. On it you ­shall not do any work, nei­ther you, nor your son or daugh­ter, nor your male or fe­ male ser­vant, nor your an­i­mals, nor any for­eign­ er re­sid­ing in your ­towns. 11 For in six days the Lord made the heav­ens and the e ­ arth, the sea, and all that is in them, but he rest­ed on the sev­ enth day. There­fore the Lord ­blessed the Sab­bath day and made it holy. 12 “Hon­or your fa­ther and your moth­er, so that you may live long in the land the Lord your God is giv­ing you. 13 “You ­shall not mur­der. 14 “You ­shall not com­mit adul­tery. 15 “You ­shall not steal. 16 “You s­ hall not give f­ alse tes­ti­mo­ny ­against your neigh­ bor. 17 “You ­shall not cov­et your neigh­bor’s ­house. You ­shall not cov­et your neigh­bor’s wife, or his male or fe­ male ser­vant, his ox or don­key, or any­thing that be­longs to your neigh­bor.” 18 When the peo­ple saw the thun­der and light­ning and ­ eard the trum­pet and saw the moun­tain in s­ moke, they h trem­bled with fear. They ­stayed at a dis­tance 19 and said to Mo­ses, “Speak to us your­self and we will lis­ten. But do not have God s­ peak to us or we will die.” 20 Mo­ses said to the peo­ple, “Do not be a ­ fraid. God has come to test you, so that the fear of God will be with you to keep you from sin­ning.” 21 The peo­ple re­mained at a dis­tance, ­while Mo­ses ap­ proached the t­ hick dark­ness ­where God was.

Idols and Altars 22 Then the Lord said to Mo­ses, “Tell the Is­ra­el­ites this: ‘You have seen for your­selves that I have spo­ken to you from heav­en: 23 Do not make any gods to be along­side me; do not make for your­selves gods of sil­ver or gods of gold. 24 “ ‘Make an al­tar of ­earth for me and sac­ri­fice on it your ­burnt of­fer­ings and fel­low­ship of­fer­ings, your ­sheep and ­goats and your cat­tle. Wher­ev­er I ­cause my name to be hon­ ored, I will come to you and ­bless you. 25 If you make an al­tar of ­stones for me, do not ­build it with ­dressed ­stones, for you will de­file it if you use a tool on it. 26 And do not go up to my al­tar on ­steps, or your pri­vate parts may be ex­posed.’

111 clan was a part of that unfaithfulness. The phrase third and fourth generation refers to all those living at that time.

HOW CAN GOD’S NAME BE MISUSED? (20:7) By using God’s name to benefit from the authority it brings. It is similar to identity theft today, when someone else’s authority is stolen for financial gain. God’s name is misused when preachers or teachers offer as God’s Word what God has not said. Whenever we claim the power of God for our ends, we misuse his name. SHOULD CHRISTIANS OBSERVE THE SABBATH? (20:8 – 11) See the article Should Christians today observe the Sabbath? (Ne 13:15 – 22; p. 718); see also As Lord of the Sabbath, did ­Jesus change the rules? (Lk 6:2 – 5; p. 1522).

WHERE WOULD GOD CAUSE HIS NAME TO BE HONORED? (20:24) God-approved places of worship. God would select only certain sites for Israel to worship (Dt 12:5; 16:6). This is in contrast to the p ­ eople of Canaan, who built countless private shrines for Baal, Asherah and other pagan gods. When the Israelites erected private altars, idol worship usually followed. WHY WOULD TOOLS DEFILE AN ALTAR? (20:25) It is suspected that this had to do with a broader cultural custom. Deuteronomy 27:5 specifically prohibits an iron tool, and that may also be implied here. There is some evidence that iron was banned in sacred spaces in other cultures. HOW WOULD PRIVATE PARTS BE EXPOSED ON ALTAR STEPS? (20:26) Pagan religions of that day often featured altars with steps. By not allowing such architecture, Israel would be less likely to include paganism in their worship. This phrase may refer to the ritual prostitution that occurred at pagan altars. See Why wear bells and linen underwear? (28:35; p. 125) and Why have a lasting ordinance about linen undergarments? (28:42 – 43; p. 125).

112 WHY WOULD A HEBREW BUY A HEBREW SERVANT? (21:2) Though they had all been slaves in Egypt but were now free, Moses permitted a sort of voluntary servitude. Individuals could sell their ser­vices for up to six years to repay debts or make restitution. These debts were canceled in the seventh year, and the ­people received their freedom once again. Thus, Hebrew slaves were regarded more as hired hands. WHY FORCE A SERVANT TO CHOOSE BETWEEN FREEDOM AND FAMILY? (21:4 – 6) This would make more sense to us if we could see through the lens of their culture. Their customs required a man to “purchase” a wife by paying a bride-price to her father. If a slave owner purchased a bride for his servant, she technically belonged to the slave owner who paid the price. This policy seems harsh, but it was softened by other provisions (21:8,11,26 – 27; Lev 25:1 – 55). WHY MARK A LIFELONG SERVANT WITH A PIERCED EAR? (21:6) Some think this custom carried symbolic meaning: the slave was attached physically to the doorpost of the owner’s house to symbolize his emotional attachment there. Pierced ears may also have held a ring or something that identified the one to whom he belonged. WHY WOULD A FATHER SELL HIS DAUGHTER AS A SERVANT? (21:7 – 11) Though this practice clashes with our modern view of human rights, in ancient times it provided a daughter protection from the mistreatment that was common in pagan cultures. A marriage contract ensured that a son-in-law had the means and the will to care for his new wife. Details in the contract guaranteed her food, clothing, conjugal rights and — ​in case of ill-treatment or neglect — ​freedom. Such protection was especially important for daughters who were

Exodus 21:1

21

“These are the laws you are to set be­fore them:

Hebrew Servants

2 “If you buy a He­brew ser­vant, he is to ­serve you for six ­ ears. But in the sev­enth year, he ­shall go free, with­out pay­ y ­ lone, he is to go free a ­ lone; but ing any­thing. 3 If he c­ omes a if he has a wife when he ­comes, she is to go with him. 4 If his mas­ter ­gives him a wife and she ­bears him sons or daugh­ ters, the wom­an and her chil­dren s­ hall be­long to her mas­ ter, and only the man ­shall go free. 5 “But if the ser­vant de­clares, ‘I love my mas­ter and my wife and chil­dren and do not want to go free,’ 6 then his mas­ter must take him be­fore the judg­es. a He s­ hall take him to the door or the door­post and ­pierce his ear with an awl. Then he will be his ser­vant for life. 7 “If a man ­sells his daugh­ter as a ser­vant, she is not to go ­ lease the mas­ter free as male ser­vants do. 8 If she does not p who has se­lect­ed her for him­self, b he must let her be re­ deemed. He has no r­ ight to sell her to for­eign­ers, be­cause he has bro­ken ­faith with her. 9 If he se­lects her for his son, he must ­grant her the ­rights of a daugh­ter. 10 If he mar­ries an­oth­er wom­an, he must not de­prive the f­ irst one of her food, cloth­ing and mar­i­tal ­rights. 11 If he does not pro­vide her with ­these ­three ­things, she is to go free, with­out any pay­ment of mon­ey.

Personal Injuries 12 “Any­one who ­strikes a per­son with a fa­tal blow is to be put to d ­ eath. 13 How­ev­er, if it is not done in­ten­tion­al­ly, but God lets it hap­pen, they are to flee to a ­place I will des­ig­ nate. 14  But if any­one ­schemes and ­kills some­one de­lib­er­ate­ ly, that per­son is to be tak­en from my al­tar and put to death. 15  “Any­one who at­tacks  c ­their fa­ther or moth­er is to be put to death. a 6 Or before

God    b 8 Or master so that he does not choose her    c 15 Or kills   

WHY DID GOD REQUIRE SACRIFICES? 20:24 Many p ­ eople have wondered how God was honored by an animal being killed. The key to understanding this sacrificial system is not found in the animals or in the gifts of grain, oil or wine that were used in various Old Testament sacrifices. Rather, the key is this: God’s holiness requires that sin not be ignored. Someone must pay the price to remove the offense. Once the price is paid, the sin can be forgiven. Sacrifices were God’s way of teaching this spiritual truth to his ­people. Another important concept is that the innocent can substitute for the guilty. God allowed a sin payment to be made on behalf of someone else. In the Old Testament, these payments were animal or food sacrifices. When offered in faith, these pointed to the ultimate sacrifice: Christ’s death for the sins of the world (Heb 10:1 – 10). Sacrifices also involved offering something valuable as a token of gratitude to God. Just as today we give money or other gifts to acknowledge that God is the source of all we have, the p ­ eople in Old Testament days offered God the best of their flocks and fields to give thanks for his provision. Finally, the sacrificial system also performed an important community function. Just as the New Testament church celebrated the Lord’s Supper (honoring Christ’s sacrifice) as part of a love feast (Jude 12), the Old Testament sacrifices were often performed as part of community meals. Far from being a wasteful destruction of animals, the food offered as a sacrifice was generally eaten, either by the priests or by the entire worshiping community. See the articles Why was all this blood needed for worship? (29:11 – 21; p. 126) and Why kill animals to worship God? (Lev  1:1 – 17; p. 147).

Exodus 21:32

113

16 “Any­one who kid­naps some­one is to be put to d ­ eath, wheth­er the vic­tim has been sold or is s­ till in the kid­nap­ per’s pos­ses­sion. 17 “Any­one who curs­es t­ heir fa­ther or moth­er is to be put to death. 18 “If peo­ple quar­rel and one per­son hits anoth­er with a ­stone or with their fist a and the vic­tim does not die but is con­fined to bed, 19 the one who s­ truck the blow will not be held li­a­ble if the oth­er can get up and walk a ­ round out­side with a ­staff; how­ev­er, the g ­ uilty par­ty must pay the in­jured per­son for any loss of time and see that the vic­tim is com­ plete­ly healed. 20 “Any­one who ­beats ­their male or fe­male ­slave with a rod must be pun­ished if the ­slave dies as a di­rect re­sult, 21 but they are not to be pun­ished if the s­ lave re­cov­ers af­ter a day or two, ­since the ­slave is t­ heir prop­er­ty. 22 “If peo­ple are fight­ing and hit a preg­nant wom­an and she ­gives ­birth pre­ma­ture­ly  b but ­there is no se­ri­ous in­ju­ry, the of­fend­er must be ­fined what­ev­er the wom­an’s hus­band de­mands and the c­ ourt al­lows. 23 But if ­there is se­ri­ous in­ju­ ry, you are to take life for life, 24 eye for eye, t­ ooth for t­ ooth, hand for hand, foot for foot, 25 burn for burn, ­wound for ­wound, ­bruise for bruise. 26 “An own­er who hits a male or fe­male ­slave in the eye and de­stroys it must let the s­ lave go free to com­pen­sate for the eye. 27 And an own­er who ­knocks out the ­tooth of a male or fe­male ­slave must let the ­slave go free to com­pen­sate for the tooth. 28 “If a bull ­gores a man or wom­an to ­death, the bull is to be ­stoned to d ­ eath, and its meat must not be eat­en. But the own­er of the bull will not be held re­spon­si­ble. 29  If, how­ev­ er, the bull has had the hab­it of gor­ing and the own­er has been ­warned but has not kept it p ­ enned up and it k ­ ills a man or wom­an, the bull is to be s­ toned and its own­er also is to be put to d ­ eath. 30  How­ev­er, if pay­ment is de­mand­ed, the own­er may re­deem his life by the pay­ment of what­ev­er is de­mand­ed. 31 This law also ap­plies if the bull ­gores a son ­ ores a male or fe­male s­ lave, the or daugh­ter. 32 If the bull g own­er must pay thir­ty shek­els c of sil­ver to the mas­ter of the ­slave, and the bull is to be ­stoned to death.

to be ­concubines, since they could be over­ shadowed by the primary wife. WHY DID KILLING REQUIRE MORE KILLING? (21:12 – 14) Because if ­people tolerated murder, the entire community would share the guilt (Nu 35:33 – 34; Dt 21:1 – 9). To instill respect for the image of God in all p ­ eople, which murder violates, such a terrible offense could only be rectified by taking the life of the murderer. See the article Why was it acceptable to kill a murderer? (Dt 19:11 – 13; p. 282). Some think ­Jesus later changed the way the criminal code was to be used (Mt 5:21 – 22,38 – 39). WHY DID SOMEONE HAVE TO FLEE FOR ACCIDENTLY KILLING A PERSON? (21:13) Cities of refuge allowed ­people who had unintentionally killed someone to find safe haven from the avenger of blood (Jos 20:3) — ​a near relative of the deceased who had the obligation of exacting retribution (Nu 35:16 – 31) — ​ until the details of the death could be investigated. WHY EXECUTE SOMEONE FOR CURSING HIS PARENTS? (21:17) A curse was considered more than idle words; it aimed harm and hostility toward a person, even attacking the image of God within that person. As a result, cursing one’s parents, along with striking them, was tantamount to murder (vv. 12 – 15) and was punished accordingly. For more on curses, see Did such blessings and curses work? (Nu 23:11,25; p. 232). WHY DOES GOD’S LAW ALLOW SLAVERY? (21:20 – 21) See the articles Does the Bible support slavery? (21:2 – 11; below) and Why doesn’t the Bible condemn slavery? (1Pe 2:18 – 21; p. 1816). WHY SHOULD A PREMATURE BIRTH REQUIRE A PENALTY? (21:22 – 23) Because harm was done. Premature birth could mean either a living baby or a stillborn baby (see NIV text note) — ​possibly explaining the range of penalties. Many think the penalties were for injury to the fetus, not the mother. One ancient view was that no serious injury meant no fully-formed fetus. If so, injury to an undeveloped fetus required a fine, but injury to a fully-formed fetus required retribution in line with the damage done.

a 18 Or with

a tool    b 22 Or she has a miscarriage    c 32  That is, about 12 ounces or about 345 grams   

D O E S T H E B I B L E S U P P O R T S L AV E RY ? 2 1 : 2 – 1 1 The institution of slavery as described in these verses was a social structure devised to deal with debt and human need. The debt incurred in the ancient world was not consumer debt, but resulted instead from poor harvests. ­People had to feed themselves, and if the harvest was insufficient to either feed them for the year or give sufficient grain for the following year’s seed, the family was in danger of starvation. They could only survive on the excess of a neighbor. A ­couple of years of bad harvest were devastating. This was not a society based on money, so the only way the debt could be repaid was through the labor of a man or his family. Thus, some forms of slavery were really an economic system designed to preserve life and dignity — ​not take it away. The unfortunate could regain their dignity through honest work, and those who were in a position to help did not simply provide charity. While it was a system meant to establish justice for all, it could — ​as any human institution can — ​be abused.

114

Exodus 21:33

SHOULD WE DEMAND EYE FOR EYE, TOOTH FOR TOOTH? (21:23 – 25) This balanced approach to retribution was a tremendous advance over other legal systems of the ancient Near East. Even today, the principle could prove valid in judicial cases, putting a cap on liability damages and restraining malicious revenge and greed. Of course, while this passage refers to judicial procedures, ­Jesus’ law of love (Mt 5:38 – 39) exceeds these basic regulations when Chris­ tians are physically mistreated.

33 “If any­one un­cov­ers a pit or digs one and f­ ails to cov­er it and an ox or a don­key f­ alls into it, 34 the one who ­opened the pit must pay the own­er for the loss and take the dead an­i­mal in ex­change. 35 “If any­one’s bull in­jures some­one else’s bull and it dies, the two par­ties are to sell the live one and di­vide both the mon­ey and the dead an­i­mal equal­ly. 36  How­ev­er, if it was ­known that the bull had the hab­it of gor­ing, yet the own­er did not keep it p ­ enned up, the own­er must pay, an­i­mal for an­im ­ al, and take the dead an­i­mal in ex­change.

WHY COULDN’T THE MEAT OF THE BULL BE EATEN? (21:28) For perhaps two reasons: (1) To eat meat made available only because someone had died would detract from the terrible loss of human life; nothing should be gained by someone’s death. (2) A bull that was stoned to death would not have had its blood drained properly and would therefore be ceremonially unclean and unfit to eat. WHY WASN’T GUILT BY DAY ALSO GUILT BY NIGHT? (22:2 – 3) Killing a thief was justified as self-defense only when the thief was armed and dangerous. In the dark, a homeowner could not tell if an intruder was armed. In such situations, the homeowner could protect his family and ask questions later. Killing an unarmed thief was inexcusable in daylight, however, because the homeowner could see there was no life-threatening danger from an unarmed intruder.

WHY SUCH DETAILED LAWS ON PROPERTY OWNERSHIP? (22:7 – 15) Detailed laws made it easier to maintain justice and stability in Israelite society. Clear laws regarding property helped to resolve conflicts and keep the ­people unified.

Protection of Property

22

“Who­ev­er s­ teals an ox or a s­ heep and slaugh­ters it or s­ ells it must pay back five head of cat­tle for the ox and four ­sheep for the sheep. 2 “If a t­ hief is c­ aught break­ing in at night and is s­ truck a fa­tal blow, the de­fend­er is not ­guilty of blood­shed; 3 but if it hap­pens af­ter sun­rise, the de­fend­er is ­guilty of blood­shed. “Any­one who ­steals must cer­tain­ly make res­ti­tu­tion, but if they have noth­ing, they must be sold to pay for t­ heir theft. 4 If the sto­len an­i­mal is ­found ­alive in ­their pos­ses­ sion — ​wheth­er ox or don­key or ­sheep — ​they must pay back dou­ble. 5 “If any­one graz­es ­their live­stock in a ­field or vine­yard and lets them ­stray and they ­graze in some­one else’s f­ ield, the of­fend­er must make res­ti­tu­tion from the best of their own ­field or vine­yard. 6 “If a fire ­breaks out and ­spreads into thorn­bush­es so that it b ­ urns ­shocks of g ­ rain or stand­ing ­grain or the ­whole ­field, the one who start­ed the fire must make res­ti­tu­tion. 7 “If any­one ­gives a neigh­bor sil­ver or ­goods for safe­ keep­ing and they are sto­len from the neigh­bor’s ­house, the ­thief, if ­caught, must pay back dou­ble. 8 But if the ­thief is not ­found, the own­er of the h ­ ouse must ap­pear be­fore the judg­es, and they must b de­ter­mine wheth­er the own­er of the ­house has laid ­hands on the oth­er per­son’s prop­er­ty. 9 In all cas­es of il­le­gal pos­ses­sion of an ox, a don­key, a ­sheep, a gar­ ment, or any oth­er lost prop­er­ty a ­ bout ­which some­body says, ‘This is mine,’ both par­ties are to b ­ ring ­their cas­es be­ fore the judg­es. c The one whom the judg­es de­clare d ­guilty must pay back dou­ble to the oth­er. 10 “If any­one ­gives a don­key, an ox, a s­ heep or any oth­er an­i­mal to their neigh­bor for safe­keep­ing and it dies or is in­jured or is tak­en away ­while no one is look­ing, 11 the is­ sue be­tween them will be set­tled by the tak­ing of an oath be­fore the Lord that the neigh­bor did not lay ­hands on the oth­er per­son’s prop­er­ty. The own­er is to ac­cept this, and no res­ti­tu­tion is re­quired. 12 But if the an­i­mal was sto­len from the neigh­bor, res­ti­tu­tion must be made to the own­er. 13 If it was torn to piec­es by a wild an­i­mal, the neigh­bor s­ hall b ­ ring in the re­mains as ev­i­dence and s­ hall not be re­quired to pay for the torn an­im ­ al. 14 “If any­one bor­rows an an­i­mal from their neigh­bor and it is in­jured or dies ­while the own­er is not pres­ent, they a

a In

Hebrew texts 22:1 is numbered 21:37, and 22:2-31 is numbered 22:1-30.    God, and he will    c 9 Or before God    d 9 Or whom God declares   

b 8 Or before

Exodus 23:7 must make res­ti­tu­tion. 15 But if the own­er is with the an­i­ mal, the bor­row­er will not have to pay. If the an­i­mal was ­hired, the mon­ey paid for the hire cov­ers the loss.

Social Responsibility 16 “If a man se­duc­es a vir­gin who is not p ­ ledged to be mar­ried and s­ leeps with her, he must pay the b ­ ride-­price, and she ­shall be his wife. 17  If her fa­ther ab­so­lute­ly re­fus­es to give her to him, he must s­ till pay the b ­ ride-­price for vir­gins. 18 “Do not al­low a sor­cer­ess to live. 19  “Any­one who has sex­u­al re­la­tions with an an­i­mal is to be put to death. 20 “Who­ev­er sac­ri­fic­es to any god oth­er than the Lord must be de­stroyed. a 21 “Do not mis­treat or op­press a for­eign­er, for you were for­eign­ers in Egypt. 22 “Do not take ad­van­tage of the wid­ow or the fa­ther­less. 23 If you do and they cry out to me, I will cer­tain­ly hear ­their cry. 24 My an­ger will be ­aroused, and I will kill you with the ­sword; your ­wives will be­come wid­ows and your chil­dren fa­ther­less. 25 “If you lend mon­ey to one of my peo­ple ­among you who is n ­ eedy, do not t­ reat it like a busi­ness deal; c­ harge no in­ter­est. 26 If you take your neigh­bor’s ­cloak as a ­pledge, re­ turn it by sun­set, 27 be­cause that ­cloak is the only cov­er­ing your neigh­bor has. What else can they ­sleep in? When they ­cry out to me, I will hear, for I am com­pas­sion­ate. 28 “Do not blas­pheme God b or c­ urse the rul­er of your peo­ ple. 29 “Do not hold back of­fer­ings from your gra­na­ries or your vats. c “You must give me the first­born of your sons. 30 Do the same with your cat­tle and your ­sheep. Let them stay with ­their moth­ers for sev­en days, but give them to me on the ­eighth day. 31 “You are to be my holy peo­ple. So do not eat the meat of an an­i­mal torn by wild ­beasts; ­throw it to the dogs.

Laws of Justice and Mercy

23

“Do not ­spread ­false re­ports. Do not help a g ­ uilty per­ son by be­ing a ma­li­cious wit­ness. 2 “Do not fol­low the ­crowd in do­ing ­wrong. When you give tes­ti­mo­ny in a law­suit, do not per­vert jus­tice by sid­ing with the ­crowd, 3 and do not show fa­vor­it­ism to a poor per­son in a law­suit. 4 “If you come ­across your en­e­my’s ox or don­key wan­der­ ing off, be sure to re­turn it. 5 If you see the don­key of some­ one who ­hates you fall­en down un­der its load, do not l­ eave it ­there; be sure you help them with it. 6 “Do not deny jus­tice to your poor peo­ple in ­their law­ suits. 7 Have noth­ing to do with a f­ alse c­ harge and do not put an in­no­cent or hon­est per­son to d ­ eath, for I will not ac­quit the guilty. a 20  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.    b 28 Or Do not revile the judges    c 29  The meaning of the Hebrew for this phrase is uncertain.   

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WHY PAY A BRIDE-PRICE FOR A SEDUCTION? (22:16 – 17) Hebrew men contracted their marriages during this era. See Why would a father sell his daughter as a servant? (21:7 – 11; p. 112). However, if a girl was no longer a virgin, her father could no longer get full price for her in a future marriage arrangement. The man who seduced her had, in effect, robbed her father. The man would therefore have to pay restitution and keep the woman as his wife. If, however, the father judged the man to be incapable of providing for his daughter, he was entitled to keep the bride-price and his daughter. WHAT WAS A SORCERESS? (22:18) A woman with evil supernatural power who practiced occult activities such as séances, divination and witchcraft. Sorcery was a crime against God because it sought power or knowledge from spirits other than God. See Deuteronomy 18:9 – 13; 1 Sam­uel 28. WAS GOD INTOLERANT OF OTHER LIFESTYLES? (22:18 – 20) Sorcery, bestiality and idolatry were symptoms of a deeper problem: rebellion against God. Sorcery replaced trust in the Lord with a trust in spirits and incantations. Bestiality perverted God’s natural order for sex and often embraced pagan animal cults or fertility worship. Idolatry, of course, was worship of a false god or a physical object instead of God. These were direct attacks against the Lord and his ways and were punishable by death. WHO WAS CONSIDERED A FOREIGNER? (22:21) Foreigners who lived in the Israelite community did so as an underprivileged class, much like the Israelites had in Egypt. God called for common decency and justice for foreigners living among them and under God’s rule (23:9), but he required the destruction of ­people living in the promised land who worshiped idols (v. 20; Dt 7:1 – 6; 20:1 – 20). WHAT’S WRONG WITH CHARGING INTEREST? (22:25) This command focused more on helping the poor than defining business ethics. Making money on investments is not prohibited (Mt 25:16 – 17), but we should treat those in need with compassion rather than use them to make a quick profit. ­Jesus urged his followers to make interest-free loans to the poor, even viewing the loans as outright gifts (Lk  6:34 – 35). WHY DID GOD ASK FOR THE FIRSTBORN SONS? (22:29) Since God saved Israel’s firstborn sons from the final plague in Egypt, they owed him their lives. To be consecrated (19:14) meant to be “given to God.” Consecrated animals were either killed as sacrifices or (in later years) given to the priests. Instead of the firstborn sons being killed, however, an animal died in each one’s place as a substitute. In this way, the lives of the firstborn sons were redeemed — ​ that is, bought back. See Why did the firstborn sons have to die? (12:29; p. 99).

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Exodus 23:8 8 “Do not ac­cept a ­bribe, for a ­bribe ­blinds ­those who see and ­twists the ­words of the in­no­cent. 9 “Do not op­press a for­eign­er; you your­selves know how it ­feels to be for­eign­ers, be­cause you were for­eign­ers in Egypt.

Sabbath Laws WHAT DID PEOPLE DO FOR FOOD DURING THE SEVENTH YEAR? (23:10 – 11) The key to resolving this seeming contradiction is to recognize the difference between harvesting and living off the land. Harvesting was for trade and profit; living off the land meant taking just enough to live on. During the Sabbath year, landowners could gather the crops that grew in order to feed their families, but they could not sow and reap in order to sell the extra for a profit.

10 “For six ­years you are to sow your ­fields and har­vest the ­crops, 11 but dur­ing the sev­enth year let the land lie un­ plowed and un­used. Then the poor ­among your peo­ple may get food from it, and the wild an­i­mals may eat what is left. Do the same with your vine­yard and your ol­ive grove. 12 “Six days do your work, but on the sev­enth day do not work, so that your ox and your don­key may rest, and so that the s­ lave born in your house­hold and the for­eign­er liv­ing ­among you may be re­freshed. 13 “Be care­ful to do ev­ery­thing I have said to you. Do not in­voke the n ­ ames of oth­er gods; do not let them be h ­ eard on your lips.

IS IT WRONG FOR US TO WORSHIP GOD EMPTY-HANDED? (23:15) We should certainly come to God expressing our needs, but the focus here is on celebrating what God has already done. In an agricultural economy, p ­ eople could easily worship with something in hand — ​both the first and the final crops of the harvest were to be used as expressions of gratitude to God (v. 16). We can express our worship of God better with offerings than with empty hands.

The Three Annual Festivals 14 “Three ­times a year you are to cel­e­brate a fes­ti­val to me. 15  “Cel­e­brate the Fes­ti­val of Un­leav­ened ­Bread; for sev­en days eat ­bread made with­out ­yeast, as I com­mand­ed you. Do this at the ap­point­ed time in the ­month of Aviv, for in that ­month you came out of Egypt. “No one is to ap­pear be­fore me emp­ty-hand­ed. 16 “Cel­e­brate the Fes­ti­val of Har­vest with the first­fruits of the ­crops you sow in your field.

HOW DO I BALANCE CONCERN FOR THE POOR W I T H T H E N E E D S O F M Y FA M I LY ? 2 3 : 1 0   –   1 1

TOP 100

The poor mentioned in these verses are those who are in need of basic necessities (e.g., MOST-ASKED food, clothing, shelter). But elsewhere the Bible mentions other types of p ­ eople who are poor. Whereas Matthew recorded J­esus saying that the poor in spirit are blessed (Mt 5:3), Luke’s account states that the poor are blessed by God (Lk 6:20). The poor in spirit referred to in Matthew 5 are those who are spiritually bankrupt and desperate for God. The poor of Luke 6 are those who are desperate because they have no one to care for them. And the apostle Paul admonished Timothy to care for the widows in his congregation, saying, Give proper recognition to those widows who are really in need (1Ti 5:3). The fundamental principle here is that God provides for the needs of the poor (Mt 6:25 – 34). But the question is, How does God do this? The answer is that he does this in a variety of ways. He often meets tangible needs through the generosity of his ­people, who want to give out of the abundance they have been given. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work (2Co 9:8). But God also assigns responsibilities to certain individuals who are close to ­people with material needs. In 1 Tim­ othy 5 Paul said that local needs ought to be met by institutions and individuals who are in closest proximity to those in need. So in the case of widows, Paul said that children or grandchildren bear the first line of responsibility to care for a widow’s material needs (1Ti 5:4). But if the widow is all alone and remains upright in her loneliness, then she is to be cared for by the deacons (1Ti 5:5,16). Give the ­people these instructions, so that no one may be open to blame. Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever (1Ti  5:7 – 8). So how do we balance concern for the poor with the needs of our own family? There is no one-size-fits-all answer. We should begin by examining the stance of our own heart in relation to the apostle’s admonition to the Corinthians: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver (2Co 9:6 – 7). God has given his p ­ eople ample resources to supply every imaginable need.

Exodus 23:30

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“Cel­e­brate the Fes­ti­val of In­gath­er­ing at the end of the year, when you gath­er in your ­crops from the field. 17 “Three ­times a year all the men are to ap­pear be­fore the Sov­er­eign Lord. 18 “Do not of­fer the ­blood of a sac­ri­fice to me ­along with any­thing con­tain­ing yeast. “The fat of my fes­ti­val of­fer­ings must not be kept un­til morn­ing. 19 “Bring the best of the first­fruits of your soil to the ­house of the Lord your God. “Do not cook a ­young goat in its moth­er’s milk.

WHO WOULD WANT TO COOK A GOAT IN ITS MOTHER’S MILK? (23:19) Cooking a young goat in its mother’s milk may have been linked to pagan religious practices from the neighboring Canaanites. Another possibility is that this practice represents something that is simply wrong — ​a proclamation that something designed to nourish (a mother’s milk) should not bring death.

God’s Angel to Prepare the Way 20 “See, I am send­ing an an­gel ­ahead of you to g ­ uard you ­ long the way and to b a ­ ring you to the p ­ lace I have pre­pared. 21 Pay at­ten­tion to him and lis­ten to what he says. Do not re­bel ­against him; he will not for­give your re­bel­lion, s­ ince my Name is in him. 22 If you lis­ten care­ful­ly to what he says and do all that I say, I will be an en­e­my to your en­e­mies and will op­pose ­those who op­pose you. 23 My an­gel will go ­ahead of you and ­bring you into the land of the Am­o­rites, Hit­tites, Per­iz­zites, Ca­naan­ites, Hi­vites and Jeb­u­sites, and I will wipe them out. 24 Do not bow down be­fore ­their gods or wor­ship them or fol­low t­ heir prac­tic­es. You must de­mol­ ish them and b ­ reak ­their sa­cred ­stones to piec­es. 25  Wor­ship the Lord your God, and his bless­ing will be on your food and wa­ter. I will take away sick­ness from ­among you, 26 and none will mis­car­ry or be bar­ren in your land. I will give you a full life span. 27 “I will send my ter­ror ­ahead of you and ­throw into con­fu­sion ev­ery na­tion you en­coun­ter. I will make all your en­e­mies turn t­ heir ­backs and run. 28 I will send the hor­net ­ahead of you to d ­ rive the Hi­vites, Ca­naan­ites and Hit­tites ­ rive them out in a sin­gle out of your way. 29 But I will not d year, be­cause the land ­would be­come des­o­late and the wild ­ rive an­i­mals too nu­mer­ous for you. 30 Lit­tle by lit­tle I will d them out be­fore you, un­til you have in­creased ­enough to take pos­ses­sion of the land.

WHAT KIND OF ANGEL DID GOD SEND? (23:20 – 23) Angel also means “messenger,” either human or divine. Sometimes God spoke through a messenger like Moses or Joshua; sometimes he spoke directly to the p ­ eople (Jdg 2:1 – 4; see the article Who was the angel of God? [Ge 21:17; p. 30]). Some think this angel was an appearance of the second person of the Trinity before his incarnation as ­Jesus Christ. Others think this refers to the mystical cloud and fire that led Israel through the desert (Ex 13:21). Still others think it may refer to the ark, which bore the name of the Lord. IF KILLING IS WRONG, WHY WOULD GOD HELP THE ISRAELITES WIPE THEM OUT? (23:23) Killing is not necessarily wrong in every case. For example, although God clearly prohibits murder (20:13), he also requires death for murderers (Ge 9:5 – 6). When it comes to situations of war, it is helpful to note that in the ancient world the result of war was not peace, but justice. Therefore, wars fought under God’s direction were intended to bring God’s stability and justice. DOES WORSHIPING THE LORD GUARANTEE HEALTH AND A FULL LIFE? (23:25 – 26) No. These verses highlight whom the Israelites should trust for protection and provision. In the ancient world, deities were responsible for the kind of blessings and provision described in these verses. Therefore, instead of relying on the idols of the surrounding nations, the Israelites were commanded to destroy the idols and trust in the Lord, who was more than able to care for them.

W H AT ’ S T H E S I G N I F I C A N C E O F N U M B E R S IN SCRIPTURE? 23:10–12 Numbers emphasize various themes in the Bible. The number seven, for example, symbolizes God’s perfection, sovereignty and holiness — ​God created the earth in seven days; our seven-day week is an everyday reminder of our Creator; the Lord blessed the seventh day, making it holy, and he commanded that we remember it by keeping it holy because God rested on that day from the work of creation (20:8 – 11). Likewise, numbers are repeated to emphasize themes. The number one, a number that cannot be divided, symbolizes the one true God. The number two, which can be divided, often denotes a difference: there are two houses in J­ esus’ parable, one built on a rock and the other on sand; we can’t serve two masters; we are not to be double-minded. The number three symbolizes completeness. God exists in three persons: Father, Son and Holy Spirit; J­esus rose on the third day; J­ esus Christ holds three offices: prophet, priest and king. The number ten also shows perfection or completeness: God gave Israel ten commandments; there were ten plagues against Egypt; the Lord’s Prayer has ten clauses. The number 12 stands for organizational completeness: there were 12 tribes of Israel, 12 disciples of ­Jesus and the new Jerusalem will have 12 gates and 12 foundations inlaid with 12 kinds of precious stones. The number 40 often indicates probation, testing and judgment: Israel wandered 40 years in the wilderness; J­ esus was tempted 40 days by Satan; J­ esus waited 40 days after his resurrection to ascend to heaven.

118

Exodus 23:31

DID GOD REALLY SEND HORNETS? (23:28) Though it’s possible this refers to a literal plague of hornets, it’s more likely a figurative expression describing either Egyptian troops or some sort of supernatural intervention. See Did God send literal hornets? (Jos 24:12; p. 342). Whatever the hornets were, they hindered Israel’s enemies, who are pictured as being stung until they panicked and ran (v. 27).

31 “I will es­tab­lish your bor­ders from the Red Sea a to the Med­i­ter­ra­ne­an Sea,  b and from the des­ert to the Eu­phra­tes Riv­er. I will give into your ­hands the peo­ple who live in the land, and you will ­drive them out be­fore you. 32 Do not make a cov­enant with them or with t­ heir gods. 33 Do not let them live in your land or they will c­ ause you to sin a ­ gainst me, be­cause the wor­ship of t­ heir gods will cer­tain­ly be a s­ nare to you.”

WOULDN’T DESERTED LAND BE EASIER TO POSSESS THAN ENEMY-HELD TERRITORY? (23:29 – 30) Israel would have needed a much larger standing army than they had in order to control the whole land. In unoccupied territory, wild beasts would multiply and run rampant, creating further problems for settlers (see, e.g., the problems wild animals caused in 2Ki 17:25 – 26). However, gradual inroads into enemy-occupied territory provided extra time and opportunity to train the next generation of soldiers.

The Covenant Confirmed

DOES GOD WANT US TO LIVE IN COMMUNITIES SEPARATED FROM NON-CHRISTIANS? (23:33) This instruction addressed Israel’s situation in their specific time and culture. Today, Chris­ tians are instructed to be in the world without being of the world (Jn 17:13 – 18). The Israelites were still steeped in the religious thinking of the pagan cultures around them and needed isolation in order to adopt new ways of thinking that God was revealing to them. WHO WERE NADAB AND ABIHU? (24:1,9) They were Aaron’s two oldest sons who later were ordained as priests (28:1). They later offered unauthorized fire before the Lord and died as a consequence of their sin (Lev 10:1 – 2). WHY CONFIRM THE COVENANT WITH BLOOD? (24:6,8) Blood meant different things: on the altar it symbolized God’s forgiveness (Lev 17:11); on the ­people it symbolized cleansing (Heb 9:13,22). Blood rituals have long solemnized covenants in many cultures. Blood ultimately points to ­Jesus’ death, which fulfilled this old covenant and initiated the new covenant (Mt 26:28; Heb 9:11 – 28). See How could blood atone for sin? (Lev 17:11; p. 172). WHY DID MOSES SPRINKLE BLOOD ON THE ALTAR AND ON THE PEOPLE? (24:6,8) Blood sealed the covenant between God and the Israelites. Blood signified God’s acceptance of the payment of a life for sin — ​in this case the lives of animals. The ­people were sprinkled only after they committed to following the Lord (v. 7). Blood sealed their promise to follow him and cleansed them of their sins. ­Jesus Christ’s blood is the blood of the new covenant (Mt 26:28; Heb 9:15 – 22). See How could blood atone for sin? (Lev 17:11; p. 172). WHAT WAS THE BOOK OF THE COVENANT? (24:7) The chapters immediately preceding this one (20:22 — ​23:33) make up the official Book of the Covenant. Moses wrote what God told him so the p ­ eople could ratify the actual terms of the agreement. Perhaps it was viewed as

24

Then the Lord said to Mo­ses, “Come up to the Lord, you and Aar­on, Na­dab and Abi­hu, and sev­en­ty of the el­ders of Is­ra­el. You are to wor­ship at a dis­tance, 2  but Mo­ses ­alone is to ap­proach the Lord; the oth­ers must not come near. And the peo­ple may not come up with him.” 3 When Mo­ses went and told the peo­ple all the Lord’s ­words and laws, they re­spond­ed with one ­voice, “Ev­ery­ thing the Lord has said we will do.” 4  Mo­ses then ­wrote down ev­ery­thing the Lord had said. He got up ear­ly the next morn­ing and b ­ uilt an al­tar at the foot of the moun­tain and set up ­twelve ­stone pil­lars rep­re­ sent­ing the ­twelve ­tribes of Is­ra­el. 5 Then he sent ­young Is­ ra­el­ite men, and they of­fered ­burnt of­fer­ings and sac­ri­ficed ­young ­bulls as fel­low­ship of­fer­ings to the Lord. 6  Mo­ses took half of the ­blood and put it in ­bowls, and the oth­er half he ­splashed ­against the al­tar. 7 Then he took the Book of the Cov­enant and read it to the peo­ple. They re­spond­ed, “We will do ev­ery­thing the Lord has said; we will obey.” 8 Mo­ses then took the ­blood, sprin­kled it on the peo­ple and said, “This is the b ­ lood of the cov­enant that the Lord has made with you in ac­cor­dance with all ­these words.” 9 Mo­ses and Aar­on, Na­dab and Abi­hu, and the sev­en­ty el­ ders of Is­ra­el went up 10 and saw the God of Is­ra­el. Un­der his feet was some­thing like a pave­ment made of la­pis la­zu­li, as b ­ right blue as the sky. 11 But God did not r­ aise his hand ­against ­these lead­ers of the Is­ra­el­ites; they saw God, and they ate and drank. 12 The Lord said to Mo­ses, “Come up to me on the moun­ tain and stay here, and I will give you the tab­lets of ­stone with the law and com­mand­ments I have writ­ten for ­their in­struc­tion.” 13 Then Mo­ses set out with Josh­ua his aide, and Mo­ses went up on the moun­tain of God. 14 He said to the el­ders, “Wait here for us un­til we come back to you. Aar­on and Hur are with you, and any­one in­volved in a dis­pute can go to them.” 15 When Mo­ses went up on the moun­tain, the ­cloud cov­ ered it, 16 and the glo­ry of the Lord set­tled on ­Mount Si­nai. For six days the c­ loud cov­ered the moun­tain, and on the sev­enth day the Lord c­ alled to Mo­ses from with­in the c­ loud. 17 To the Is­ra­el­ites the glo­ry of the Lord ­looked like a con­ sum­ing fire on top of the moun­tain. 18  Then Mo­ses en­tered the ­cloud as he went on up the moun­tain. And he ­stayed on the moun­tain for­ty days and for­ty nights. a 31 Or the

Sea of Reeds    b 31 Hebrew to the Sea of the Philistines   

Exodus 25:29 Offerings for the Tabernacle

25

The Lord said to Mo­ses, 2 “Tell the Is­ra­el­ites to ­bring me an of­fer­ing. You are to re­ceive the of­fer­ing for me from ev­ery­one ­whose h ­ eart ­prompts them to give. 3 These are the of­fer­ings you are to re­ceive from them: gold, sil­ver and ­bronze; 4 blue, pur­ple and scar­let yarn and fine lin­en; goat hair; 5 ram ­skins dyed red and an­oth­er type of du­ra­ble leath­ er a; aca­cia wood; 6 ol­ive oil for the ­light; spic­es for the anoint­ ing oil and for the fra­grant in­cense; 7 and onyx s­ tones and oth­er gems to be mount­ed on the ­ephod and breast­piece. 8 “Then have them make a sanc­tu­ary for me, and I will ­dwell ­among them. 9 Make this tab­er­na­cle and all its fur­ nish­ings ex­act­ly like the pat­tern I will show you.

The Ark 10 “Have them make an ark b of aca­cia wood — ​two and a half cu­bits long, a cu­bit and a half wide, and a cu­bit and a half high. c 11 Over­lay it with pure gold, both in­side and out, and make a gold mold­ing ­around it. 12 Cast four gold r­ ings for it and fas­ten them to its four feet, with two r­ ings on one side and two r­ ings on the oth­er. 13 Then make ­poles of aca­cia wood and over­lay them with gold. 14 In­sert the ­poles into the ­rings on the ­sides of the ark to car­ry it. 15 The ­poles are to re­main in the ­rings of this ark; they are not to be re­moved. 16 Then put in the ark the tab­lets of the cov­enant law, ­which I will give you. 17 “Make an atone­ment cov­er of pure gold — ​two and a half cu­bits long and a cu­bit and a half wide. 18 And make two cher­u­bim out of ham­mered gold at the ends of the cov­ er. 19 Make one cher­ub on one end and the sec­ond cher­ub on the oth­er; make the cher­u­bim of one ­piece with the cov­ er, at the two ends. 20 The cher­u­bim are to have ­their ­wings ­spread up­ward, over­shad­ow­ing the cov­er with them. The cher­u­bim are to face each oth­er, look­ing to­ward the cov­er. 21 Place the cov­er on top of the ark and put in the ark the tab­ lets of the cov­enant law that I will give you. 22  There, ­above the cov­er be­tween the two cher­u­bim that are over the ark of the cov­enant law, I will meet with you and give you all my com­mands for the Is­ra­el­ites.

The Table 23 “Make a ta­ble of aca­cia wood — ​two cu­bits long, a cu­bit wide and a cu­bit and a half high. d 24 Over­lay it with pure gold and make a gold mold­ing ­around it. 25 Also make ­around it a rim a hand­breadth e wide and put a gold mold­ing on the rim. 26 Make four gold ­rings for the ta­ble and fas­ten them to the four cor­ners, ­where the four legs are. 27 The ­rings are to be c­ lose to the rim to hold the p ­ oles used in car­ry­ing the ta­ble. 28 Make the ­poles of aca­cia wood, over­lay them with ­ lates gold and car­ry the ta­ble with them. 29 And make its p and dish­es of pure gold, as well as its pitch­ers and b ­ owls for a 5 

Possibly the hides of large aquatic mammals    b 10  That is, a chest    is, about 3 3/4 feet long and 2 1/4 feet wide and high or about 1.1 meters long and 68 centimeters wide and high; similarly in verse 17    d 23  That is, about 3 feet long, 1 1/2 feet wide and 2 1/4 feet high or about 90 centimeters long, 45 centimeters wide and 68 centimeters high    e 25  That is, about 3 inches or about 7.5 centimeters    c 10  That

119 further defining the Ten Commandments (20:1 – 17). The book of Deuteronomy later provided more comments on the covenant.

WAS IT POSSIBLE TO SEE GOD AND LIVE? (24:9 – 11) This encounter with the living God is described in general terms. Since no one could see God and live (33:20), they must have seen only a glimpse of his glory. See How could Moses speak to the Lord face to face? (33:11; p. 132). WHY WAS THE TABERNACLE’S DESIGN SO IMPORTANT? (25:9) See the article What was so critical about the pattern? (25:40; p. 121). WHY USE ACACIA WOOD? (25:10) Acacia is readily available in the Desert of Sinai and was well suited for the tabernacle. Because its wood is harder than oak, woodeating insects are more likely to avoid it. Acacia tree branches are protected by touchme-not thorns, which at the time perhaps symbolized God’s intimidating majesty. The burning bush (3:2) may have been just one species of acacia. WHAT WAS THE PURPOSE OF THE ARK? (25:10 – 22) It served as a portable sanctuary, symbolizing God’s presence or throne. It also contained reminders of God’s work among the Israelites: the stone tablets of the law, a jar of manna and Aaron’s staff that budded (Heb 9:4). It also represented God’s forgiveness when, on the Day of Atonement, the high priest sprinkled blood on its lid, which was called the atonement cover (Ex 25:17). WHY CALL A CHEST AN ARK? (25:14 – 16) Both words translate the same Hebrew word meaning “box” or “coffin” (see Ge 50:26, where it is translated coffin). It is referred to as the ark, the ark of the covenant law, the ark of the Lord‘s covenant and the ark of the covenant of the Lord. The English word ark, which simply means a box or a boxlike boat, has mostly been limited to describe (1) this chest, (2) Noah’s boat, (3) the small papyrus boat that held baby Moses and (4) the cabinet in a synagogue that holds the Torah or Law. See What is this ark? (Ge 6:14; p. 11). WHAT ARE CHERUBIM? (25:18) Winged beings who exist primarily to glorify God. Ezekiel offered a description of the cherubim he saw (Eze 10:12 – 14), but there are likely several types. Images of cherubim adorned the tabernacle furnishings as symbols of worship to God, not as idols to worship.

120

Exodus 25:30

WHAT WAS THE BREAD OF THE PRESENCE? (25:30) Literally, the bread of his face. This was an offering of 12 loaves of bread, symbolizing the 12 tribes of Israel and their devotion to God. This offering was continually kept in the presence of the Lord in the Holy Place. Each week, fresh bread was put before the Lord, and the priests were permitted to eat the old bread.

the pour­ing out of of­fer­ings. 30 Put the b ­ read of the Pres­ence on this ta­ble to be be­fore me at all times.

WHY USE SO MUCH PURE GOLD? (25:31) Gold is one of the most valuable metals on Earth. It symbolizes purity, honor, integrity and value. It reflects light well and does not tarnish or change easily. Using it in tabernacle furnishings showed honor and respect for God. WHERE DID THE ISRAELITES, BEING FORMER SLAVES, ACQUIRE SO MUCH GOLD? (25:31) God provided for his ­people when they plundered the Egyptians before leaving Egypt (12:35 – 36). These items were carried through the desert and later used to construct the furnishing of the tabernacle.

The Lampstand 31 “Make a lamp­stand of pure gold. Ham­mer out its base and ­shaft, and make its flow­er­like cups, buds and blos­soms of one ­piece with them. 32 Six branch­es are to ex­tend from the ­sides of the lamp­stand — ​­three on one side and ­three on the oth­er. 33 Three cups s­ haped like al­mond flow­ers with buds and blos­soms are to be on one b ­ ranch, t­ hree on the next ­branch, and the same for all six branch­es ex­tend­ing from the lamp­stand. 34 And on the lamp­stand ­there are to be four cups ­shaped like al­mond flow­ers with buds and blos­ soms. 35 One bud s­ hall be un­der the f­ irst pair of branch­es ex­tend­ing from the lamp­stand, a sec­ond bud un­der the sec­ ond pair, and a ­third bud un­der the ­third pair — ​six branch­ ­ iece es in all. 36 The buds and branch­es s­ hall all be of one p with the lamp­stand, ham­mered out of pure gold. 37 “Then make its sev­en ­lamps and set them up on it so that they ­light the ­space in ­front of it. 38  Its wick trim­mers and ­trays are to be of pure gold. 39  A tal­ent  a of pure gold is a 39  That

is, about 75 pounds or about 34 kilograms   

TA B E R N A C L E F U R N I S H I N G S The symbolism of God’s redemptive covenant was preserved in the tabernacle, making each element an object lesson for the worshiper. Reconstruction of the furnishings is possible because of extremely detailed descriptions and precise measurements recorded in Exodus 25–40. 1. ARK OF THE COVENANT Inside the ark of the covenant (or ark of the covenant law) were kept the Ten Commandments (Dt 10:1–2), a jar of manna (Ex 16:32–34) and Aaron’s staff that budded (Nu 17:10–11; compare Heb 9:4). 1. 2. LAMPSTAND The traditional form of the lampstand is not attested archaeologically until much later. 2. 3. TABLE The table holding the bread of the Presence was made of wood covered with thin sheets of gold. All of the objects were portable and fitted with rings and carrying poles.

3.

4. 4. INCENSE ALTAR 5.

© 2011 by Zondervan. All rights reserved.

5. BRONZE ALTAR The altar of burnt offering was made of wood overlaid with bronze.

Exodus 26:14

121

to be used for the lamp­stand and all t­ hese ac­ces­so­ries. 40 See that you make them ac­cord­ing to the pat­tern ­shown you on the moun­tain.

WAS THIS LAMPSTAND THE SAME AS THE JEWISH MENORAH? (25:31 – 40) This lampstand may have been a forerunner to the menorah. Its six branches (v. 35) and seven lamps (v. 37) suggest similarities. One difference, however, is that this lampstand was one of a kind, designed to burn only in the Holy Place of the tabernacle.

The Tabernacle

26

“Make the tab­er­na­cle with ten cur­tains of fine­ly twist­ed lin­en and blue, pur­ple and scar­let yarn, with cher­u­bim wo­ven into them by a ­skilled ­worker. 2 All the cur­ tains are to be the same size — ​twen­ty-­eight cu­bits long and four cu­bits wide.  a 3 Join five of the cur­tains to­geth­er, and do the same with the oth­er five. 4 Make ­loops of blue ma­teri­al ­along the edge of the end cur­tain in one set, and do the same with the end cur­tain in the oth­er set. 5  Make fif­ty ­loops on one cur­tain and fif­ty ­loops on the end cur­tain of the oth­ er set, with the l­ oops op­po­site each oth­er. 6 Then make fif­ty gold ­clasps and use them to fas­ten the cur­tains to­geth­er so that the tab­er­na­cle is a unit. 7 “Make cur­tains of goat hair for the tent over the tab­er­ na­cle  — ​elev­en al­to­geth­er. 8 All elev­en cur­tains are to be the same size — ​thir­ty cu­bits long and four cu­bits wide. b 9 Join five of the cur­tains to­geth­er into one set and the oth­er six into an­oth­er set. Fold the ­sixth cur­tain dou­ble at the ­front of the tent. 10 Make fif­ty ­loops ­along the edge of the end cur­tain in one set and also ­along the edge of the end cur­ tain in the oth­er set. 11 Then make fif­ty ­bronze ­clasps and put them in the l­ oops to fas­ten the tent to­geth­er as a unit. 12 As for the ad­di­tion­al l­ ength of the tent cur­tains, the half cur­tain that is left over is to hang down at the rear of the tab­er­na­cle. 13 The tent cur­tains will be a cu­bit c lon­ger on both s­ ides; what is left will hang over the s­ ides of the tab­ er­na­cle so as to cov­er it. 14 Make for the tent a cov­er­ing of ram ­skins dyed red, and over that a cov­er­ing of the oth­er du­ra­ble leath­er.  d

WAS THE TABERNACLE THE SAME THING AS THE TENT OF MEETING? (26:1) Not exactly. Tabernacle and tent of meet­ ing are translations of two different Hebrew terms. There may have been several tents of meeting, which were temporary structures used until the tabernacle was built. Some think tent of meeting was a general term that encompassed both the temporary tents and the tabernacle. WHAT WAS SO IMPORTANT ABOUT THE TABERNACLE? (26:1) The tabernacle was the Israelites’ centralized place of worship while they were in the desert. It was the holy place where God made his presence known to his ­people. HOW LONG WOULD IT TAKE TO SET UP OR TAKE DOWN THE TABERNACLE? (26:1) No one knows for certain; however, it apparently took only one day to set it up the first time (40:1 – 2,17), so it presumably could be dismantled in the daylight hours of a single day. The Levite men between 30 and 50 years of age who served and carried the tabernacle numbered more than 8,000 (Nu 4:47 – 48). WHY SO MUCH ATTENTION TO DETAIL? (26:5 – 11) See the article What was so critical about the pattern? (25:40; below).

a 2  That is, about 42 feet long and 6 feet wide or about 13 meters long and 1.8 meters wide    b 8  That is, about 45 feet long and 6 feet wide or about 13.5 meters long and 1.8 meters wide    c 13  That is, about 18 inches or about 45 centimeters    d 14  Possibly the hides of large aquatic mammals (see 25:5)   

W H AT WA S S O C R I T I C A L A B O U T T H E PAT T E R N ? 2 5 : 4 0 We might think a good set of blueprints would have been more helpful than detailed descriptions of the tabernacle and its furnishings. Just what can we learn from these descriptions? The detailed passages regarding the tabernacle tell us more than how the tabernacle was made. They also teach us why it was made: to bring glory to God. From the tabernacle we learn about God’s character — ​something far beyond the scope of mere blueprints. The Israelites who first heard these words also saw God’s glory in the cloud above the tabernacle (40:34 – 38). What for us may seem like tedious details probably inspired awe in them. The Grand Architect who designed the plan of salvation gave Moses its parallel pattern in the tabernacle. The tabernacle held deep symbolic meaning for those who wrote the New Testament, so the significance of its design is important for us as well. See Hebrews 8:5 and the article Why such detailed instructions? (35:4 — ​37:29; p. 136). Furthermore, throughout these details we find spiritual parallels to Christ and the church. The tabernacle (literally, dwelling place) points to ­Jesus the Messiah, who made his dwelling (literally, tabernacled) among us (Jn 1:14; see also Jn 2:20 – 21), tore the curtain of the old covenant in two (Mt 27:51), and enabled us to enter the Most Holy Place by his sacrifice (Heb 10:19 – 22). We can also learn principles about salvation and the church from the pattern of the tabernacle’s construction (Eph 2:21; 1Pe 2:5).

122

Exodus 26:15

WHAT’S SO SPECIAL ABOUT ACACIA WOOD? (26:15) Acacia is readily available in the Sinai Desert and was well-suited for the tabernacle. Because its wood is harder than oak, woodeating insects avoid it. Acacia tree branches are protected by touch-me-not thorns, which may have symbolized God’s intimidating majesty. The burning bush (3:2) may have been just one species of acacia.

15 “Make up­right f­ rames of aca­cia wood for the tab­er­na­ cle. 16 Each ­frame is to be ten cu­bits long and a cu­bit and a half wide, a 17 with two pro­jec­tions set par­al­lel to each oth­er. Make all the ­frames of the tab­er­na­cle in this way. 18 Make twen­ty f­ rames for the ­south side of the tab­er­na­cle 19 and make for­ty sil­ver bas­es to go un­der them — ​two bas­es for each ­frame, one un­der each pro­jec­tion. 20 For the oth­er side, the ­north side of the tab­er­na­cle, make twen­ty ­frames 21  and for­ty sil­ver bas­es  — ​two un­der each ­frame. 22 Make six ­frames for the far end, that is, the west end of the tab­er­na­ cle, 23 and make two ­frames for the cor­ners at the far end. 24 At t­ hese two cor­ners they must be dou­ble from the bot­ tom all the way to the top and fit­ted into a sin­gle ring; both ­shall be like that. 25 So ­there will be ­eight f­ rames and six­teen sil­ver bas­es  — ​two un­der each frame. 26 “Also make cross­bars of aca­cia wood: five for the ­frames on one side of the tab­er­na­cle, 27 five for t­ hose on the oth­er side, and five for the ­frames on the west, at the far end of the tab­er­na­cle. 28 The cen­ter cross­bar is to ex­tend from end to end at the mid­dle of the f­ rames. 29  Over­lay the ­frames with gold and make gold ­rings to hold the cross­bars. Also over­lay the cross­bars with gold. 30 “Set up the tab­er­na­cle ac­cord­ing to the plan s­ hown you on the moun­tain. 31 “Make a cur­tain of blue, pur­ple and scar­let yarn and fine­ly twist­ed lin­en, with cher­u­bim wo­ven into it by a ­skilled ­worker. 32 Hang it with gold ­hooks on four ­posts of aca­cia wood over­laid with gold and stand­ing on four sil­ver bas­es. 33 Hang the cur­tain from the ­clasps and ­place the ark of the cov­enant law be­hind the cur­tain. The cur­tain will sep­a­rate the Holy ­Place from the Most Holy ­Place. 34 Put the atone­ment cov­er on the ark of the cov­enant law in the Most Holy P ­ lace. 35 Place the ta­ble out­side the cur­tain on the ­north side of the tab­er­na­cle and put the lamp­stand op­po­ site it on the ­south side. 36 “For the en­trance to the tent make a cur­tain of blue, pur­ple and scar­let yarn and fine­ly twist­ed lin­en  — ​the work of an em­broi­der­er. 37 Make gold ­hooks for this cur­tain and five ­posts of aca­cia wood over­laid with gold. And cast five ­bronze bas­es for them.

WHY WAS THIS STRUCTURAL PLAN SO IMPORTANT? (26:30) Every aspect of the plan involved cultural conventions designed to convey the glory of God. Furthermore, the tabernacle was designed as a copy and shadow of God’s heavenly temple (Heb 8:5). It was important to get the details right. WHY USE THE COLORS BLUE, PURPLE AND SCARLET? (26:31) Dyes for the yarn were likely obtained from shellfish (blue), murex snails’ secretions (pur­ ple) and certain scale insects (scarlet). These were the colors of royalty, partly because they were produced using very rare and costly dyes. Using them in God’s tabernacle showed God the highest honor and praise. See 36:8. WHERE DID THE ISRAELITES GET THE MATERIALS TO MAKE ALL THESE THINGS? (26:31 – 37) The p ­ eople donated the materials for the tabernacle from the supplies they brought with them from Egypt. They gave offerings of gold, silver and bronze; blue, purple and scarlet yarn and fine linen; goat hair; ram skins . . . along with many other valuable materials (35:5 – 9). In fact, the ­people gave so generously that the workers had more than they needed; Moses had to tell the ­people to stop bringing supplies (36:5 – 7). LINK (27:1 – 8) OVERLAY THE ALTAR WITH BRONZE For another account of the altar of burnt offering, see 38:1 – 7. WHY WERE THE FURNISHINGS OF THE TABERNACLE CARRIED ON POLES? (27:7) Not only was this a way to distribute the weight so that several p ­ eople shared the burden, but it also provided a way to preserve the sanctity of the sacred object, which would have been jeopardized by human touch.

The Altar of Burnt Offering

27

“Build an al­tar of aca­cia wood, t­ hree cu­bits b high; it is to be ­square, five cu­bits long and five cu­bits wide. c 2 Make a horn at each of the four cor­ners, so that the h ­ orns and the al­tar are of one ­piece, and over­lay the al­tar with ­bronze. 3 Make all its uten­sils of ­bronze — ​its pots to re­move the ash­es, and its shov­els, sprin­kling b ­ owls, meat ­forks and fire­pans. 4 Make a grat­ing for it, a b ­ ronze net­work, and make ab ­ ronze ring at each of the four cor­ners of the net­work. 5 Put it un­der the l­edge of the al­tar so that it is half­way up the al­tar. 6 Make ­poles of aca­cia wood for the al­tar and over­ lay them with ­bronze. 7 The ­poles are to be in­sert­ed into the r­ ings so they will be on two s­ ides of the al­tar when it a 16  That is, about 15 feet long and 2 1/4 feet wide or about 4.5 meters long and 68 centimeters wide    b 1  That is, about 4 1/2 feet or about 1.4 meters    c 1  That is, about 7 1/2 feet or about 2.3 meters long and wide   

Exodus 28:5

123

is ­car­ried. 8 Make the al­tar hol­low, out of b ­ oards. It is to be made just as you were ­shown on the moun­tain.

The Courtyard 9 “Make a court­yard for the tab­er­na­cle. The s­ outh side s­ hall be a hun­dred cu­bits a long and is to have cur­tains of fine­ly twist­ed lin­en, 10 with twen­ty p ­ osts and twen­ty b ­ ronze bas­es and with sil­ver h ­ ooks and b ­ ands on the p ­ osts. 11 The ­north side s­ hall also be a hun­dred cu­bits long and is to have cur­tains, with twen­ty ­posts and twen­ty ­bronze bas­es and with sil­ver h ­ ooks and ­bands on the posts. 12 “The west end of the court­yard s­ hall be fif­ty cu­bits b wide and have cur­tains, with ten ­posts and ten bas­es. 13 On the east end, to­ward the sun­rise, the court­yard s­ hall also be fif­ty cu­bits wide. 14  Cur­tains fif­teen cu­bits  c long are to be on one side of the en­trance, with t­ hree ­posts and t­ hree bas­es, 15 and cur­tains fif­teen cu­bits long are to be on the oth­er side, with ­three ­posts and ­three bas­es. 16 “For the en­trance to the court­yard, pro­vide a cur­tain twen­ty cu­bits  d long, of blue, pur­ple and scar­let yarn and fine­ly twist­ed lin­en  — ​the work of an em­broi­der­er  — ​with four ­posts and four bas­es. 17 All the ­posts ­around the court­ yard are to have sil­ver ­bands and ­hooks, and ­bronze bas­es. 18 The court­yard ­shall be a hun­dred cu­bits long and fif­ty cu­ bits wide, e with cur­tains of fine­ly twist­ed lin­en five cu­bits f high, and with b ­ ronze bas­es. 19 All the oth­er ar­ti­cles used in the ser­vice of the tab­er­na­cle, what­ev­er ­their func­tion, in­ clud­ing all the tent pegs for it and t­ hose for the court­yard, are to be of bronze.

LINK (27:9 – 19) A COURTYARD FOR THE TABERNACLE A parallel passage about the courtyard appears in 38:9 – 20.

WHAT IS FINELY TWISTED LINEN? (27:16) It is the highest quality of superfine linen, so delicate that it is hard to distinguish from silk.

Oil for the Lampstand 20 “Com­mand the Is­ra­el­ites to b ­ ring you c­ lear oil of ­ ressed ol­ives for the l­ight so that the l­amps may be kept p burn­ing. 21 In the tent of meet­ing, out­side the cur­tain that ­shields the ark of the cov­enant law, Aar­on and his sons are to keep the l­amps burn­ing be­fore the Lord from eve­ning till morn­ing. This is to be a last­ing or­di­nance a ­ mong the Is­ra­el­ites for the gen­er­a­tions to come.

WHY DID GOD WANT LAMPS BURNING ALL NIGHT? (27:20 – 21) The light from these oil lamps, situated in the Holy Place, signified God’s presence.

The Priestly Garments

WHY SUCH ELABORATE GARMENTS? (28:1 – 40) God intended for these garments to give the high priest and the priests dignity and honor (vv. 2,40). The elaborate designs elevated the status of the high priest and the priests in the eyes of the ­people. The garments may also have helped the ­people esteem the worship and ser­vice of God as an awesome, unique and special p ­ rivilege.

28

“Have Aar­on your broth­er b ­ rought to you from ­among the Is­ra­el­ites, ­along with his sons Na­dab and Abi­hu, El­e­a­zar and Ith­a­mar, so they may s­ erve me as ­priests. 2 Make sa­cred gar­ments for your broth­er Aar­on to give him dig­ni­ty and hon­or. 3 Tell all the s­ killed work­ers to whom I have giv­en wis­dom in such mat­ters that they are to make gar­ments for Aar­on, for his con­se­cra­tion, so he may s­ erve me as p ­ riest. 4 These are the gar­ments they are to make: a breast­piece, an e ­ phod, a robe, a wo­ven tu­nic, a tur­ban and a sash. They are to make t­ hese sa­cred gar­ments for your broth­er Aar­on and his sons, so they may ­serve me as ­priests. 5 Have them use gold, and blue, pur­ple and scar­let yarn, and fine lin­en. a 9  That

is, about 150 feet or about 45 meters; also in verse 11    b 12  That is, about 75 feet or about 23 meters; also in verse 13    c 14  That is, about 23 feet or about 6.8 meters; also in verse 15    d 16  That is, about 30 feet or about 9 meters    e 18  That is, about 150 feet long and 75 feet wide or about 45 meters long and 23 meters wide    f 18  That is, about 7 1/2 feet or about 2.3 meters   

WHAT WAS THE PURPOSE OF A PRIEST? (28:1 – 40) Priests served as ritual experts charged with the responsibility of maintaining the purity of the sacred space. More important, a priest served as a mediator between p ­ eople and God. The Lord called Israel a kingdom of priests (19:6) because, as his chosen p ­ eople, the entire nation was to serve as a mediator between the world and God. In the New Testament, ­Jesus is identified as our great high priest (Heb 4:14), the mediator between us and God the Father forever (1Ti 2:5).

124

Exodus 28:6 The Ephod

WHAT WAS AN EPHOD? (28:6) The ephod was a sleeveless garment made of finely twisted linen. In the Old Testament, the word is sometimes used to describe an object of worship (Jdg 8:27).

HOW WOULD THESE BE A MEMORIAL BEFORE THE LORD? (28:12) Aaron was to wear the names of the 12 sons of Israel on his shoulders to show that he, as the high priest, represented all of the ­people before the Lord. The 12 sons of Israel (also called Jacob) were the original ancestors of the 12 tribes that Moses and Aaron led out of Egypt.

WHAT WAS THE SIGNIFICANCE OF THESE GEMSTONES? (28:17 – 20) Though it is difficult from the ancient Hebrew to identify the stones with certainty, it is clear that each was precious, signifying the value God placed on his p ­ eople. Each had the name of one of the tribes of Israel engraved on it.

WHY WAS IT CALLED THE BREASTPIECE OF DECISION? (28:29) The high priest was called on to give the judgments of God about a variety of matters. The breastpiece not only designated him as having this role but also held the Urim and Thummim, which were oracular devices for discerning the will of God (see note below). WHAT WERE THE URIM AND THE THUMMIM? (28:30) Devices by which the high priest could discern God’s will. They were probably sacred lots or stones cast like dice to determine a “yes” or “no” answer from God.

6 “Make the e ­ phod of gold, and of blue, pur­ple and scar­ let yarn, and of fine­ly twist­ed lin­en — ​the work of s­ killed ­hands. 7 It is to have two shoul­der piec­es at­tached to two of its cor­ners, so it can be fas­tened. 8  Its skill­ful­ly wo­ven waist­ band is to be like it — ​of one p ­ iece with the e ­ phod and made with gold, and with blue, pur­ple and scar­let yarn, and with fine­ly twist­ed lin­en. 9 “Take two onyx ­stones and en­grave on them the ­names of the sons of Is­ra­el 10 in the or­der of ­their b ­ irth — ​six ­names on one s­ tone and the re­main­ing six on the oth­er. 11 En­grave the ­names of the sons of Is­ra­el on the two s­ tones the way a gem cut­ter en­graves a seal. Then ­mount the ­stones in gold fil­i­gree set­tings 12 and fas­ten them on the shoul­der piec­es of the ­ephod as me­mo­ri­al s­ tones for the sons of Is­ra­el. Aar­on is to bear the ­names on his shoul­ders as a me­mo­ri­al be­fore the Lord. 13 Make gold fil­i­gree set­tings 14 and two braid­ed ­chains of pure gold, like a rope, and at­tach the ­chains to the set­tings.

The Breastpiece 15  “Fash­ion a breast­piece for mak­ing de­ci­sions  — ​the work of s­ killed h ­ ands. Make it like the e ­ phod: of gold, and of blue, pur­ple and scar­let yarn, and of fine­ly twist­ed lin­en. 16 It is to be ­square — ​a span a long and a span wide — ​and fold­ed dou­ble. 17 Then m ­ ount four rows of pre­cious s­ tones on it. The ­first row s­ hall be car­ne­lian, chrys­o­lite and ber­yl; 18 the sec­ond row ­shall be tur­quoise, la­pis la­zu­li and em­er­ald; 19 the ­third row ­shall be ja­cinth, ag­ate and am­e­thyst; 20 the ­fourth row ­shall be to­paz, onyx and jas­per. b ­Mount them in gold fil­i­gree set­tings. 21 There are to be ­twelve ­stones, one for each of the n ­ ames of the sons of Is­ra­el, each en­graved like a seal with the name of one of the t­ welve tribes. 22 “For the breast­piece make braid­ed ­chains of pure gold, like a rope. 23 Make two gold ­rings for it and fas­ten them to two cor­ners of the breast­piece. 24 Fas­ten the two gold c­ hains to the ­rings at the cor­ners of the breast­piece, 25 and the oth­ er ends of the ­chains to the two set­tings, at­tach­ing them to the shoul­der piec­es of the ­ephod at the ­front. 26 Make two gold r­ ings and at­tach them to the oth­er two cor­ners of the breast­piece on the in­side edge next to the ­ephod. 27 Make two more gold ­rings and at­tach them to the bot­tom of the shoul­der piec­es on the ­front of the ­ephod, ­close to the seam just a ­ bove the waist­band of the ­ephod. 28 The ­rings of the breast­piece are to be tied to the r­ ings of the e ­ phod with blue cord, con­nect­ing it to the waist­band, so that the breast­piece will not ­swing out from the ephod. 29 “When­ev­er Aar­on en­ters the Holy P ­ lace, he will bear the ­names of the sons of Is­ra­el over his h ­ eart on the breast­ piece of de­ci­sion as a con­tin­u­ing me­mo­ri­al be­fore the Lord. 30 Also put the Urim and the Thum­mim in the breast­piece, so they may be over Aar­on’s ­heart when­ev­er he en­ters the pres­ence of the Lord. Thus Aar­on will al­ways bear the ­means of mak­ing de­ci­sions for the Is­ra­el­ites over his ­heart be­fore the Lord. a 16  That

is, about 9 inches or about 23 centimeters    b 20  The precise identification of some of these precious stones is uncertain.   

Exodus 29:11

125

Other Priestly Garments 31 “Make the robe of the e ­ phod en­tire­ly of blue c­ loth, 32 with an open­ing for the head in its cen­ter. ­There s­ hall be a wo­ven edge like a col­lar a ­around this open­ing, so that it will not tear. 33 Make pome­gran­ates of blue, pur­ple and scar­let yarn a ­ round the hem of the robe, with gold b ­ ells be­ tween them. 34 The gold ­bells and the pome­gran­ates are to al­ter­nate a ­ round the hem of the robe. 35  Aar­on must wear it when he min­is­ters. The ­sound of the ­bells will be ­heard when he en­ters the Holy ­Place be­fore the Lord and when he ­comes out, so that he will not die. 36 “Make a ­plate of pure gold and en­grave on it as on a seal: holy to the Lord. 37 Fas­ten a blue cord to it to at­tach it to the tur­ban; it is to be on the f­ ront of the tur­ban. 38 It will be on Aar­on’s fore­head, and he will bear the g ­ uilt in­volved in the sa­cred ­gifts the Is­ra­el­ites con­se­crate, what­ev­er ­their ­gifts may be. It will be on Aar­on’s fore­head con­tin­u­al­ly so that they will be ac­cept­able to the Lord. 39 “Weave the tu­nic of fine lin­en and make the tur­ban of fine lin­en. The sash is to be the work of an em­broi­der­ er. 40 Make tu­nics, sash­es and caps for Aar­on’s sons to give them dig­ni­ty and hon­or. 41 Af­ter you put ­these ­clothes on your broth­er Aar­on and his sons, a ­ noint and or­dain them. Con­se­crate them so they may ­serve me as priests. 42 “Make lin­en un­der­gar­ments as a cov­er­ing for the body, reach­ing from the ­waist to the ­thigh. 43 Aar­on and his sons must wear them when­ev­er they en­ter the tent of meet­ing or ap­proach the al­tar to min­is­ter in the Holy P ­ lace, so that they will not in­cur ­guilt and die. “This is to be a last­ing or­di­nance for Aar­on and his de­ scen­dants.

Consecration of the Priests

29

“This is what you are to do to con­se­crate them, so they may ­serve me as ­priests: Take a ­young bull and two rams with­out de­fect. 2 And from the fin­est ­wheat ­flour make ­round ­loaves with­out ­yeast, ­thick ­loaves with­ out ­yeast and with ol­ive oil m ­ ixed in, and thin ­loaves with­ out ­yeast and b ­ rushed with ol­ive oil. 3 Put them in a bas­ket and pre­sent them ­along with the bull and the two rams. 4 Then ­bring Aar­on and his sons to the en­trance to the tent of meet­ing and wash them with wa­ter. 5 Take the gar­ments and ­dress Aar­on with the tu­nic, the robe of the ­ephod, the ­ephod it­self and the breast­piece. Fas­ten the e ­ phod on him by its skill­ful­ly wo­ven waist­band. 6 Put the tur­ban on his head and at­tach the sa­cred em­blem to the tur­ban. 7 Take the anoint­ing oil and ­anoint him by pour­ing it on his head. 8 Bring his sons and ­dress them in tu­nics 9 and fas­ten caps on them. Then tie sash­es on Aar­on and his sons. b The priest­ hood is ­theirs by a last­ing or­di­nance. “Then you ­shall or­dain Aar­on and his sons. 10 “Bring the bull to the f­ront of the tent of meet­ing, and Aar­on and his sons s­ hall lay t­ heir h ­ ands on its head. 11 Slaugh­ter it in the Lord’s pres­ence at the en­trance to the a 32  The

meaning of the Hebrew for this word is uncertain.    b 9 Hebrew; Septuagint on them   

WHY WEAR BELLS AND LINEN UNDERWEAR? (28:35,42 – 43) The bells were part of the high priest’s robe. According to one tradition, the ongoing sound of bells let the p ­ eople outside know the high priest was still ministering within the Holy Place. If this sound stopped, they knew that his atonement was inadequate and that he had died for his sins. The linen undergarments were part of the priest’s apparel that distinguished and protected him. They apparently symbolized the priest’s inner, spiritual condition. Without such a covering, he was spiritually “naked” — ​unfit to serve in the presence of a holy God. See Why did the priests wear linen undergarments? (Lev 6:10; p. 153).

WHY HAVE A LASTING ORDINANCE ABOUT LINEN UNDERGARMENTS? (28:42 – 43) God instituted this lasting ordinance to stand in contrast to pagan religions of the time, which utilized certain rituals involving nakedness. To separate them from such practices and to encourage holiness in their worship, God instructed the priests to cover their nakedness (20:26). Besides ensuring literal modesty, the linen underwear also symbolized a spiritual covering for the flesh (see note above). LINK (29:1 – 37) SO THEY MAY SERVE ME AS PRIESTS For more on the consecration of the priests, see Leviticus 8:1 – 36.

WHY POUR OIL OVER AARON’S HEAD? (29:7) Anointing with oil symbolized setting someone (or something) apart to serve God for a special purpose. Aaron was anointed, as were the tabernacle and everything in it (Lev 8:10 – 12). The kings of Israel, such as Saul (1Sa 10:1) and David (1Sa 16:13), were anointed. ­Jesus was anointed with the Holy Spirit (Ac 10:38). Today, all who believe in ­Jesus Christ are anointed (2Co 1:21 – 22) — ​that is, set apart from unbelievers to serve God.

126

Exodus 29:12

WHY ALL THE INSTRUCTIONS FOR THE VARIOUS ANIMAL PARTS? (29:13 – 14) The sacrifice had symbolic meaning. Some parts of the animal were considered more desirable than others, and the best parts were given to God. Other parts, considered undesirable, were identified with sin and were burned outside the camp. Some pagan animal sacrifices used various organs for sorcery and predicting the future. By commanding that these parts be burned, the Lord was ensuring his ­people would not engage in these practices.

tent of meet­ing. 12 Take some of the b ­ ull’s ­blood and put it on the ­horns of the al­tar with your fin­ger, and pour out the rest of it at the base of the al­tar. 13 Then take all the fat on the in­ter­nal or­gans, the long lobe of the liv­er, and both kid­ neys with the fat on them, and burn them on the al­tar. 14 But burn the ­bull’s ­flesh and its hide and its in­tes­tines out­side the camp. It is a sin of­fer­ing. a 15 “Take one of the rams, and Aar­on and his sons s­ hall lay ­their ­hands on its head. 16 Slaugh­ter it and take the ­blood and s­ plash it a ­ gainst the s­ ides of the al­tar. 17 Cut the ram into piec­es and wash the in­ter­nal or­gans and the legs, put­ting them with the head and the oth­er piec­es. 18 Then burn the en­tire ram on the al­tar. It is a ­burnt of­fer­ing to the Lord, a pleas­ing aro­ma, a food of­fer­ing pre­sent­ed to the Lord. 19 “Take the oth­er ram, and Aar­on and his sons ­shall lay ­their h ­ ands on its head. 20 Slaugh­ter it, take some of its ­blood and put it on the ­lobes of the ­right ears of Aar­on and his sons, on the ­thumbs of ­their ­right ­hands, and on the big toes of t­ heir ­right feet. Then s­ plash ­blood ­against the s­ ides of the al­tar. 21 And take some ­blood from the al­tar and some of the anoint­ing oil and sprin­kle it on Aar­on and his gar­ ments and on his sons and ­their gar­ments. Then he and his sons and ­their gar­ments will be con­se­crat­ed. 22 “Take from this ram the fat, the fat tail, the fat on the in­ter­nal or­gans, the long lobe of the liv­er, both kid­neys with the fat on them, and the r­ ight t­ high. (This is the ram for the or­di­na­tion.) 23 From the bas­ket of b ­ read made with­out ­yeast, ­which is be­fore the Lord, take one ­round loaf, one ­thick loaf with ol­ive oil ­mixed in, and one thin loaf. 24 Put all ­these in the ­hands of Aar­on and his sons and have them wave them be­fore the Lord as a wave of­fer­ing. 25 Then take them from t­ heir h ­ ands and burn them on the al­tar a ­ long with the b ­ urnt of­fer­ing for a pleas­ing aro­ma to the Lord, a food of­fer­ing pre­sent­ed to the Lord. 26 Af­ter you take the ­breast of the ram for Aar­on’s or­di­na­tion, wave it be­fore the Lord as a wave of­fer­ing, and it will be your share.

WHY DID THE PRIESTS LAY THEIR HANDS ON THE HEAD OF THE SACRIFICIAL ANIMAL? (29:15,19) The answer is uncertain, but ritual experts think this was how the priest indicated that the animal was received for sacrifice; ownership of the animal was officially transferred from the offerer to God. Others think it signified the transfer of the offerer’s sins to the substitute (the sin bearer). WHY DAB BLOOD ON THE RIGHT EAR LOBE, THUMB AND BIG TOE? (29:20) We know little about this puzzling ceremony (Lev 14:14). Perhaps these parts of the body were symbolically cleansed by blood to represent God’s desire to direct every part of their lives — ​ear lobes for the things they heard and thought, thumbs for the things they did and toes for the places they went. See What was special about a priest’s right ear, thumb and big toe? (Lev 8:23; p. 156). WHAT WAS A WAVE OFFERING? (29:22 – 28) The translation of the word wave stems from ancient Rabbinic tradition. Though it’s possible that portions of sacrifices were actually waved back and forth, the word was also used symbolically — ​as when the Levites were presented as a wave offering (Nu 8:11). The idea probably refers to lifting the offering either physically or symbolically as a gift to the Lord.

a 14 Or purification

offering; also in verse 36   

W H Y WA S A L L T H I S B L O O D N E E D E D FOR WORSHIP? 29:11–21 A just and holy God cannot ignore sin. Sin has a grave consequence: death (Ro 6:23). However, God mercifully allowed for a substitute to take the place of the sinner. The substitute could suffer the consequence of sin, so the sinner would not have to die. The blood of the sacrificial animal vividly illustrated this life-for-life substitution. The blood symbolized life (Lev 17:11). Pouring out the blood meant pouring out the animal’s life. In this way, its life was given in exchange for the life of the sinner. The blood meant death to the animal as payment for sin, but it meant life to the sinner as a sign of forgiveness. God required such a gruesome payment for sin because he did not want ­people to ignore the seriousness of sin. Anything less than blood and the giving of life would have devalued forgiveness of sin (Heb 9:22). When a person heard the bleating cries of an innocent lamb, saw its bright red blood spilled on the altar and smelled the smoke from its burning flesh, he or she was struck with a sobering thought: I deserved to die for my sin; that sheep died in my place. In the New Testament, ­Jesus Christ, the only perfect sacrifice, became the final sacrificial Lamb (Jn 1:29,36) — ​meeting God’s righ­teous standard once for all and removing the need for ongoing animal sacrifices (Heb 7:27; 9:12 – 14; 10:1 – 18). See the articles Why did God require sacrifices? (20:24; p. 112) and Why kill animals to worship God? (Lev  1:1 – 17; p. 147).

Exodus 30:3 27 “Con­se­crate ­those ­parts of the or­di­na­tion ram that be­ long to Aar­on and his sons: the ­breast that was ­waved and the ­thigh that was pre­sent­ed. 28 This is al­ways to be the per­ pet­u­al ­share from the Is­ra­el­ites for Aar­on and his sons. It is the con­tri­bu­tion the Is­ra­el­ites are to make to the Lord from ­their fel­low­ship of­fer­ings. 29 “Aar­on’s sa­cred gar­ments will be­long to his de­scen­ dants so that they can be anoint­ed and or­dained in them. 30 The son who suc­ceeds him as p ­ riest and c­ omes to the tent of meet­ing to min­is­ter in the Holy ­Place is to wear them sev­en days. 31 “Take the ram for the or­di­na­tion and cook the meat in a sa­cred ­place. 32 At the en­trance to the tent of meet­ing, Aar­on and his sons are to eat the meat of the ram and the b ­ read that is in the bas­ket. 33 They are to eat ­these of­fer­ings by ­which atone­ment was made for ­their or­di­na­tion and con­ se­cra­tion. But no one else may eat them, be­cause they are sa­cred. 34 And if any of the meat of the or­di­na­tion ram or any ­bread is left over till morn­ing, burn it up. It must not be eat­en, be­cause it is sa­cred. 35 “Do for Aar­on and his sons ev­ery­thing I have com­ mand­ed you, tak­ing sev­en days to or­dain them. 36  Sac­ri­fice a bull each day as a sin of­fer­ing to make atone­ment. Pu­ri­fy the al­tar by mak­ing atone­ment for it, and ­anoint it to con­se­ crate it. 37 For sev­en days make atone­ment for the al­tar and con­se­crate it. Then the al­tar will be most holy, and what­ev­er touch­es it will be holy. 38 “This is what you are to of­fer on the al­tar reg­u­lar­ly each day: two l­ambs a year old. 39 Of­fer one in the morn­ing and the oth­er at twi­light. 40 With the ­first lamb of­fer a ­tenth of an ­ephah  a of the fin­est f­ lour ­mixed with a quar­ter of a hin b of oil from p ­ ressed ol­ives, and a quar­ter of a hin of wine as a ­drink of­fer­ing. 41 Sac­ri­fice the oth­er lamb at twi­light with the same ­grain of­fer­ing and its ­drink of­fer­ing as in the morn­ing  — ​a pleas­ing aro­ma, a food of­fer­ing pre­sent­ed to the Lord. 42 “For the gen­er­at­ ions to come this ­burnt of­fer­ing is to be made reg­u­lar­ly at the en­trance to the tent of meet­ing, be­fore the Lord. ­There I will meet you and ­speak to you; 43 there also I will meet with the Is­ra­el­ites, and the p ­ lace will be con­se­crat­ed by my glo­ry. 44 “So I will con­se­crate the tent of meet­ing and the al­ tar and will con­se­crate Aar­on and his sons to ­serve me as ­priests. 45 Then I will ­dwell ­among the Is­ra­el­ites and be ­their God. 46 They will know that I am the Lord t­ heir God, who ­brought them out of ­Egypt so that I ­might ­dwell ­among them. I am the Lord ­their God.

The Altar of Incense

30

“Make an al­tar of aca­cia wood for burn­ing in­cense. 2 It is to be ­square, a cu­bit long and a cu­bit wide, and two cu­bits high c — ​its ­horns of one ­piece with it. 3  Over­lay the top and all the s­ ides and the h ­ orns with pure gold, and a 40  That

is, probably about 3 1/2 pounds or about 1.6 kilograms    b 40 That is, probably about 1 quart or about 1 liter    c 2  That is, about 1 1/2 feet long and wide and 3 feet high or about 45 centimeters long and wide and 90 centimeters high   

127

WHY COULDN’T SOMEONE OUTSIDE AARON’S FAMILY BE A PRIEST? (29:29 – 30) Aaron and his family were chosen by God for this role. The Bible does not explain God’s reasons for this choice.

WHY COULDN’T SOME OF THIS FOOD BE SAVED FOR LATER? (29:34) Once the food was dedicated to the Lord, it could not be returned to ordinary use. Burning the food protected it from desecration. WHY TAKE SEVEN DAYS TO ORDAIN PRIESTS? (29:35) In the Bible, the number seven often represents completeness or perfection. Taking seven days to ordain a priest (or consecrate an altar, v. 37) indicated a process leading to perfection, making the priest (or the altar) holy — ​separated from the ordinary to be used for God’s purposes. See the article What’s the significance of numbers in Scripture? (23:10 – 12; p. 117).

HOW DID GOD SPEAK TO THE ISRAELITES? (29:42 – 43) God chose to show himself “by appointment only,” as it were, at the entrance to the tent of meeting (33:7 – 11). God wanted his ­people to be intentional about meeting with him, in the morning and . . . at twilight (v. 39). As for how he spoke to them, we cannot say. Perhaps he spoke audibly out of the cloud, or perhaps he spoke only to Moses. According to 33:7 – 11, when Moses went into the tent, the cloud came down from above the tent and stood at the entrance. God then spoke with Moses face to face, as one speaks to a friend (33:11). God also may have spoken to them in other ways (see What kind of angel did God send? [23:20 – 23; p. 117]). WHAT WAS THE SIGNIFICANCE OF INCENSE? (30:1) Incense had both practical and religious purposes. Practically, it masked the potentially repulsive odors that were bound to be the result of sacrifices and other activities around the altar. At the same time, the smoke of the incense served to veil the sacred objects and sacred presence from view, indicating that they were set apart, or holy.

128

Exodus 30:4 make a gold mold­ing ­around it. 4 Make two gold ­rings for the al­tar be­low the mold­ing — ​two on each of the op­po­site ­sides — ​to hold the ­poles used to car­ry it. 5 Make the p ­ oles of aca­cia wood and over­lay them with gold. 6 Put the al­tar in ­front of the cur­tain that s­ hields the ark of the cov­enant law — ​be­fore the atone­ment cov­er that is over the tab­lets of the cov­enant law — ​­where I will meet with you. 7 “Aar­on must burn fra­grant in­cense on the al­tar ev­ery morn­ing when he ­tends the l­ amps. 8 He must burn in­cense ­again when he l­ights the l­amps at twi­light so in­cense will burn reg­u­lar­ly be­fore the Lord for the gen­er­a­tions to come. 9 Do not of­fer on this al­tar any oth­er in­cense or any b ­ urnt of­ fer­ing or g ­ rain of­fer­ing, and do not pour a d ­ rink of­fer­ing on it. 10 Once a year Aar­on s­ hall make atone­ment on its ­horns. This an­nu­al atone­ment must be made with the ­blood of the aton­ing sin of­fer­ing  a for the gen­er­a­tions to come. It is most holy to the Lord.”

Atonement Money WHY WOULD A CENSUS CAUSE A PLAGUE? (30:12) This may have been more of a military conscription than a census (2Sa 24). God wanted his p ­ eople to trust him, not their own strength of numbers, for their security. When a small ransom was paid (v. 12), however, the census became part of their worship of God and support for the tabernacle ser­vice (v. 16; Nu 31:49 – 54). A plague — ​which would have decimated their numbers — ​would have been God’s judgment for relying on themselves rather than God. See What was wrong with taking a census? (2Sa 24:3; p. 475). HOW COULD SOME ISRAELITES — ​ ALL FORMER SLAVES — ​BE RICH AND OTHERS POOR? (30:15) Even as slaves, some Israelites had been able to accumulate more wealth than others. But the point was that rich and poor alike had the same standing before God. A half s­ hekel — ​ worth less than a dollar today — ​was a ransom anyone could afford, a mere token of one’s value to God.

WHY WAS GOD’S HOLINESS SO THREATENING? (30:20 – 21) The p ­ eople needed a healthy respect for God’s holiness in view of their own sinfulness. When God’s holiness was treated with carelessness, dire consequences resulted (Lev 10:1 – 2; 2Sa 6:6 – 7) and others learned to honor God more deliberately. Mere religious ritual, instead of moral and spiritual purity, does not honor God.

11 Then the Lord said to Mo­ses, 12 “When you take a cen­ sus of the Is­ra­el­ites to c­ ount them, each one must pay the Lord a ran­som for his life at the time he is count­ed. Then no ­plague will come on them when you num­ber them. 13 Each one who cross­es over to ­those al­ready count­ed is to give a half shek­el, b ac­cord­ing to the sanc­tu­ary shek­el, ­which ­weighs twen­ty ge­rahs. This half shek­el is an of­fer­ing to the Lord. 14 All who ­cross over, ­those twen­ty ­years old or more, are to give an of­fer­ing to the Lord. 15 The rich are not to give more than a half shek­el and the poor are not to give less when you make the of­fer­ing to the Lord to ­atone for your ­lives. 16  Re­ceive the atone­ment mon­ey from the Is­ra­el­ites and use it for the ser­vice of the tent of meet­ing. It will be a me­mo­ri­al for the Is­ra­el­ites be­fore the Lord, mak­ing atone­ ment for your lives.”

Basin for Washing 17 Then the Lord said to Mo­ses, 18 “Make a ­bronze ba­sin, with its b ­ ronze s­ tand, for wash­ing. P ­ lace it be­tween the tent of meet­ing and the al­tar, and put wa­ter in it. 19  Aar­on and his sons are to wash ­their ­hands and feet with wa­ter from it. 20 When­ev­er they en­ter the tent of meet­ing, they ­shall wash with wa­ter so that they will not die. Also, when they ap­proach the al­tar to min­is­ter by pre­sent­ing a food of­fer­ing to the Lord, 21 they ­shall wash ­their ­hands and feet so that they will not die. This is to be a last­ing or­di­nance for Aar­on and his de­scen­dants for the gen­er­a­tions to come.”

Anointing Oil 22 Then the Lord said to Mo­ses, 23 “Take the fol­low­ing fine spic­es: 500 shek­els c of liq­uid ­myrrh, half as much (that is, 250 shek­els) of fra­grant cin­na­mon, 250 shek­els d of fra­grant cal­a­ mus, 24 500 shek­els of cas­sia  — ​all ac­cord­ing to the sanc­tu­ary shek­el — ​and a hin e of ol­ive oil. 25 Make ­these into a ­sa­cred a 10 Or purification

offering    b 13  That is, about 1/5 ounce or about 5.8 grams; also in verse 15    c 23  That is, about 12 1/2 pounds or about 5.8 kilograms; also in verse 24    d 23  That is, about 6 1/4 pounds or about 2.9 kilograms    e 24  That is, probably about 1 gallon or about 3.8 liters   

Exodus 31:14

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anoint­ing oil, a fra­grant ­blend, the work of a per­fum­er. It ­ noint the will be the sa­cred anoint­ing oil. 26 Then use it to a tent of meet­ing, the ark of the cov­enant law, 27 the ta­ble and all its ar­ti­cles, the lamp­stand and its ac­ces­so­ries, the al­tar of ­ urnt of­fer­ing and all its uten­sils, and in­cense, 28 the al­tar of b the ba­sin with its s­ tand. 29 You s­ hall con­se­crate them so they will be most holy, and what­ev­er touch­es them will be holy. 30 “Anoint Aar­on and his sons and con­se­crate them so they may ­serve me as ­priests. 31 Say to the Is­ra­el­ites, ‘This is to be my sa­cred anoint­ing oil for the gen­er­a­tions to come. 32 Do not pour it on any­one ­else’s body and do not make any oth­er oil us­ing the same for­mu­la. It is sa­cred, and you are to con­sid­er it sa­cred. 33 Who­ev­er ­makes per­fume like it and puts it on any­one oth­er than a p ­ riest must be cut off from ­their peo­ple.’  ”

Incense 34 Then the Lord said to Mo­ses, “Take fra­grant spic­es — ​ gum res­in, on­y­cha and gal­ba­num  — ​and pure frank­in­cense, all in ­equal ­amounts, 35 and make a fra­grant ­blend of in­ cense, the work of a per­fum­er. It is to be salt­ed and pure and ­ lace it in f­ ront of sa­cred. 36 Grind some of it to pow­der and p the ark of the cov­enant law in the tent of meet­ing, ­where I will meet with you. It ­shall be most holy to you. 37 Do not make any in­cense with this for­mu­la for your­selves; con­sid­ er it holy to the Lord. 38 Who­ev­er ­makes in­cense like it to en­joy its fra­grance must be cut off from t­ heir peo­ple.”

Bezalel and Oholiab

31

Then the Lord said to Mo­ses, 2 “See, I have cho­sen Bez­ a­lel son of Uri, the son of Hur, of the ­tribe of Ju­dah, 3 and I have ­filled him with the Spir­it of God, with wis­dom, with un­der­stand­ing, with knowl­edge and with all ­kinds of ­skills — ​ 4 to make ar­tis­tic de­signs for work in gold, sil­ver and ­bronze, 5 to cut and set ­stones, to work in wood, and to en­gage in all k ­ inds of c­ rafts. 6  More­over, I have ap­point­ed Oho­li­ab son of Ahis­a­mak, of the ­tribe of Dan, to help him. Also I have giv­en abil­i­ty to all the s­ killed work­ers to make ev­ery­thing I have com­mand­ed you: 7 the tent of meet­ing, the ark of the cov­enant law with the atone­ment cov­er on it, and all the oth­er fur­nish­ings of the tent — ​8 the ta­ble and its ar­ti­cles, the pure gold lamp­stand and all its ac­ces­so­ries, ­ urnt of­fer­ing and all its the al­tar of in­cense, 9 the al­tar of b uten­sils, the ba­sin with its s­ tand — ​10 and also the wo­ven gar­ments, both the sa­cred gar­ments for Aar­on the p ­ riest and the gar­ments for his sons when they ­serve as ­priests, 11 and the anoint­ing oil and fra­grant in­cense for the Holy ­Place. They are to make them just as I com­mand­ed you.”

The Sabbath 12 Then the Lord said to Mo­ses, 13  “Say to the Is­ra­el­ites, ‘You must ob­serve my Sab­baths. This will be a sign be­tween me and you for the gen­er­a­tions to come, so you may know that I am the Lord, who ­makes you holy. 14 “ ‘Ob­serve the Sab­bath, be­cause it is holy to you. Any­one who des­e­crates it is to be put to ­death; ­those who do any

IN WHAT WAY WAS BEZALEL FILLED WITH THE SPIRIT? (31:3) Bezalel was equipped with extraordinary skill in various mediums (metal, wood, stone) — ​ to make artistic designs, to carry out the work and to teach others (35:34) how to craft the tabernacle furnishings. In the Old Testament, God frequently gave a special anointing of his Spirit for the purpose of craftsmanship, prophecy (1Sa 10:10) and leadership (Jdg 6:34). This anointing should not be confused with the indwelling of the Holy Spirit in the New Testament. It may provide a parallel, however, to some passages in Luke and Acts that describe individuals who were filled with the Spirit for specific tasks. IS ARTISTRY A SPIRITUAL GIFT? (31:3 – 5) This is a special situation in which a man was gifted by the Spirit to complete a task, so we should not make assumptions about ways that artistic gifts become present in ­people today. Even today a gifting of the Spirit can enhance a person’s natural abilities. HOW WAS THE SABBATH A SIGN? (31:13) By observing the Sabbath rest, the Israelites showed that they had a unique relationship with the Lord (v. 16; 20:8 – 11). The Sabbath served as a regular reminder that they were God’s holy ­people. Elsewhere the Sabbath is linked to the Israelites’ former status as slaves (e.g., Dt 5:15). By not laboring one day each week, the p ­ eople were reminded of God’s deliverance from the oppression of Egypt. DO SABBATH RESTRICTIONS APPLY TO NEW TESTAMENT BELIEVERS? (31:14 – 15) The Sabbath was established by God as a means for p ­ eople to honor his lordship over all creation, including their daily lives. By not caring for their own security and well-being, the Israelites acknowledged that God was ultimately the one in charge. The Sabbath remains something that Chris­tians today should want to observe. See As Lord of the Sabbath, did ­Jesus change the rules? (Lk 6:2 – 5; p. 1522).

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Exodus 31:15

WHY TWO TABLETS INSTEAD OF ONE? (31:18) Many think that one of the tablets was a copy of the entire covenant. Following the pattern of ancient covenant agreements, each party retained a copy; here, one was for God and one was for Israel. In this instance, both copies were kept in the ark of the covenant law (25:21).

work on that day must be cut off from ­their peo­ple. 15 For six days work is to be done, but the sev­enth day is a day of sab­bath rest, holy to the Lord. Who­ev­er does any work on the Sab­bath day is to be put to ­death. 16  The Is­ra­el­ites are to ob­serve the Sab­bath, cel­e­brat­ing it for the gen­er­a­tions to come as a last­ing cov­enant. 17 It will be a sign be­tween me and the Is­ra­el­ites for­ev­er, for in six days the Lord made the heav­ens and the ­earth, and on the sev­enth day he rest­ed and was re­freshed.’  ” 18 When the Lord fin­ished speak­ing to Mo­ses on ­Mount Si­nai, he gave him the two tab­lets of the cov­enant law, the tab­lets of ­stone in­scribed by the fin­ger of God.

DID THE TABLETS ONLY CONTAIN THE TEN COMMANDMENTS? (31:18) The tablets apparently contained the covenant agreement. Treaties in the ancient world contained a historical summary of the relationship between the parties, instructions for the document (care and reading) and curses and blessings in addition to the stipulations (commandments). Although the text does not give us the details of the contents of the tablets, it would be odd for the formal covenant document to contain only the stipulations. HOW LONG HAD MOSES BEEN ON THE MOUNTAIN? (32:1) Almost six weeks (24:18). WHY DID THE ISRAELITES LONG FOR GODS THEY COULD SEE? (32:1) The Israelites had lived in Egypt for generations, surrounded by the visible gods of Egypt. Because Moses represented God to the Israelites, they felt far from God when they couldn’t see Moses. So while he was on the mountain, they created a substitute they could see — ​a calf in the style of the Egyptian gods. See the article Why would the Israelites be tempted by other gods? (Jos 23:7; p. 341). WHAT DID THIS CALF SYMBOLIZE? (32:4) Some view the calf as a substitute for God, however, that is unlikely given Aaron’s call for a festival to Yahweh. Instead, the calf may have been an association with the Egyptian worship of Apis, the Egyptian bull-god. Others see the calf as a pedestal on which a deity was enthroned, which was common in Canaan. WHAT SORT OF REVELRY DID THEY INDULGE IN? (32:6) Sexual immorality (1Co 10:6 – 8). WAS GOD SERIOUS IN THREATENING TO DESTROY HIS CHOSEN PEOPLE? (32:10) Yes. God’s holiness requires punishment for sin. But because of Moses’ intercession for the ­people, the Lord relented (v. 14). Moses illustrated the future work of ­Jesus Christ, the ultimate mediator between God and mankind (1Ti 2:5). ARE PEOPLE REALLY ABLE TO CHANGE GOD’S MIND? (32:14) God in his grace may adapt his course of action to the requests and needs of ­people, but his plan is established forever. We should never think God has to reconsider a decision because it was ill-advised or hasty. Likewise, we should never think that God can be taken by surprise.

The Golden Calf

32

When the peo­ple saw that Mo­ses was so long in com­ ing down from the moun­tain, they gath­ered a ­ round Aar­on and said, “Come, make us gods a who will go be­fore us. As for this fel­low Mo­ses who ­brought us up out of ­Egypt, we ­don’t know what has hap­pened to him.” 2 Aar­on an­swered them, “Take off the gold ear­rings that your ­wives, your sons and your daugh­ters are wear­ing, and ­bring them to me.” 3 So all the peo­ple took off ­their ear­rings and b ­ rought them to Aar­on. 4 He took what they hand­ed him and made it into an idol cast in the s­ hape of a calf, fash­ ion­ing it with a tool. Then they said, “These are your gods, b Is­ra­el, who ­brought you up out of Egypt.” 5 When Aar­on saw this, he b ­ uilt an al­tar in ­front of the calf and an­nounced, “To­mor­row t­ here will be a fes­ti­val to the Lord.” 6 So the next day the peo­ple rose ear­ly and sac­ri­ficed ­burnt of­fer­ings and pre­sent­ed fel­low­ship of­fer­ings. Af­ter­ ward they sat down to eat and d ­ rink and got up to in­dulge in rev­el­ry. 7 Then the Lord said to Mo­ses, “Go down, be­cause your peo­ple, whom you ­brought up out of ­Egypt, have be­come cor­rupt. 8 They have been ­quick to turn away from what I com­mand­ed them and have made them­selves an idol cast in the s­ hape of a calf. They have b ­ owed down to it and sac­ ri­ficed to it and have said, ‘These are your gods, Is­ra­el, who ­brought you up out of Egypt.’ 9 “I have seen ­these peo­ple,” the Lord said to Mo­ses, “and they are a s­ tiff-­necked peo­ple. 10 Now ­leave me a ­ lone so that my an­ger may burn a ­ gainst them and that I may de­stroy them. Then I will make you into a ­great na­tion.” 11 But Mo­ses s­ ought the fa­vor of the Lord his God. “Lord,” he said, “why ­should your an­ger burn ­against your peo­ple, whom you b ­ rought out of E ­ gypt with g ­ reat pow­er and a ­mighty hand? 12 Why ­should the Egyp­tians say, ‘It was with evil in­tent that he b ­ rought them out, to kill them in the moun­tains and to wipe them off the face of the ­earth’? Turn from your ­fierce an­ger; re­lent and do not b ­ ring di­sas­ter on your peo­ple. 13  Re­mem­ber your ser­vants Abra­ham, ­Isaac and Is­ra­el, to whom you s­ wore by your own self: ‘I will make your de­scen­dants as nu­mer­ous as the s­ tars in the sky and I will give your de­scen­dants all this land I prom­ised them, and it will be ­their in­her­i­tance for­ev­er.’  ” 14 Then the Lord a 1 Or a

god ; also in verses 23 and 31    b 4 Or This is your god ; also in verse 8   

Exodus 32:28

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re­lent­ed and did not b ­ ring on his peo­ple the di­sas­ter he had threat­ened. 15 Mo­ses t­ urned and went down the moun­tain with the two tab­lets of the cov­enant law in his h ­ ands. They were in­ scribed on both s­ ides, f­ ront and back. 16 The tab­lets were the work of God; the writ­ing was the writ­ing of God, en­graved on the tab­lets. 17 When Josh­ua h ­ eard the n ­ oise of the peo­ple shout­ing, he said to Mo­ses, “There is the ­sound of war in the camp.” 18  Mo­ses re­plied: “It is not the sound of victory, it is not the sound of defeat; it is the sound of singing that I hear.” 19 When Mo­ses ap­proached the camp and saw the calf and the danc­ing, his an­ger ­burned and he t­ hrew the tab­lets out of his ­hands, break­ing them to piec­es at the foot of the moun­tain. 20 And he took the calf the peo­ple had made and ­burned it in the fire; then he g ­ round it to pow­der, scat­tered it on the wa­ter and made the Is­ra­el­ites ­drink it. 21 He said to Aar­on, “What did t­ hese peo­ple do to you, that you led them into such ­great sin?” 22 “Do not be an­gry, my lord,” Aar­on an­swered. “You know how ­prone ­these peo­ple are to evil. 23 They said to me, ‘Make us gods who will go be­fore us. As for this fel­low Mo­ses who ­brought us up out of E ­ gypt, we d ­ on’t know what has hap­ pened to him.’ 24 So I told them, ‘Who­ev­er has any gold jew­ el­ry, take it off.’ Then they gave me the gold, and I t­ hrew it into the fire, and out came this calf !” 25 Mo­ses saw that the peo­ple were run­ning wild and that Aar­on had let them get out of con­trol and so be­come a laugh­ing­stock to ­their en­e­mies. 26 So he s­ tood at the en­ trance to the camp and said, “Who­ev­er is for the Lord, come to me.” And all the Le­vites ral­lied to him. 27 Then he said to them, “This is what the Lord, the God of Is­ra­el, says: ‘Each man ­strap a ­sword to his side. Go back and ­forth t­ hrough the camp from one end to the oth­er, each kill­ing his broth­er and ­friend and neigh­bor.’ ” 28  The Le­vites

WHY WASN’T AARON REMOVED FROM HIS POSITION AS PRIEST FOR MAKING THE GOLDEN CALF? (32:21 – 25) God had promised the priesthood to Aaron and his sons, saying, The priesthood is theirs by a lasting ordinance (29:9). Aaron committed a great sin when he made the calf (v. 30). The Lord was angry enough to destroy him, but he spared him because of Moses’ intercession (Dt 9:20). HOW WERE THEY A LAUGHINGSTOCK TO THEIR ENEMIES? (32:25) For more on Moses’ concern about Israel’s reputation with other nations, see Why did Moses care that Israel be distinct from other nations? (33:16; p. 133). WHY DID THE LEVITES HAVE TO KILL THEIR BROTHERS, FRIENDS AND NEIGHBORS? (32:27) Moses ordered the Levites to kill all those who had blatantly rebelled against God — ​ even friends, neighbors and family members, if necessary. We can’t be certain how the wrongdoers were identified, but they may have been drunk and easily singled out. Verse 28 says that about 3,000 died that day. It’s noteworthy that God requires p ­ eople to love and honor him over their loved ones (Dt 13; Mt 10:37).

C A N O U R P R AY E R S C A U S E G O D T O C H A N G E HIS MIND? 32:14

TOP 100

Scripture teaches that God sometimes adjusts his plans in response to our actions or reMOST-ASKED quests. The Bible contains several examples of this: the Hebrews on the outskirts of Canaan (Nu 14:11 – 23); Hezekiah’s repentance on behalf of Israel (Am 7:1 – 7) and the sparing of Nineveh (Jnh  3:1 – 10). Experiencing God’s will is dynamic. As with any interpersonal relationship, God’s relationship with humanity involves complex twists and turns. God modifies his responses based on ours, and we adjust our responses to God’s. So, in a sense, it can be said that God sometimes changes his mind in response to our prayers. At the same time, God’s will is determined. There are decrees and promises he has made that do not change. He kept his covenant with the forefathers of the Israelites (Dt 7:7 – 8), and he keeps his new covenant with those who believe in J­ esus (Jn 6:37 – 40,44). God wants us to live out his will obediently. He has predetermined ways he expects us to respond, but he has made us capable of resisting him (Ps 143:10; 1Th 5:16 – 18; Heb 10:35 – 39; 2Pe 3:9). These aspects of God’s will work together. While it is not possible for us to fully understand how they work together, we know that God is ultimately in control.

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HOW WERE THE LEVITES SET APART? (32:29) The Hebrew words used here are the same as those used in the consecration of priests (28:41), signifying that the Levites were now set apart to serve God for a special purpose. Later, they were appointed to help the priests and care for the tabernacle (Nu 1:47 – 53; 3:5 – 10). DOES GOD ACTUALLY KEEP A BOOK OF SINS, OR SHOULD THIS BE UNDERSTOOD METAPHORICALLY? (32:33) Most think that when this book is mentioned in the Old Testament, it is a list of p ­ eople (Hebrews only) who are part of God’s covenant. When mentioned in the New Testament, the book includes all who are followers of Christ (Php 4:3; Rev 3:5). WHAT WERE THESE ORNAMENTS? (33:4 – 6) They most likely were jewelry items — ​earrings, bracelets, necklaces and anklets — ​removed as a sign of repentance. Like putting on sackcloth, the ­people removed their ornaments as a sign of mourning their sin. Some speculate these ornaments may have had religious significance, perhaps amulets that invoked God’s protection. WAS THIS TENT OF MEETING THE SAME THING AS THE TABERNACLE? (33:7) Not exactly. Tabernacle and tent of meet­ ing are translations of two different Hebrew terms. There may have been several tents of meeting, which were temporary structures used until the tabernacle was built. Some think tent of meeting was a general term, encompassing both the temporary tents and the tabernacle. HOW COULD MOSES SPEAK TO THE LORD FACE TO FACE? (33:11) The phrase face to face is a metaphor that, along with the phrase as one speaks to a friend, suggests spiritual communion and intimacy. The image should not be taken literally in view of the fact that God said no one, including Moses, could see his face and live (vv. 19 – 20). This metaphor describes God’s straightforward and intimate communication with Moses, not his physical presence (Nu 12:6 – 8). HOW DID MOSES RECEIVE GOD’S FAVOR? (33:12) God’s favor, or grace, cannot be earned. But it can be rejected through disobedience or unfaithfulness. Because Moses faithfully served God, obeying despite his own desires and feelings of inadequacy (4:10 – 17,29 – 31; Heb 11:24 – 28), he found favor with God (Ex 33:11 – 17). WHY DID GOD SAY HE KNEW MOSES BY NAME? (33:12,17) This was a way of saying, “You have found favor with me” and “I have chosen you for a special purpose.” ­Jesus used the same phrase to describe all those who have an intimate relationship with him (Jn 10:1 – 6).

Exodus 32:29 did as Mo­ses com­mand­ed, and that day ­about ­three thou­ sand of the peo­ple died. 29 Then Mo­ses said, “You have been set ­apart to the Lord to­day, for you were a ­ gainst your own sons and broth­ers, and he has ­blessed you this day.” 30 The next day Mo­ses said to the peo­ple, “You have com­ mit­ted a ­great sin. But now I will go up to the Lord; per­haps I can make atone­ment for your sin.” 31 So Mo­ses went back to the Lord and said, “Oh, what a ­great sin t­ hese peo­ple have com­mit­ted! They have made them­selves gods of gold. 32 But now, p ­ lease for­give ­their sin — ​but if not, then blot me out of the book you have writ­ten.” 33 The Lord re­plied to Mo­ses, “Who­ev­er has s­inned ­against me I will blot out of my book. 34 Now go, lead the peo­ple to the ­place I ­spoke of, and my an­gel will go be­fore you. How­ev­er, when the time ­comes for me to pun­ish, I will pun­ish them for ­their sin.” 35 And the Lord ­struck the peo­ple with a ­plague be­cause of what they did with the calf Aar­on had made. Then the Lord said to Mo­ses, “Leave this ­place, you and the peo­ple you ­brought up out of ­Egypt, and go up to the land I prom­ised on oath to Abra­ham, I­ saac and Ja­cob, say­ing, ‘I will give it to your de­scen­dants.’ 2 I will send an an­gel be­fore you and ­drive out the Ca­naan­ites, Am­o­rites, Hit­tites, Per­iz­zites, Hi­vites and Jeb­u­sites. 3 Go up to the land flow­ing with milk and hon­ey. But I will not go with you, be­cause you are a ­stiff-­necked peo­ple and I ­might de­stroy you on the way.” 4  When the peo­ple ­heard ­these dis­tress­ing ­words, they be­gan to m ­ ourn and no one put on any or­na­ments. 5 For the Lord had said to Mo­ses, “Tell the Is­ra­el­ites, ‘You are a ­stiff-­necked peo­ple. If I were to go with you even for a mo­ ment, I ­might de­stroy you. Now take off your or­na­ments and I will de­cide what to do with you.’ ” 6  So the Is­ra­el­ites ­stripped off ­their or­na­ments at ­Mount Ho­reb.

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The Tent of Meeting 7 Now Mo­ses used to take a tent and p ­ itch it out­side the camp some dis­tance away, call­ing it the “tent of meet­ing.” Any­one in­quir­ing of the Lord ­would go to the tent of meet­ ing out­side the camp. 8 And when­ev­er Mo­ses went out to the tent, all the peo­ple rose and s­ tood at the en­tranc­es to ­their ­tents, watch­ing Mo­ses un­til he en­tered the tent. 9  As Mo­ses went into the tent, the pil­lar of ­cloud ­would come down and stay at the en­trance, ­while the Lord ­spoke with Mo­ses. 10 When­ev­er the peo­ple saw the pil­lar of ­cloud stand­ing at the en­trance to the tent, they all ­stood and wor­shiped, each at the en­trance to ­their ­tent. 11 The Lord ­would ­speak to Mo­ ses face to face, as one s­ peaks to a f­ riend. Then Mo­ses ­would re­turn to the camp, but his ­young aide Josh­ua son of Nun did not ­leave the tent.

Moses and the Glory of the Lord 12 Mo­ses said to the Lord, “You have been tell­ing me, ‘Lead t­ hese peo­ple,’ but you have not let me know whom you will send with me. You have said, ‘I know you by name

Exodus 34:10 and you have ­found fa­vor with me.’ 13 If you are ­pleased with me, ­teach me your ways so I may know you and con­tin­ue to find fa­vor with you. Re­mem­ber that this na­tion is your peo­ple.” 14 The Lord re­plied, “My Pres­ence will go with you, and I will give you rest.” 15 Then Mo­ses said to him, “If your Pres­ence does not go with us, do not send us up from here. 16  How will any­one know that you are p ­ leased with me and with your peo­ple un­less you go with us? What else will dis­tin­guish me and your peo­ple from all the oth­er peo­ple on the face of the earth?” 17 And the Lord said to Mo­ses, “I will do the very t­ hing you have a ­ sked, be­cause I am p ­ leased with you and I know you by name.” 18 Then Mo­ses said, “Now show me your glo­ry.” 19 And the Lord said, “I will ­cause all my good­ness to pass in f­ ront of you, and I will pro­claim my name, the Lord, in your pres­ence. I will have mer­cy on whom I will have mer­cy, and I will have com­pas­sion on whom I will have com­pas­ sion. 20 But,” he said, “you can­not see my face, for no one may see me and live.” 21 Then the Lord said, “There is a p ­ lace near me ­where you may s­ tand on a rock. 22 When my glo­ry pass­es by, I will put you in a c­ left in the rock and cov­er you with my hand un­til I have ­passed by. 23 Then I will re­move my hand and you will see my back; but my face must not be seen.”

The New Stone Tablets

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The Lord said to Mo­ses, “Chis­el out two s­ tone tab­ lets like the ­first ones, and I will ­write on them the ­words that were on the f­ irst tab­lets, ­which you ­broke. 2 Be ­ready in the morn­ing, and then come up on M ­ ount Si­nai. Pre­sent your­self to me ­there on top of the moun­tain. 3 No one is to come with you or be seen any­where on the moun­ tain; not even the ­flocks and ­herds may ­graze in ­front of the moun­tain.” 4 So Mo­ses chis­eled out two ­stone tab­lets like the ­first ones and went up ­Mount Si­nai ear­ly in the morn­ing, as the Lord had com­mand­ed him; and he car­ried the two ­stone tab­lets in his ­hands. 5 Then the Lord came down in the ­cloud and s­ tood ­there with him and pro­claimed his name, the Lord. 6 And he p ­ assed in f­ ront of Mo­ses, pro­claim­ing, “The Lord, the Lord, the com­pas­sion­ate and gra­cious God, slow to an­ger, abound­ing in love and faith­ful­ness, 7 main­ tain­ing love to thou­sands, and for­giv­ing wick­ed­ness, re­bel­ lion and sin. Yet he does not ­leave the ­guilty un­pun­ished; he pun­ish­es the chil­dren and t­ heir chil­dren for the sin of the par­ents to the ­third and ­fourth gen­er­a­tion.” 8 Mo­ses ­bowed to the ­ground at once and wor­shiped. 9 “Lord,” he said, “if I have f­ ound fa­vor in your eyes, then let the Lord go with us. Al­though this is a s­ tiff-­necked peo­ ple, for­give our wick­ed­ness and our sin, and take us as your in­her­i­tance.” 10 Then the Lord said: “I am mak­ing a cov­enant with you. Be­fore all your peo­ple I will do won­ders nev­er be­fore done

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WHY DID MOSES CARE THAT ISRAEL BE DISTINCT FROM OTHER NATIONS? (33:16) Moses saw that God’s promise to the Israelites was unique, not intelligible to the rest of the world. Moses wanted some distinguishing mark that would convince aggressive nations to avoid confrontation with Israel, a relatively small and weak nation, as the Israelites traveled through hostile territory. JUST WHAT DID MOSES WANT TO SEE? (33:18 — 34:7) Moses wanted to see God’s full character — ​ God’s very being. This is more than anyone can ever see or know. HOW DID GOD’S GOODNESS PASS IN FRONT OF MOSES? (33:19) This statement should be understood in light of 33:14 — ​God’s goodness and other attributes are vested in his Presence, which led the p ­ eople as Moses requested. WHY IS NO ONE PERMITTED TO SEE GOD’S FACE AND LIVE? (33:20,23) The reference here to God’s face is a way to express the full glory of God. Our mortal frames are too fragile to withstand the full glory of God’s being.

WHY INDULGE MOSES SO DRAMATICALLY? (34:6 – 7) This was more than a mere dramatic visual revelation. God presented Moses with an extensive list of his own characteristics. The essence of these verses is repeated many times throughout the Old Testament (e.g., Nu 14:18; Ne 9:17; Ps 86:15; Joel 2:13; Jnh 4:2). The revelation given to Moses became the foundation of the covenant. WHY WOULD GOD PUNISH CHILDREN FOR THE SIN OF THE PARENTS? (34:6 – 7) Traditional cultures in Old Testament times had a communal rather than an individualistic understanding of identity. The Bible often mentions the conversion of whole families, indicating that blessings the elders experienced were also experienced by the children. Modern societies are certainly not immune to the idea of children suffering for the sin of their parents. The detrimental effects of child abuse, for example, can be followed from one generation of a family to the next. See the article Does God punish children for their parents’ sins? (Nu 14:18; p. 216).

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WHY WOULD GOD CALL HIMSELF JEALOUS? (34:14) God’s jealousy springs from a loving, unselfish concern for those under his care (compare Paul’s jealousy in 2Co 11:2). God, therefore, demands our exclusive devotion. The Hebrew word for jealous is sometimes t­ranslated ­zealous. IS GOD OPPOSED TO INTERRACIAL MARRIAGE? (34:16) The fact that Moses married Zipporah, a nonIsraelite, demonstrates that God is not displeased with interracial marriage. Here God was warning his ­people that marrying ­people who practiced a religion opposed to God would inevitably lead them away from their covenant with the Lord.

WHAT DOES EMPTY-HANDED MEAN HERE? (34:20) In an agricultural economy, ­people could easily worship with something in hand — ​both the first and the final crops of the harvest were to be used as expressions of gratitude to God (v. 26). We can express our worship of God better with offerings than with empty hands.

WHY DIDN’T HIS FIRST 40 DAYS ON THE MOUNTAIN MAKE MOSES’ FACE RADIANT? (34:29) We cannot know for certain, but some think this radiance was a reflection of God’s glory, which Moses had prayed to see during his second 40 days on the mountain (33:18). Others think that Moses’ anger when he first descended the mountain (32:19) canceled out any glory that would have appeared on his face. When Moses descended the second time, he was not angry.

Exodus 34:11 in any na­tion in all the ­world. The peo­ple you live a ­ mong will see how awe­some is the work that I, the Lord, will do ­ rive out for you. 11 Obey what I com­mand you to­day. I will d be­fore you the Am­o­rites, Ca­naan­ites, Hit­tites, Per­iz­zites, Hi­ vites and Jeb­u­sites. 12 Be care­ful not to make a trea­ty with ­those who live in the land ­where you are go­ing, or they will be a ­snare ­among you. 13 Break down ­their al­tars, ­smash ­their sa­cred ­stones and cut down t­heir Ashe­rah p ­ oles. a 14 Do not wor­ship any oth­er god, for the Lord, ­whose name is Jeal­ous, is a jeal­ous God. 15 “Be care­ful not to make a trea­ty with ­those who live in the land; for when they pros­ti­tute them­selves to ­their gods and sac­ri­fice to them, they will in­vite you and you will eat ­their sac­ri­fic­es. 16 And when you ­choose some of ­their daugh­ters as ­wives for your sons and t­ hose daugh­ters pros­ ti­tute them­selves to ­their gods, they will lead your sons to do the same. 17 “Do not make any idols. 18  “Cel­e­brate the Fes­ti­val of Un­leav­ened ­Bread. For sev­en days eat ­bread made with­out ­yeast, as I com­mand­ed you. Do this at the ap­point­ed time in the ­month of Aviv, for in that ­month you came out of Egypt. 19 “The f­ irst off­spring of ev­ery womb be­longs to me, in­ clud­ing all the first­born m ­ ales of your live­stock, wheth­er from herd or ­flock. 20 Re­deem the first­born don­key with a lamb, but if you do not re­deem it, ­break its neck. Re­deem all your first­born sons. “No one is to ap­pear be­fore me emp­ty-hand­ed. 21 “Six days you ­shall la­bor, but on the sev­enth day you ­shall rest; even dur­ing the plow­ing sea­son and har­vest you must rest. 22  “Cel­e­brate the Fes­ti­val of ­Weeks with the first­fruits of the ­wheat har­vest, and the Fes­ti­val of In­gath­er­ing at the turn of the year. b 23 Three t­ imes a year all your men are to ap­pear be­fore the Sov­er­eign Lord, the God of Is­ra­el. 24 I will ­drive out na­tions be­fore you and en­large your ter­ri­to­ry, and no one will cov­et your land when you go up ­three ­times each year to ap­pear be­fore the Lord your God. 25 “Do not of­fer the b ­ lood of a sac­ri­fice to me ­along with any­thing con­tain­ing ­yeast, and do not let any of the sac­ri­ fice from the Pass­over Fes­ti­val re­main un­til morn­ing. 26 “Bring the best of the first­fruits of your soil to the ­house of the Lord your God. “Do not cook a ­young goat in its moth­er’s milk.” 27 Then the Lord said to Mo­ses, “Write down ­these ­words, for in ac­cor­dance with t­ hese ­words I have made a cov­enant with you and with Is­ra­el.” 28  Mo­ses was ­there with the Lord for­ty days and for­ty n ­ ights with­out eat­ing b ­ read or drink­ ing wa­ter. And he ­wrote on the tab­lets the ­words of the cov­ enant  — ​the Ten Com­mand­ments.

The Radiant Face of Moses 29 When Mo­ses came down from M ­ ount Si­nai with the two tab­lets of the cov­enant law in his ­hands, he was not a 13  That

is, wooden symbols of the goddess Asherah    b 22  That is, in the autumn   

Exodus 35:21 ­ ware that his face was ra­di­ant be­cause he had spo­ken with a the Lord. 30 When Aar­on and all the Is­ra­el­ites saw Mo­ses, his face was ra­di­ant, and they were ­afraid to come near him. 31 But Mo­ses c­ alled to them; so Aar­on and all the lead­ers of the com­mu­ni­ty came back to him, and he ­spoke to them. 32 Af­ter­ward all the Is­ra­el­ites came near him, and he gave them all the com­mands the Lord had giv­en him on ­Mount Si­nai. 33 When Mo­ses fin­ished speak­ing to them, he put a veil over his face. 34  But when­ev­er he en­tered the Lord’s pres­ ence to s­ peak with him, he re­moved the veil un­til he came out. And when he came out and told the Is­ra­el­ites what he had been com­mand­ed, 35 they saw that his face was ra­di­ant. Then Mo­ses ­would put the veil back over his face un­til he went in to ­speak with the Lord.

Sabbath Regulations

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Mo­ses as­sem­bled the ­whole Is­ra­el­ite com­mu­ni­ty and said to them, “These are the ­things the Lord has com­mand­ed you to do: 2 For six days, work is to be done, but the sev­enth day ­shall be your holy day, a day of sab­bath rest to the Lord. Who­ev­er does any work on it is to be put to ­death. 3 Do not ­light a fire in any of your dwell­ings on the Sab­bath day.”

Materials for the Tabernacle 4  Mo­ses said to the ­whole Is­ra­el­ite com­mu­ni­ty, “This is what the Lord has com­mand­ed: 5 From what you have, take an of­fer­ing for the Lord. Ev­ery­one who is will­ing is to ­bring to the Lord an of­fer­ing of gold, sil­ver and ­bronze; 6 blue, pur­ple and scar­let yarn and fine lin­en; goat hair; 7  ram ­skins dyed red and an­oth­er type of du­ra­ble leath­er a; aca­cia wood; 8 ol­ive oil for the ­light; spic­es for the anoint­ing oil and for the fra­grant in­cense; 9 and onyx ­stones and oth­er gems to be mount­ed on the ­ephod and breast­piece. 10 “All who are ­skilled ­among you are to come and make ev­ery­thing the Lord has com­mand­ed: 11  the tab­er­na­cle with its tent and its cov­er­ing, c­ lasps, f­ rames, cross­bars, p ­ osts and bas­es; 12 the ark with its ­poles and the atone­ment cov­er and the cur­tain that ­shields it; 13 the ta­ble with its p ­ oles and all its ar­ti­cles and the b ­ read of the Pres­ence; 14  the lamp­stand that is for l­ight with its ac­ces­so­ries, l­amps and oil for the ­light; 15 the al­tar of in­cense with its p ­ oles, the anoint­ing oil and the fra­grant in­cense; the cur­tain for the door­way at the en­trance to the tab­er­na­cle; 16 the al­tar of b ­ urnt of­fer­ ing with its b ­ ronze grat­ing, its p ­ oles and all its uten­sils; the ­bronze ba­sin with its ­stand; 17 the cur­tains of the court­yard with its p ­ osts and bas­es, and the cur­tain for the en­trance to the court­yard; 18 the tent pegs for the tab­er­na­cle and for the court­yard, and ­their ­ropes; 19  the wo­ven gar­ments worn for min­is­ter­ing in the sanc­tu­ary  — ​both the sa­cred gar­ments for Aar­on the p ­ riest and the gar­ments for his sons when they ­serve as priests.” 20  Then the ­whole Is­ra­el­ite com­mu­ni­ty with­drew from Mo­ses’ pres­ence, 21  and ev­ery­one who was will­ing and a 7 

Possibly the hides of large aquatic mammals; also in verse 23   

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LINK (34:33) HE PUT A VEIL OVER HIS FACE This verse was seen by Paul as an illustration of the temporary nature of the old covenant and the permanence of the new (2Co 3:7 – 18). WHY DID MOSES COVER HIS FACE AFTER SPEAKING? (34:33) The Israelites were clearly frightened by Moses’ appearance (34:30), so the veil may have eased their fears. But in truth Moses covered his face because he didn’t want the p ­ eople to see the glory fading away (2Co 3:13) and so stop honoring him as God’s representative and turn to idols again.

WHY NOT LIGHT A FIRE ON THE SABBATH? (35:3) This may have been a restriction against lighting a new fire. A new fire would require considerable work, such as carrying wood and rubbing sticks together to create the friction needed to spark a flame. The ­people were probably allowed to keep a fire going that had been started before the Sabbath, so they could cook and have heat. LINK (35:4 – 19) TAKE AN OFFERING FOR THE LORD For other verses on offerings for the tabernacle, see 25:1 – 7; Nu 7:1 – 88.

HOW WERE THE PEOPLE’S HEARTS MOVED TO GIVE? (35:21) Recent events may have inspired them to give: They had seen God’s power when he punished them for worshiping the golden calf (32:25). They had seen God’s grace when he did not abandon them in the wilderness (33:16 – 17). They had also seen the radiance of God on Moses’ face when he delivered the stone tablets of the law (34:30). Such events likely prompted them to catch the vision when Moses outlined the plans for building the tabernacle. IS IT IMPORTANT THAT WE GIVE WILLINGLY, OR IS A SENSE OF DUTY ALSO ACCEPTABLE TO GOD? (35:21) It’s easy to understand why a recipient would appreciate a gift given free of compulsion. But in one sense, we are always duty bound to God, whether it is because of who he is or what he has required. Whether our gifts are spontaneous or scheduled, the spirit of the giver is most significant.

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WHAT WAS A WAVE OFFERING? (35:22) The translation of the word wave stems from ancient Rabbinic tradition. Though it’s possible that portions of sacrifices were actually waved back and forth, the word was also used symbolically, such as when the Levites were presented as a wave offering (Nu 8:11). The word probably refers to lifting the offering either physically or symbolically as a gift to the Lord.

Exodus 35:22 ­ hose ­heart ­moved them came and b w ­ rought an of­fer­ing to the Lord for the work on the tent of meet­ing, for all its ser­vice, and for the sa­cred gar­ments. 22 All who were will­ing, men and wom­en ­alike, came and b ­ rought gold jew­el­ry of all k ­ inds: brooch­es, ear­rings, ­rings and or­na­ ments. They all pre­sent­ed ­their gold as a wave of­fer­ing to the Lord. 23 Ev­ery­one who had blue, pur­ple or scar­let yarn or fine lin­en, or goat hair, ram ­skins dyed red or the oth­er du­ra­ble leath­er ­brought them. 24 Those pre­sent­ing an of­ fer­ing of sil­ver or b ­ ronze ­brought it as an of­fer­ing to the Lord, and ev­ery­one who had aca­cia wood for any part of the work b ­ rought it. 25  Ev­ery ­skilled wom­an spun with her ­hands and b ­ rought what she had spun — ​blue, pur­ple or scar­let yarn or fine lin­en. 26 And all the wom­en who were will­ing and had the s­ kill spun the goat hair. 27  The lead­ers ­brought onyx ­stones and oth­er gems to be mount­ed on the ­ephod and breast­piece. 28 They also ­brought spic­es and ol­ive oil for the ­light and for the anoint­ing oil and for the fra­grant in­cense. 29  All the Is­ra­el­ite men and wom­en who were will­ing ­brought to the Lord free­will of­fer­ings for all the work the Lord ­through Mo­ses had com­mand­ed them to do.

Bezalel and Oholiab

DID THE HOLY SPIRIT GIVE THE ISRAELITES SPIRITUAL GIFTS? (35:31) The Spirit of the Lord came on ­people to endow them with authority or ability that reached beyond normal capability. This has much in common with the New Testament idea of spiritual gifts.

30 Then Mo­ses said to the Is­ra­el­ites, “See, the Lord has cho­sen Bez­a­lel son of Uri, the son of Hur, of the t­ ribe of Ju­dah, 31 and he has f­ illed him with the Spir­it of God, with wis­dom, with un­der­stand­ing, with knowl­edge and with all ­kinds of ­skills  — ​ 32 to make ar­tis­tic de­signs for work in gold, sil­ver and ­bronze, 33 to cut and set s­ tones, to work in wood and to en­gage in all k ­ inds of ar­tis­tic ­crafts. 34 And he has giv­en both him and Oho­li­ab son of Ahis­am ­ ak, of the ­tribe of Dan, the abil­i­ty to ­teach oth­ers. 35 He has f­ illed them with ­skill to do all k ­ inds of work as en­grav­ers, de­sign­ers, em­broi­ der­ers in blue, pur­ple and scar­let yarn and fine lin­en, and weav­ers — ​all of them ­skilled work­ers and de­sign­ ers. 1  So Bez­a­lel, Oho­li­ab and ev­ery ­skilled per­son to whom the Lord has giv­en s­ kill and abil­i­ty to know how to

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W H Y S U C H D E TA I L E D I N S T R U C T I O N S ? 3 5 : 4 — 3 7 : 2 9 This long passage is almost an exact duplicate of the instructions given earlier about the tabernacle in Exodus 25 – 27. See the article What was so critical about the pattern? (25:40; p. 121). Repetition was a common literary device in ancient Near Eastern literature; it was used to fix the details in the reader’s or listener’s mind. While some explain the detailed repetition by saying a different writer wrote each section, others cite similar examples of literature from that time to suggest that Moses wrote both sections but likely was following a preexisting format that allowed for repetition in describing building projects. How are such details beneficial for us today? Some suggest that parallels can be drawn between passages like this and principles in the New Testament. They say, for example, that God is concerned about building the church — ​his dwelling place among his ­people today — ​just as he was concerned about the construction of the tabernacle. Others say that such passages in the Bible were intended for a specific audience and time. They believe that applications shouldn’t be forced on other situations and that to do so distorts the intended meaning and purpose of Scripture. They say that the instructions for the tabernacle should not be applied to any other setting. However, because these details of the tabernacle’s design were significant to at least one New Testament writer (Heb 8:5), we should seek to understand how such details reveal elements of God’s holiness and plan for salvation.

Exodus 36:27 car­ry out all the work of con­struct­ing the sanc­tu­ary are to do the work just as the Lord has com­mand­ed.” 2  Then Mo­ses sum­moned Bez­a­lel and Oho­li­ab and ev­ery ­skilled per­son to whom the Lord had giv­en abil­i­ty and who was will­ing to come and do the work. 3 They re­ceived from Mo­ses all the of­fer­ings the Is­ra­el­ites had ­brought to car­ry out the work of con­struct­ing the sanc­tu­ary. And the peo­ple con­tin­ued to ­bring free­will of­fer­ings morn­ing af­ter morn­ ing. 4 So all the s­ killed work­ers who were do­ing all the work on the sanc­tu­ary left what they were do­ing 5 and said to Mo­ ses, “The peo­ple are bring­ing more than ­enough for do­ing the work the Lord com­mand­ed to be done.” 6 Then Mo­ses gave an or­der and they sent this word through­out the camp: “No man or wom­an is to make any­ thing else as an of­fer­ing for the sanc­tu­ary.” And so the peo­ ple were re­strained from bring­ing more, 7  be­cause what they al­ready had was more than e ­ nough to do all the work.

The Tabernacle 8 All t­ hose who were ­skilled a ­ mong the work­ers made the tab­er­na­cle with ten cur­tains of fine­ly twist­ed lin­en and blue, pur­ple and scar­let yarn, with cher­u­bim wo­ven into them by ex­pert ­hands. 9 All the cur­tains were the same size — ​twen­ ty-­eight cu­bits long and four cu­bits wide. a 10  They ­joined five of the cur­tains to­geth­er and did the same with the oth­ er five. 11 Then they made ­loops of blue ma­teri­al ­along the edge of the end cur­tain in one set, and the same was done with the end cur­tain in the oth­er set. 12 They also made fif­ ty ­loops on one cur­tain and fif­ty ­loops on the end cur­tain of the oth­er set, with the ­loops op­po­site each oth­er. 13 Then they made fif­ty gold ­clasps and used them to fas­ten the two sets of cur­tains to­geth­er so that the tab­er­na­cle was a unit. 14 They made cur­tains of goat hair for the tent over the tab­er­na­cle  — ​elev­en al­to­geth­er. 15  All elev­en cur­tains were the same size — ​thir­ty cu­bits long and four cu­bits wide. b 16 They ­joined five of the cur­tains into one set and the oth­ ­ long er six into an­oth­er set. 17 Then they made fif­ty ­loops a the edge of the end cur­tain in one set and also ­along the edge of the end cur­tain in the oth­er set. 18 They made fif­ty ­bronze c­ lasps to fas­ten the tent to­geth­er as a unit. 19 Then they made for the tent a cov­er­ing of ram ­skins dyed red, and over that a cov­er­ing of the oth­er du­ra­ble leath­er. c 20 They made up­right ­frames of aca­cia wood for the tab­ er­na­cle. 21 Each ­frame was ten cu­bits long and a cu­bit and a half wide, d 22 with two pro­jec­tions set par­al­lel to each oth­ er. They made all the f­ rames of the tab­er­na­cle in this way. 23 They made twen­ty f­ rames for the s­ outh side of the tab­ er­na­cle 24 and made for­ty sil­ver bas­es to go un­der them — ​ two bas­es for each f­ rame, one un­der each pro­jec­tion. 25 For the oth­er side, the n ­ orth side of the tab­er­na­cle, they made twen­ty ­frames 26 and for­ty sil­ver bas­es — ​two un­der each ­frame. 27 They made six f­ rames for the far end, that is, the a 9  That is, about 42 feet long and 6 feet wide or about 13 meters long and 1.8 meters wide    b 15  That is, about 45 feet long and 6 feet wide or about 14 meters long and 1.8 meters wide    c 19  Possibly the hides of large aquatic mammals (see 35:7)    d 21  That is, about 15 feet long and 2 1/4 feet wide or about 4.5 meters long and 68 centimeters wide   

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WHY DID THE PEOPLE GIVE SO FREELY? (36:4 – 5) Recent events may have inspired them to give: They had seen God’s power when he punished them for worshiping the golden calf (32:25). They had seen God’s grace when he did not abandon them in the wilderness (33:16 – 17). They had also seen the radiance of God on Moses’ face when he delivered the stone tablets of the law (34:30). Such events likely prompted them to catch the vision when Moses outlined the plans for building the tabernacle. WHY USE BLUE, PURPLE AND SCARLET YARN? (36:8) Dyes for the yarn were likely obtained from shellfish (blue), murex snails’ secretions (pur­ ple) and certain scale insects (scarlet). These were the colors of royalty, partly because they were produced using very rare and costly dyes. Using them in God’s tabernacle showed God the highest honor and praise. WHAT ARE CHERUBIM? (36:8) Winged beings who exist primarily to glorify God. Ezekiel described the cherubim he saw (Eze 10:12 – 14), but there are likely several types. Images of cherubim adorned the tabernacle furnishings as symbols of worship to God, not as idols to worship. LINK (36:8 – 38) ALL THOSE WHO WERE SKILLED AMONG THE WORKERS MADE THE TABERNACLE For more on the tabernacle, see 26:1 – 37. HOW DID THESE FORMER SLAVES GET SO MUCH GOLD? (36:13) Most of the precious metal used in making the furnishings for the tabernacle probably came from the Egyptians. God had caused the Egyptians to become favorably disposed toward the Israelites, giving them gifts of silver, gold and clothing as they left the land (3:21). See Why would the Egyptians be willing to be looted? (12:35 – 36; p. 99). WHY DID THEY USE ACACIA WOOD FOR ALL THESE THINGS? (36:20 – 31) Acacia was readily available in the Desert of Sinai and was well-suited for the tabernacle. Because its wood is harder than oak, woodeating insects were more likely to avoid it. Acacia tree branches are protected by touchme-not thorns, which perhaps symbolized God’s intimidating majesty. The burning bush (3:2) may have been just one species of acacia.

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WHY SO MANY DETAILS? (36:31 – 38) See the article What was so critical about the pattern? (25:40; p. 121)

Exodus 36:28 west end of the tab­er­na­cle, 28 and two f­ rames were made for the cor­ners of the tab­er­na­cle at the far end. 29  At ­these two cor­ners the f­ rames were dou­ble from the bot­tom all the way to the top and fit­ted into a sin­gle ring; both were made ­alike. 30 So ­there were ­eight ­frames and six­teen sil­ver bas­es  — ​two un­der each frame. 31 They also made cross­bars of aca­cia wood: five for the ­frames on one side of the tab­er­na­cle, 32 five for t­ hose on the oth­er side, and five for the ­frames on the west, at the far end of the tab­er­na­cle. 33 They made the cen­ter cross­bar so that it ex­tend­ed from end to end at the mid­dle of the ­frames. 34 They over­laid the f­ rames with gold and made gold r­ ings to hold the cross­bars. They also over­laid the cross­bars with gold. 35 They made the cur­tain of blue, pur­ple and scar­let yarn and fine­ly twist­ed lin­en, with cher­u­bim wo­ven into it by ­ osts of aca­cia wood a ­skilled ­worker. 36 They made four p for it and over­laid them with gold. They made gold ­hooks for them and cast t­ heir four sil­ver bas­es. 37 For the en­trance to the tent they made a cur­tain of blue, pur­ple and scar­let yarn and fine­ly twist­ed lin­en — ​the work of an em­broi­der­ ­ osts with h ­ ooks for them. They er; 38 and they made five p over­laid the tops of the ­posts and ­their ­bands with gold and made ­their five bas­es of bronze.

The Ark

WHAT WAS THE PURPOSE OF THIS ARK? (37:1) See Tabernacle Furnishings on page 120.

WHAT ARE CHERUBIM? (37:7) Winged beings who exist primarily to glorify God. Ezekiel described the cherubim he saw (Eze 10:12 – 14), but there are likely several types. Images of cherubim adorned the tabernacle furnishings as symbols of worship to God, not as idols to worship.

37

Bez­a­lel made the ark of aca­cia wood — ​two and a half cu­bits long, a cu­bit and a half wide, and a cu­bit and a half high. a 2 He over­laid it with pure gold, both in­ side and out, and made a gold mold­ing ­around it. 3 He cast four gold r­ ings for it and fas­tened them to its four feet, with two ­rings on one side and two r­ ings on the oth­er. 4 Then he made p ­ oles of aca­cia wood and over­laid them with gold. 5 And he in­sert­ed the p ­ oles into the r­ ings on the s­ ides of the ark to car­ry it. 6 He made the atone­ment cov­er of pure gold — ​two and a half cu­bits long and a cu­bit and a half wide. 7 Then he made two cher­u­bim out of ham­mered gold at the ends of the cov­ er. 8 He made one cher­ub on one end and the sec­ond cher­ub on the oth­er; at the two ends he made them of one ­piece with the cov­er. 9  The cher­u­bim had ­their ­wings ­spread up­ ward, over­shad­ow­ing the cov­er with them. The cher­u­bim ­faced each oth­er, look­ing to­ward the cov­er.

The Table WHAT WAS THE PURPOSE OF THIS TABLE? (37:10) See Tabernacle Furnishings on page 120.

10 They b made the ta­ble of aca­cia wood — ​two cu­bits long, a cu­bit wide and a cu­bit and a half high. c 11 Then they over­ laid it with pure gold and made a gold mold­ing ­around it. 12 They also made ­around it a rim a hand­breadth d wide and put a gold mold­ing on the rim. 13 They cast four gold ­rings for the ta­ble and fas­tened them to the four cor­ners, ­where the four legs were. 14 The ­rings were put c­ lose to the rim to a 1  That is, about 3 3/4 feet long and 2 1/4 feet wide and high or about 1.1 meters long and 68 centimeters wide and high; similarly in verse 6    b 10 Or He; also in verses 11-29    c 10  That is, about 3 feet long, 1 1/2 feet wide and 2 1/4 feet high or about 90 centimeters long, 45 centimeters wide and 68 centimeters high    d 12  That is, about 3 inches or about 7.5 centimeters   

Exodus 37:25

139

hold the p ­ oles used in car­ry­ing the ta­ble. 15 The p ­ oles for car­ ry­ing the ta­ble were made of aca­cia wood and were over­laid with gold. 16 And they made from pure gold the ar­ti­cles for the ta­ble — ​its ­plates and dish­es and ­bowls and its pitch­ers for the pour­ing out of ­drink of­fer­ings.

The Lampstand 17 They made the lamp­stand of pure gold. They ham­ mered out its base and ­shaft, and made its flow­er­like cups, buds and blos­soms of one ­piece with them. 18  Six branch­es ex­tend­ed from the ­sides of the lamp­stand — ​­three on one side and ­three on the oth­er. 19 Three cups ­shaped like al­ mond flow­ers with buds and blos­soms were on one ­branch, ­three on the next ­branch and the same for all six branch­ es ex­tend­ing from the lamp­stand. 20 And on the lamp­stand were four cups ­shaped like al­mond flow­ers with buds and blos­soms. 21 One bud was un­der the f­ irst pair of branch­es ex­tend­ing from the lamp­stand, a sec­ond bud un­der the sec­ ond pair, and a t­ hird bud un­der the ­third pair — ​six branch­ es in all. 22 The buds and the branch­es were all of one ­piece with the lamp­stand, ham­mered out of pure gold. 23 They made its sev­en ­lamps, as well as its wick trim­mers and t­ rays, of pure gold. 24 They made the lamp­stand and all its ac­ces­so­ries from one tal­ent  a of pure gold.

The Altar of Incense 25 They made the al­tar of in­cense out of aca­cia wood. It was s­ quare, a cu­bit long and a cu­bit wide and two cu­bits a 24  That

IS THIS LAMPSTAND THE SAME AS THE MODERN MENORAH? (37:17) This lampstand may have been a forerunner to the menorah. Its six branches (v. 18) and seven lamps (v. 23) suggest similarities. One difference, however, is that this lampstand was one of a kind, designed to burn only in the Holy Place of the tabernacle. See Tabernacle Furnishings on page 120. WHAT DID THE ELEMENTS OF THIS LAMPSTAND SYMBOLIZE? (37:17 – 24) Because of the tree symbolism in the lampstand, modern scholars associate the lampstand with the sacred tree motif that was commonplace in the ancient world. For Israel, this was reminiscent of the tree of life from the Garden of Eden. In fact, several motifs establish a relationship between the outer chamber of the tabernacle and the Garden of Eden. WHAT WAS THE ALTAR OF INCENSE? (37:25) The altar of incense was where the high priest burned incense every morning and evening. It was made of wood overlaid with gold, with a gold molding around it. See Tabernacle Furnishings on page 120.

is, about 75 pounds or about 34 kilograms   

W H AT ’ S T H E S P I R I T U A L S I G N I F I C A N C E O F T H E TA B E R N A C L E F U R N I S H I N G S ? 3 7 : 1 — 3 8 : 8 The tabernacle represents God dwelling with his p ­ eople, both in the past and in the future. As a unified whole, the tabernacle foreshadowed what was later accomplished in J­ esus Christ (Heb 9:2 – 28). The ark of the covenant law was placed in the Most Holy Place (also called the Holy of Holies in other translations). Its top, which was overlaid with pure gold, was called the atonement cover (Ex 25:17; also called the mercy seat in other translations). The ark symbolized the throne of God, the great King, who dwelled among his ­people (1Sa 4:4; 2Sa 6:2). It signified God’s holiness and was the place where he met with the representative of his p ­ eople (the high priest) on the basis of atonement (Lev 16:2). The curtain divided the Most Holy Place from the Holy Place. The curtain emphasized God’s absolute holiness and his separation from ­people because of their sin. Only the high priest entered the Most Holy Place — ​and only once a year — ​to atone for his own and the p ­ eople’s sins (Lev 16:11 – 16). The altar of incense stood in the Holy Place, in front of the curtain that separated the Most Holy Place from the Holy Place. The incense offered on this altar symbolized the prayers of the ­people rising upward to God (Ps 141:2; Rev  5:8; 8:3 – 4). The table (Ex 25:23 – 30) stood on one side in the Holy Place. On it was the bread of the Presence, which signified God’s presence in the midst of his ­people, who were represented by the 12 loaves of bread. The bread was to be set out every Sabbath on behalf of the Israelites (Lev 24:5 – 8). The lampstand stood on the other side in the Holy Place, opposite the table, with its candles burning all night (Ex 27:20; Lev 24:2). It may have symbolized the eyes of the Lord that range throughout the earth, like the lampstand in Zechariah’s vision (Zec 4:2 – 10). The bronze basin stood in the courtyard, in front of the outer curtain that separated the Holy Place from the courtyard. This basin was used for ritual cleansing of the priests’ hands and feet before they made offerings or entered the Holy Place (30:17 – 21). The altar of burnt offering was also bronze and also located in the courtyard. On it were offered the twice-daily burnt offerings and drink offerings, showing that only through blood could God meet with his p ­ eople (29:38 – 42).

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Exodus 37:26 high a — ​its ­horns of one p ­ iece with it. 26 They over­laid the top and all the s­ ides and the h ­ orns with pure gold, and made a gold mold­ing ­around it. 27 They made two gold ­rings be­low the mold­ing — ​two on each of the op­po­site ­sides — ​to hold the ­poles used to car­ry it. 28 They made the ­poles of aca­ cia wood and over­laid them with gold. 29 They also made the sa­cred anoint­ing oil and the pure, fra­grant in­cense  — ​the work of a per­fum­er.

The Altar of Burnt Offering

38

They b ­built the al­tar of b ­ urnt of­fer­ing of aca­cia wood, ­three cu­bits  c high; it was s­ quare, five cu­bits long and five cu­bits wide. d 2 They made a horn at each of the four cor­ners, so that the h ­ orns and the al­tar were of one ­piece, and they over­laid the al­tar with ­bronze. 3 They made all its uten­sils of ­bronze — ​its pots, shov­els, sprin­kling ­bowls, meat ­forks and fire­pans. 4 They made a grat­ing for the al­tar, a ­bronze net­work, to be un­der its ­ledge, half­way up the al­tar. 5 They cast ­bronze ­rings to hold the ­poles for the four cor­ners of the b ­ ronze grat­ing. 6 They made the p ­ oles of aca­cia wood and over­laid them with ­bronze. 7  They in­sert­ ed the ­poles into the r­ ings so they ­would be on the s­ ides of the al­tar for car­ry­ing it. They made it hol­low, out of boards.

The Basin for Washing WHAT WERE THE MIRRORS OF THE WOMEN? (38:8) These were not glass mirrors as we know them, but pieces of highly polished bronze used as we use mirrors today. The women donated these prized objects to help make the basin of bronze. WHO WERE THE WOMEN WHO SERVED AT THE ENTRANCE TO THE TENT OF MEETING? (38:8) They may have been musicians, or they may have performed domestic responsibilities at the tent of meeting. They were not prostitutes as were found in pagan temples, for prostitution at the tent of meeting and tabernacle was clearly forbidden (Dt 23:17 – 18).

WHY USE THE COLORS BLUE, PURPLE AND SCARLET? (38:18) Dyes for the yarn were likely obtained from shellfish (blue), murex snails’ secretions (pur­ ple) and certain scale insects (scarlet). These were the colors of royalty, partly because they were produced using very rare and costly dyes. Using them in God’s tabernacle showed God the highest honor and praise.

8 They made the ­bronze ba­sin and its ­bronze s­ tand from the mir­rors of the wom­en who s­ erved at the en­trance to the tent of meet­ing.

The Courtyard 9 Next they made the court­yard. The s­ outh side was a hun­dred cu­bits  e long and had cur­tains of fine­ly twist­ed lin­ en, 10 with twen­ty ­posts and twen­ty ­bronze bas­es, and with sil­ver h ­ ooks and b ­ ands on the p ­ osts. 11 The n ­ orth side was also a hun­dred cu­bits long and had twen­ty ­posts and twen­ ty b ­ ronze bas­es, with sil­ver ­hooks and ­bands on the posts. 12 The west end was fif­ty cu­bits f wide and had cur­tains, with ten ­posts and ten bas­es, with sil­ver ­hooks and ­bands on the ­posts. 13 The east end, to­ward the sun­rise, was also fif­ty cu­bits wide. 14  Cur­tains fif­teen cu­bits  g long were on one side of the en­trance, with t­ hree ­posts and t­ hree bas­es, 15 and cur­tains fif­teen cu­bits long were on the oth­er side of the en­trance to the court­yard, with ­three ­posts and ­three bas­es. 16 All the cur­tains ­around the court­yard were of fine­ ly twist­ed lin­en. 17 The bas­es for the p ­ osts were b ­ ronze. The ­hooks and b ­ ands on the p ­ osts were sil­ver, and t­ heir tops were over­laid with sil­ver; so all the ­posts of the court­yard had sil­ver bands. 18 The cur­tain for the en­trance to the court­yard was made of blue, pur­ple and scar­let yarn and fine­ly twist­ed lin­en — ​ the work of an em­broi­der­er. It was twen­ty cu­bits h long and, a 25  That is, about 1 1/2 feet long and wide and 3 feet high or about 45 centimeters long and wide and 90 centimeters high    b 1 Or He; also in verses 2-9    c 1  That is, about 4 1/2 feet or about 1.4 meters    d 1  That is, about 7 1/2 feet or about 2.3 meters long and wide    e 9  That is, about 150 feet or about 45 meters    f 12  That is, about 75 feet or about 23 meters    g 14  That is, about 22 feet or about 6.8 meters    h 18  That is, about 30 feet or about 9 meters   

Exodus 39:5

141

like the cur­tains of the court­yard, five cu­bits a high, 19 with four p ­ osts and four b ­ ronze bas­es. ­Their ­hooks and b ­ ands were sil­ver, and t­ heir tops were over­laid with sil­ver. 20 All the tent pegs of the tab­er­na­cle and of the sur­round­ing court­yard were bronze.

The Materials Used 21 These are the a ­ mounts of the ma­teri­als used for the tab­er­na­cle, the tab­er­na­cle of the cov­enant law, ­which were re­cord­ed at Mo­ses’ com­mand by the Le­vites un­der the di­ rec­tion of Ith­a­mar son of Aar­on, the p ­ riest. 22  (Bez­a­lel son of Uri, the son of Hur, of the ­tribe of Ju­dah, made ev­ery­thing the Lord com­mand­ed Mo­ses; 23 with him was Oho­li­ab son of Ahis­a­mak, of the ­tribe of Dan — ​an en­grav­er and de­sign­ er, and an em­broi­der­er in blue, pur­ple and scar­let yarn and fine lin­en.) 24 The to­tal a ­ mount of the gold from the wave of­fer­ing used for all the work on the sanc­tu­ary was 29 tal­ ents and 730 shek­els, b ac­cord­ing to the sanc­tu­ary shek­el. 25 The sil­ver ob­tained from ­those of the com­mu­ni­ty who were count­ed in the cen­sus was 100 tal­ents c and ­1,775 shek­ els, d ac­cord­ing to the sanc­tu­ary shek­el  — ​ 26 one beka per per­son, that is, half a shek­el, e ac­cord­ing to the sanc­tu­ary shek­el, from ev­ery­one who had c­ rossed over to t­ hose count­ ed, twen­ty ­years old or more, a to­tal of 603,550 men. 27 The 100 tal­ents of sil­ver were used to cast the bas­es for the sanc­ tu­ary and for the cur­tain — ​100 bas­es from the 100 tal­ents, one tal­ent for each base. 28 They used the 1­ ,775 shek­els to make the h ­ ooks for the p ­ osts, to over­lay the tops of the ­posts, and to make ­their bands. 29 The b ­ ronze from the wave of­fer­ing was 70 tal­ents and ­2,400 shek­els.  f 30 They used it to make the bas­es for the en­trance to the tent of meet­ing, the ­bronze al­tar with its ­bronze grat­ing and all its uten­sils, 31 the bas­es for the sur­ round­ing court­yard and t­ hose for its en­trance and all the tent pegs for the tab­er­na­cle and ­those for the sur­round­ing court­yard.

LINK (38:22 – 23) BEZALEL . . . WITH HIM WAS OHOLIAB For more on the work of Bezalel and Oholiab, see 31:1 – 11.

HOW DID THE LEVITES CARRY SO MANY HEAVY OBJECTS? (38:24 – 25,29) When the Lord spoke to Moses at Mount Sinai (Nu 3:1), there were 22,000 Levites, including every male a month old or more (Nu 3:39). The weight of the gold, silver and bronze carried by the Levites was more than 7.25 tons. If each adult man carried only two pounds, only 7,250 men would have been needed to carry this weight. Furthermore, they most likely relied on other family members to help carry their personal belongings.

The Priestly Garments

39

From the blue, pur­ple and scar­let yarn they made wo­ven gar­ments for min­is­ter­ing in the sanc­tu­ary. They also made sa­cred gar­ments for Aar­on, as the Lord com­mand­ed Mo­ses.

The Ephod 2 They g made the ­ephod of gold, and of blue, pur­ple and scar­let yarn, and of fine­ly twist­ed lin­en. 3  They ham­mered out thin ­sheets of gold and cut ­strands to be ­worked into the blue, pur­ple and scar­let yarn and fine lin­en — ​the work of ­skilled ­hands. 4 They made shoul­der piec­es for the e ­ phod, ­which were at­tached to two of its cor­ners, so it ­could be fas­ tened. 5  Its skill­ful­ly wo­ven waist­band was like it  — ​of one ­piece with the e ­ phod and made with gold, and with blue, a 18  That

is, about 7 1/2 feet or about 2.3 meters    b 24  The weight of the gold was a little over a ton or about 1 metric ton.    c 25  That is, about 3 3/4 tons or about 3.4 metric tons; also in verse 27    d 25  That is, about 44 pounds or about 20 kilograms; also in verse 28    e 26  That is, about 1/5 ounce or about 5.7 grams    f 29  The weight of the bronze was about 2 1/2 tons or about 2.4 metric tons.    g 2 Or He; also in verses 7, 8 and 22   

WHY DID THE HIGH PRIEST WEAR SUCH ELABORATE CLOTHING? (39:2 – 7) God intended for the high priest’s garments to give the high priest dignity and honor (28:2). The elaborate clothing elevated the high priest in the eyes of the ­people. The garments may also have helped the ­people esteem the worship of God as an awesome, unique and special privilege.

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Exodus 39:6 pur­ple and scar­let yarn, and with fine­ly twist­ed lin­en, as the Lord com­mand­ed Mo­ses. 6 They mount­ed the onyx s­ tones in gold fil­i­gree set­tings and en­graved them like a seal with the n ­ ames of the sons of Is­ra­el. 7 Then they fas­tened them on the shoul­der piec­es of the ­ephod as me­mo­ri­al ­stones for the sons of Is­ra­el, as the Lord com­mand­ed Mo­ses.

The Breastpiece

WHAT WAS THE SIGNIFICANCE OF THESE GEMSTONES? (39:10 – 14) Though it is difficult from the ancient Hebrew to identify the stones with certainty, it is clear that each was precious, signifying the value God placed on his p ­ eople. Each had the name of one of the tribes of Israel engraved on it.

8 They fash­ioned the breast­piece — ​the work of a ­skilled crafts­man. They made it like the ­ephod: of gold, and of blue, pur­ple and scar­let yarn, and of fine­ly twist­ed lin­en. 9 It was ­square — ​a span a long and a span wide — ​and fold­ed dou­ ble. 10 Then they mount­ed four rows of pre­cious s­ tones on it. The ­first row was car­ne­lian, chrys­o­lite and ber­yl; 11 the sec­ond row was tur­quoise, la­pis la­zu­li and em­er­ald; 12 the ­third row was ja­cinth, ag­ate and am­e­thyst; 13 the ­fourth row was to­paz, onyx and jas­per. b They were mount­ed in gold fil­i­gree set­tings. 14 There were t­ welve s­ tones, one for each of the n ­ ames of the sons of Is­ra­el, each en­graved like a seal with the name of one of the t­ welve tribes. 15 For the breast­piece they made braid­ed c­ hains of pure gold, like a rope. 16 They made two gold fil­i­gree set­tings and two gold r­ ings, and fas­tened the r­ ings to two of the cor­ners of the breast­piece. 17 They fas­tened the two gold c­ hains to the ­rings at the cor­ners of the breast­piece, 18 and the oth­er ends of the ­chains to the two set­tings, at­tach­ing them to the shoul­der piec­es of the e ­ phod at the ­front. 19 They made two gold r­ ings and at­tached them to the oth­er two cor­ners of the breast­piece on the in­side edge next to the ­ephod. 20 Then they made two more gold ­rings and at­tached them to the bot­tom of the shoul­der piec­es on the ­front of the e ­ phod, ­close to the seam just ­above the waist­band of the ­ephod. 21 They tied the ­rings of the breast­piece to the ­rings of the ­ephod with blue cord, con­nect­ing it to the waist­band so that the breast­piece ­would not ­swing out from the ­ephod — ​as the Lord com­mand­ed Mo­ses.

Other Priestly Garments

WHAT WAS THE SIGNIFICANCE OF POMEGRANATES? (39:24) The pomegranate occurs frequently in ancient Near Eastern art as a symbol of agriculture and fertility.

22 They made the robe of the e ­ phod en­tire­ly of blue c­ loth — ​the work of a weav­er — ​ 23 with an open­ing in the cen­ter of the robe like the open­ing of a col­lar, c and a band ­around this open­ing, so that it ­would not tear. 24 They made pome­gran­ates of blue, pur­ple and scar­let yarn and fine­ly twist­ed lin­en ­around the hem of the robe. 25 And they made ­bells of pure gold and at­tached them ­around the hem be­ tween the pome­gran­ates. 26  The ­bells and pome­gran­ates al­ter­nat­ed a ­ round the hem of the robe to be worn for min­ is­ter­ing, as the Lord com­mand­ed Mo­ses. 27 For Aar­on and his sons, they made tu­nics of fine ­lin­en — ​ the work of a weav­er  — ​ 28 and the tur­ban of fine l­ in­en, the lin­en caps and the un­der­gar­ments of fine­ly twist­ed ­lin­en. 29 The sash was made of fine­ly twist­ed lin­en and blue, a 9  That

is, about 9 inches or about 23 centimeters    b 13  The precise identification of some of these precious stones is uncertain.    c 23 The meaning of the Hebrew for this word is uncertain.   

Exodus 40:13 pur­ple and scar­let yarn  — ​the work of an em­broi­der­er  — ​as the Lord com­mand­ed Mo­ses. 30 They made the ­plate, the sa­cred em­blem, out of pure gold and en­graved on it, like an in­scrip­tion on a seal: holy to the Lord. 31 Then they fas­tened a blue cord to it to at­tach it to the tur­ban, as the Lord com­mand­ed Mo­ses.

Moses Inspects the Tabernacle 32 So all the work on the tab­er­na­cle, the tent of meet­ing, was com­plet­ed. The Is­ra­el­ites did ev­ery­thing just as the Lord com­mand­ed Mo­ses. 33 Then they b ­ rought the tab­er­na­cle to Mo­ses: the tent and all its fur­nish­ings, its c­ lasps, f­rames, cross­bars, ­posts and bas­es; 34 the cov­er­ing of ram ­skins dyed red and the cov­er­ing of an­oth­er du­ra­ble ­leath­er  a and the shield­ing cur­tain; 35 the ark of the cov­enant law with its ­poles and the atone­ment cov­er; 36 the ta­ble with all its ar­ti­cles and the ­bread of the Pres­ence; 37 the pure gold lamp­stand with its row of ­lamps and all its ac­ces­so­ries, and the ol­ive oil for the ­light; 38 the gold al­tar, the anoint­ing oil, the fra­grant in­cense, and the cur­tain for the en­trance to the tent; 39 the ­bronze al­ tar with its b ­ ronze grat­ing, its p ­ oles and all its uten­sils; the ba­sin with its ­stand; 40 the cur­tains of the court­yard with its ­posts and bas­es, and the cur­tain for the en­trance to the court­ yard; the r­ opes and tent pegs for the court­yard; all the fur­ nish­ings for the tab­er­na­cle, the tent of meet­ing; 41 and the wo­ven gar­ments worn for min­is­ter­ing in the sanc­tu­ary, both the sa­cred gar­ments for Aar­on the p ­ riest and the gar­ments for his sons when serv­ing as priests. 42 The Is­ra­el­ites had done all the work just as the Lord had com­mand­ed Mo­ses. 43  Mo­ses in­spect­ed the work and saw that they had done it just as the Lord had com­mand­ed. So Mo­ses ­blessed them.

143

WHAT WAS THE SACRED EMBLEM? (39:30) A crown or headband, generally used as a sign of royalty. In this case, however, it was affixed to the high priest’s turban to signify the distinction assigned to the high priest as one holy to the Lord.

WHAT WERE THE TABERNACLE FURNISHINGS? (39:35 – 39) See Tabernacle Furnishings on page 120.

Setting Up the Tabernacle

40

Then the Lord said to Mo­ses: 2 “Set up the tab­er­na­ cle, the tent of meet­ing, on the ­first day of the f­ irst ­month. 3 Place the ark of the cov­enant law in it and s­ hield the ark with the cur­tain. 4 Bring in the ta­ble and set out what be­longs on it. Then b ­ ring in the lamp­stand and set up its ­lamps. 5 Place the gold al­tar of in­cense in ­front of the ark of the cov­enant law and put the cur­tain at the en­trance to the tab­er­na­cle. 6 “Place the al­tar of ­burnt of­fer­ing in ­front of the en­trance to the tab­er­na­cle, the tent of meet­ing; 7 place the ba­sin be­ tween the tent of meet­ing and the al­tar and put wa­ter in it. 8 Set up the court­yard a ­ round it and put the cur­tain at the en­trance to the court­yard. 9 “Take the anoint­ing oil and a ­ noint the tab­er­na­cle and ev­ery­thing in it; con­se­crate it and all its fur­nish­ings, and it will be holy. 10 Then ­anoint the al­tar of ­burnt of­fer­ing and all its uten­sils; con­se­crate the al­tar, and it will be most holy. 11 Anoint the ba­sin and its ­stand and con­se­crate them. 12 “Bring Aar­on and his sons to the en­trance to the tent of meet­ing and wash them with wa­ter. 13  Then ­dress Aar­on in the sa­cred gar­ments, ­anoint him and con­se­crate him so a 34 

Possibly the hides of large aquatic mammals   

WHAT WAS ACCOMPLISHED BY ANOINTING THESE OBJECTS? (40:9) By anointing the tabernacle and its furnishings, Moses dedicated them to God’s ser­vice, making them holy — ​set apart for the Lord. To the ancients, oil signified joy and well-being (Ps 104:15). Using oil to consecrate objects or ­people was also a way to indicate a special honor or role (v. 13; Jdg 9:9; 1Sa 9:16).

144

HOW LONG DID IT TAKE TO BUILD THE TABERNACLE? (40:17) Probably about six months. The first few months after the Israelites left Egypt were spent traveling to Sinai (19:1), and then they waited there while Moses spent 80 days on the mountain (Dt 9:9,18).

WHAT WAS THE ARK OF THE COVENANT LAW? (40:21) This special box contained the covenant between God and Israel. See What were the tablets of the covenant law? (16:34; p. 107) and Why call a chest an ark? (25:14 – 16; p. 119). WAS THE TENT OF MEETING THE SAME THING AS THE TABERNACLE? (40:22) Not exactly. The English language does not translate these two Hebrew words precisely. Some think there were several tents of meeting, all temporary structures which were no longer used once the tabernacle was built. Others think tent of meeting was a general descriptive term, encompassing both the temporary tents and the tabernacle.

Exodus 40:14 he may ­serve me as ­priest. 14 Bring his sons and ­dress them in tu­nics. 15 Anoint them just as you anoint­ed ­their fa­ther, so they may ­serve me as ­priests. ­Their anoint­ing will be to a priest­hood that will con­tin­ue through­out ­their gen­er­a­ tions.” 16 Mo­ses did ev­ery­thing just as the Lord com­mand­ ed him. 17 So the tab­er­na­cle was set up on the f­ irst day of the f­ irst ­month in the sec­ond year. 18 When Mo­ses set up the tab­er­ na­cle, he put the bas­es in p ­ lace, erect­ed the f­ rames, in­sert­ed the cross­bars and set up the ­posts. 19 Then he ­spread the tent over the tab­er­na­cle and put the cov­er­ing over the tent, as the Lord com­mand­ed him. 20 He took the tab­lets of the cov­enant law and p ­ laced them in the ark, at­tached the ­poles to the ark and put the atone­ ment cov­er over it. 21 Then he ­brought the ark into the tab­er­ na­cle and hung the shield­ing cur­tain and shield­ed the ark of the cov­enant law, as the Lord com­mand­ed him. 22 Mo­ses ­placed the ta­ble in the tent of meet­ing on the ­north side of the tab­er­na­cle out­side the cur­tain 23 and set out the ­bread on it be­fore the Lord, as the Lord com­mand­ ed him. 24 He ­placed the lamp­stand in the tent of meet­ing op­ po­site the ta­ble on the ­south side of the tab­er­na­cle 25 and set up the ­lamps be­fore the Lord, as the Lord com­mand­ed him. 26 Mo­ses ­placed the gold al­tar in the tent of meet­ing in ­front of the cur­tain 27 and ­burned fra­grant in­cense on it, as the Lord com­mand­ed him. 28 Then he put up the cur­tain at the en­trance to the tab­er­ na­cle. 29 He set the al­tar of b ­ urnt of­fer­ing near the en­trance to the tab­er­na­cle, the tent of meet­ing, and of­fered on it ­burnt of­fer­ings and ­grain of­fer­ings, as the Lord com­mand­ ed him. 30 He p ­ laced the ba­sin be­tween the tent of meet­ing and the al­tar and put wa­ter in it for wash­ing, 31 and Mo­ses and Aar­on and his sons used it to wash t­ heir h ­ ands and feet. 32 They ­washed when­ev­er they en­tered the tent of meet­ing or ap­proached the al­tar, as the Lord com­mand­ed Mo­ses. 33 Then Mo­ses set up the court­yard ­around the tab­er­na­ cle and al­tar and put up the cur­tain at the en­trance to the court­yard. And so Mo­ses fin­ished the work.

The Glory of the Lord IF MOSES MET WITH THE LORD ON THE MOUNTAIN, WHY COULDN’T HE MEET WITH HIM IN THE TABERNACLE? (40:35) Without more information from the text, this question is difficult to answer. The supposition would be that the glory of the Lord was present in a less shielded form than it had been on the mountain.

34 Then the c­ loud cov­ered the tent of meet­ing, and the glo­ry of the Lord ­filled the tab­er­na­cle. 35  Mo­ses ­could not en­ter the tent of meet­ing be­cause the c­ loud had set­tled on it, and the glo­ry of the Lord ­filled the tab­er­na­cle. 36 In all the trav­els of the Is­ra­el­ites, when­ev­er the ­cloud lift­ed from a ­ bove the tab­er­na­cle, they ­would set out; 37 but if the ­cloud did not lift, they did not set out — ​un­til the day it lift­ed. 38 So the ­cloud of the Lord was over the tab­er­na­cle by day, and fire was in the c­ loud by n ­ ight, in the s­ ight of all the Is­ra­el­ites dur­ing all ­their trav­els.

LEVITICUS INTRODUCTION

WHY READ THIS BOOK?

WHO WROTE THIS BOOK?

WHY AND TO WHOM WAS IT WRITTEN?

WHEN WAS IT WRITTEN?

WHAT WAS THE HISTORICAL SETTING FOR THIS BOOK?

WHAT TO LOOK FOR IN LEVITICUS:

Any functional society needs laws to govern its population; otherwise, the society will disintegrate into anarchy. At first glance, Leviticus may seem like an out-of-date legal document full of what we may consider unsavory customs. But a larger view reveals that it established the rules that enabled Israel to maintain a right relationship with God and preserve its distinctiveness from the nations around it. These laws provided a sense of order — ​a guide for holy living and a means of dealing with sin and its consequences. Scholars have debated for centuries which of these laws still apply to Chris­tians; however we should not get bogged down in the “legalese” of Leviticus. Instead, we need to read Leviticus for the big picture — ​to get a better understanding of God’s holiness and his gift of salvation as portrayed in Israel’s sacrificial system. Keep in mind that in the Old Testament, God shaped his holy nation with external laws; in the new covenant, God’s purpose is to create a redeemed ­people with his law written on their hearts. Moses, although some material may have been shaped and edited later by­ others. God wanted the p­ eople of Israel to be set apart as a holy nation, as his representatives on earth. The book of Leviticus gave them instructions for worshiping God and living pure, holy lives in peace and community with each other. Probably around 1440 BC. Moses had led Israel out of Egypt and into the desert. At the foot of Mount Sinai, they built the tabernacle to worship God. While they waited for orders to march toward the promised land, God gave these instructions so the Levite priests could properly lead the ­people in worship. While the strict rules detailed in Leviticus may seem excessive, look beyond the regulations and see the principles about God, humanity, sin and salvation. You’ll discover that God wants you to be free from sin and its fatal effects. He wants to have a personal relationship with you. He wants you to be holy, distinct from the world and set apart for him in every aspect of your life.

WHEN DID THESE THINGS HAPPEN?

2200 BC 2100 2000 1900 1800 1700 1600 1500 1400

 MOSES’ BIRTH (C. 1526 BC)   THE PLAGUES; THE PASSOVER (C. 1446 BC)   THE EXODUS (C. 1446 BC)   DESERT WANDERINGS (C. 1446 – 1406 BC)   THE TEN COMMANDMENTS (C. 1445 BC)   BOOK OF LEVITICUS WRITTEN (C. 1440 BC)   MOSES DIES; JOSHUA BECOMES LEADER (C. 1406 BC)   ISRAELITES ENTER CANAAN (C. 1406 BC) 

146

Leviticus 1:1 The Burnt Offering

WHY DID THEY PUT THEIR HAND ON THE HEAD OF THE SACRIFICIAL ANIMAL? (1:4) Laying a hand on the head of the animal signified solidarity between the worshiper and the animal. The individual did not simply place a hand on the sacrifice; they applied pressure, or leaned on the head of the animal. This act signified three things: (1) the transference of the sin from the individual to the animal, (2) the identification of the sinner with their sacrifice, and (3) the public declaration of the individual’s sinfulness and repentance. WHY WASH SACRIFICES THE PRIESTS WERE JUST GOING TO BURN? (1:9) Old Testament worshipers washed the entrails and legs of sacrificial animals to cleanse them from excrement. The idea behind this ritual cleansing was that any animal offered on the altar to God should be perfect. Only an unblemished, clean animal could symbolize the purity God demanded. WHY WAS THE AROMA IMPORTANT TO GOD? (1:9) The writer probably drew from human experience — ​the pleasant smell of meat cooking — ​to help his readers understand God’s pleasure with the intent behind an offering. A similar figure of speech is used in Ephesians 5:2, describing Christ’s sacrifice as a fragrant offering, pleasing to God. The image continues with sacrifices of praise, good deeds and sharing, which are described as pleasing to God in Hebrews 13:15 – 16. WHAT WAS SO SPECIAL ABOUT THE NORTH SIDE? (1:11) The north is often associated with God’s presence (see also Eze 1:4). DID A BIRD PLEASE GOD AS MUCH AS A LARGER SACRIFICE? (1:14) As ­Jesus taught through the example of the widow’s small offering (Lk 21:1 – 4), God is concerned more with the intent of an offering than with its monetary value. Israelites who couldn’t afford a sheep or goat could substitute a bird without penalty. But no one could substitute a halfhearted offering for a sincere one. IF REMOVING SIN REQUIRED BLOOD, WHAT GOOD WAS A GRAIN OFFERING? (2:1) The grain offering was presented as a gift of worship rather than as a sacrifice for sin. Although the poor could substitute an offering of fine flour for an animal sacrifice as a sin offering (5:11), the grain offering itself was probably intended to please God as an act of voluntary worship that recognized God’s goodness and provision. WHAT WAS A MOST HOLY PART? (2:3) This was the unburned portion of the grain offering, set apart (the literal meaning of the word holy) for the priests alone. They were to eat it in the courtyard of the sanctuary (6:16 – 18) rather than bring it home to their families, as allowed with some offerings (Nu  18:8 – 20).

1

The Lord c­ alled to Mo­ses and s­ poke to him from the tent of meet­ing. He said, 2 “Speak to the Is­ra­el­ites and say to them: ‘When any­one a ­ mong you ­brings an of­fer­ing to the Lord, b ­ ring as your of­fer­ing an an­i­mal from ei­ther the herd or the flock. 3 “ ‘If the of­fer­ing is a ­burnt of­fer­ing from the herd, you are to of­fer a male with­out de­fect. You must pre­sent it at the en­trance to the tent of meet­ing so that it will be ac­cept­able to the Lord. 4 You are to lay your hand on the head of the ­burnt of­fer­ing, and it will be ac­cept­ed on your be­half to make atone­ment for you. 5 You are to slaugh­ter the ­young bull be­ fore the Lord, and then Aar­on’s sons the p ­ riests s­ hall b ­ ring the ­blood and ­splash it ­against the ­sides of the al­tar at the en­trance to the tent of meet­ing. 6 You are to skin the b ­ urnt of­ fer­ing and cut it into piec­es. 7 The sons of Aar­on the p ­ riest are to put fire on the al­tar and ar­range wood on the fire. 8 Then Aar­on’s sons the p ­ riests s­ hall ar­range the piec­es, in­clud­ing the head and the fat, on the wood that is burn­ing on the al­tar. 9 You are to wash the in­ter­nal or­gans and the legs with wa­ter, and the p ­ riest is to burn all of it on the al­tar. It is a ­burnt of­ fer­ing, a food of­fer­ing, an aro­ma pleas­ing to the Lord. 10 “ ‘If the of­fer­ing is a ­burnt of­fer­ing from the ­flock, from ei­ther the ­sheep or the ­goats, you are to of­fer a male with­ out de­fect. 11 You are to slaugh­ter it at the n ­ orth side of the al­tar be­fore the Lord, and Aar­on’s sons the ­priests ­shall ­splash its ­blood ­against the ­sides of the al­tar. 12 You are to cut it into piec­es, and the p ­ riest ­shall ar­range them, in­clud­ ing the head and the fat, on the wood that is burn­ing on the al­tar. 13 You are to wash the in­ter­nal or­gans and the legs with wa­ter, and the ­priest is to ­bring all of them and burn them on the al­tar. It is a ­burnt of­fer­ing, a food of­fer­ing, an aro­ma pleas­ing to the Lord. 14 “ ‘If the of­fer­ing to the Lord is a ­burnt of­fer­ing of ­birds, you are to of­fer a dove or a ­young pi­geon. 15  The ­priest ­shall ­bring it to the al­tar, ­wring off the head and burn it on the al­tar; its ­blood ­shall be ­drained out on the side of the al­ tar. 16 He is to re­move the crop and the feath­ers a and t­ hrow them down east of the al­tar ­where the ash­es are. 17  He ­shall tear it open by the ­wings, not di­vid­ing it com­plete­ly, and then the ­priest ­shall burn it on the wood that is burn­ing on the al­tar. It is a ­burnt of­fer­ing, a food of­fer­ing, an aro­ma pleas­ing to the Lord.

The Grain Offering

2

“ ‘When any­one ­brings a g ­ rain of­fer­ing to the Lord, their of­fer­ing is to be of the fin­est ­flour. They are to pour ol­ive oil on it, put in­cense on it 2 and take it to Aar­on’s sons the p ­ riests. The p ­ riest ­shall take a hand­ful of the f­ lour and oil, to­geth­er with all the in­cense, and burn this as a me­mo­ri­al  b por­tion on the al­tar, a food of­fer­ing, an aro­ma pleas­ing to the Lord. 3 The rest of the g ­ rain of­fer­ing be­longs to Aar­on and his sons; it is a most holy part of the food of­ fer­ings pre­sent­ed to the Lord. a 16 Or crop with its contents; the meaning of the Hebrew for this word is uncertain.    b 2 Or representative; also in verses 9 and 16   

Leviticus 3:3

147

4 “ ‘If you ­bring a ­grain of­fer­ing ­baked in an oven, it is to con­sist of the fin­est f­ lour: ei­ther ­thick ­loaves made with­out ­yeast and with ol­ive oil m ­ ixed in or thin l­ oaves made with­ out ­yeast and b ­ rushed with ol­ive oil. 5  If your ­grain of­fer­ing is pre­pared on a grid­dle, it is to be made of the fin­est ­flour ­mixed with oil, and with­out ­yeast. 6 Crum­ble it and pour oil on it; it is a ­grain of­fer­ing. 7  If your ­grain of­fer­ing is ­cooked in a pan, it is to be made of the fin­est ­flour and some ol­ive oil. 8 Bring the ­grain of­fer­ing made of ­these ­things to the Lord; pre­sent it to the ­priest, who ­shall take it to the al­tar. 9 He ­shall take out the me­mo­ri­al por­tion from the ­grain of­ fer­ing and burn it on the al­tar as a food of­fer­ing, an aro­ma pleas­ing to the Lord. 10 The rest of the g ­ rain of­fer­ing be­ longs to Aar­on and his sons; it is a most holy part of the food of­fer­ings pre­sent­ed to the Lord. 11  “  ‘Ev­ery ­grain of­fer­ing you ­bring to the Lord must be made with­out ­yeast, for you are not to burn any ­yeast or hon­ey in a food of­fer­ing pre­sent­ed to the Lord. 12 You may ­bring them to the Lord as an of­fer­ing of the first­fruits, but they are not to be of­fered on the al­tar as a pleas­ing aro­ma. 13 Sea­son all your ­grain of­fer­ings with salt. Do not ­leave the salt of the cov­enant of your God out of your ­grain of­fer­ings; add salt to all your of­fer­ings. 14 “ ‘If you b ­ ring a ­grain of­fer­ing of first­fruits to the Lord, of­fer ­crushed ­heads of new ­grain roast­ed in the fire. 15 Put oil and in­cense on it; it is a ­grain of­fer­ing. 16  The ­priest ­shall burn the me­mo­ri­al por­tion of the ­crushed ­grain and the oil, to­geth­er with all the in­cense, as a food of­fer­ing pre­sent­ed to the Lord.

WHY DID IT MATTER HOW THE GRAIN WAS COOKED? (2:4 – 7) It didn’t. Any method was acceptable as long as the grain was mixed with oil and had no yeast or honey (v. 11). Oil added value to the sacrifice, symbolized joy and communicated joyful thanks. Cooking probably indicated greater care on the part of the worshiper. (Uncooked grain offerings were used as sin offerings when the person could afford nothing more; 5:11.)

The Fellowship Offering

3

“  ‘If your of­fer­ing is a fel­low­ship of­fer­ing, and you of­fer an an­i­mal from the herd, wheth­er male or fe­male, you are to pre­sent be­fore the Lord an an­i­mal with­out de­fect. 2 You are to lay your hand on the head of your of­fer­ing and slaugh­ter it at the en­trance to the tent of meet­ing. Then Aar­on’s sons the p ­ riests s­ hall s­ plash the b ­ lood a ­ gainst the ­sides of the al­tar. 3 From the fel­low­ship of­fer­ing you are to

WHY WERE YEAST AND HONEY SINGLED OUT? (2:11 – 12) Perhaps honey and yeast were not to be offered because they were used in fermentation. The Hebrew word translated honey may have been a term for an alcoholic drink used in pagan worship. Yeast was not linked to uncleanness until later Jewish tradition, so that association was not in mind here. WHAT WAS THE SALT OF THE COVENANT? (2:13) Salt is thought to have been used in some ancient cultures to ratify contracts. It was valued as a sign of friendship and as a preservative — ​a sign of the covenant’s endurance. Adding salt to offerings reminded the Israelites of God’s unchanging love. WHY WERE SOME OFFERINGS FOR FELLOWSHIP? (3:1) Customs of hospitality in the ancient Near East included elaborate meals. This offering — ​the only one of which the worshiper could partake — ​symbolized having a meal with the Lord. Traditionally called a peace of­ fering, it signified a lack of hostility between the Lord and the one offering the sacrifice. Because it had to be eaten within two days, it was frequently shared with others in need. Thus it also became a means of fellowship with neighbors. WHY COULD FEMALE ANIMALS BE USED FOR ONE KIND OF SACRIFICE BUT NOT ANOTHER? (3:1,6) God specified that male animals be used for burnt offerings (1:3), for sin offering for anointed priests (4:3) and for guilt offerings

WHY KILL ANIMALS TO WORSHIP GOD? 1:1–17 While sacrificing animals as a religious practice may seem repulsive to us today, it didn’t seem so to the Israelites. Killing animals for religious purposes was a common practice in the ancient world. The inhabitants of Canaan used animal sacrifice to appease or curry favor with angry gods and to assure fertility of crops and livestock. Some cultures believed the sacrifices of animals provided food for their gods. Only Israel, however, sacrificed to the one true God. The God of Israel set his p ­ eople apart from the cultures around them by shaping their sacrificial worship so as to emphasize his majestic holiness and absolute purity. Israel’s sacrificial worship also included a strong moral emphasis that stood in contrast to the pagans, who combined their worship with cultic prostitution, idolatry and other perversions. Animal sacrifices were primarily used as offerings for sin. Every time an animal was sacrificed, it served as a vivid reminder that sin is deadly serious (Ge 2:17). When an animal’s life was given to pay the penalty of sin, the guilty person was cleansed. By placing their hand on the head of the animal to be sacrificed (Lev 1:4), the offerer identified with it. The offerer clearly saw that the animal was dying as a substitute for their sin. Blood, representing the life of the animal, was the cleansing agent that removed sin (17:11). See the articles Why did God require sacrifices? (Ex 20:24; p. 112) and Why was all this blood needed for worship? (Ex  29:11 – 21; p. 126).

148

Leviticus 3:4

(5:15). Perhaps there was also a practical consideration. The future of a herd depended more on the number of females than males. A few bulls could keep a herd viable, but with few females, a herd’s reproductive capabilities were greatly diminished.

­bring a food of­fer­ing to the Lord: the in­ter­nal or­gans and all the fat that is con­nect­ed to them, 4 both kid­neys with the fat on them near the ­loins, and the long lobe of the liv­er, ­which you will re­move with the kid­neys. 5  Then Aar­on’s sons are to burn it on the al­tar on top of the b ­ urnt of­fer­ing that is ly­ing on the burn­ing wood; it is a food of­fer­ing, an aro­ma pleas­ing to the Lord. 6 “ ‘If you of­fer an an­i­mal from the f­ lock as a fel­low­ship of­fer­ing to the Lord, you are to of­fer a male or fe­male with­ out de­fect. 7 If you of­fer a lamb, you are to pre­sent it be­ fore the Lord, 8 lay your hand on its head and slaugh­ter it in ­front of the tent of meet­ing. Then Aar­on’s sons ­shall ­splash its ­blood ­against the s­ ides of the al­tar. 9  From the fel­low­ship of­fer­ing you are to b ­ ring a food of­fer­ing to the Lord: its fat, the en­tire fat tail cut off c­ lose to the back­bone, the in­ter­ nal or­gans and all the fat that is con­nect­ed to them, 10 both kid­neys with the fat on them near the l­oins, and the long lobe of the liv­er, ­which you will re­move with the kid­neys. 11 The ­priest ­shall burn them on the al­tar as a food of­fer­ing pre­sent­ed to the Lord. 12 “ ‘If your of­fer­ing is a goat, you are to pre­sent it be­fore the Lord, 13 lay your hand on its head and slaugh­ter it in ­front of the tent of meet­ing. Then Aar­on’s sons ­shall ­splash its ­blood ­against the ­sides of the al­tar. 14 From what you of­fer you are to pre­sent this food of­fer­ing to the Lord: the in­ter­ nal or­gans and all the fat that is con­nect­ed to them, 15 both kid­neys with the fat on them near the l­oins, and the long lobe of the liv­er, ­which you will re­move with the kid­neys. 16 The ­priest ­shall burn them on the al­tar as a food of­fer­ing, a pleas­ing aro­ma. All the fat is the Lord’s. 17 “ ‘This is a last­ing or­di­nance for the gen­er­a­tions to come, wher­ev­er you live: You must not eat any fat or any blood.’ ”

WHY WAS THE FAT BURNED SEPARATELY? (3:3 – 5) The fat was considered the choice portion of the meat and thus the best part of the sacrifice. Because it is the fat that smells so good when meat is cooking, it was the cause of the aroma pleasing to the Lord. WHY DID THE PRIESTS SPLASH BLOOD ON THE SIDES OF THE ALTAR? (3:8,13) The blood of a sacrifice was splashed on the sides of the altar in order to completely consecrate the place where the offering was to be presented to God (Ex 29:12). This splashing of blood pointed back to the exodus, when the blood on the sides and tops of the doorframes of Israelite houses indicated God’s protection and deliverance (Ex 12:7,13,22 – 23). This practice also pointed forward to the shed blood of ­Jesus Christ, the Lamb of God, who paid the complete and ultimate price, once for all, for the redemption of humankind (Heb 9:11 – 14). WHY WAS ALL THE FAT GOD’S? (3:16) The layer of fat around the kidneys and other internal organs was considered the richest and most tasty portion of an animal. Like blood, using this fat for food was forbidden (Lev 3:14 – 15,17; 7:22 – 27); instead it was burned as an offering to the Lord, for a sweet aroma to him (Lev 3:16; 4:31). This had to be done on the very day the animal was killed (Ex 23:18), apparently to remove temptation. The purpose of the law was to teach the Israelites that their best belonged to God. WHAT WAS A LASTING ORDINANCE? (3:17) This phrase comes from a Hebrew verb meaning “to inscribe” or “to incise,” and it points to the custom of inscribing laws or statutes on stone. An ordinance meant something permanent. A lasting ordinance emphasized not only permanence but also significance. WHY DON’T JEWISH PEOPLE STILL SACRIFICE ANIMALS AS ATONEMENT FOR SIN? (4:1 – 5) Because the temple of the Lord has been destroyed. However, many Jews today still celebrate the Day of Atonement (16:1 – 34), Yom Kippur, by offering prayers for forgiveness of sins. WHY DID GOD HOLD A PERSON RESPONSIBLE FOR AN UNINTENTIONAL SIN? (4:2) The original Hebrew word translated unin­ tentionally meant “wandering away” — ​as a sheep might wander from the flock. It referred to sin that stemmed from the weakness of human character rather than outright rebellion or premeditated evil. WHO WAS THE ANOINTED PRIEST? (4:3) This is another term for the high priest.

The Sin Offering

4

The Lord said to Mo­ses, 2 “Say to the Is­ra­el­ites: ‘When any­one sins un­in­ten­tion­al­ly and does what is for­bid­ den in any of the Lord’s com­mands — ​

3 “ ‘If the anoint­ed ­priest sins, bring­ing ­guilt on the peo­ ple, he must ­bring to the Lord a ­young bull with­out de­fect as a sin of­fer­ing a for the sin he has com­mit­ted. 4 He is to pre­ sent the bull at the en­trance to the tent of meet­ing be­fore the Lord. He is to lay his hand on its head and slaugh­ter it ­there be­fore the Lord. 5 Then the anoint­ed ­priest ­shall take some of the ­bull’s ­blood and car­ry it into the tent of meet­ ing. 6 He is to dip his fin­ger into the ­blood and sprin­kle some of it sev­en ­times be­fore the Lord, in ­front of the cur­tain of the sanc­tu­ary. 7 The p ­ riest ­shall then put some of the b ­ lood on the ­horns of the al­tar of fra­grant in­cense that is be­fore the Lord in the tent of meet­ing. The rest of the b ­ ull’s ­blood he ­shall pour out at the base of the al­tar of ­burnt of­fer­ing at the en­trance to the tent of meet­ing. 8 He ­shall re­move all the fat from the bull of the sin of­fer­ing — ​all the fat that is con­ nect­ed to the in­ter­nal or­gans, 9 both kid­neys with the fat on them near the l­ oins, and the long lobe of the liv­er, ­which he a 3 Or purification

offering; here and throughout this chapter   

Leviticus 4:31

149

will re­move with the kid­neys  — ​ 10 just as the fat is re­moved from the ox a sac­ri­ficed as a fel­low­ship of­fer­ing. Then the ­priest ­shall burn them on the al­tar of ­burnt of­fer­ing. 11 But the hide of the bull and all its ­flesh, as well as the head and legs, the in­ter­nal or­gans and the in­tes­tines — ​12 that is, all the rest of the bull — ​he must take out­side the camp to a ­place cer­e­mo­ni­al­ly ­clean, ­where the ash­es are ­thrown, and burn it ­there in a wood fire on the ash heap.

WHY DID THE SIN OF THE HIGH PRIEST BRING GUILT ON THE PEOPLE? (4:3) Because Christ is the perfect high priest, it’s hard for Chris­tians to imagine guilt being transferred from a priest to the entire community. But in the Old Testament, the priest represented the p ­ eople before God. If he remained pure, he could offer sacrifices to provide cleansing for the nation. If he sinned, however, he became a flawed representative, and God saw the p ­ eople through those flaws — ​guilty and unclean (10:6).

13  “  ‘If the ­whole Is­ra­el­ite com­mu­ni­ty sins un­in­ten­tion­al­ly and does what is for­bid­den in any of the Lord’s com­mands, even ­though the com­mu­ni­ty is un­aware of the mat­ter, when they re­al­ize ­their ­guilt 14 and the sin they com­mit­ted be­comes ­known, the as­sem­bly must b ­ ring a ­young bull as a sin of­fer­ing and pre­sent it be­fore the tent of meet­ing. 15 The el­ders of the com­mu­ni­ty are to lay t­ heir ­hands on the ­bull’s head be­fore the Lord, and the bull s­ hall be slaugh­tered be­ ­ riest is to take some fore the Lord. 16 Then the anoint­ed p of the ­bull’s ­blood into the tent of meet­ing. 17 He ­shall dip his fin­ger into the b ­ lood and sprin­kle it be­fore the Lord sev­en ­times in f­ ront of the cur­tain. 18 He is to put some of the b ­ lood on the ­horns of the al­tar that is be­fore the Lord in the tent of meet­ing. The rest of the b ­ lood he s­ hall pour out at the base of the al­tar of ­burnt of­fer­ing at the en­trance to the tent of meet­ing. 19 He ­shall re­move all the fat from it and burn it on the al­tar, 20 and do with this bull just as he did with the bull for the sin of­fer­ing. In this way the ­priest will make atone­ment for the com­mu­ni­ty, and they will be for­giv­en. 21 Then he ­shall take the bull out­side the camp and burn it as he ­burned the ­first bull. This is the sin of­fer­ing for the com­mu­ni­ty. 22  “  ‘When a lead­er sins un­in­ten­tion­al­ly and does what is for­bid­den in any of the com­mands of the Lord his God, when he re­al­iz­es his ­guilt 23 and the sin he has com­mit­ted be­comes k ­ nown, he must b ­ ring as his of­fer­ing a male goat with­out de­fect. 24 He is to lay his hand on the ­goat’s head and slaugh­ter it at the p ­ lace ­where the ­burnt of­fer­ing is slaugh­ ­ riest tered be­fore the Lord. It is a sin of­fer­ing. 25 Then the p ­shall take some of the ­blood of the sin of­fer­ing with his fin­ ger and put it on the h ­ orns of the al­tar of b ­ urnt of­fer­ing and pour out the rest of the b ­ lood at the base of the al­tar. 26 He ­shall burn all the fat on the al­tar as he b ­ urned the fat of the fel­low­ship of­fer­ing. In this way the p ­ riest will make atone­ ment for the lead­er’s sin, and he will be for­given. 27  “  ‘If any mem­ber of the com­mu­ni­ty sins un­in­ten­tion­ al­ly and does what is for­bid­den in any of the Lord’s com­ mands, when they re­al­ize ­their ­guilt 28 and the sin they have com­mit­ted be­comes ­known, they must ­bring as ­their of­fer­ing for the sin they com­mit­ted a fe­male goat with­out de­fect. 29 They are to lay ­their hand on the head of the sin of­fer­ing and slaugh­ter it at the p ­ lace of the b ­ urnt of­fer­ing. 30 Then the ­priest is to take some of the ­blood with his fin­ ger and put it on the h ­ orns of the al­tar of b ­ urnt of­fer­ing and pour out the rest of the b ­ lood at the base of the al­tar. 31 They ­shall re­move all the fat, just as the fat is re­moved from the a 10  The

Hebrew word can refer to either male or female.   

WHY DID THE PRIEST DIP HIS FINGER IN THE BLOOD? (4:5 – 7) God may have intended this gesture to picture a transfer of guilt: The blood of the sacrifice substituted for the blood of the offender; the sacrifice died so the sinner might live. Putting the blood on the horns of the altar of incense also suggested this since the smoke of the incense went up as an offering to God. The finger the priest used was the right forefinger. WHY SPRINKLE BLOOD SEVEN TIMES? (4:5 – 7) Because God created the world in six days and rested on the seventh, seven became a symbol of completeness or perfection. As such, it also could suggest the presence of the Creator. Sprinkling seven times likely represented the purification and perfection of the place where God’s presence would dwell. See the article What’s the significance of numbers in Scripture? (Ex 23:10 – 12; p. 117). WHY BURN THE REST OF THE BULL OUTSIDE THE CAMP? (4:12) A bull was sacrificed as the substitute for the person making the sin offering. After the animal was killed, the blood was offered and specific parts were burned on the bronze altar. Then the rest of the bull was carried outside the camp, symbolizing the person’s sin being taken away from the presence of God. There it was given up to the effect of sin — ​ that is, to death or destruction by fire. ­Jesus Christ came as the last and perfect substitute to die in the sinner’s place. ­Jesus was crucified outside Jerusalem, symbolizing his painful separation from his Father (Heb 13:11 – 13). WHY SUCH PENALTIES FOR UNINTENTIONAL SIN? (4:13 – 35) God’s p ­ eople are to be holy, because God is holy (11:44). Everyone (including leaders) sins unintentionally and becomes a lawbreaker, even while trying to do what is right and good. Penalties and sacrificial offerings made the Israelites’ relationship with God right again. WHO WERE THE ELDERS? (4:15) They were the leaders of the community. In this case, they acted on behalf of all the ­people, transferring the sins of the community to the sacrificial animal. WHY WERE MALE GOATS SACRIFICED FOR SOME SINS; FEMALES, FOR OTHERS? (4:23,28) The sins in both instances were unintentional, so the difference seems to depend on who the sinner was in relation to the community: a male goat was sacrificed for a leader; a female

150

O L D T E S TA M E N T S A C R I F I C E S SACRIFICE

OLD TESTAMENT REFERENCES

Burnt Offering

ELEMENTS

PURPOSE

Lev 1; 6:8 –13; 8:18 –21; 16:24

Bull, ram or male bird (dove or young pigeon for the poor); wholly consumed; no defect

Voluntary act of worship; atonement for unintentional sin in general; expression of devotion, commitment and complete surrender to God

Grain Offering

Lev 2; 6:14 –23

Grain, fine flour, olive oil, Voluntary act of worship; incense, baked bread (cakes recognition of God’s goodness or wafers), salt; no yeast or and provisions; devotion to God honey; accompanied burnt offering and fellowship offering (along with drink offering)

Fellowship Offering

Lev 3; 7:11–34

Any animal without defect from Voluntary act of worship; herd or flock; variety of breads thanksgiving and fellowship (it included a communal meal)

Sin Offering

Lev  4:1— 5:13; 1. Young bull: for high priest 6:24 –30; 8:14 –17; and congregation 16:3 –22 2. Male goat: for leader

Mandatory atonement for specific unintentional sin; confession of sin; forgiveness of sin; cleansing from defilement

3. Female goat or lamb: for common person 4. Dove or pigeon: for the poor 5. Tenth of an ephah of fine flour: for the very poor

Guilt Offering

Lev  5:14 — 6:7; 7:1– 6

Ram

Mandatory atonement for unintentional sin requiring restitution; cleansing from defilement; make restitution; pay 20% fine

When more than one kind of offering was presented (as in Nu 7:16,17), the procedure was usually as follows: (1) sin offering or guilt offering, (2) burnt offering, (3) fellowship offering and grain offering (along with a drink offering). This sequence furnishes part of the spiritual significance of the sacrificial system. First, sin had to be dealt with (sin offering or guilt offering). Second, the worshiper committed himself completely to God (burnt offering and grain offering). Third, fellowship or communion between the Lord, the priest and the worshiper was established (fellowship offering).

Leviticus 5:12

151

fel­low­ship of­fer­ing, and the ­priest ­shall burn it on the al­tar as an aro­ma pleas­ing to the Lord. In this way the p ­ riest will make atone­ment for them, and they will be for­giv­en. 32 “ ‘If some­one ­brings a lamb as ­their sin of­fer­ing, they are to ­bring a fe­male with­out de­fect. 33 They are to lay t­ heir hand on its head and slaugh­ter it for a sin of­fer­ing at the ­place ­where the ­burnt of­fer­ing is slaugh­tered. 34 Then the ­priest ­shall take some of the ­blood of the sin of­fer­ing with his fin­ger and put it on the ­horns of the al­tar of ­burnt of­ fer­ing and pour out the rest of the b ­ lood at the base of the al­tar. 35 They ­shall re­move all the fat, just as the fat is re­ moved from the lamb of the fel­low­ship of­fer­ing, and the ­priest s­ hall burn it on the al­tar on top of the food of­fer­ ings pre­sent­ed to the Lord. In this way the p ­ riest will make atone­ment for them for the sin they have com­mit­ted, and they will be for­giv­en.

goat for a member of the community. Simi­ larly, a bull was required for the high priest (v. 3) and the whole community (v. 14). Some think a sinner of higher status required a sacrifice of greater value. If so, then male goats were considered more valuable, though a female could be used just as well as a male for a fellowship offering. Others, however, think the distinction was due to the public nature of the sin. Since priests and leaders were more visible, sacrifices for their sins were treated like public sin offerings, thus the need for a male goat instead of a female goat.

5

“ ‘If any­one sins be­cause they do not s­ peak up when they hear a pub­lic c­ harge to tes­ti­fy re­gard­ing some­thing they have seen or l­ earned ­about, they will be held re­spon­si­ble. 2 “ ‘If any­one be­comes ­aware that they are guilty — ​if they un­wit­ting­ly touch any­thing cer­e­mo­ni­al­ly un­clean (wheth­ er the car­cass of an un­clean an­i­mal, wild or do­mes­tic, or of any un­clean crea­ture that ­moves ­along the ­ground) and they are un­aware that they have be­come un­clean, but then they come to re­al­ize t­ heir g ­ uilt; 3 or if they t­ ouch hu­man un­clean­ness (any­thing that ­would make them un­clean) even t­ hough they are un­aware of it, but then they ­learn of it and re­al­ize ­their ­guilt; 4  or if any­one thought­less­ly ­takes an oath to do any­thing, wheth­er good or evil (in any mat­ter one ­might care­less­ly ­swear a ­ bout) even t­ hough they are un­ aware of it, but then they ­learn of it and re­al­ize ­their ­guilt — ​ 5 when any­one becomes ­aware that they are guilty in any of ­these mat­ters, they must con­fess in what way they have ­sinned. 6 As a pen­al­ty for the sin they have com­mit­ted, they must b ­ ring to the Lord a fe­male lamb or goat from the f­ lock as a sin of­fer­ing a; and the ­priest ­shall make atone­ment for them for t­ heir sin. 7 “ ‘Any­one who can­not af­ford a lamb is to ­bring two ­doves or two ­young pi­geons to the Lord as a pen­al­ty for ­their sin — ​one for a sin of­fer­ing and the oth­er for a ­burnt of­fer­ ing. 8 They are to b ­ ring them to the p ­ riest, who ­shall ­first of­ fer the one for the sin of­fer­ing. He is to ­wring its head from its neck, not di­vid­ing it com­plete­ly, 9 and is to s­ plash some of the ­blood of the sin of­fer­ing ­against the side of the al­tar; the rest of the b ­ lood must be d ­ rained out at the base of the al­tar. It is a sin of­fer­ing. 10 The p ­ riest s­ hall then of­fer the oth­er as a ­burnt of­fer­ing in the pre­scribed way and make atone­ment for them for the sin they have com­mit­ted, and they will be for­giv­en. 11 “ ‘If, how­ev­er, they can­not af­ford two ­doves or two ­young pi­geons, they are to ­bring as an of­fer­ing for ­their sin a t­ enth of an e ­ phah b of the fin­est f­ lour for a sin of­fer­ing. They must not put ol­ive oil or in­cense on it, be­cause it is a sin of­fer­ing. 12 They are to ­bring it to the ­priest, who ­shall a 6 Or purification

offering; here and throughout this chapter    b 11  That is, probably about 3 1/2 pounds or about 1.6 kilograms   

WHEN WAS SILENCE CONSIDERED A CRIME? (5:1) Not only was it wrong to give false testimony (Ex 20:16), but it was also wrong to withhold testimony. Anyone who heard a public request for facts regarding a legal issue would be guilty for not offering the information they had. This is one example of an unintentional sin. WHAT DID IT MEAN TO BE CEREMONIALLY UNCLEAN? (5:2) It meant a person was defiled and impure. This was a religious distinction, not necessarily a measure of physical cleanliness. Sinfulness automatically led to impurity, but impurity led to sinfulness only if the impurity was not removed. To be unclean was like being exposed and susceptible to a contagious disease; to be clean was to be immune. God declared certain things unclean, though it’s not always clear on what basis (see Why were some things unclean? [5:2; see following note]). WHY WERE SOME THINGS UNCLEAN? (5:2) The lists of what was clean and unclean may seem strange and arbitrary to modern readers. But these laws reminded the Israelites that in every aspect of their existence, they were to be different from other p ­ eople, separated from the rest of the world and holy to the Lord (11:44 – 45). HOW COULD SOMEONE TAKE AN OATH AND BE UNAWARE OF IT? (5:4) This refers to an oath made before all the implications were considered. The phrase describing such an oath could literally be translated chattering with the lips — ​talking without thinking. A broken oath was considered a serious offense in the ancient world, especially if it was made to God. This probably explains why Joshua kept the vows the leaders of Israel made when they were deceived by the Gib­eonites (Jos 9:19,26) and why Jephthah kept his foolish vow (Jdg  11:30 – 31,34 – 35,39).

152

Leviticus 5:13

WHAT WERE HOLY THINGS? (5:15) Holy things could mean either the food that was designated for only the priests (22:14) or anything dedicated to God (27:1 – 28). If someone other than a priest ate the dedicated food or neglected to pay a vow or tithe, that person committed a violation in regard to the holy things.

take a hand­ful of it as a me­mo­ri­al a por­tion and burn it on the al­tar on top of the food of­fer­ings pre­sent­ed to the Lord. It is a sin of­fer­ing. 13 In this way the p ­ riest will make atone­ ment for them for any of t­ hese sins they have com­mit­ted, and they will be for­giv­en. The rest of the of­fer­ing will be­ long to the ­priest, as in the case of the g ­ rain of­fer­ing.’ ”

WHAT WAS THE SANCTUARY SHEKEL? (5:15) Before coins were used as money, ­people often used precious metals, measured by weight, for a currency of exchange. The value of gold or silver was determined according to an accepted standard of measure – the shekel — ​which probably weighed 11.5 grams, or 2/5 of an ounce. A shekel was normally worth about one month’s wages. The sanctu­ ary shekel was in keeping with the standard weights used at the tabernacle, which may have differed slightly from those used in the marketplace.

The Guilt Offering

WHAT DID THE GUILT OFFERING DO THAT OTHER OFFERINGS COULDN’T? (5:15,19) A guilt offering was a mandatory offering that absolved the worshiper who had sinned unin­ tentionally in regard to any of the Lord’s holy things. It was offered for an offense for which restitution could be made (6:2 – 7). A ram was offered (no substitutions were allowed) and complete restitution plus 20 percent was to be paid, satisfying the debt to both God and the person wronged. Burnt offerings provided reconciliation, and sin offerings provided purification. Only guilt offerings made restitution for sin. WHY ADD A FIFTH OF ITS VALUE OF THE RESTITUTION FOR THE PRIEST? (5:16) Restitution was made to a person who had been wronged; the person received back what had been stolen or damaged (Ex 22:5 – 6,14). In addition, the offender had to pay 20 percent more to the wronged person as punishment. In this case, since the wrongdoing involved the holy things of the Lord, restitution was made to the priest as the Lord’s representative (Lev 6:1 – 5; Nu 5:7 – 8). The restitution, the additional 20 percent and the offering were given to the priests for their livelihood. WHY HOLD SOMEONE RESPONSIBLE FOR AN UNINTENTIONAL SIN? (5:17 – 19) The original Hebrew word translated unin­ tentionally meant “wandering away” — ​as a sheep might wander from the flock. It referred to sin that stemmed from the weakness of human character rather than outright rebellion or premeditated evil. WHAT IS THE SIGNIFICANCE OF THE BURNT OFFERING? (6:9 – 13) The burnt offering was completely consumed on the altar, signifying that the offering — ​and thus the person making the offering — ​were completely set apart for God (Ro 12:1). The blood of the burnt offering also associated the sacrifice with atonement and cleansing. Requiring that the burnt offering be made continually indicated the need for continual consecration, atonement and cleansing.

14 The Lord said to Mo­ses: 15  “When any­one is un­faith­ful to the Lord by sin­ning un­in­ten­tion­al­ly in re­gard to any of the Lord’s holy t­ hings, they are to b ­ ring to the Lord as a pen­al­ty a ram from the ­flock, one with­out de­fect and of the prop­er val­ue in sil­ver, ac­cord­ing to the sanc­tu­ary shek­el.  b It is a g ­ uilt of­fer­ing. 16 They must make res­ti­tu­tion for what they have ­failed to do in re­gard to the holy ­things, pay an ad­di­tion­al pen­al­ty of a f­ ifth of its val­ue and give it all to the ­priest. The p ­ riest will make atone­ment for them with the ram as a ­guilt of­fer­ing, and they will be for­giv­en. 17 “If any­one sins and does what is for­bid­den in any of the Lord’s com­mands, even ­though they do not know it, they are ­guilty and will be held re­spon­si­ble. 18 They are to ­bring to the ­priest as a ­guilt of­fer­ing a ram from the ­flock, one with­out de­fect and of the prop­er val­ue. In this way the ­priest will make atone­ment for them for the ­wrong they have com­mit­ted un­in­ten­tion­al­ly, and they will be for­giv­en. 19 It is a g ­ uilt of­fer­ing; they have been ­guilty of c wrong­do­ing ­against the Lord.” d The Lord said to Mo­ses: 2 “If any­one sins and is un­ faith­ful to the Lord by de­ceiv­ing a neigh­bor a ­ bout some­thing en­trust­ed to them or left in t­ heir care or a ­ bout some­thing sto­len, or if they ­cheat their neigh­bor, 3 or if they find lost prop­er­ty and lie ­about it, or if they ­swear false­ly ­about any such sin that peo­ple may com­mit — ​4 when they sin in any of these ways and re­al­ize t­ heir ­guilt, they must re­turn what they have sto­len or tak­en by ex­tor­tion, or what was en­trust­ed to them, or the lost prop­er­ty they f­ ound, 5 or what­ev­er it was they s­ wore false­ly ­about. They must make res­ti­tu­tion in full, add a ­fifth of the val­ue to it and give it all to the own­er on the day they pre­sent ­their ­guilt of­fer­ ­ ring to the p ­ riest, that ing. 6 And as a pen­al­ty they must b is, to the Lord, ­their ­guilt of­fer­ing, a ram from the ­flock, one with­out de­fect and of the prop­er val­ue. 7 In this way the p ­ riest will make atone­ment for them be­fore the Lord, and they will be for­giv­en for any of the t­ hings they did that made them guilty.”

6

The Burnt Offering 8 The Lord said to Mo­ses: 9 “Give Aar­on and his sons this com­mand: ‘These are the reg­u­la­tions for the ­burnt of­fer­ ing: The b ­ urnt of­fer­ing is to re­main on the al­tar ­hearth through­out the ­night, till morn­ing, and the fire must be kept burn­ing on the al­tar. 10 The ­priest s­ hall then put on his lin­en ­clothes, with lin­en un­der­gar­ments next to his body, a 12 Or representative    b 15  That

is, about 2/5 ounce or about 12 grams    c 19 Or offering; atonement has been made for their    d In Hebrew texts 6:1-7 is numbered 5:20-26, and 6:8-30 is numbered 6:1-23.   

Leviticus 6:30

153

and ­shall re­move the ash­es of the ­burnt of­fer­ing that the fire has con­sumed on the al­tar and p ­ lace them be­side the al­ tar. 11 Then he is to take off t­ hese ­clothes and put on oth­ers, and car­ry the ash­es out­side the camp to a p ­ lace that is cer­e­ mo­ni­al­ly ­clean. 12 The fire on the al­tar must be kept burn­ing; it must not go out. Ev­ery morn­ing the ­priest is to add fire­ wood and ar­range the b ­ urnt of­fer­ing on the fire and burn the fat of the fel­low­ship of­fer­ings on it. 13 The fire must be kept burn­ing on the al­tar con­tin­u­ous­ly; it must not go out.

WHY DID THE PRIESTS WEAR LINEN UNDERGARMENTS? (6:10) Linen was worn by priests of many nations in the ancient world. Its white color symbolized purity, explaining why the priests were not allowed to wear their priestly clothing outside the tabernacle. The special clothing also indicated that the sanctuary and the world outside were to be kept separate.

The Grain Offering 14 “ ‘These are the reg­u­la­tions for the g ­ rain of­fer­ing: Aar­ on’s sons are to ­bring it be­fore the Lord, in ­front of the al­ ­ riest is to take a hand­ful of the fin­est f­ lour and tar. 15 The p some ol­ive oil, to­geth­er with all the in­cense on the ­grain of­fer­ing, and burn the me­mo­ri­al  a por­tion on the al­tar as an aro­ma pleas­ing to the Lord. 16 Aar­on and his sons s­ hall eat the rest of it, but it is to be eat­en with­out ­yeast in the sanc­tu­ary area; they are to eat it in the court­yard of the tent ­ aked with ­yeast; I have giv­en of meet­ing. 17 It must not be b it as ­their ­share of the food of­fer­ings pre­sent­ed to me. Like the sin of­fer­ing  b and the ­guilt of­fer­ing, it is most holy. 18 Any male de­scen­dant of Aar­on may eat it. For all gen­er­a­tions to come it is his per­pet­u­al ­share of the food of­fer­ings pre­sent­ ed to the Lord. What­ev­er touch­es them will be­come holy.  c’ ” 19 The Lord also said to Mo­ses, 20 “This is the of­fer­ing Aar­ on and his sons are to ­bring to the Lord on the day he d is anoint­ed: a t­ enth of an e ­ phah e of the fin­est ­flour as a reg­u­ lar ­grain of­fer­ing, half of it in the morn­ing and half in the ­ ring eve­ning. 21 It must be pre­pared with oil on a grid­dle; b it well-­mixed and pre­sent the ­grain of­fer­ing bro­ken  f in piec­es as an aro­ma pleas­ing to the Lord. 22 The son who is to suc­ceed him as anoint­ed p ­ riest ­shall pre­pare it. It is the Lord’s per­pet­u­al ­share and is to be b ­ urned com­plete­ly. 23 Ev­ ery ­grain of­fer­ing of a ­priest s­ hall be ­burned com­plete­ly; it must not be eat­en.”

The Sin Offering 24 The Lord said to Mo­ses, 25 “Say to Aar­on and his sons: ‘These are the reg­u­la­tions for the sin of­fer­ing: The sin of­ fer­ing is to be slaugh­tered be­fore the Lord in the ­place the ­burnt of­fer­ing is slaugh­tered; it is most holy. 26  The ­priest who of­fers it ­shall eat it; it is to be eat­en in the sanc­tu­ary area, in the court­yard of the tent of meet­ing. 27  What­ev­er touch­es any of the ­flesh will be­come holy, and if any of the ­blood is spat­tered on a gar­ment, you must wash it in the sanc­tu­ary area. 28 The clay pot the meat is c­ ooked in must be bro­ken; but if it is ­cooked in a ­bronze pot, the pot is to ­ riest’s be ­scoured and ­rinsed with wa­ter. 29 Any male in a p fam­i­ly may eat it; it is most holy. 30 But any sin of­fer­ing ­whose ­blood is ­brought into the tent of meet­ing to make atone­ment in the Holy P ­ lace must not be eat­en; it must be ­burned up. a 15 Or representative    b 17 Or purification

offering; also in verses 25 and 30    them must be holy ; similarly in verse 27    d 20 Or each    is, probably about 3 1/2 pounds or about 1.6 kilograms    f 21 The meaning of the Hebrew for this word is uncertain.    c 18 Or Whoever touches e 20  That

WHY DID GOD WANT THE FIRE TO BURN CONTINUOUSLY? (6:12 – 13) The continuous fire reminded the Israelites that God was always present with them (Ex 13:21 – 22) and that they needed to be constantly mindful of worshiping him. The perpetual fire on the altar (when it was in use) represented uninterrupted offering and appeal to God on behalf of Israel. See Did the fire stay lit when the ­people were traveling? (6:13; see following note). DID THE FIRE STAY LIT WHEN THE PEOPLE WERE TRAVELING? (6:13) Probably not. When they traveled, the bronze altar was covered with a purple cloth and all its utensils were placed on it. It was then covered with leather so that no one other than the priests would see or touch the holy things (Nu 4:13 – 14). When they arrived at their new camp, they set up the tabernacle and its furnishings and resumed the burnt offerings. While the ­people were traveling and the fire of the altar was not lit, the p ­ eople were visibly reminded of God’s presence among them by the pillar of cloud by day and the pillar of fire by night (Ex 13:21 – 22). WHY WERE FEMALE DESCENDANTS OF AARON NOT ALLOWED TO EAT THE GRAIN OFFERING? (6:18) Only men were priests in ancient Israel (Ex 28:1; 29:9); this was therefore another way of saying that only the priests could eat the offering. It was not to be used (as some offerings were) as sustenance for the priests’ families. HOW COULD THE PRIESTS MAKE THINGS HOLY MERELY BY TOUCHING THEM? (6:18) Both uncleanness and cleanness were “contagious.” For example, a person could become holy by touching sacred objects (Ex 30:29), and a person could become unclean by touching something unclean (Lev 15:3; Nu 19:11). Any offerings that came into contact with the grain offering also became holy and could only be eaten by Aaron and his sons. This law communicated the idea of keeping the holy and clean separate from the unholy and unclean. WHY DID GOD WANT THE PRIESTS TO EAT SOME OFFERINGS BUT NOT OTHERS? (6:23) A priest stood before God on behalf of the ­people, but he also was God’s representative to the p ­ eople. “Standing in for God,” the priest ate from the offerings brought by others. But he couldn’t represent God to himself in the same way. His own grain offerings had to be burned completely so they would be true sacrifices — ​completely given over to God.

154

Leviticus 7:1

WHY DID THEY BREAK THE CLAY COOKING POTS? (6:28) Because clay was a porous material, it absorbed the juices of the meat, leaving part of the sacrifice in the pot. The clay pots were broken for the same reasons bronze pots were washed — ​to eliminate any residue of the sacrifice. Similarly, any blood that was splattered on a garment had to be washed out (v. 27). By washing or breaking utensils that touched a sacrifice, the sacred and profane were kept separate.

The Guilt Offering

HOW WAS SOMETHING MOST HOLY? (7:1) This portion of the offering was set apart (the literal meaning of the word holy) for only the male members of a priest’s family. They were to eat it at the sanctuary (v. 6; see also 6:16 – 18) rather than bring it home to their households, as allowed with some offerings (Nu 18:8 – 20).

7

“  ‘These are the reg­u­la­tions for the ­guilt of­fer­ing, ­which is most holy: 2 The ­guilt of­fer­ing is to be slaugh­tered in the ­place ­where the ­burnt of­fer­ing is slaugh­tered, and its ­blood is to be ­splashed ­against the ­sides of the al­tar. 3 All its fat ­shall be of­fered: the fat tail and the fat that cov­ers the in­ ter­nal or­gans, 4 both kid­neys with the fat on them near the ­loins, and the long lobe of the liv­er, ­which is to be re­moved with the kid­neys. 5 The p ­ riest s­ hall burn them on the al­tar as a food of­fer­ing pre­sent­ed to the Lord. It is a g ­ uilt of­fer­ ing. 6 Any male in a p ­ riest’s fam­i­ly may eat it, but it must be eat­en in the sanc­tu­ary area; it is most holy. 7 “ ‘The same law ap­plies to both the sin of­fer­ing a and the ­guilt of­fer­ing: They be­long to the p ­ riest who ­makes atone­ ment with them. 8 The p ­ riest who of­fers a b ­ urnt of­fer­ing for any­one may keep its hide for him­self. 9  Ev­ery ­grain of­fer­ing ­baked in an oven or ­cooked in a pan or on a grid­dle be­ longs to the ­priest who of­fers it, 10  and ev­ery ­grain of­fer­ing, wheth­er ­mixed with ol­ive oil or dry, be­longs equal­ly to all the sons of Aar­on.

The Fellowship Offering WHY COULD BOTH LEAVENED AND UNLEAVENED BREAD BE OFFERED FOR THE THANK OFFERING? (7:11 – 14) Because leavened bread was not placed on the altar, it did not violate commands about yeast (2:11; Ex 23:18). The leavened bread was for the priest to eat. Perhaps God preferred unleavened bread because he considered it more pure since it had no yeast or fermentation.

WHY DIDN’T GOD ALLOW LEFTOVERS? (7:15) Sacrifices evidently had to be eaten before the meat spoiled, causing it to become ceremonially unclean. Otherwise the sacrifice would be rendered unacceptable and the person who offered it would lose the benefit of their sacrifice (v. 18). Perhaps another reason for hastening the eating of offerings was that doing so encouraged sharing the food, especially with the poor. It’s not clear why the meat from a fellowship offering had to be eaten the same day (v. 15), while the freewill offering could be eaten the second day (v. 16).

11  “  ‘These are the reg­u­la­tions for the fel­low­ship of­fer­ing any­one may pre­sent to the Lord: 12 “ ‘If they of­fer it as an ex­pres­sion of thank­ful­ness, then ­along with this ­thank of­fer­ing they are to of­fer ­thick ­loaves made with­out ­yeast and with ol­ive oil m ­ ixed in, thin l­oaves made with­out ­yeast and ­brushed with oil, and ­thick ­loaves of the fin­est ­flour well-knead­ed and with oil ­mixed in. 13 Along with t­ heir fel­low­ship of­fer­ing of thanks­giv­ing they are to pre­ sent an of­fer­ing with ­thick ­loaves of ­bread made with ­yeast. 14 They are to b ­ ring one of each kind as an of­fer­ing, a con­tri­ bu­tion to the Lord; it be­longs to the p ­ riest who splash­es the ­blood of the fel­low­ship of­fer­ing ­against the al­tar. 15 The meat of t­ heir fel­low­ship of­fer­ing of thanks­giv­ing must be eat­en on the day it is of­fered; they must l­ eave none of it till morn­ing. 16 “ ‘If, how­ev­er, ­their of­fer­ing is the re­sult of a vow or is a free­will of­fer­ing, the sac­ri­fice ­shall be eat­en on the day they of­fer it, but any­thing left over may be eat­en on the next day. 17 Any meat of the sac­ri­fice left over till the t­ hird day must be ­burned up. 18 If any meat of the fel­low­ship of­ fer­ing is eat­en on the ­third day, the one who of­fered it will not be ac­cept­ed. It will not be reck­oned to t­ heir cred­it, for it has be­come im­pure; the per­son who eats any of it will be held re­spon­si­ble. a 7 Or purification

offering; also in verse 37   

W H AT WA S T H E S I G N I F I C A N C E O F O F F E R I N G A L L   T H E A N I M A L’ S FAT ? 7 : 3 – 4 Fat was considered the best part of a cut of meat, so offering fat meant that something highly valued was being given to God. In Genesis 4:4, Abel pleased God by offering the fatty portions of the firstborn of his flock. Mosaic Law taught that the fat of all animals that could be used as sacrifices belonged to the Lord (Lev 3:16; 7:23,25). Fat was burned as an offering, creating a sweet smell that rose to heaven. Saving all fatty portions of meat for God may not have applied to hunted animals that were killed for food (Dt 12:15 – 16,21 – 24).

Leviticus 8:2

155

19  “  ‘Meat that touch­es any­thing cer­e­mo­ni­al­ly un­clean must not be eat­en; it must be b ­ urned up. As for oth­er meat, any­one cer­e­mo­ni­al­ly ­clean may eat it. 20 But if any­one who is un­clean eats any meat of the fel­low­ship of­fer­ing be­long­ ing to the Lord, they must be cut off from ­their peo­ple. 21  Any­one who touch­es some­thing un­clean  — ​wheth­er hu­ man un­clean­ness or an un­clean an­im ­ al or any un­clean crea­ ture that ­moves ­along the ­ground a — ​and then eats any of the meat of the fel­low­ship of­fer­ing be­long­ing to the Lord must be cut off from ­their peo­ple.’ ”

HOW WERE SOME CUT OFF FROM THEIR PEOPLE? (7:20) We don’t know for sure. Some say this was excommunication — ​being cut off from the worship of God. Others say it was ostracism — ​ being banned from the community. Some think this phrase included the idea of eternal punishment because the usual formula to describe death, gathered to his p ­ eople, was altered to cut off from their p ­ eople. Regardless, it was the penalty for disrespecting the holiness of God.

Eating Fat and Blood Forbidden 22 The Lord said to Mo­ses, 23 “Say to the Is­ra­el­ites: ‘Do not eat any of the fat of cat­tle, ­sheep or ­goats. 24 The fat of an an­i­mal f­ ound dead or torn by wild an­im ­ als may be used for any oth­er pur­pose, but you must not eat it. 25  Any­one who eats the fat of an an­i­mal from ­which a food of­fer­ing may be b pre­sent­ed to the Lord must be cut off from ­their peo­ ple. 26 And wher­ev­er you live, you must not eat the b ­ lood of any bird or an­i­mal. 27 Any­one who eats ­blood must be cut off from ­their peo­ple.’  ”

The Priests’ Share 28 The Lord said to Mo­ses, 29 “Say to the Is­ra­el­ites: ‘Any­one who ­brings a fel­low­ship of­fer­ing to the Lord is to ­bring part of it as ­their sac­ri­fice to the Lord. 30 With ­their own h ­ ands they are to pre­sent the food of­fer­ing to the Lord; they are to ­bring the fat, to­geth­er with the b ­ reast, and wave the b ­ reast be­fore the Lord as a wave of­fer­ing. 31 The ­priest ­shall burn the fat on the al­tar, but the b ­ reast be­longs to Aar­on and his sons. 32 You are to give the r­ ight t­ high of your fel­low­ship of­fer­ings to the ­priest as a con­tri­bu­tion. 33 The son of Aar­on who of­fers the ­blood and the fat of the fel­low­ship of­fer­ing ­shall have the ­right t­ high as his s­ hare. 34 From the fel­low­ship of­fer­ings of the Is­ra­el­ites, I have tak­en the ­breast that is ­waved and the t­ high that is pre­sent­ed and have giv­en them to Aar­on the ­priest and his sons as ­their per­pet­u­al ­share from the Is­ra­el­ites.’ ” 35 This is the por­tion of the food of­fer­ings pre­sent­ed to the Lord that were al­lot­ted to Aar­on and his sons on the day they were pre­sent­ed to s­ erve the Lord as p ­ riests. 36 On the day they were anoint­ed, the Lord com­mand­ed that the Is­ra­el­ites give this to them as ­their per­pet­u­al ­share for the gen­er­a­tions to come. 37 These, then, are the reg­u­la­tions for the ­burnt of­fer­ing, the ­grain of­fer­ing, the sin of­fer­ing, the ­guilt of­fer­ing, the or­di­na­tion of­fer­ing and the fel­low­ship of­fer­ing, 38 which the Lord gave Mo­ses at M ­ ount Si­nai in the Des­ert of Si­nai on the day he com­mand­ed the Is­ra­el­ites to ­bring ­their of­fer­ ings to the Lord.

The Ordination of Aaron and His Sons

8

The Lord said to Mo­ses, 2 “Bring Aar­on and his sons, t­ heir gar­ments, the anoint­ing oil, the bull for the sin of­ fer­ing,  c the two rams and the bas­ket con­tain­ing ­bread made a 21  A few Hebrew manuscripts, Samaritan Pentateuch, Syriac and Targum (see 5:2); most Hebrew manuscripts any unclean, detestable thing    b 25 Or offering is    c 2 Or purification offering; also in verse 14   

WHAT WOULD MAKE A PERSON UNCLEAN? (7:20 – 21) Uncleanness came about through contact with dead or sick p ­ eople, unclean animals or bodily discharges (11:1 — ​15:33). Anyone who touched any of these things had to go through a purification ritual in order to be declared clean and allowed to participate in worship. DOES GOD STILL CONSIDER SOME PEOPLE UNCLEAN TODAY? (7:20 – 21) In the Old Testament, individuals who touched anything unclean (animal or human) became unclean. This state of uncleanness required either ritual cleansing, separation from the community for a time or the offering of a sacrifice. The New Testament addresses inward uncleanness — ​that of the heart. ­Jesus taught that it is not what goes into an individual that makes them unclean but what comes out of that person. ­People become unclean or defiled by the words they speak (Mt 15:11,18; Mk 7:5 – 15) and by allowing evil thoughts to dictate their behavior (Mt 15:19 – 20; Mk 7:20 – 23). Today, one remains “clean” by abiding in ­Jesus (Jn 15:1 – 4). WHAT WAS WRONG WITH EATING FAT? (7:22 – 27) The fatty portions of meat were considered the tastiest. By offering all the fat of their sacrifices to the Lord, they were offering their best to God. WHY DID GOD FORBID EATING BLOOD? (7:26 – 27) God said that the life of a creature is in its blood, and he commanded that the blood be used to make atonement for the p ­ eople (17:11). By prohibiting his ­people from eating blood, God signified blood’s sacredness and its critical role in atonement for sin. In addition, the surrounding pagan cultures had sacrificial systems that included the eating of blood, and God wanted his p ­ eople to be set apart from such practices. WHY WAVE AN OFFERING? (7:30) The translation of the word wave stems from ancient Rabbinic tradition. Though it’s possible that portions of sacrifices were actually waved back and forth (14:12,24), the word was also used symbolically — ​as when the Levites were presented as a wave offering (Nu 8:11). The idea probably refers to lifting the offering either physically or symbolically as a gift to the Lord. WHY WERE AARON AND HIS SONS CHOSEN TO BE PRIESTS? (8:2) God instructed Moses to establish an order of priests to serve as mediators to represent both God to the p ­ eople and the p ­ eople to

156

Leviticus 8:3

God. God assigned this awesome responsibility to Aaron and his sons for reasons known only to God. The reasons for God’s sovereign selection of individuals, tribes or even nations often remain a mystery. God decreed that only Levites could take care of the tabernacle and its furnishings (Nu 3:5 – 9) and that only descendants of Aaron could serve as priests (Nu 3:10).

with­out ­yeast, 3 and gath­er the en­tire as­sem­bly at the en­ trance to the tent of meet­ing.” 4 Mo­ses did as the Lord com­ mand­ed him, and the as­sem­bly gath­ered at the en­trance to the tent of meet­ing. 5 Mo­ses said to the as­sem­bly, “This is what the Lord has com­mand­ed to be done.” 6  Then Mo­ses ­brought Aar­on and his sons for­ward and ­washed them with wa­ter. 7 He put the tu­nic on Aar­on, tied the sash ­around him, ­clothed him with the robe and put the e ­ phod on him. He also fas­tened the ­ephod with a dec­o­ra­tive waist­band, ­which he tied ­around him. 8 He ­placed the breast­piece on him and put the Urim ­ laced the tur­ and Thum­mim in the breast­piece. 9 Then he p ban on Aar­on’s head and set the gold ­plate, the sa­cred em­ blem, on the ­front of it, as the Lord com­mand­ed Mo­ses. 10 Then Mo­ses took the anoint­ing oil and anoint­ed the tab­er­na­cle and ev­ery­thing in it, and so con­se­crat­ed them. 11 He sprin­kled some of the oil on the al­tar sev­en ­times, anoint­ing the al­tar and all its uten­sils and the ba­sin with its ­ oured some of the anoint­ ­stand, to con­se­crate them. 12 He p ing oil on Aar­on’s head and anoint­ed him to con­se­crate him. 13 Then he ­brought Aar­on’s sons for­ward, put tu­nics on them, tied sash­es ­around them and fas­tened caps on them, as the Lord com­mand­ed Mo­ses. 14 He then pre­sent­ed the bull for the sin of­fer­ing, and Aar­on and his sons laid t­ heir h ­ ands on its head. 15  Mo­ses slaugh­tered the bull and took some of the b ­ lood, and with his ­fin­ger he put it on all the ­horns of the al­tar to pu­ri­fy the al­tar. He p ­ oured out the rest of the b ­ lood at the base of the al­tar. So he con­se­crat­ed it to make atone­ment for it. 16 Mo­ ses also took all the fat ­around the in­ter­nal or­gans, the long lobe of the liv­er, and both kid­neys and ­their fat, and ­burned it on the al­tar. 17 But the bull with its hide and its f­ lesh and its in­tes­tines he ­burned up out­side the camp, as the Lord com­mand­ed Mo­ses. 18 He then pre­sent­ed the ram for the ­burnt of­fer­ing, and Aar­on and his sons laid ­their ­hands on its head. 19 Then Mo­ ses slaugh­tered the ram and ­splashed the ­blood ­against the ­sides of the al­tar. 20 He cut the ram into piec­es and ­burned the head, the piec­es and the fat. 21  He ­washed the in­ter­nal or­gans and the legs with wa­ter and ­burned the ­whole ram on the al­tar. It was a ­burnt of­fer­ing, a pleas­ing aro­ma, a food of­fer­ing pre­sent­ed to the Lord, as the Lord com­mand­ed Mo­ses. 22 He then pre­sent­ed the oth­er ram, the ram for the or­di­ na­tion, and Aar­on and his sons laid ­their ­hands on its head. 23 Mo­ses slaugh­tered the ram and took some of its b ­ lood and put it on the lobe of Aar­on’s ­right ear, on the ­thumb of his ­right hand and on the big toe of his ­right foot. 24 Mo­ ses also b ­ rought Aar­on’s sons for­ward and put some of the ­blood on the l­ obes of t­ heir r­ ight ears, on the t­ humbs of t­ heir ­right ­hands and on the big toes of t­ heir ­right feet. Then he ­splashed b ­ lood ­against the ­sides of the al­tar. 25  Af­ter that, he took the fat, the fat tail, all the fat a ­ round the in­ter­nal or­gans, the long lobe of the liv­er, both kid­neys and ­their fat and the r­ ight t­ high. 26 And from the bas­ket of ­bread made with­out ­yeast, ­which was be­fore the Lord, he took one ­thick

WHY DID THE PRIESTS WEAR SUCH ELABORATE CLOTHING? (8:7 – 9,13) The priestly garments gave dignity and honor (Ex 28:2) to the priests as God’s representatives. Historically, clerical garb has communicated the importance and unique nature of the pastoral role. HOW DID ANOINTING THE TABERNACLE WITH OIL CONSECRATE IT? (8:10) By anointing the tabernacle and its furnishings, Moses dedicated them to God’s ser­vice, making them holy — ​set apart for the Lord. To the ancients, oil signified joy and well-being (Ps 104:15). Using oil to consecrate objects or ­people was also a way to indicate a special honor or role (Jdg 9:9). HOW COULD MOSES — ​WHO WASN’T A PRIEST — ​OFFER SACRIFICES? (8:15 – 19) Aaron and his sons had not yet been purified or consecrated as priests, so they could not make the offerings. At God’s command (vv. 1 – 5), Moses served as temporary high priest and established the ongoing institution of worship and sacrifice. WHY BURN THE REST OF THE BULL OUTSIDE THE CAMP? (8:17) A bull was sacrificed as the substitute for the person making the sin offering. After the animal was killed, the blood was offered and specific parts were burned on the bronze altar. Then the rest of the bull was carried outside the camp, symbolizing the person’s sin being taken away from the presence of God. There it was given up to the effect of sin — ​ that is, to death or destruction by fire. ­Jesus Christ came as the last and perfect substitute to die in the place of sinners. ­Jesus was crucified outside Jerusalem, symbolizing his painful separation from his Father (Heb 13:11 – 13). WHAT DOES THE WORD ORDINATION MEAN? (8:22) The original word literally meant “to fill the hand” and probably referred to offerings placed in their hands. The ritual signified the responsibilities and privileges of the priesthood (v. 27), reminding the priests that they were set apart for the Lord’s ser­vice. Some themes in the ordination of ministers today are rooted in this Old Testament practice. WHAT WAS SPECIAL ABOUT A PRIEST’S RIGHT EAR, THUMB AND BIG TOE? (8:23) Many cultures throughout human history have favored the right side over the left, perhaps because most ­people are right-handed. The right side is often favored in Scripture (Ge 48:17 – 18; Mt 25:34,41). Putting blood on the ear, thumb and toe may point to one’s hearing, working and walking. It’s possible that together these body parts represented

Leviticus 9:9

157

loaf, one t­ hick loaf with ol­ive oil m ­ ixed in, and one thin loaf, and he put ­these on the fat por­tions and on the ­right ­thigh. 27 He put all ­these in the ­hands of Aar­on and his sons, and they ­waved them be­fore the Lord as a wave of­fer­ing. 28 Then Mo­ses took them from t­ heir h ­ ands and b ­ urned them on the al­tar on top of the b ­ urnt of­fer­ing as an or­di­na­tion of­fer­ing, a pleas­ing aro­ma, a food of­fer­ing pre­sent­ed to the Lord. 29 Mo­ses also took the ­breast, ­which was his ­share of the or­di­na­tion ram, and ­waved it be­fore the Lord as a wave of­fer­ing, as the Lord com­mand­ed Mo­ses. 30 Then Mo­ses took some of the anoint­ing oil and some of the b ­ lood from the al­tar and sprin­kled them on Aar­on and his gar­ments and on his sons and t­ heir gar­ments. So he con­se­crat­ed Aar­on and his gar­ments and his sons and ­their gar­ments. 31 Mo­ses then said to Aar­on and his sons, “Cook the meat at the en­trance to the tent of meet­ing and eat it ­there with the ­bread from the bas­ket of or­di­na­tion of­fer­ings, as I was com­mand­ed: ‘Aar­on and his sons are to eat it.’ 32 Then burn up the rest of the meat and the ­bread. 33 Do not ­leave the en­ trance to the tent of meet­ing for sev­en days, un­til the days of your or­di­na­tion are com­plet­ed, for your or­di­na­tion will last sev­en days. 34 What has been done to­day was com­mand­ ed by the Lord to make atone­ment for you. 35 You must stay at the en­trance to the tent of meet­ing day and ­night for sev­en days and do what the Lord re­quires, so you will not die; for that is what I have been com­mand­ed.” 36 So Aar­on and his sons did ev­ery­thing the Lord com­ mand­ed ­through Mo­ses.

the entire body — ​the whole person — ​just as the horns of the altar apparently stood for the whole altar (Lev 8:15). Putting blood on the horns of the altar symbolized a complete restoration of the priest’s relationship with God.

WHY WAS AARON MADE THE HIGH PRIEST? (8:30) Aaron was certainly not perfect. Though he aided Moses and helped confront Pharaoh, he also made a golden calf idol to appease the ­people in the desert (Ex 32:1 – 36). However, there was no one without sin to assume the role of priest. While we do not know why Aaron was selected, we know why he needed to be consecrated. Like anyone who comes to God, Aaron needed cleansing from sin. See Why were Aaron and his sons chosen to be priests? (8:2; p. 155).

The Priests Begin Their Ministry

9

On the ­eighth day Mo­ses sum­moned Aar­on and his sons and the el­ders of Is­ra­el. 2 He said to Aar­on, “Take ­ urnt a bull calf for your sin of­fer­ing a and a ram for your b of­fer­ing, both with­out de­fect, and pre­sent them be­fore the Lord. 3 Then say to the Is­ra­el­ites: ‘Take a male goat for a sin of­fer­ing, a calf and a lamb — ​both a year old and with­out de­ fect  — ​for a ­burnt of­fer­ing, 4 and an ox b and a ram for a fel­ low­ship of­fer­ing to sac­ri­fice be­fore the Lord, to­geth­er with a ­grain of­fer­ing ­mixed with ol­ive oil. For to­day the Lord will ap­pear to you.’  ” 5 They took the ­things Mo­ses com­mand­ed to the ­front of the tent of meet­ing, and the en­tire as­sem­bly came near and ­stood be­fore the Lord. 6 Then Mo­ses said, “This is what the Lord has com­mand­ed you to do, so that the glo­ry of the Lord may ap­pear to you.” 7 Mo­ses said to Aar­on, “Come to the al­tar and sac­ri­fice your sin of­fer­ing and your b ­ urnt of­fer­ing and make atone­ ment for your­self and the peo­ple; sac­ri­fice the of­fer­ing that is for the peo­ple and make atone­ment for them, as the Lord has com­mand­ed.” 8 So Aar­on came to the al­tar and slaugh­tered the calf as ­ rought the b ­ lood to a sin of­fer­ing for him­self. 9 His sons b him, and he ­dipped his fin­ger into the ­blood and put it on a 2 Or purification

offering; here and throughout this chapter    b 4  The Hebrew word can refer to either male or female; also in verses 18 and 19.   

WHAT DID SACRIFICES HAVE TO DO WITH THE LORD’S APPEARING? (9:4) The Israelites’ sacrifices didn’t force God to appear. Rather, the p ­ eople’s sacrifices prepared them; the sacrifices cleansed them from sin and made them holy in preparation for God’s visible appearance. See Why did God appear in a pillar of fire and a pillar of cloud? (Ex 13:21 – 22; p. 101). WHAT IS THE GLORY OF THE LORD? (9:6) The glory of the Lord is an expression used for the manifest power, splendor, holiness and presence of the living God. In some cases, the glory of the Lord could be heard (Eze 1:24 – 28). It could be seen in the form of a cloud (Ex 16:10; 24:16), in the form of fire (Ex 24:17), in the form of a bright, shining light (radiance, Eze 10:4; shone, Lk 2:9), and in some undetermined form (e.g., Lev 9:23, Nu 14:10).

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WHY WASH SACRIFICES THE PRIESTS WERE ABOUT TO BURN? (9:14) Old Testament worshipers washed the entrails and legs of sacrificial animals to cleanse them from excrement. The idea behind this ritual cleansing was that any animal offered on the altar to God should be perfect. Only an unblemished, clean animal could symbolize the purity God demanded.

WHAT DID MOSES AND AARON DO IN THE TENT OF MEETING? (9:23) Although the passage doesn’t tell us, Rabbinic tradition speculates that either Moses showed Aaron how to perform the offering or they both prayed to God. It’s likely that they prayed since the glory of God filled the tabernacle (Ex 40:34 – 35). HOW DID THE PEOPLE SEE THE GLORY OF THE LORD? (9:23) Glory suggests an awesome display of power — ​a tangible representation of God’s majestic splendor. God’s glory had so filled the tabernacle that Moses was unable to enter (Ex 40:34 – 35). The fire that came out from the Lord’s presence likely demonstrated God’s glory on this occasion (Lev 9:24) and showed God’s acceptance of the offering. WHAT’S THE SIGNIFICANCE OF THIS FIERY FINALE? (9:23 – 24) The conflagration of the offering signified to the p ­ eople that God accepted them as well as their offering. HOW WAS THIS FIRE UNAUTHORIZED? (10:1) Unauthorized means literally “strange” or “alien” fire, which violated God’s command. It may have been taken from a fire other than that on the altar, offered at the wrong time of day or offered with the wrong equipment. Though we can’t be sure what the deviation was, we know Nadab and Abihu acted presumptuously by making an offering in a manner not prescribed by the Lord. WHAT DOES FROM THE PRESENCE OF THE LORD MEAN? (10:2) This could be translated from before the face of the Lord. If the fire that came out from the presence of the Lord and consumed the burnt offering was a display of God’s glory (9:24), the fire here was a display of God’s judgment. God was physically present with his ­people, inspiring both fear and joy.

Leviticus 9:10 the h ­ orns of the al­tar; the rest of the b ­ lood he p ­ oured out at the base of the al­tar. 10 On the al­tar he b ­ urned the fat, the kid­neys and the long lobe of the liv­er from the sin of­fer­ing, as the Lord com­mand­ed Mo­ses; 11 the ­flesh and the hide he ­burned up out­side the camp. 12 Then he slaugh­tered the b ­ urnt of­fer­ing. His sons hand­ ed him the b ­ lood, and he s­ plashed it a ­ gainst the s­ ides of the al­tar. 13 They hand­ed him the ­burnt of­fer­ing ­piece by ­piece, in­clud­ing the head, and he ­burned them on the al­tar. 14 He ­washed the in­ter­nal or­gans and the legs and ­burned them on top of the ­burnt of­fer­ing on the al­tar. 15 Aar­on then b ­ rought the of­fer­ing that was for the peo­ ple. He took the goat for the peo­ple’s sin of­fer­ing and slaugh­tered it and of­fered it for a sin of­fer­ing as he did with the ­first one. 16 He ­brought the ­burnt of­fer­ing and of­fered it in the pre­scribed way. 17 He also b ­ rought the g ­ rain of­fer­ing, took a hand­ful of it and b ­ urned it on the al­tar in ad­di­tion to the morn­ing’s ­burnt of­fer­ing. 18 He slaugh­tered the ox and the ram as the fel­low­ship of­fer­ing for the peo­ple. His sons hand­ed him the ­blood, and he ­splashed it ­against the ­sides of the al­tar. 19 But the fat por­tions of the ox and the ram — ​the fat tail, the lay­er of fat, the kid­neys and the long lobe of the liv­er — ​20 these they laid on the ­breasts, and then Aar­on ­burned the fat on the al­tar. 21 Aar­on ­waved the ­breasts and the ­right ­thigh be­fore the Lord as a wave of­fer­ing, as Mo­ses com­mand­ed. 22 Then Aar­on lift­ed his ­hands to­ward the peo­ple and ­blessed them. And hav­ing sac­ri­ficed the sin of­fer­ing, the ­burnt of­fer­ing and the fel­low­ship of­fer­ing, he ­stepped down. 23 Mo­ses and Aar­on then went into the tent of meet­ing. When they came out, they ­blessed the peo­ple; and the glo­ry of the Lord ap­peared to all the peo­ple. 24 Fire came out from the pres­ence of the Lord and con­sumed the ­burnt of­fer­ing and the fat por­tions on the al­tar. And when all the peo­ple saw it, they shout­ed for joy and fell face­down.

The Death of Nadab and Abihu

10

Aar­on’s sons Na­dab and Abi­hu took ­their cen­sers, put fire in them and add­ed in­cense; and they of­fered un­ au­tho­rized fire be­fore the Lord, con­trary to his com­mand. 2 So fire came out from the pres­ence of the Lord and con­ sumed them, and they died be­fore the Lord. 3  Mo­ses then said to Aar­on, “This is what the Lord ­spoke of when he said: “ ‘Among those who approach me I will be proved holy; in the sight of all the people I will be honored.’ ” Aar­on re­mained si­lent. 4  Mo­ses sum­moned Mish­a­el and El­za­phan, sons of Aar­ on’s un­cle Uz­zi­el, and said to them, “Come here; car­ry your cous­ins out­side the camp, away from the ­front of the sanc­ tu­ary.” 5 So they came and car­ried them, ­still in ­their tu­nics, out­side the camp, as Mo­ses or­dered.

Leviticus 11:4

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6 Then Mo­ses said to Aar­on and his sons El­e­a­zar and Ith­ a­mar, “Do not let your hair be­come un­kempt a and do not tear your ­clothes, or you will die and the Lord will be an­gry with the ­whole com­mu­ni­ty. But your rel­a­tives, all the Is­ra­ el­ites, may ­mourn for t­ hose the Lord has de­stroyed by fire. 7 Do not l­ eave the en­trance to the tent of meet­ing or you will die, be­cause the Lord’s anoint­ing oil is on you.” So they did as Mo­ses said. 8 Then the Lord said to Aar­on, 9 “You and your sons are not to ­drink wine or oth­er fer­ment­ed ­drink when­ev­er you go into the tent of meet­ing, or you will die. This is a last­ing or­di­nance for the gen­er­a­tions to come, 10 so that you can dis­tin­guish be­tween the holy and the com­mon, be­tween the un­clean and the ­clean, 11 and so you can ­teach the Is­ ra­el­ites all the de­crees the Lord has giv­en them t­ hrough Mo­ses.” 12  Mo­ses said to Aar­on and his re­main­ing sons, El­e­a­zar and Ith­a­mar, “Take the ­grain of­fer­ing left over from the food of­fer­ings pre­pared with­out ­yeast and pre­sent­ed to the Lord and eat it be­side the al­tar, for it is most holy. 13 Eat it in the sanc­tu­ary area, be­cause it is your ­share and your sons’ ­share of the food of­fer­ings pre­sent­ed to the Lord; for so I have been com­mand­ed. 14 But you and your sons and your daugh­ters may eat the b ­ reast that was ­waved and the t­ high that was pre­sent­ed. Eat them in a cer­e­mo­ni­al­ly ­clean ­place; they have been giv­en to you and your chil­dren as your ­share of the Is­ra­el­ites’ fel­low­ship of­fer­ings. 15 The t­ high that was pre­sent­ed and the ­breast that was ­waved must be ­brought with the fat por­tions of the food of­fer­ings, to be ­waved be­ fore the Lord as a wave of­fer­ing. This will be the per­pet­u­al ­share for you and your chil­dren, as the Lord has com­mand­ ed.” 16 When Mo­ses in­quired a ­ bout the goat of the sin of­fer­ ­ urned up, he was an­gry ing b and f­ ound that it had been b with El­e­a­zar and Ith­a­mar, Aar­on’s re­main­ing sons, and ­asked, 17 “Why ­didn’t you eat the sin of­fer­ing in the sanc­tu­ ary area? It is most holy; it was giv­en to you to take away the ­guilt of the com­mu­ni­ty by mak­ing atone­ment for them be­fore the Lord. 18 Since its ­blood was not tak­en into the Holy P ­ lace, you s­ hould have eat­en the goat in the sanc­tu­ary area, as I com­mand­ed.” 19 Aar­on re­plied to Mo­ses, “To­day they sac­ri­ficed ­their sin of­fer­ing and ­their ­burnt of­fer­ing be­fore the Lord, but such ­things as this have hap­pened to me. ­Would the Lord have been ­pleased if I had eat­en the sin of­fer­ing to­day?” 20 When Mo­ses ­heard this, he was sat­is­fied.

WHY COULDN’T AARON AND HIS SONS MOURN THESE TRAGIC DEATHS? (10:6) The high priest was not allowed to show grief (21:10 – 12). The cultural expressions of mourning — ​torn clothing, unkempt hair, dust and ashes — ​would have been inappropriate, even defiling, for one dedicated to the Lord. If sacrifices had to be without blemish, so did the priest.

Clean and Unclean Food

11

The Lord said to Mo­ses and Aar­on, 2 “Say to the Is­ra­ el­ites: ‘Of all the an­i­mals that live on land, t­ hese are the ones you may eat: 3 You may eat any an­i­mal that has a di­vid­ed hoof and that ­chews the cud. 4 “ ‘There are some that only chew the cud or only have a di­vid­ed hoof, but you must not eat them. The cam­el, a 6 Or Do

and 19   

not uncover your heads    b 16 Or purification offering; also in verses 17

WHY COULDN’T THE PRIESTS LEAVE THE TABERNACLE WITH ANOINTING OIL STILL ON THEM? (10:7) This figurative language reminded the priests that they were still consecrated to God’s ser­ vice. In this case, God’s anointed priests were to distance themselves from the wrongdoing of Nadab and Abihu. WHY ABSTAIN FROM WINE WHILE SERVING BEFORE THE LORD? (10:9) Early Jewish commentators suggest that Nadab and Abihu had been drinking before they committed their presumptuous act (v. 1). If so, their drinking could have impaired their judgment, leading to the violation that cost them their lives. That would explain why this command was given here. On the other hand, abstinence was sometimes used as a sign of dedication to the Lord. See What was a Naz­ irite? (Jdg 13:5; p. 366). WHAT WAS WRONG WITH BURNING THE SIN OFFERING? (10:16 – 19) Aaron’s carelessness essentially rendered the sin offering ineffective (6:26). If the priest did not eat a portion of the offering, it was as though God had not accepted it, meaning the guilt of the p ­ eople remained. Moses may also have been angry because he feared this carelessness might result in another deadly judgment from God. WHAT THINGS WAS AARON REFERRING TO? (10:19) It’s likely that because of the deaths of Nadab and Abihu, Aaron and his sons had no appetite. Though they had been forbidden to mourn the deaths (v. 6), their hearts were grief-stricken. This was not, therefore, an act of carelessness or disobedience (as was the case with Nadab and Abihu). Moses could see that they were physically unable to eat the offering. COULD THE ISRAELITES OWN OR TEND CEREMONIALLY UNCLEAN ANIMALS? (11:1 – 8) Yes, but they could not eat the meat of the animals. If they touched the carcasses they would become unclean for a time and had to purify themselves. WHAT DID IT MEAN TO BE CEREMONIALLY UNCLEAN? (11:4) It meant “defiled and impure.” This was a religious distinction, not necessarily a measure of physical cleanliness. Sinfulness automatically led to impurity, but impurity led to sinfulness only if the impurity was not removed. To be unclean was like being exposed and susceptible to a contagious disease; to be clean was to be immune. God declared certain things unclean, though it’s not always clear on what basis. See Why were some things unclean? (5:2; p. 151).

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WHAT INSECTS HAVE ONLY FOUR LEGS? (11:20) Insects, by definition, have six legs. It’s possible the Israelites didn’t count jumping legs as regular legs. But we should not be overly concerned with technical definitions. The Old Testament laws categorize animals for religious rather than scientific reasons. Notice, for example, that the bat is listed as a bird (vv. 13 – 19; see the NIV text note on v. 13). WHY WOULD THEY BE UNCLEAN TILL EVENING? (11:24) This time span was probably a corrective measure rather than a health precaution. Since evening marked the end of one day and the beginning of another, this was probably a ritual period that signified a new beginning. With a clean slate an individual could resume a normal relationship with God.

Leviticus 11:5 t­ hough it ­chews the cud, does not have a di­vid­ed hoof; it is cer­e­mo­ni­al­ly un­clean for you. 5 The hy­rax, ­though it ­chews the cud, does not have a di­vid­ed hoof; it is un­clean for you. 6 The rab­bit, ­though it ­chews the cud, does not have a di­vid­ ed hoof; it is un­clean for you. 7 And the pig, t­ hough it has a di­vid­ed hoof, does not chew the cud; it is un­clean for you. 8 You must not eat ­their meat or t­ ouch t­ heir car­cass­es; they are un­clean for you. 9 “ ‘Of all the crea­tures liv­ing in the wa­ter of the seas and the s­ treams you may eat any that have fins and s­ cales. 10 But all crea­tures in the seas or s­ treams that do not have fins and ­scales — ​wheth­er ­among all the swarm­ing ­things or ­among all the oth­er liv­ing crea­tures in the wa­ter — ​you are to re­gard as un­clean. 11 And ­since you are to re­gard them as un­clean, you must not eat ­their meat; you must re­gard ­their car­cass­es as un­clean. 12  Any­thing liv­ing in the wa­ter that does not have fins and ­scales is to be re­gard­ed as un­ clean by you. 13 “ ‘These are the ­birds you are to re­gard as un­clean and not eat be­cause they are un­clean: the ea­gle, a the vul­ture, the ­black vul­ture, 14 the red kite, any kind of ­black kite, 15 any kind of ra­ven, 16 the h ­ orned owl, the ­screech owl, the gull, any kind of hawk, 17 the lit­tle owl, the cor­mo­rant, the ­great owl, 18 the ­white owl, the des­ert owl, the os­prey, 19  the ­stork, any kind of her­on, the hoo­poe and the bat. 20 “ ‘All fly­ing in­sects that walk on all f­ ours are to be re­ gard­ed as un­clean by you. 21 There are, how­ev­er, some fly­ing in­sects that walk on all f­ ours that you may eat: t­ hose that have joint­ed legs for hop­ping on the g ­ round. 22  Of ­these you may eat any kind of lo­cust, ka­ty­did, crick­et or grass­hop­per. 23 But all oth­er fly­ing in­sects that have four legs you are to re­gard as un­clean. 24  “  ‘You will make your­selves un­clean by ­these; who­ev­er touch­es ­their car­cass­es will be un­clean till eve­ning. 25 Who­ a 13  The precise identification of some of the birds, insects and animals in this chapter is uncertain.   

W H Y D I D G O D K E E P S O M E M E AT S O F F THE MENU? 11:4–41 Anyone who touched the meat of certain animals would become unclean — ​offensive to the holy God (vv. 43 – 44). How could food separate someone from God? Many believe God forbade these meats for hygienic reasons. While it is true some meats have high potential for transmitting bacteria, not all are clearly harmful. Others say these meats were banned because they were used in pagan rituals. Yet the bull was considered clean even though bulls were prominent in Canaanite and Egyptian religions. Still others believe that God distinguished between edible and inedible animals as a “teaching tool.” God wanted Israel to remain holy and unadulterated as his p ­ eople, not blending with other cultures or being polluted by idolatry. To echo this important distinction in the daily lives of the Israelites, God outlawed mixed breeding of animals, mixed plantings, mixed threads (19:19) — ​and, here, the eating of symbolically “mongrel” creatures. The forbidden animals are those that in motion or diet don’t fit neatly into the “purebred” categories of Genesis 1:20 – 25. These “purebreds” include birds that fly, fish that swim and land animals that walk (primarily plant-eating). Leviticus 11 bans many carnivores as well as apparent “mongrels,” such as water dwellers without fins or scales. Sheep and goats seem to set the standard for “purebred” land animals. Those that walked or ate in a different manner were forbidden. Though God’s restrictions may seem arbitrary and oppressive to us, there is no indication that the Israelites felt that way. They understood that they were God’s distinctive ­people and that God expected them to live as such.

Leviticus 11:47 ev­er ­picks up one of ­their car­cass­es must wash ­their ­clothes, and they will be un­clean till eve­ning. 26 “ ‘Ev­ery an­i­mal that does not have a di­vid­ed hoof or that does not chew the cud is un­clean for you; who­ev­er touch­es the car­cass of any of them will be un­clean. 27 Of all the an­i­mals that walk on all f­ ours, ­those that walk on t­ heir paws are un­clean for you; who­ev­er touch­es ­their car­cass­es will be un­clean till eve­ning. 28  Any­one who ­picks up ­their car­cass­es must wash t­ heir ­clothes, and they will be un­clean till eve­ning. ­These an­i­mals are un­clean for you. 29 “ ‘Of the an­i­mals that move ­along the ­ground, ­these are un­clean for you: the wea­sel, the rat, any kind of g ­ reat liz­ard, 30 the ­gecko, the mon­it­ or liz­ard, the wall liz­ard, the ­ long the ­skink and the cha­me­leon. 31 Of all t­ hose that move a ­ground, ­these are un­clean for you. Who­ev­er touch­es them when they are dead will be un­clean till eve­ning. 32 When one of them dies and ­falls on some­thing, that ar­ti­cle, what­ev­er its use, will be un­clean, wheth­er it is made of wood, ­cloth, hide or sack­cloth. Put it in wa­ter; it will be un­clean till eve­ ning, and then it will be ­clean. 33 If one of them f­ alls into a clay pot, ev­ery­thing in it will be un­clean, and you must ­break the pot. 34 Any food you are al­lowed to eat that has come into con­tact with wa­ter from any such pot is un­clean, and any liq­uid that is d ­ runk from such a pot is un­clean. 35 Any­thing that one of ­their car­cass­es ­falls on be­comes un­ clean; an oven or cook­ing pot must be bro­ken up. They are un­clean, and you are to re­gard them as un­clean. 36  A ­spring, how­ev­er, or a cis­tern for col­lect­ing wa­ter re­mains ­clean, but any­one who touch­es one of t­ hese car­cass­es is un­clean. 37 If a car­cass f­ alls on any s­ eeds that are to be plant­ed, they re­ main ­clean. 38 But if wa­ter has been put on the seed and a car­cass ­falls on it, it is un­clean for you. 39 “ ‘If an an­i­mal that you are al­lowed to eat dies, any­one who touch­es its car­cass will be un­clean till eve­ning. 40 Any­ one who eats some of its car­cass must wash ­their c­ lothes, and they will be un­clean till eve­ning. Any­one who p ­ icks up the car­cass must wash t­ heir c­ lothes, and they will be un­ clean till eve­ning. 41 “ ‘Ev­ery crea­ture that ­moves ­along the ­ground is to be re­gard­ed as un­clean; it is not to be eat­en. 42 You are not to eat any crea­ture that m ­ oves a ­ long the g ­ round, wheth­er it ­moves on its bel­ly or ­walks on all ­fours or on many feet; it is un­clean. 43 Do not de­file your­selves by any of t­ hese crea­ tures. Do not make your­selves un­clean by m ­ eans of them or be made un­clean by them. 44 I am the Lord your God; con­se­crate your­selves and be holy, be­cause I am holy. Do not make your­selves un­clean by any crea­ture that m ­ oves ­along the ­ground. 45 I am the Lord, who ­brought you up out of ­Egypt to be your God; there­fore be holy, be­cause I am holy. 46  “  ‘These are the reg­u­la­tions con­cern­ing an­i­mals, ­birds, ev­ery liv­ing ­thing that ­moves ­about in the wa­ter and ev­ery crea­ture that ­moves ­along the ­ground. 47 You must dis­tin­ guish be­tween the un­clean and the ­clean, be­tween liv­ing crea­tures that may be eat­en and ­those that may not be ­eat­en.’  ”

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WHY WOULD A CARCASS CAUSE ONLY SOME WATER AND SEEDS TO BECOME UNCLEAN? (11:36 – 37) Some suggest wet seed needed special care because it was likely being soaked to prepare it for cooking. Others think greater care was needed because wet seed is more susceptible to bacteria than dry seed. Still others view these regulations as teaching tools, believing the exceptions were made for practical reasons: an unusable supply of seed and a polluted water supply would bring severe hardship.

LINK (11:43) DO NOT DEFILE YOURSELVES BY ANY OF THESE CREATURES ­Jesus taught that uncleanness comes not from food but from what is within a person (Mk 7:1 – 23). Old Testament distinctions between clean and unclean helped the Israelites distinguish the holy from the profane. HOW WOULD THESE PRACTICES MAKE THE PEOPLE HOLY? (11:44 – 47) These laws provided the Israelites specific ways in which to be holy, that is, set apart for God. They were to be a distinct ­people who followed the Lord, demonstrating his character. Performing rituals alone, however, did not bring about holiness. God also desired a proper response from the heart (Am 5:21 – 24). WHY SUCH ELABORATE RITUAL? (11:46 – 47) See the article Why did God keep some meats off the menu? (11:4 – 41; p. 160).

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Leviticus 12:1

WHY WOULD A GOOD THING LIKE GIVING BIRTH REQUIRE PURIFICATION? (12:4) It was the bleeding after childbirth that made the woman unclean — ​not the birth itself or the baby. Some suggest this regulation protected women from infection. Others see it as a symbol for a lack of wholeness and the need for healing

Purification After Childbirth

WHY WAS THE PERIOD OF PURIFICATION AFTER THE BIRTH OF A GIRL TWICE AS LONG AS THAT FOR A BOY? (12:5) We don’t really know why God gave this command. Sometimes God’s instructions reflected cultural views held during that time. The passage may reflect the higher value some placed on males in that culture. As a result, they may have been more careless about the health of the mother who bore girls, so the longer purification period was meant to protect mother and daughter. See Why were men worth more than women? (27:3 – 8; p. 189). Though such a perspective seems unfair to us today, Biblical teaching raised the status and rights of women far above the laws and cultures of other socie­ties of the time. WHY WAS ATONEMENT NEEDED WHEN NO SIN HAD OCCURRED? (12:7) Uncleanness, whether unintentional or deliberate, brought defilement into the camp. Any time a person’s uncleanness lasted over seven days, a sin offering was required to make atonement. The burnt offering in the case of childbirth also provided the parents an opportunity to show thankfulness for the birth of the child and renew their own commitment to God. See Why did God hold a person responsible for an unintentional sin? (4:2; p. 148). LINK (12:8) IF SHE CANNOT AFFORD A LAMB When Joseph and Mary presented the infant ­Jesus at the temple, they offered two birds — ​ evidence that suggests they were poor (Lk 2:22 – 24). DID THE PRIESTS SERVE AS DOCTORS? (13:2 – 3) Though priests diagnosed skin conditions, they did not attempt to cure them. Instead, they guarded the spiritual health of the camp by discerning who was unclean, then determining how long the person should be isolated and what measures needed to be taken for the person to return to fellowship. See the article What is the relationship between physical and spiritual health? (13:1 – 46; p. 163). WHY WERE SKIN CONDITIONS CONSIDERED UNCLEAN, BUT NOT OTHER SIGNS OF ILLNESS SUCH AS FEVER? (13:3,8) This command focuses on appearance, underscoring the probability that these restrictions were teaching tools that demonstrated God’s holiness. Any visible sign of a lack of health meant a person fell short of God’s standard of wholeness. Such regulations vividly reminded the Israelites of God’s perfect character.

12

The Lord said to Mo­ses, 2 “Say to the Is­ra­el­ites: ‘A wom­an who be­comes preg­nant and ­gives ­birth to a son will be cer­e­mo­ni­al­ly un­clean for sev­en days, just as she is un­clean dur­ing her month­ly pe­ri­od. 3 On the ­eighth day the boy is to be cir­cum­cised. 4 Then the wom­an must wait thir­ty-­three days to be pu­ri­fied from her bleed­ing. She must not ­touch any­thing sa­cred or go to the sanc­tu­ary un­ ­ ives b ­ irth til the days of her pu­ri­fi­ca­tion are over. 5 If she g to a daugh­ter, for two ­weeks the wom­an will be un­clean, as dur­ing her pe­ri­od. Then she must wait six­ty-six days to be pu­ri­fied from her bleed­ing. 6 “ ‘When the days of her pu­ri­fi­ca­tion for a son or daugh­ ter are over, she is to b ­ ring to the ­priest at the en­trance to the tent of meet­ing a year-old lamb for a ­burnt of­fer­ing and a ­young pi­geon or a dove for a sin of­fer­ing. a 7  He ­shall of­fer them be­fore the Lord to make atone­ment for her, and then she will be cer­e­mo­ni­al­ly ­clean from her flow of blood. “ ‘These are the reg­u­la­tions for the wom­an who g ­ ives ­birth to a boy or a girl. 8 But if she can­not af­ford a lamb, she is to ­bring two ­doves or two ­young pi­geons, one for a b ­ urnt of­fer­ing and the oth­er for a sin of­fer­ing. In this way the ­priest will make atone­ment for her, and she will be clean.’ ”

Regulations About Defiling Skin Diseases

13

The Lord said to Mo­ses and Aar­on, 2  “When any­one has a swell­ing or a rash or a s­ hiny spot on t­ heir skin that may be a de­fil­ing skin dis­ease, b they must be ­brought ­ riest. 3 The to Aar­on the p ­ riest or to one of his sons c who is a p ­priest is to ex­am­ine the sore on the skin, and if the hair in the sore has ­turned ­white and the sore ap­pears to be more than skin deep, it is a de­fil­ing skin dis­ease. When the p ­ riest ex­am­ines that per­son, he ­shall pro­nounce them cer­e­mo­ni­ al­ly un­clean. 4 If the s­ hiny spot on the skin is ­white but does not ap­pear to be more than skin deep and the hair in it has not ­turned ­white, the ­priest is to iso­late the af­fect­ed per­son ­ riest is to ex­am­ine for sev­en days. 5 On the sev­enth day the p them, and if he sees that the sore is un­changed and has not ­spread in the skin, he is to iso­late them for an­oth­er sev­en ­ riest is to ex­am­ine them days. 6 On the sev­enth day the p ­again, and if the sore has fad­ed and has not s­ pread in the skin, the ­priest ­shall pro­nounce them ­clean; it is only a rash. They must wash ­their ­clothes, and they will be ­clean. 7 But if the rash does ­spread in ­their skin af­ter they have s­ hown them­selves to the ­priest to be pro­nounced c­ lean, they must ap­pear be­fore the ­priest ­again. 8 The ­priest is to ex­am­ine that per­son, and if the rash has ­spread in the skin, he s­ hall pro­nounce them un­clean; it is a de­fil­ing skin dis­ease. 9 “When any­one has a de­fil­ing skin dis­ease, they must be ­brought to the ­priest. 10 The ­priest is to ex­am­ine them, and if ­there is a ­white swell­ing in the skin that has t­ urned the hair ­white and if ­there is raw ­flesh in the swell­ing, 11 it is a chron­ic skin dis­ease and the p ­ riest s­ hall pro­nounce them a 6 Or purification

offering; also in verse 8    b 2  The Hebrew word for defiling skin disease, traditionally translated “leprosy,” was used for various diseases affecting the skin; here and throughout verses 3-46.    c 2 Or descendants   

Leviticus 13:28

163

un­clean. He is not to iso­late them, be­cause they are al­ready un­clean. 12 “If the dis­ease ­breaks out all over t­ heir skin and, so far as the ­priest can see, it cov­ers all the skin of the af­fect­ed per­son from head to foot, 13 the ­priest is to ex­am­ine them, and if the dis­ease has cov­ered ­their ­whole body, he ­shall pro­ nounce them ­clean. ­Since it has all ­turned ­white, they are ­clean. 14 But when­ev­er raw ­flesh ap­pears on them, they will be un­clean. 15 When the ­priest sees the raw ­flesh, he s­ hall pro­nounce them un­clean. The raw f­lesh is un­clean; they have a de­fil­ing dis­ease. 16 If the raw ­flesh chang­es and ­turns ­white, they must go to the p ­ riest. 17 The ­priest is to ex­am­ine them, and if the ­sores have ­turned ­white, the ­priest ­shall pro­nounce the af­fect­ed per­son ­clean; then they will be clean. 18 “When some­one has a boil on ­their skin and it ­heals, 19 and in the ­place ­where the boil was, a ­white swell­ing or red­dish-­white spot ap­pears, they must pre­sent them­selves to the p ­ riest. 20 The ­priest is to ex­am­ine it, and if it ap­pears to be more than skin deep and the hair in it has ­turned ­white, the p ­ riest ­shall pro­nounce that per­son un­clean. It is a de­fil­ing skin dis­ease that has bro­ken out ­where the boil was. 21 But if, when the ­priest ex­am­ines it, ­there is no ­white hair in it and it is not more than skin deep and has fad­ed, then the p ­ riest is to iso­late them for sev­en days. 22 If it is spread­ing in the skin, the p ­ riest ­shall pro­nounce them un­ clean; it is a de­fil­ing dis­ease. 23 But if the spot is un­changed and has not ­spread, it is only a scar from the boil, and the ­priest ­shall pro­nounce them clean. 24 “When some­one has a burn on t­ heir skin and a red­dish-­ white or ­white spot ap­pears in the raw f­ lesh of the burn, 25 the ­priest is to ex­am­ine the spot, and if the hair in it has ­turned ­white, and it ap­pears to be more than skin deep, it is a de­fil­ing dis­ease that has bro­ken out in the burn. The ­priest ­shall pro­nounce them un­clean; it is a de­fil­ing skin dis­ease. 26 But if the ­priest ex­am­ines it and ­there is no ­white hair in the spot and if it is not more than skin deep and has fad­ed, then the p ­ riest is to iso­late them for sev­en days. 27 On the sev­enth day the ­priest is to ex­am­ine that per­son, and if it is spread­ing in the skin, the ­priest ­shall pro­nounce them un­clean; it is a de­fil­ing skin dis­ease. 28  If, how­ev­er, the spot is un­changed and has not s­ pread in the skin but has

WHAT’S THE SIGNIFICANCE OF HAIR COLOR? (13:3 – 8,18 – 37) Among a ­people whose hair color typically was a deep, rich black, any change, especially a change to white, might signify a major health problem such as leprosy. The priest made the determination by a systematic method — ​isolating the person for seven days and then reexamining the suspicious sore. If the sore was indeed spreading in the skin, then the person would have to live outside the camp, since the condition would have been highly communicable. WHAT KINDS OF DISEASES DO THESE MEDICAL SYMPTOMS INDICATE? (13:3,13,30,38) The Hebrew word translated defiling skin disease is a general term for skin ailments of various natures, including leprosy (Hansen’s disease). Though it’s difficult to make medical diagnoses, these verses describe several other possible skin conditions: chronic dermatitis, chronic skin infection, psoriasis, skin cancer or leukoderma, which results in white, shiny patches of skin on various parts of the body. In Exodus 4:6 the diseased skin is compared to snow, probably referring to its color but perhaps also suggesting flaking. HOW WERE AFFECTED PEOPLE ISOLATED? (13:4) The diseased person had to live alone, outside the camp, as long as they remained unclean. See Why treat someone with a disease in such a callous manner? (13:46; p. 164). WHY WAS SOMEONE COMPLETELY COVERED BY DISEASE DECLARED CLEAN? (13:13) An individual whose skin had turned completely white and had no open or seeping sores was considered clean. Only raw flesh (inflamed, red or bleeding) was defiling and considered unclean (vv. 14 – 15). It is likely that the description of skin having turned white refers to the stage of a disease after the scab has fallen off the body, indicating that the contagious stage has ended and that healing is taking place. HOW DID THE PRIEST EXAMINE THESE SKIN AILMENTS AND NOT BECOME UNCLEAN THEMSELVES? (13:25) At no time did a priest touch the affected skin of the diseased individual. The e ­ xamination

W H AT I S T H E R E L AT I O N S H I P B E T W E E N P H Y S I C A L A N D S P I R I T U A L H E A LT H ? 1 3 : 1 – 4 6 Being in poor health does not necessarily mean that a person is being punished for a specific spiritual or moral offense. (See Jn 9:3 for the reason why one particular man was born blind.) Some diseases have genetic origins; others are caused by bacteria or viruses and are transmitted through coughing and sneezing, improper hygiene or poor food handling. There are times, however, when illnesses result from sinful attitudes and actions that involve various aspects of life, such as sexuality, eating and drinking, money, health practices, etc. Old Testament laws about health and hygiene may seem overly fastidious, and the isolation of the unclean may seem cruel. But those laws actually reflect God’s gracious protection of the Israelite community from the spread of disease. The laws stressed personal responsibility and concern for the welfare of the community as a whole. They also helped members of the community know when and how to resume contact with ­people who had regained their health, reducing excessive fear of the sick.

164

Leviticus 13:29

was done visually (v. 12), and the stage of the disease was identified by external evidence only (e.g., hair that had turned white, rash that had spread, sore that had changed color). The priest only touched the individual during the ceremonial cleansing, after the person was healed of the disease (14:14 – 18).

­fad­ed, it is a swell­ing from the burn, and the p ­ riest s­ hall pro­nounce them ­clean; it is only a scar from the burn. 29 “If a man or wom­an has a sore on t­ heir head or chin, 30 the ­priest is to ex­am­ine the sore, and if it ap­pears to be more than skin deep and the hair in it is yel­low and thin, the p ­ riest ­shall pro­nounce them un­clean; it is a de­fil­ing skin dis­ease on the head or chin. 31 But if, when the ­priest ex­am­ ines the sore, it does not seem to be more than skin deep and ­there is no b ­ lack hair in it, then the p ­ riest is to iso­late the af­ ­ riest fect­ed per­son for sev­en days. 32 On the sev­enth day the p is to ex­am­ine the sore, and if it has not ­spread and ­there is no yel­low hair in it and it does not ap­pear to be more than skin deep, 33 then the man or wom­an must s­ have them­selves, ex­cept for the af­fect­ed area, and the p ­ riest is to keep them ­ riest iso­lat­ed an­oth­er sev­en days. 34 On the sev­enth day the p is to ex­am­ine the sore, and if it has not ­spread in the skin and ap­pears to be no more than skin deep, the ­priest ­shall pro­ nounce them c­ lean. They must wash ­their ­clothes, and they will be c­ lean. 35 But if the sore does s­ pread in the skin af­ter they are pro­nounced ­clean, 36 the ­priest is to ex­am­ine them, and if he ­finds that the sore has ­spread in the skin, he does not need to look for yel­low hair; they are un­clean. 37 If, how­ ev­er, the sore is un­changed so far as the p ­ riest can see, and if ­black hair has g ­ rown in it, the af­fect­ed per­son is h ­ ealed. They are c­ lean, and the p ­ riest ­shall pro­nounce them clean. 38 “When a man or wom­an has ­white ­spots on the skin, 39 the ­priest is to ex­am­ine them, and if the ­spots are dull ­white, it is a harm­less rash that has bro­ken out on the skin; they are clean. 40 “A man who has lost his hair and is bald is ­clean. 41 If he has lost his hair from the ­front of his ­scalp and has a bald fore­head, he is c­ lean. 42 But if he has a red­dish-­white sore on his bald head or fore­head, it is a de­fil­ing dis­ease break­ing ­ riest is to ex­am­ine him, out on his head or fore­head. 43 The p and if the swol­len sore on his head or fore­head is red­dish-­ white like a de­fil­ing skin dis­ease, 44 the man is dis­eased and is un­clean. The p ­ riest s­ hall pro­nounce him un­clean be­cause of the sore on his head. 45 “Any­one with such a de­fil­ing dis­ease must wear torn ­clothes, let t­ heir hair be un­kempt, a cov­er the low­er part of t­ heir face and cry out, ‘Un­clean! Un­clean!’ 46 As long as they have the dis­ease they re­main un­clean. They must live ­alone; they must live out­side the camp.

WHY PREVENT PEOPLE FROM COMBING THEIR HAIR? (13:45) The disheveled appearance of an unclean person warned others to stay away to avoid contamination. Furthermore, unkempt hair, torn clothes and a covered face were all signs of mourning (10:6). Thus, a person with a defiling disease remained in perpetual mourning, reminding ­people that to be unclean and separated from God was an undesirable state of existence. WHY TREAT SOMEONE WITH A DISEASE IN SUCH A CALLOUS MANNER? (13:46) Those who lived outside the camp faced great difficulties, since they were completely cut off from society (except for supplies left behind). Yet everyone understood the measure as a necessary way to prevent God’s dwelling from being defiled (Nu 5:1 – 4). On the positive side, these harsh requirements served to protect the unclean person, keeping the holy things at a distance so they would not die for accidentally touching them (Nu 4:15; 2Sa 6:1 – 7). These rules also protected the rest of the camp, serving to quarantine the disease and prevent its spread. No exceptions were made — ​even Moses’ sister Miriam was exiled for leprosy (Nu 12:10 – 15). WHAT WAS BAD ABOUT MOLD? (13:47 – 50) The Hebrew word here translated mold is translated defiling skin disease in verses 2 – 46. In both cases, a surface area was abnormal and disfigured, perhaps flaking and peeling. Though there may be health benefits to destroying moldy objects, they were most likely condemned because their appearance displayed a lack of wholeness. They were not allowed to remain in the camp with the holy God. WHAT IS MEANT BY DEFILING MOLD? (13:51) The literal meaning of this phrase is “persistent mildew.” Certainly any mildew that kept recurring would eventually ruin the material it inhabited.

Regulations About Defiling Molds 47 “As for any fab­ric that is ­spoiled with a de­fil­ing mold — ​ any wool­en or lin­en cloth­ing, 48 any wo­ven or knit­ted ma­ teri­al of lin­en or wool, any leath­er or any­thing made of leath­er — ​ 49 if the af­fect­ed area in the fab­ric, the leath­er, the wo­ven or knit­ted ma­teri­al, or any leath­er ar­ti­cle, is green­ ish or red­dish, it is a de­fil­ing mold and must be s­ hown to the ­priest. 50 The ­priest is to ex­am­ine the af­fect­ed area and iso­late the ar­ti­cle for sev­en days. 51 On the sev­enth day he is to ex­am­ine it, and if the mold has s­ pread in the fab­ric, the a 45 Or clothes,

uncover their head   

Leviticus 14:7

165

wo­ven or knit­ted ma­teri­al, or the leath­er, what­ev­er its use, it is a per­sis­tent de­fil­ing mold; the ar­ti­cle is un­clean. 52 He must burn the fab­ric, the wo­ven or knit­ted ma­teri­al of wool or lin­en, or any leath­er ar­ti­cle that has been ­spoiled; be­cause the de­fil­ing mold is per­sis­tent, the ar­ti­cle must be ­burned. 53 “But if, when the ­priest ex­am­ines it, the mold has not ­spread in the fab­ric, the wo­ven or knit­ted ma­teri­al, or the leath­er ar­ti­cle, 54 he ­shall or­der that the ­spoiled ar­ti­cle be ­washed. Then he is to iso­late it for an­oth­er sev­en days. 55 Af­ ter the ar­ti­cle has been ­washed, the p ­ riest is to ex­am­ine it ­again, and if the mold has not ­changed its ap­pear­ance, even ­though it has not s­ pread, it is un­clean. Burn it, no mat­ter ­which side of the fab­ric has been s­ poiled. 56 If, when the ­priest ex­am­ines it, the mold has fad­ed af­ter the ar­ti­cle has been ­washed, he is to tear the ­spoiled part out of the fab­ric, the leath­er, or the wo­ven or knit­ted ma­teri­al. 57 But if it re­ ap­pears in the fab­ric, in the wo­ven or knit­ted ma­teri­al, or in the leath­er ar­ti­cle, it is a spread­ing mold; what­ev­er has the mold must be b ­ urned. 58 Any fab­ric, wo­ven or knit­ted ma­ teri­al, or any leath­er ar­ti­cle that has been ­washed and is rid of the mold, must be ­washed ­again. Then it will be clean.” 59  These are the reg­u­la­tions con­cern­ing de­fil­ing ­molds in wool­en or lin­en cloth­ing, wo­ven or knit­ted ma­teri­al, or any leath­er ar­ti­cle, for pro­nounc­ing them ­clean or un­clean.

Cleansing From Defiling Skin Diseases

14

The Lord said to Mo­ses, 2  “These are the reg­u­la­tions for any dis­eased per­son at the time of ­their cer­e­mo­ ni­al cleans­ing, when they are b ­ rought to the p ­ riest: 3 The ­priest is to go out­side the camp and ex­am­ine them. If they have been h ­ ealed of ­their de­fil­ing skin dis­ease, a 4  the ­priest ­shall or­der that two live c­ lean ­birds and some ce­dar wood, scar­let yarn and hys­sop be ­brought for the per­son to be ­cleansed. 5 Then the ­priest ­shall or­der that one of the ­birds be ­killed over ­fresh wa­ter in a clay pot. 6 He is then to take the live bird and dip it, to­geth­er with the ce­dar wood, the scar­let yarn and the hys­sop, into the ­blood of the bird that was ­killed over the ­fresh wa­ter. 7 Sev­en ­times he ­shall sprin­ kle the one to be c­ leansed of the de­fil­ing dis­ease, and then pro­nounce them ­clean. Af­ter that, he is to re­lease the live bird in the open fields. a 3  The Hebrew word for defiling skin disease, traditionally translated “leprosy,” was used for various diseases affecting the skin; also in verses 7, 32, 54 and 57.   

LINK (14:4) HYSSOP This bushy plant was used to sprinkle blood on the doorframes at the first Passover (Ex 12:22), and David referred to its cleansing properties when he asked for God’s forgiveness (Ps 51:7). WHAT’S THE MEANING OF THIS ODD RITUAL? (14:4 – 7) The two clean birds represented the person being cleansed. The killed bird symbolized the penalty required for sin (death); through its death, the bird atoned for the person’s uncleanness (vv. 49 – 53). The freed bird symbolized the removal of the person’s sin and guilt and the resulting cleansing (perhaps similar to the scapegoat in 16:20 – 22). The significance of the other elements of this ceremony (cedar wood, scarlet yarn, hyssop) is not known.

HOW COULD LEPROSY AFFECT CLOTHING OR HOUSES? 13:47–59; 14:33–57 The Hebrew term translated leprosy in some Bible versions includes any kind of noticeable or disfiguring skin disease. Many of the diseases described in Leviticus include symptoms unrelated to Hansen’s disease (the modern name for leprosy). Look at Leviticus 13, for example: verse 6 refers to a skin disease that can show spontaneous improvement within a week; verses 7 – 8 seem to refer to an ulcer; verse 24, to an infection of a skin burn; and verse 30, to a kind of psoriasis. The term leprosy also includes the fungus or mold that attacks fabric. Because it can spread on contact, this kind of mold was sequestered to see whether it could be permanently scrubbed out. If not, the garment had to be destroyed. The fungus or mold on walls, which was produced in conditions of high humidity, contributed to other kinds of pollution or disease. Thus it was necessary to eliminate it as soon as possible.

166

Leviticus 14:8

WHY MAKE A PERSON LIVE WITHOUT SHELTER? (14:8) This seems to show restoration occurring in stages. At this point, the individual was not yet clean enough to fully participate in community life, yet his life had improved considerably over life outside the camp. Persons living outdoors served as reminders that God desired restoration and had provided ways for those outside the camp to return to him.

8 “The per­son to be ­cleansed must wash ­their ­clothes, s­ have off all ­their hair and ­bathe with wa­ter; then they will be cer­e­mo­ni­al­ly c­ lean. Af­ter this they may come into the camp, but they must stay out­side ­their tent for sev­en days. 9 On the sev­enth day they must s­ have off all t­ heir hair; they must ­shave ­their head, ­their ­beard, ­their eye­brows and the rest of ­their hair. They must wash ­their ­clothes and ­bathe them­selves with wa­ter, and they will be clean. 10 “On the e ­ ighth day they must b ­ ring two male l­ambs and one ewe lamb a year old, each with­out de­fect, a ­ long with ­three-­tenths of an ­ephah a of the fin­est ­flour ­mixed with ol­ive oil for a ­grain of­fer­ing, and one log b of oil. 11 The ­priest who pro­nounc­es them ­clean ­shall pre­sent both the one to be ­cleansed and ­their of­fer­ings be­fore the Lord at the en­trance to the tent of meet­ing. 12 “Then the p ­ riest is to take one of the male l­ambs and of­fer it as a ­guilt of­fer­ing, ­along with the log of oil; he ­shall wave them be­fore the Lord as a wave of­fer­ing. 13 He is to slaugh­ter the lamb in the sanc­tu­ary area ­where the sin of­ ­ urnt of­fer­ing are slaugh­tered. Like the sin fer­ing  c and the b of­fer­ing, the ­guilt of­fer­ing be­longs to the p ­ riest; it is most holy. 14 The ­priest is to take some of the ­blood of the ­guilt of­ fer­ing and put it on the lobe of the ­right ear of the one to be ­cleansed, on the ­thumb of ­their ­right hand and on the big toe of ­their ­right foot. 15 The ­priest ­shall then take some of the log of oil, pour it in the palm of his own left hand, 16 dip his ­right fore­fin­ger into the oil in his palm, and with his fin­ ger sprin­kle some of it be­fore the Lord sev­en ­times. 17 The ­priest is to put some of the oil re­main­ing in his palm on the lobe of the ­right ear of the one to be ­cleansed, on the ­thumb of ­their ­right hand and on the big toe of t­ heir ­right foot, on top of the ­blood of the ­guilt of­fer­ing. 18 The rest of the oil in his palm the ­priest ­shall put on the head of the one to be ­cleansed and make atone­ment for them be­fore the Lord. 19 “Then the ­priest is to sac­ri­fice the sin of­fer­ing and make atone­ment for the one to be c­ leansed from t­ heir un­clean­ ness. Af­ter that, the p ­ riest s­ hall slaugh­ter the b ­ urnt of­fer­ing 20 and of­fer it on the al­tar, to­geth­er with the ­grain of­fer­ing, and make atone­ment for them, and they will be clean. 21 “If, how­ev­er, they are poor and can­not af­ford ­these, they must take one male lamb as a g ­ uilt of­fer­ing to be ­waved to make atone­ment for them, to­geth­er with a ­tenth of an ­ephah d of the fin­est ­flour ­mixed with ol­ive oil for a ­grain of­fer­ing, a log of oil, 22 and two ­doves or two ­young pi­geons, such as they can af­ford, one for a sin of­fer­ing and the oth­er for a ­burnt of­fer­ing. 23 “On the ­eighth day they must ­bring them for ­their cleans­ing to the ­priest at the en­trance to the tent of meet­ ing, be­fore the Lord. 24 The ­priest is to take the lamb for the ­guilt of­fer­ing, to­geth­er with the log of oil, and wave them be­fore the Lord as a wave of­fer­ing. 25 He s­ hall slaugh­ter the lamb for the ­guilt of­fer­ing and take some of its ­blood and put it on the lobe of the r­ ight ear of the one to be ­cleansed,

WHY WERE OFFERINGS NEEDED IF BEING SICK WAS NOT A SIN? (14:10 – 12) Sickness, like sin, disrupted the cleanness of the camp. The issue was not whether one was responsible for his condition; the issue was that those who were unclean needed to be cleansed. God had designated offerings as a means of making the camp suitable for his sustained presence. When God accepted the individual’s sacrifice, he restored the person to fellowship. See Why was atonement needed when no sin had occurred? (12:7; p. 162). WHAT WAS A WAVE OFFERING? (14:12) The translation of the word wave stems from ancient Rabbinic tradition. Though it’s possible that portions of sacrifices were actually waved back and forth (here and v. 24), the word was also used symbolically — ​as when the Levites were presented as a wave offering (Nu 8:11). The idea probably refers to lifting the offering either physically or symbolically as a gift to the Lord. WERE THESE BODY PARTS SYMBOLIC? (14:14 – 18) Many cultures throughout human history have favored the right side over the left, perhaps because most ­people are right-handed. The right side is often favored in Scripture (Ge 48:17 – 18; Mt 25:34,41). Putting blood on the ear, thumb and toe may point to one’s hearing, working and walking. Together it’s possible that these body parts represented the entire body — ​the whole person — ​just as the horns of the altar apparently stood for the whole altar (Lev 8:15). Putting blood on the horns of the altar symbolized a complete restoration of the priest’s relationship with God. WHAT WAS THE DIFFERENCE BETWEEN GUILT, GRAIN, SIN AND BURNT OFFERINGS? (14:21 – 22) See Old Testament Sacrifices (p. 150).

a 10  That

is, probably about 11 pounds or about 5 kilograms    b 10  That is, about 1/3 quart or about 0.3 liter; also in verses 12, 15, 21 and 24    c 13 Or purification offering; also in verses 19, 22 and 31    d 21  That is, probably about 3 1/2 pounds or about 1.6 kilograms   

Leviticus 14:51

167

on the ­thumb of ­their ­right hand and on the big toe of ­their ­right foot. 26 The ­priest is to pour some of the oil into the palm of his own left hand, 27  and with his ­right fore­fin­ger sprin­kle some of the oil from his palm sev­en ­times be­fore the Lord. 28 Some of the oil in his palm he is to put on the same plac­es he put the ­blood of the ­guilt of­fer­ing — ​on the lobe of the ­right ear of the one to be ­cleansed, on the ­thumb of ­their r­ ight hand and on the big toe of ­their ­right foot. 29 The rest of the oil in his palm the ­priest ­shall put on the head of the one to be ­cleansed, to make atone­ment for them be­fore the Lord. 30 Then he ­shall sac­ri­fice the ­doves or the ­young pi­geons, such as the per­son can af­ford, 31 one as a sin of­fer­ing and the oth­er as a ­burnt of­fer­ing, to­geth­er with the ­grain of­fer­ing. In this way the ­priest will make atone­ ment be­fore the Lord on be­half of the one to be cleansed.” 32 These are the reg­ul­ a­tions for any­one who has a de­fil­ing skin dis­ease and who can­not af­ford the reg­u­lar of­fer­ings for ­their cleans­ing.

Cleansing From Defiling Molds 33 The Lord said to Mo­ses and Aar­on, 34  “When you en­ter the land of Ca­naan, ­which I am giv­ing you as your pos­ses­ sion, and I put a spread­ing mold in a h ­ ouse in that land, 35 the own­er of the ­house must go and tell the ­priest, ‘I have seen some­thing that l­ ooks like a de­fil­ing mold in my ­house.’ 36 The ­priest is to or­der the ­house to be emp­tied be­ fore he goes in to ex­am­ine the mold, so that noth­ing in the ­house will be pro­nounced un­clean. Af­ter this the p ­ riest is to go in and in­spect the ­house. 37 He is to ex­am­ine the mold on the ­walls, and if it has green­ish or red­dish de­pres­sions that ap­pear to be deep­er than the sur­face of the wall, 38 the ­priest ­shall go out the door­way of the h ­ ouse and ­close it up for sev­en days. 39 On the sev­enth day the ­priest ­shall re­turn to in­spect the h ­ ouse. If the mold has s­ pread on the ­walls, 40 he is to or­der that the con­tam­i­nat­ed ­stones be torn out and t­ hrown into an un­clean p ­ lace out­side the town. 41 He must have all the in­side ­walls of the ­house ­scraped and the ma­teri­al that is ­scraped off ­dumped into an un­clean ­place out­side the town. 42 Then they are to take oth­er ­stones to re­place ­these and take new clay and plas­ter the house. 43 “If the de­fil­ing mold re­ap­pears in the ­house af­ter the ­stones have been torn out and the ­house ­scraped and plas­ tered, 44 the ­priest is to go and ex­am­ine it and, if the mold has s­ pread in the h ­ ouse, it is a per­sis­tent de­fil­ing mold; the ­house is un­clean. 45 It must be torn down — ​its ­stones, tim­ bers and all the plas­ter — ​and tak­en out of the town to an un­clean place. 46 “Any­one who goes into the ­house ­while it is c­ losed up will be un­clean till eve­ning. 47 Any­one who ­sleeps or eats in the ­house must wash ­their clothes. 48 “But if the p ­ riest ­comes to ex­am­ine it and the mold has not ­spread af­ter the h ­ ouse has been plas­tered, he ­shall pro­nounce the ­house ­clean, be­cause the de­fil­ing mold is gone. 49 To pu­ri­fy the h ­ ouse he is to take two b ­ irds and some ce­dar wood, scar­let yarn and hys­sop. 50 He s­ hall kill one of the ­birds over f­ resh wa­ter in a clay pot. 51 Then he is

WHY WOULD GOD PUT A SPREADING MOLD IN A HOUSE? (14:34) Sometimes God sent mildew as a form of judgment (Am 4:9). In this case, however, it’s not clear that judgment was its purpose. This may be nothing more than a statement that God is in control of mold, just as he is in control of all things.

WHAT DOES DEFILING MOLD MEAN? (14:44) The literal meaning of this phrase is “persistent mildew.” Certainly any mildew that kept recurring would eventually ruin the material it inhabited. See the article How could leprosy affect clothing or houses? (13:47 – 59; p. 165).

168

WHY MAKE ATONEMENT FOR A HOUSE? (14:53) The same standards of holiness that applied to the Israelites in cloth tents were to apply in the future when they built permanent homes in Canaan. Any appearance of imperfection — ​even in a building — ​defiled the Israelites, making them unfit for God’s presence. Atonement was needed if they expected God to remain among them.

WHY ALL THESE LAWS CONCERNING PERSONAL CLEANLINESS? (15:1 – 33) The laws concerning ritual cleanliness and hygiene served at least two purposes. (1) They distinguished the Israelites from other ­peoples as holy, set apart to their holy God. (2) With little medicine and medical treatment available, these laws concerning ritual bathing and isolation helped prevent the spread of infectious diseases. Personal holiness therefore had both spiritual and practical value. SHOULD CHRISTIANS OBEY THESE RULES CONCERNING PERSONAL HYGIENE? (15:1 – 33) These were issues of ritual cleanliness. Because atonement is complete in ­Jesus Christ, Chris­tians do not view sickness and the discharge of bodily fluids as impurities that must be atoned for with blood sacrifices. Also, we understand more today about the origin, spread and treatment of disease than the Israelites did, so the need for isolation from others is reduced. Of course, as these rules imply, there is value in practicing personal hygiene and pursuing activities that promote good health. WHAT WAS MEANT BY A BODILY DISCHARGE? (15:2 – 3) Bodily can refer to any “fleshly” thing, but it often signifies the reproductive organs. Discharge can mean either a runny fluid or a thickened or coagulated fluid. Discharges from various kinds of infections include diarrhea, urethral discharge (including gonorrhea) and respiratory infections (a runny nose). Notably, such uncleanness was considered more serious than uncleanness from animals or skin diseases. WHERE DID DESERT PEOPLE FIND WATER FOR ALL THESE BATHS AND THE WASHING OF CLOTHES? (15:5 – 13) Water was drawn from natural artesian wells or collected in cisterns from rainfall. Not all the Israelites bathed daily — ​only those with bodily discharges or flows of blood. Ritual bathing and the washing of clothes did not necessarily involve immersion but involved washing in a small basin, which means the amount of water required would have been much less than the description seems to ­suggest.

Leviticus 14:52 to take the ce­dar wood, the hys­sop, the scar­let yarn and the live bird, dip them into the ­blood of the dead bird and the ­fresh wa­ter, and sprin­kle the ­house sev­en ­times. 52  He ­shall pu­ri­fy the h ­ ouse with the b ­ ird’s ­blood, the f­ resh wa­ter, the live bird, the ce­dar wood, the hys­sop and the scar­let yarn. 53 Then he is to re­lease the live bird in the open ­fields out­ side the town. In this way he will make atone­ment for the ­house, and it will be clean.” 54 These are the reg­u­la­tions for any de­fil­ing skin dis­ease, for a sore, 55 for de­fil­ing ­molds in fab­ric or in a ­house, 56 and for a swell­ing, a rash or a ­shiny spot, 57  to de­ter­mine when some­thing is ­clean or un­clean. These are the reg­ul­a­tions for de­fil­ing skin dis­eas­es and de­fil­ing molds.

Discharges Causing Uncleanness

15

The Lord said to Mo­ses and Aar­on, 2 “Speak to the Is­ra­ el­ites and say to them: ‘When any man has an un­usu­al bodi­ly dis­charge, such a dis­charge is un­clean. 3  Wheth­er it con­tin­ues flow­ing from his body or is ­blocked, it will make him un­clean. This is how his dis­charge will ­bring ­about un­ clean­ness: 4 “ ‘Any bed the man with a dis­charge lies on will be un­ clean, and any­thing he sits on will be un­clean. 5  Any­one who touch­es his bed must wash ­their ­clothes and b ­ athe with wa­ ter, and they will be un­clean till eve­ning. 6  Who­ev­er sits on any­thing that the man with a dis­charge sat on must wash ­their c­ lothes and b ­ athe with wa­ter, and they will be un­clean till eve­ning. 7 “ ‘Who­ev­er touch­es the man who has a dis­charge must wash t­ heir c­ lothes and b ­ athe with wa­ter, and they will be un­clean till eve­ning. 8 “ ‘If the man with the dis­charge s­ pits on any­one who is ­clean, they must wash ­their ­clothes and ­bathe with wa­ter, and they will be un­clean till eve­ning. 9 “ ‘Ev­ery­thing the man sits on when rid­ing will be un­ clean, 10 and who­ev­er touch­es any of the t­ hings that were un­der him will be un­clean till eve­ning; who­ev­er ­picks up ­those ­things must wash ­their ­clothes and ­bathe with wa­ter, and they will be un­clean till eve­ning. 11 “ ‘Any­one the man with a dis­charge touch­es with­out rins­ing his ­hands with wa­ter must wash ­their ­clothes and ­bathe with wa­ter, and they will be un­clean till eve­ning. 12 “ ‘A clay pot that the man touch­es must be bro­ken, and any wood­en ar­ti­cle is to be ­rinsed with wa­ter. 13 “ ‘When a man is c­ leansed from his dis­charge, he is to ­count off sev­en days for his cer­em ­ o­ni­al cleans­ing; he must wash his ­clothes and ­bathe him­self with ­fresh wa­ter, and he will be c­ lean. 14 On the e ­ ighth day he must take two d ­ oves or two ­young pi­geons and come be­fore the Lord to the en­ trance to the tent of meet­ing and give them to the p ­ riest. 15 The ­priest is to sac­ri­fice them, the one for a sin of­fer­ing a and the oth­er for a b ­ urnt of­fer­ing. In this way he will make atone­ment be­fore the Lord for the man be­cause of his dis­ charge. a 15 Or purification

offering; also in verse 30   

Leviticus 16:2

169

16 “ ‘When a man has an emis­sion of se­men, he must ­ athe his ­whole body with wa­ter, and he will be un­clean b till eve­ning. 17 Any cloth­ing or leath­er that has se­men on it must be ­washed with wa­ter, and it will be un­clean till eve­ ning. 18 When a man has sex­u­al re­la­tions with a wom­an and ­there is an emis­sion of se­men, both of them must b ­ athe with wa­ter, and they will be un­clean till eve­ning. 19 “ ‘When a wom­an has her reg­u­lar flow of b ­ lood, the im­ pu­ri­ty of her month­ly pe­ri­od will last sev­en days, and any­ one who touch­es her will be un­clean till eve­ning. 20 “ ‘Any­thing she lies on dur­ing her pe­ri­od will be un­ clean, and any­thing she sits on will be un­clean. 21  Any­one who touch­es her bed will be un­clean; they must wash ­their ­clothes and b ­ athe with wa­ter, and they will be un­clean till eve­ning. 22 Any­one who touch­es any­thing she sits on will be un­clean; they must wash ­their ­clothes and ­bathe with wa­ ter, and they will be un­clean till eve­ning. 23 Wheth­er it is the bed or any­thing she was sit­ting on, when any­one touch­es it, they will be un­clean till eve­ning. 24 “ ‘If a man has sex­u­al re­la­tions with her and her month­ ly flow touch­es him, he will be un­clean for sev­en days; any bed he lies on will be un­clean. 25 “ ‘When a wom­an has a dis­charge of ­blood for many days at a time oth­er than her month­ly pe­ri­od or has a dis­ charge that con­tin­ues be­yond her pe­ri­od, she will be un­ clean as long as she has the dis­charge, just as in the days of her pe­ri­od. 26 Any bed she lies on ­while her dis­charge con­ tin­ues will be un­clean, as is her bed dur­ing her month­ly pe­ ri­od, and any­thing she sits on will be un­clean, as dur­ing her pe­ri­od. 27 Any­one who touch­es them will be un­clean; they must wash ­their ­clothes and ­bathe with wa­ter, and they will be un­clean till eve­ning. 28 “ ‘When she is c­ leansed from her dis­charge, she must ­count off sev­en days, and af­ter that she will be cer­e­mo­ni­al­ly ­clean. 29 On the ­eighth day she must take two ­doves or two ­young pi­geons and ­bring them to the ­priest at the en­trance to the tent of meet­ing. 30 The ­priest is to sac­ri­fice one for a sin of­fer­ing and the oth­er for a ­burnt of­fer­ing. In this way he will make atone­ment for her be­fore the Lord for the un­ clean­ness of her dis­charge. 31 “ ‘You must keep the Is­ra­el­ites sep­a­rate from ­things that make them un­clean, so they will not die in ­their un­ clean­ness for de­fil­ing my dwell­ing ­place,  a ­which is ­among them.’ ” 32 These are the reg­u­la­tions for a man with a dis­charge, for any­one made un­clean by an emis­sion of se­men, 33 for a wom­an in her month­ly pe­ri­od, for a man or a wom­an with a dis­charge, and for a man who has sex­u­al re­la­tions with a wom­an who is cer­e­mo­ni­al­ly un­clean.

DO THESE RESTRICTIONS LABEL SEX AS “DIRTY”? (15:16 – 24) Sexual intercourse and menstruation did not cause uncleanness in a medical sense; however, any bodily discharge caused ceremonial uncleanness. The degree of uncleanness depended on the type of discharge. In the case of sexual intercourse or menstruation, no sacrifice was required for purification. Washing and waiting until evening brought cleanness after intercourse, and a menstruating woman became clean when her period ended. However, a man or woman with an abnormal discharge needed to offer sacrifices (vv.  2 – 15,25 – 30). See Why would a good thing like giving birth require purification? (12:4; p. 162).

The Day of Atonement

16

The Lord ­spoke to Mo­ses af­ter the d ­ eath of the two sons of Aar­on who died when they ap­proached the Lord. 2 The Lord said to Mo­ses: “Tell your broth­er Aar­on that he is not to come when­ev­er he choos­es into the Most a 31 Or my

tabernacle   

WHY WOULD GOD DESIGN NATURAL FUNCTIONS TO CAUSE UNCLEANNESS? (15:16 – 24) Scholars have proposed that since sexual organs also eject unclean fluids (including urine and menstrual flow), a c­ ouple that had sexual intercourse was considered unclean for a brief period. In the case of a menstruating woman, the loss of menstrual blood is said to have produced the weakening of one’s life, consequently resulting in a state of uncleanness for seven days. This was symbolic — ​there was nothing considered “sinful” when the uncleanness was linked to natural bodily functions. IS IT WRONG TO HAVE SEXUAL RELATIONS WITH A WOMAN DURING HER MENSTRUAL PERIOD? (15:24) Clearly such relations were wrong for the Israelites. God’s reason for this seems related to ceremonial law. Any flow of bodily fluid was considered unclean and caused ceremonial defilement. Because the ceremonial requirements of the law were fulfilled in Christ, some Chris­tians today see many of the Old Testament laws as obsolete. There is not complete agreement on the applicability of such laws for today. See the article How are these laws relevant to us today? (19:19 – 28; p. 175). LINK (15:25 – 27) UNCLEAN AS LONG AS SHE HAS THE DISCHARGE Uncleanness from a long-term discharge was contagious by touch. But when a woman who had been unclean for 12 years touched ­Jesus, this touch did not make him unclean. Instead, his touch made her clean — ​whole in body and spirit (Lk 8:43 – 48). HOW CAN GOD, WHO IS SPIRIT, DWELL ANYWHERE? (15:31) God is everywhere, but he uniquely dwelt among the Israelites. At times his presence was overwhelming glory (Ex 40:34 – 35) or judgment (Lev 10:2). He was present in a pillar of cloud every day and in a pillar of fire every night (Ex 13:21). And he dwelt in a special way in the tabernacle (the word tabernacle literally means “dwelling place;” see Ex 25:8 – 9). Today, God’s Spirit dwells within each Chris­ tian (1Co 6:19). WHY COULD BEING CLOSE TO GOD CAUSE AARON TO DIE? (16:2) God is holy and righ­teous, and he must be feared as well as loved. His presence in the camp had particular consequences for the

170

Leviticus 16:3

priests. They were charged with the awesome responsibility of approaching God on behalf of the p ­ eople. God’s glory in the Most Holy Place would consume the high priest like fire unless he was properly sanctified. Aaron could approach God safely only if he prepared himself by following specific ceremonial requirements. Today, because of ­Jesus’ atoning work on the cross, we are able to approach God’s throne of grace with confi­ dence (Heb 4:16).

Holy ­Place be­hind the cur­tain in f­ ront of the atone­ment cov­er on the ark, or else he will die. For I will ap­pear in the ­cloud over the atone­ment cov­er. 3 “This is how Aar­on is to en­ter the Most Holy P ­ lace: He must ­first ­bring a ­young bull for a sin of­fer­ing a and a ram for a ­burnt of­fer­ing. 4 He is to put on the sa­cred lin­en tu­nic, with lin­en un­der­gar­ments next to his body; he is to tie the lin­en sash ­around him and put on the lin­en tur­ban. ­These are sa­cred gar­ments; so he must b ­ athe him­self with wa­ter be­fore he puts them on. 5  From the Is­ra­el­ite com­mu­ni­ty he is to take two male g ­ oats for a sin of­fer­ing and a ram for a ­burnt of­fer­ing. 6 “Aar­on is to of­fer the bull for his own sin of­fer­ing to make atone­ment for him­self and his house­hold. 7 Then he is to take the two ­goats and pre­sent them be­fore the Lord at the en­trance to the tent of meet­ing. 8 He is to cast lots for the two ­goats — ​one lot for the Lord and the oth­er for the scape­goat.  b 9 Aar­on ­shall ­bring the goat ­whose lot ­falls to the Lord and sac­ri­fice it for a sin of­fer­ing. 10 But the goat cho­sen by lot as the scape­goat ­shall be pre­sent­ed ­alive be­fore the Lord to be used for mak­ing atone­ment by send­ing it into the wil­der­ness as a scape­goat. 11 “Aar­on ­shall ­bring the bull for his own sin of­fer­ing to make atone­ment for him­self and his house­hold, and he is to slaugh­ter the bull for his own sin of­fer­ing. 12 He is to take a cen­ser full of burn­ing ­coals from the al­tar be­fore the Lord and two hand­fuls of fine­ly ­ground fra­grant in­cense and take them be­hind the cur­tain. 13 He is to put the in­cense on the fire be­fore the Lord, and the ­smoke of the in­cense will con­ceal the atone­ment cov­er ­above the tab­lets of the cov­ enant law, so that he will not die. 14 He is to take some of the ­bull’s b ­ lood and with his fin­ger sprin­kle it on the f­ ront of the atone­ment cov­er; then he s­ hall sprin­kle some of it with his fin­ger sev­en ­times be­fore the atone­ment cov­er. 15 “He ­shall then slaugh­ter the goat for the sin of­fer­ing for the peo­ple and take its ­blood be­hind the cur­tain and do with it as he did with the ­bull’s ­blood: He ­shall sprin­kle it on the atone­ment cov­er and in ­front of it. 16 In this way he will make atone­ment for the Most Holy P ­ lace be­cause of the un­clean­ness and re­bel­lion of the Is­ra­el­ites, what­ev­er ­their sins have been. He is to do the same for the tent of meet­ ing, ­which is ­among them in the ­midst of ­their un­clean­ness. 17 No one is to be in the tent of meet­ing from the time Aar­on goes in to make atone­ment in the Most Holy P ­ lace un­til he ­comes out, hav­ing made atone­ment for him­self, his house­ hold and the ­whole com­mu­ni­ty of Is­ra­el. 18 “Then he ­shall come out to the al­tar that is be­fore the Lord and make atone­ment for it. He ­shall take some of the ­bull’s b ­ lood and some of the g ­ oat’s b ­ lood and put it on all the ­horns of the al­tar. 19 He s­ hall sprin­kle some of the ­blood on it with his fin­ger sev­en t­ imes to ­cleanse it and to con­se­ crate it from the un­clean­ness of the Is­ra­el­ites. 20 “When Aar­on has fin­ished mak­ing atone­ment for the Most Holy P ­ lace, the tent of meet­ing and the al­tar, he s­ hall

WHAT WAS THE ATONEMENT COVER? (16:2) It was a flat area on top of the ark with cherubim on each end, wings outstretched. Though the Hebrew term suggests the idea of “lid” or “cover,” it has traditionally been called the “mercy seat” because God was said to sit enthroned there (Ps 99:1). It was from above the atonement cover that God spoke (Nu 7:89).

WHY WAS ATONEMENT FOR AARON AND HIS HOUSEHOLD PERFORMED SEPARATELY? (16:11) Before Aaron could intercede for the ­people by making sacrificial offerings, he had to sanctify himself by making an offering to atone for his own sin. Only a priest purified from sin and reconciled with God could plead for a sinful p ­ eople. WHAT WERE THE TABLETS OF THE COVENANT LAW? (16:13) This refers to the written revelation of God to Israel: the Ten Commandments (Ex 34:27 – 29). The tablets were evidence of the relationship God had established with the Israelites, and they formed the foundation of the community life. The tablets Moses received from God on Mount Sinai with the commandments were kept inside the ark of the covenant law under the atonement cover. WHY ATONE FOR THE MOST HOLY PLACE AND THE TENT OF MEETING? (16:16) The rebellion and uncleanness of the Israelites tainted even the place of worship, making it unfit for God’s presence. God was teaching his ­people that only through sacrifices and atonement can sin be removed and God’s presence be restored.

WHY SEND A GOAT OFF INTO THE WILDERNESS? (16:20 – 22) A sacrifice was a substitute that symbolically received the consequences of sin for another. This goat was a living sacrifice that was banished from camp as a symbol of guilt removed far from the ­people and God’s presence. The ­people watched as the goat was led to a distant spot — ​a striking portrayal of God’s promise to remove their sins far from them (cf. Ps 103:12).

a 3 Or purification

offering; here and throughout this chapter    b 8 The meaning of the Hebrew for this word is uncertain; also in verses 10 and 26.   

Leviticus 17:6

171

­bring for­ward the live goat. 21 He is to lay both h ­ ands on the head of the live goat and con­fess over it all the wick­ ed­ness and re­bel­lion of the Is­ra­el­ites  — ​all ­their sins  — ​and put them on the g ­ oat’s head. He s­ hall send the goat away into the wil­der­ness in the care of some­one ap­point­ed for the task. 22 The goat will car­ry on it­self all ­their sins to a re­ mote ­place; and the man ­shall re­lease it in the wil­der­ness. 23 “Then Aar­on is to go into the tent of meet­ing and take off the lin­en gar­ments he put on be­fore he en­tered the Most Holy P ­ lace, and he is to l­eave them t­ here. 24  He ­shall ­bathe him­self with wa­ter in the sanc­tu­ary area and put on his reg­ul­ ar gar­ments. Then he ­shall come out and sac­ri­fice the ­burnt of­fer­ing for him­self and the ­burnt of­fer­ing for the peo­ple, to make atone­ment for him­self and for the peo­ple. 25 He s­ hall also burn the fat of the sin of­fer­ing on the al­tar. 26 “The man who re­leas­es the goat as a scape­goat must wash his ­clothes and ­bathe him­self with wa­ter; af­ter­ward he may come into the camp. 27 The bull and the goat for the sin of­fer­ings, ­whose b ­ lood was b ­ rought into the Most Holy ­Place to make atone­ment, must be tak­en out­side the camp; ­their h ­ ides, f­ lesh and in­tes­tines are to be b ­ urned up. 28 The man who ­burns them must wash his ­clothes and ­bathe him­ self with wa­ter; af­ter­ward he may come into the camp. 29 “This is to be a last­ing or­di­nance for you: On the t­ enth day of the sev­enth ­month you must deny your­selves a and not do any work — ​wheth­er na­tive-born or a for­eign­er re­ sid­ing ­among you  — ​ 30 be­cause on this day atone­ment will be made for you, to c­ leanse you. Then, be­fore the Lord, you will be ­clean from all your sins. 31 It is a day of sab­bath rest, and you must deny your­selves; it is a last­ing or­di­nance. 32 The ­priest who is anoint­ed and or­dained to suc­ceed his fa­ther as high p ­ riest is to make atone­ment. He is to put on the sa­cred lin­en gar­ments 33 and make atone­ment for the Most Holy ­Place, for the tent of meet­ing and the al­tar, and for the p ­ riests and all the mem­bers of the com­mu­ni­ty. 34 “This is to be a last­ing or­di­nance for you: Atone­ment is to be made once a year for all the sins of the Is­ra­el­ites.” And it was done, as the Lord com­mand­ed Mo­ses.

WHY WAS THE DAY OF ATONEMENT NEEDED IN ADDITION TO THE OTHER SACRIFICES? (16:29 – 32) While other sacrifices provided cleansing for individuals, sacrifices on the Day of Atonement cleansed the whole nation of even their unknown transgressions. It also showed that sin was communal — ​not merely an individual condition. This solemn ceremony reminded the Israelites of sin’s threat to their privileged access to God. Ultimately, Christ’s death made the final atonement for believers, rendering further sacrifices unnecessary (Heb 9:23 – 28).

Eating Blood Forbidden

17

The Lord said to Mo­ses, 2 “Speak to Aar­on and his sons and to all the Is­ra­el­ites and say to them: ‘This is what the Lord has com­mand­ed: 3  Any Is­ra­el­ite who sac­ri­fic­es an ox, b a lamb or a goat in the camp or out­side of it 4  in­stead of bring­ing it to the en­trance to the tent of meet­ing to pre­sent it as an of­fer­ing to the Lord in ­front of the tab­er­na­cle of the Lord — ​that per­son ­shall be con­sid­ered ­guilty of blood­shed; they have shed ­blood and must be cut off from ­their peo­ple. 5 This is so the Is­ra­el­ites will b ­ ring to the Lord the sac­ri­fic­es they are now mak­ing in the open f­ ields. They must b ­ ring them to the ­priest, that is, to the Lord, at the en­trance to the tent of meet­ing and sac­ri­fice them as fel­low­ship of­fer­ ings. 6 The ­priest is to ­splash the ­blood ­against the al­tar of the Lord at the en­trance to the tent of meet­ing and burn a 29 Or must fast ; also in verse 31    b 3  The Hebrew word can refer to either male or female.   

HOW COULD THE SINS OF AN ENTIRE NATION BE FORGIVEN IN ONE DAY? (16:30) The Old Testament makes provision for the forgiveness of both individual and communal sins. For example, on the Day of Atonement, a high priest offered atoning sacrifices for his own sins (v. 6), for the sins of his household (v. 11) and for the sins of the whole community (vv. 15,21,34). Although each Israelite was responsible for their personal sins (as confirmed later in Eze 18:1 – 32), the Israelites as a community were responsible to obey the covenant God had established with them. The implication is that individuals were accountable to each other to live according to the laws that united them as God’s covenant ­people. WHY DID GOD DESIGNATE A SPECIFIC, EXCLUSIVE SPOT FOR WORSHIP? (17:3 – 4) Worship in one central location was a precaution to keep the Israelites from falling into the pagan practices of their neighbors, who worshiped at numerous shrines (Dt 12:1 – 5,​ 29 – 31). At the tabernacle, their attention would be focused on God’s unique revelation and presence among them. He was not to be worshiped like a common pagan god. HOW WAS SOMEONE GUILTY OF BLOODSHED? (17:4) Normally being guilty of bloodshed was in reference to wrongly taking human life (Ex 22:2 – 3; Dt 19:10). But an Israelite who killed an animal and offered it as a sacrifice anywhere other than at the prescribed central sanctuary (see also Dt 12:10 – 14) would be guilty of such a crime. COULD THE ISRAELITES SLAUGHTER THEIR OWN MEAT? (17:4) Yes. However, any slaughter of animals had religious implications. The Israelites usually ate meat in the context of the fellowship, or peace, offering (7:11 – 18). Any other time someone killed an animal, there were regulations to follow that served as reminders of the person’s relationship with God (17:13 – 14; Dt  12:20 – 25). HOW WERE SOME CUT OFF FROM THEIR PEOPLE? (17:4) We don’t know for sure. Some say this was excommunication — ​being cut off from the worship of God. Others say it was ostracism — ​being banned from the community. Some think this phrase included the idea of eternal punishment because the usual formula to describe death, gathered to his ­people,

172

Leviticus 17:7

was altered to cut off from their ­people. Regardless, it was the penalty for disrespecting the holiness of God.

the fat as an aro­ma pleas­ing to the Lord. 7 They must no lon­ ger of­fer any of t­ heir sac­ri­fic­es to the goat i­dols a to whom they pros­ti­tute them­selves. This is to be a last­ing or­di­nance for them and for the gen­er­a­tions to come.’ 8 “Say to them: ‘Any Is­ra­el­ite or any for­eign­er re­sid­ing ­among them who of­fers a ­burnt of­fer­ing or sac­ri­fice 9 and does not ­bring it to the en­trance to the tent of meet­ing to sac­ri­fice it to the Lord must be cut off from t­ he peo­ple of ­Israel. 10 “ ‘I will set my face a ­ gainst any Is­ra­el­ite or any for­ eign­er re­sid­ing ­among them who eats ­blood, and I will cut them off from t­ he peo­ple. 11 For the life of a crea­ture is in the b ­ lood, and I have giv­en it to you to make atone­ ment for your­selves on the al­tar; it is the ­blood that ­makes atone­ment for ­one’s life. b 12 There­fore I say to the Is­ra­el­ites, “None of you may eat b ­ lood, nor may any for­eign­er re­sid­ing ­among you eat blood.” 13  “  ‘Any Is­ra­el­ite or any for­eign­er re­sid­ing ­among you who ­hunts any an­i­mal or bird that may be eat­en must ­drain out the ­blood and cov­er it with ­earth, 14 be­cause the life of ev­ery crea­ture is its ­blood. That is why I have said to the Is­ra­el­ites, “You must not eat the b ­ lood of any crea­ture, be­ cause the life of ev­ery crea­ture is its ­blood; any­one who eats it must be cut off.” 15  “  ‘Any­one, wheth­er na­tive-born or for­eign­er, who eats any­thing ­found dead or torn by wild an­i­mals must wash ­their ­clothes and ­bathe with wa­ter, and they will be cer­e­mo­ ni­al­ly un­clean till eve­ning; then they will be ­clean. 16 But if they do not wash t­ heir ­clothes and b ­ athe them­selves, they will be held re­spon­si­ble.’  ”

WHAT WERE GOAT IDOLS? (17:7) Some suggest the term goat idols refers to satyrs, ancient mythical creatures that were half goat and half human. More likely they were idols in the shape of a goat, similar to those worshiped in Egypt along with bull and calf idols. Goat idols are later mentioned along with calf idols (2Ch 11:15). The term could also refer to demons, as indicated in the NIV text note. WHY WOULD ANYONE WANT TO EAT BLOOD? (17:10) Blood was and is a staple food in many cultures around the world. Ancient pagans saw blood as life-giving and even magical. Even today some primitive ­peoples believe that drinking a bull’s blood will give them the bull’s strength. The Israelites were undoubtedly influenced by such views. WHY DOES GOD SAY THE LIFE OF EVERY CREATURE IS IN ITS BLOOD? (17:11) Blood is basic to life. You can survive without food for weeks, without water for days and without breath for minutes. But when your heart stops pumping, death comes swiftly. HOW COULD BLOOD ATONE FOR SIN? (17:11) The animal’s shed blood was evidence that the animal had paid the price for sin with its life. Poured out blood represented a life given in order to spare the life of the sinner. By prohibiting his ­people from eating blood, God indicated blood’s sacredness and its critical role in reconciling sinners to him. Now God accepts the blood Christ shed once for all on the cross as the means to cleanse us from our sin (Heb 9:13 – 14). WHY DOES GOD SEEM TO CARE SO MUCH ABOUT SEXUAL BEHAVIOR? (18:1 – 30) This chapter begins with an admonition to the Israelites not to live according to the standards of the Egyptians and Canaanites (who practiced incest, homosexuality, bestiality, etc.) but to honor the Lord their God by living according to his ethical and moral standards (vv. 1 – 5). According to Scripture, sexual purity preserves the strength of a family unit, while the lack of sexual purity carries the possibility of jealousy, strife, discord, violence and even death (20:10 – 13; Pr 6:32 – 34). Nations who defiled themselves through immoral sexual practices also defiled their land and suffered severe consequences (e.g., famine and drought). WHY LIST SO MANY NEGATIVE RULES? (18:7 – 24) We might think it would have been simpler to say, “Sex is right only when between husband and wife.” But the fine points of right and wrong are usually made clearer when a law is stated negatively. Consequently, most laws from ancient to modern times begin with, “You shall not . . .” or some similar wording.

Unlawful Sexual Relations

18

The Lord said to Mo­ses, 2 “Speak to the Is­ra­el­ites and say to them: ‘I am the Lord your God. 3 You must not do as they do in ­Egypt, ­where you used to live, and you must not do as they do in the land of Ca­naan, ­where I am bring­ ing you. Do not fol­low ­their prac­tic­es. 4 You must obey my laws and be care­ful to fol­low my de­crees. I am the Lord your God. 5 Keep my de­crees and laws, for the per­son who ­obeys them will live by them. I am the Lord. 6 “ ‘No one is to ap­proach any ­close rel­at­ ive to have sex­u­al re­la­tions. I am the Lord. 7  “  ‘Do not dis­hon­or your fa­ther by hav­ing sex­u­al re­la­tions with your moth­er. She is your moth­er; do not have re­la­tions with her. 8  “  ‘Do not have sex­u­al re­la­tions with your fa­ther’s wife; that ­would dis­hon­or your fa­ther. 9  “  ‘Do not have sex­u­al re­la­tions with your sis­ter, ei­ther your fa­ther’s daugh­ter or your moth­er’s daugh­ter, wheth­er she was born in the same home or else­where. 10 “ ‘Do not have sex­ua ­ l re­la­tions with your ­son’s daugh­ ter or your daugh­ter’s daugh­ter; that ­would dis­hon­or you. 11 “ ‘Do not have sex­ua ­ l re­la­tions with the daugh­ter of your fa­ther’s wife, born to your fa­ther; she is your sis­ter. a 7 Or the

demons    b 11 Or atonement by the life in the blood   

Leviticus 19:6 12  “  ‘Do not have sex­u­al re­la­tions with your fa­ther’s sis­ter; she is your fa­ther’s ­close rel­a­tive. 13 “ ‘Do not have sex­u­al re­la­tions with your moth­er’s sis­ ter, be­cause she is your moth­er’s ­close rel­a­tive. 14  “  ‘Do not dis­hon­or your fa­ther’s broth­er by ap­proach­ing his wife to have sex­u­al re­la­tions; she is your aunt. 15  “  ‘Do not have sex­u­al re­la­tions with your daugh­ter-inlaw. She is your ­son’s wife; do not have re­la­tions with her. 16  “  ‘Do not have sex­u­al re­la­tions with your broth­er’s wife; that ­would dis­hon­or your broth­er. 17 “ ‘Do not have sex­ua ­ l re­la­tions with both a wom­an and her daugh­ter. Do not have sex­u­al re­la­tions with ei­ther her ­son’s daugh­ter or her daugh­ter’s daugh­ter; they are her ­close rel­a­tives. That is wick­ed­ness. 18 “ ‘Do not take your ­wife’s sis­ter as a ri­val wife and have sex­u­al re­la­tions with her ­while your wife is liv­ing. 19 “ ‘Do not ap­proach a wom­an to have sex­u­al re­la­tions dur­ing the un­clean­ness of her month­ly pe­ri­od. 20  “  ‘Do not have sex­u­al re­la­tions with your neigh­bor’s wife and de­file your­self with her. 21 “ ‘Do not give any of your chil­dren to be sac­ri­ficed to Mo­lek, for you must not pro­fane the name of your God. I am the Lord. 22 “ ‘Do not have sex­ua ­ l re­la­tions with a man as one does with a wom­an; that is de­test­able. 23 “ ‘Do not have sex­u­al re­la­tions with an an­im ­ al and de­ file your­self with it. A wom­an must not pre­sent her­self to an an­i­mal to have sex­u­al re­la­tions with it; that is a per­ver­sion. 24 “ ‘Do not de­file your­selves in any of ­these ways, be­cause this is how the na­tions that I am go­ing to ­drive out be­fore you be­came de­filed. 25 Even the land was de­filed; so I pun­ ished it for its sin, and the land vom­it­ed out its in­hab­i­tants. 26 But you must keep my de­crees and my laws. The na­tiveborn and the for­eign­ers re­sid­ing a ­ mong you must not do any of ­these de­test­able ­things, 27 for all t­ hese ­things were done by the peo­ple who l­ived in the land be­fore you, and the land be­came de­filed. 28 And if you de­file the land, it will vom­it you out as it vom­it­ed out the na­tions that were be­ fore you. 29  “  ‘Ev­ery­one who does any of ­these de­test­able ­things  — ​ such per­sons must be cut off from ­their peo­ple. 30 Keep my re­quire­ments and do not fol­low any of the de­test­able cus­ toms that were prac­ticed be­fore you came and do not de­file your­selves with them. I am the Lord your God.’ ”

Various Laws

19

The Lord said to Mo­ses, 2 “Speak to the en­tire as­sem­ bly of Is­ra­el and say to them: ‘Be holy be­cause I, the Lord your God, am holy. 3 “ ‘Each of you must re­spect your moth­er and fa­ther, and you must ob­serve my Sab­baths. I am the Lord your God. 4 “ ‘Do not turn to ­idols or make met­al gods for your­ selves. I am the Lord your God. 5  “  ‘When you sac­ri­fice a fel­low­ship of­fer­ing to the Lord, sac­ri­fice it in such a way that it will be ac­cept­ed on your be­half. 6 It ­shall be eat­en on the day you sac­ri­fice it or on

173

WHAT IS MEANT BY A RIVAL WIFE? (18:18) Literally, a man is not to marry his wife’s sister. Such a marriage would cause distress, just as it did when Jacob married Rachel and Leah (Ge 29:15 — ​30:24). WHERE DID PEOPLE GET THE IDEA TO SACRIFICE THEIR CHILDREN? (18:21) From pagan cultures who worshiped the god Molek. P ­ eople from those cultures thought that by appeasing pagan gods they could improve their quality of life. Life’s harsh realities (high infant mortality, for example) may have prompted some to place a lower value on children than adults. Some ­people from those cultures abandoned unwanted infants to die. Others didn’t name their children until they were older and more likely to survive. WHY DOES GOD CALL HOMOSEXUAL BEHAVIOR DETESTABLE? (18:22) Sex with someone of the same gender — ​as well as sex with a relative (vv. 6 – 18), a neighbor’s wife (v. 20) or an animal (v. 23) — ​violates God’s design with its inherent boundaries. Homosexual intercourse was called wicked in Sodom (Ge 19:5 – 7) and was seen in the New Testament as a sin (Ro 1:26 – 27; 1Co 6:9). For more on the application of these and other laws today, see the article How are these laws relevant to us today? (19:19 – 28; p. 175). WHAT DOES IT MEAN THAT THE LAND VOMITED OUT ITS INHABITANTS? (18:25) This graphic image illustrates God’s reaction to the repugnant behavior of the ­people. The figurative language shows the sickening nature of sin as well as its consequence: being expelled from the land. HOW COULD THE ISRAELITES FORCE OTHERS TO OBEY GOD’S COMMANDS? (18:26) While they couldn’t bind individual consciences, they could uphold the law. The assumption here is that the Israelites would enforce God’s laws in the land. Throughout Israel’s history, its rulers had the God-given authority to destroy idols and shrines. DOES GOD EXPECT PERFECTION? (19:2) The word holy does not mean perfect. Rather, it means to be set apart — ​that is, reserved for God’s purposes. For more on holiness, see How would these practices make the ­people holy? (11:44 – 47; p. 161).

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IF THE HARVEST BELONGED TO THE FARMER, WHY WAS HE PROHIBITED FROM GATHERING EVERYTHING? (19:9 – 10) The crops on the edges of fields were left for the needy — ​the hungry, the poor and foreigners who needed this food supply for their personal sustenance (Mt 12:1 – 2). This was God’s way of providing for those in need and for protecting the dignity of the poor. This practice also gave the rich an opportunity to bless those who were less fortunate, display the providential love of God, demonstrate that the harvest belonged to God, and strengthen the community by showing a common dependence on God’s blessings. WHY DID AN EMPLOYEE HAVE TO BE PAID DAILY? (19:13) It seems that this rule was for the benefit of the poor who lived hand to mouth. Holding back wages for even a day would have created undue hardship for them (Dt 24:15). LINK (19:18) LOVE YOUR NEIGHBOR AS YOURSELF ­Jesus cited this as one of the two greatest commandments (Mt 22:39). WHY NOT PLANT A FIELD WITH TWO KINDS OF SEED? (19:19) Since much of the law emphasizes the theme of purity, it is possible that the prohibition against mixing seeds was aimed at preserving the purity of God’s creation — ​preventing the mixing of that which God had kept separated since creation (Dt 22:9). HOW WERE SLAVES TREATED IN HEBREW CULTURE? (19:20 – 22) The institution of slavery as described in the Pentateuch was a social structure devised to deal with debt and human need. The debt incurred in the ancient world was not consumer debt; it resulted instead from poor harvests. This was not a society based on money, so the only way a debt could be repaid was through the labor of a man or his family. Thus, slavery as described in the Pentateuch was an economic system designed to preserve life and dignity — ​not take it away. The unfortunate could regain their dignity through honest work, and those who were in a position to help were not called on simply to give charity. It was a system meant to establish justice for all; of course, any human institution can be abused. WHY WAS THIS FRUIT FORBIDDEN? (19:23 – 25) The word translated forbidden is literally un­ circumcised and suggests the idea of something premature. Fruit trees took time to grow and produced little or no fruit for the first three years. The first mature harvest occurred in the fourth year and was to be given to the Lord as a firstfruits offering (Dt 26:1 – 15). After the fruit was consecrated to God, the tree’s later fruit could be eaten. ARE DIVINATION, SORCERY, MEDIUMS AND SPIRITISTS REAL THREATS TO GOD’S PEOPLE? (19:26,31) See the article Why is divination wrong? (20:6; p. 176)

Leviticus 19:7 the next day; any­thing left over un­til the t­ hird day must be ­burned up. 7 If any of it is eat­en on the t­ hird day, it is im­pure and will not be ac­cept­ed. 8 Who­ev­er eats it will be held re­ spon­si­ble be­cause they have des­e­crat­ed what is holy to the Lord; they must be cut off from t­ heir peo­ple. 9 “ ‘When you reap the har­vest of your land, do not reap to the very edg­es of your f­ ield or gath­er the glean­ings of your har­vest. 10 Do not go over your vine­yard a sec­ond time or pick up the g ­ rapes that have fall­en. ­Leave them for the poor and the for­eign­er. I am the Lord your God. 11 “ ‘Do not steal. “ ‘Do not lie. “ ‘Do not de­ceive one an­oth­er. 12 “ ‘Do not ­swear false­ly by my name and so pro­fane the name of your God. I am the Lord. 13 “ ‘Do not de­fraud or rob your neighbor. “ ‘Do not hold back the wag­es of a ­hired work­er over­night. 14 “ ‘Do not c­ urse the deaf or put a stum­bling b ­ lock in ­front of the ­blind, but fear your God. I am the Lord. 15 “ ‘Do not per­vert jus­tice; do not show par­tial­i­ty to the poor or fa­vor­it­ism to the g ­ reat, but j­udge your neigh­bor fair­ly. 16 “ ‘Do not go ­about spread­ing slan­der ­among your peo­ple. “ ‘Do not do any­thing that en­dan­gers your neigh­bor’s life. I am the Lord. 17 “ ‘Do not hate a fel­low Is­ra­el­ite in your h ­ eart. Re­buke your neigh­bor frank­ly so you will not ­share in ­their guilt. 18 “ ‘Do not seek re­venge or bear a g ­ rudge a ­ gainst any­one ­among your peo­ple, but love your neigh­bor as your­self. I am the Lord. 19 “ ‘Keep my de­crees. “ ‘Do not mate dif­fer­ent k ­ inds of an­i­mals. “ ‘Do not ­plant your ­field with two ­kinds of seed. “ ‘Do not wear cloth­ing wo­ven of two k ­ inds of ma­teri­al. 20 “ ‘If a man ­sleeps with a fe­male s­ lave who is prom­ised to an­oth­er man but who has not been ran­somed or giv­en her free­dom, t­here must be due pun­ish­ment. a Yet they are not to be put to d ­ eath, be­cause she had not been f­ reed. 21 The man, how­ev­er, must ­bring a ram to the en­trance to the tent of meet­ing for a g ­ uilt of­fer­ing to the Lord. 22 With the ram of the g ­ uilt of­fer­ing the p ­ riest is to make atone­ ment for him be­fore the Lord for the sin he has com­mit­ted, and his sin will be for­giv­en. 23 “ ‘When you en­ter the land and p ­ lant any kind of f­ ruit tree, re­gard its f­ ruit as for­bid­den. b For t­ hree ­years you are to con­sid­er it for­bid­den  b; it must not be eat­en. 24 In the ­fourth year all its ­fruit will be holy, an of­fer­ing of p ­ raise to the Lord. 25 But in the ­fifth year you may eat its ­fruit. In this way your har­vest will be in­creased. I am the Lord your God. 26 “ ‘Do not eat any meat with the ­blood ­still in it. “ ‘Do not prac­tice div­i­na­tion or seek omens. 27 “ ‘Do not cut the hair at the ­sides of your head or clip off the edg­es of your beard. 28 “ ‘Do not cut your bod­ies for the dead or put tat­too ­marks on your­selves. I am the Lord. a 20 Or be

an inquiry    b 23 Hebrew uncircumcised   

Leviticus 20:4

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29 “ ‘Do not de­grade your daugh­ter by mak­ing her a pros­ ti­tute, or the land will turn to pros­ti­tu­tion and be f­ illed with wick­ed­ness. 30 “ ‘Ob­serve my Sab­baths and have rev­er­ence for my sanc­tu­ary. I am the Lord. 31 “ ‘Do not turn to me­di­ums or seek out spir­it­ists, for you will be de­filed by them. I am the Lord your God. 32 “ ‘Stand up in the pres­ence of the aged, show re­spect for the el­der­ly and re­vere your God. I am the Lord. 33 “ ‘When a for­eign­er re­sides a ­ mong you in your land, do not mis­treat them. 34  The for­eign­er re­sid­ing ­among you must be treat­ed as your na­tive-born. Love them as your­self, for you were for­eign­ers in ­Egypt. I am the Lord your God. 35  “  ‘Do not use dis­hon­est stan­dards when mea­sur­ing ­length, ­weight or quan­ti­ty. 36 Use hon­est s­ cales and hon­est ­weights, an hon­est ­ephah  a and an hon­est hin. b I am the Lord your God, who ­brought you out of Egypt. 37 “ ‘Keep all my de­crees and all my laws and fol­low them. I am the Lord.’ ”

WHY DID THEY HAVE LAWS ABOUT HAIRSTYLES AND TATTOOS? (19:27 – 28) These laws were to keep the Israelites from imitating the pagan practices of their neighbors. Some ­people had tattoos, cut themselves or used disfiguring haircuts as signs of mourning and humiliation to gain favor with their pagan gods. For example, the prophets of Baal cut themselves when they faced Elijah on Mount Carmel (1Ki 18:25 – 29). Following the lead of the pagans not only would have honored pagan gods but also would have blurred the distinction God intended for Israel in order to set Israel apart from other nations.

Punishments for Sin

20

The Lord said to Mo­ses, 2 “Say to the Is­ra­el­ites: ‘Any Is­ra­el­ite or any for­eign­er re­sid­ing in Is­ra­el who sac­ ri­fic­es any of his chil­dren to Mo­lek is to be put to ­death. The mem­bers of the com­mu­ni­ty are to ­stone him. 3  I my­self will set my face ­against him and will cut him off from his peo­ ple; for by sac­ri­fic­ing his chil­dren to Mo­lek, he has de­filed my sanc­tu­ary and pro­faned my holy name. 4 If the mem­bers of the com­mu­ni­ty ­close ­their eyes when that man sac­ri­fic­es

WHO WAS MOLEK? (20:2 – 5) Molek was the god of the Ammonites (1Ki 11:5), and also worshiped by other ­peoples. The followers of Molek are perhaps best known for child sacrifice.

a 36  An ephah was a dry measure having the capacity of about 3/5 of a bushel or about 22 liters.    b 36  A hin was a liquid measure having the capacity of about 1 gallon or about 3.8 liters.   

H O W A R E T H E S E L AW S R E L E VA N T T O U S T O D AY ? 1 9 : 1 9   –   2 8

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Though some of the laws in Leviticus seem readily applicable today, others do not. It MOST-ASKED can be unsettling to see a general principle (Love your neighbor, v. 18) alongside what seems to be a culture-specific rule (Do not cut the hair at the sides of your head, v. 27). The result can be an apparent inconsistency in how we obey these laws. For example, how can we continue to view homosexual intercourse as sin (20:13) if we no longer care about blended fabrics of cotton and wool (19:19)? ­People attempt to resolve this problem in different ways. Some believe the laws fit into different ­categories of behavior: moral laws are still binding, but ceremonial and civil laws were superseded when ­Jesus came. The ­distinction between a moral, civil and ceremonial law is not always clear, however. Others believe that only those laws mentioned or repeated in the New Testament remain binding. We can gain some insight into the problem by seeing what J­ esus said about the law. He told his disciples that not a single letter of the law would disappear until everything is accomplished (Mt 5:17 – 20). Yet because J­ esus followed the true spirit of the law rather than the legalistic views of the religious teachers, he was accused of violating the law (Lk  6:1 – 2). Because the Bible is God’s Word, we may assume that each law expresses some aspect or enduring principle of God’s revealed will. Some details, written specifically for Israel’s situation, will not fit ours today. But many of the regulating principles behind them are timeless. Matthew 5 provides several examples where ­Jesus upheld the deeper, spiritual principles of the law. The relevance of Old Testament laws may elude our understanding today because the content often addressed Israel’s particular call to be God’s distinct ­people. However, by seeking the timeless principle behind the letter of the law, we can still apply God’s standards to the details of our lives within the context of our culture.

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WHAT DID IT MEAN FOR GOD TO SET HIS FACE AGAINST SOMEONE? (20:5) God’s face is used figuratively in the Old Testament to indicate his presence, often in blessing: The Lord make his face shine on you (Nu 6:25). At other times, as here, the image is a frightening one, indicating God’s resolve to bring judgment (Eze 15:6 – 8).

WASN’T THE DEATH PENALTY AN OVERREACTION TO MANY OF THESE SINS? (20:9 – 16) Not in this context. In God’s eyes, one who committed these sins forfeited their right to life. To curse one’s parents was an offense that deserved death (Ex 21:17, Mt 15:4). Paul said that those who practiced homosexuality did not think it worthwhile to retain the knowl­ edge of God; they consequently deserved the due penalty for their error (Ro 1:26 – 32). In Old Testament times, capital punishment was used to cleanse the community of the defilement that came from committing sins against God.

WHY PUT PEOPLE TO DEATH BY BURNING? (20:14) It’s not certain why burning is specifically commanded as the method of execution here. Burning was often associated with sexual offenses (21:9; Ge 38:24). Perhaps it included the idea of purification, because it completely destroyed all remnants of the uncleanness caused by the sin. DIDN’T ABRAHAM MARRY HIS SISTER? (20:17) Yes, Sarah was Abraham’s half sister (Ge 20:11 – 12). There are two ways to deal with this apparent inconsistency: (1) We cannot hold Abraham accountable for laws not revealed until after his time. (2) We do not need to defend Abraham’s behavior; not everything he did was right or advisable, and the Bible often reports things that ­people did without necessarily endorsing or condemning their choices or behaviors.

Leviticus 20:5 one of his chil­dren to Mo­lek and if they fail to put him to ­death, 5 I my­self will set my face ­against him and his fam­i­ly and will cut them off from t­ heir peo­ple to­geth­er with all who fol­low him in pros­ti­tut­ing them­selves to Mo­lek. 6 “ ‘I will set my face ­against any­one who t­ urns to me­di­ ums and spir­it­ists to pros­ti­tute them­selves by fol­low­ing them, and I will cut them off from t­ heir peo­ple. 7 “ ‘Con­se­crate your­selves and be holy, be­cause I am the Lord your God. 8 Keep my de­crees and fol­low them. I am the Lord, who ­makes you holy. 9 “ ‘Any­one who curs­es ­their fa­ther or moth­er is to be put to ­death. Be­cause they have c­ ursed ­their fa­ther or moth­er, ­their ­blood will be on t­ heir own head. 10  “  ‘If a man com­mits adul­tery with an­oth­er ­man’s wife  — ​ with the wife of his neigh­bor — ​both the adul­ter­er and the adul­ter­ess are to be put to death. 11 “ ‘If a man has sex­u­al re­la­tions with his fa­ther’s wife, he has dis­hon­ored his fa­ther. Both the man and the wom­an are to be put to ­death; ­their ­blood will be on ­their own heads. 12 “ ‘If a man has sex­u­al re­la­tions with his daugh­ter-inlaw, both of them are to be put to d ­ eath. What they have done is a per­ver­sion; ­their b ­ lood will be on t­ heir own heads. 13 “ ‘If a man has sex­u­al re­la­tions with a man as one does with a wom­an, both of them have done what is de­test­able. They are to be put to d ­ eath; ­their ­blood will be on t­ heir own heads. 14 “ ‘If a man mar­ries both a wom­an and her moth­er, it is wick­ed. Both he and they must be ­burned in the fire, so that no wick­ed­ness will be ­among you. 15 “ ‘If a man has sex­u­al re­la­tions with an an­im ­ al, he is to be put to ­death, and you must kill the an­im ­ al. 16 “ ‘If a wom­an ap­proach­es an an­i­mal to have sex­u­al re­ la­tions with it, kill both the wom­an and the an­im ­ al. They are to be put to d ­ eath; t­ heir b ­ lood will be on t­ heir own heads. 17 “ ‘If a man mar­ries his sis­ter, the daugh­ter of ei­ther his fa­ther or his moth­er, and they have sex­u­al re­la­tions, it is a dis­grace. They are to be pub­lic­ly re­moved from t­ heir peo­ple. He has dis­hon­ored his sis­ter and will be held re­spon­si­ble. 18 “ ‘If a man has sex­u­al re­la­tions with a wom­an dur­ing her month­ly pe­ri­od, he has ex­posed the ­source of her flow, and she has also un­cov­ered it. Both of them are to be cut off from ­their peo­ple.

W H Y I S D I V I N AT I O N W R O N G ? 2 0 : 6 , 2 7 The Israelites were instructed to love, trust and rely on Yahweh alone. The practice of magic in all its forms — ​consulting diviners, soothsayers, enchanters, sorcerers, charmers, mediums, ghosts, necromancers and magicians — ​was strictly forbidden by law (19:31; Dt 18:10 – 11). The individuals who practiced such magic were put to death (Lev 20:27), and those who sought their counsel were cut off from the community (20:6). Depending on magic implied a lack of trust in God’s ability to guide, instruct, protect and provide for his covenant ­people. King Saul paid with his life when he consulted the witch of Endor and sought to communicate with the spirit of Samuel in order to find out how to deal with the Philistine armies at Gilboa (1Sa 28:3 – 20; 31:1 – 6). The prohibition against magic in all its form was meant to distinguish the Israelite community from its foreign neighbors, who depended on such practices to determine their future and to make important political and military decisions.

Leviticus 21:3 19 “ ‘Do not have sex­u­al re­la­tions with the sis­ter of ei­ther your moth­er or your fa­ther, for that ­would dis­hon­or a ­close rel­a­tive; both of you ­would be held re­spon­si­ble. 20 “ ‘If a man has sex­u­al re­la­tions with his aunt, he has dis­hon­ored his un­cle. They will be held re­spon­si­ble; they will die child­less. 21 “ ‘If a man mar­ries his broth­er’s wife, it is an act of im­ pu­ri­ty; he has dis­hon­ored his broth­er. They will be child­ less. 22 “ ‘Keep all my de­crees and laws and fol­low them, so that the land ­where I am bring­ing you to live may not vom­it you out. 23 You must not live ac­cord­ing to the cus­toms of the na­ tions I am go­ing to ­drive out be­fore you. Be­cause they did all t­ hese ­things, I ab­horred them. 24 But I said to you, “You will pos­sess ­their land; I will give it to you as an in­her­i­tance, a land flow­ing with milk and hon­ey.” I am the Lord your God, who has set you ­apart from the na­tions. 25 “ ‘You must there­fore make a dis­tinc­tion be­tween c­ lean and un­clean an­i­mals and be­tween un­clean and ­clean ­birds. Do not de­file your­selves by any an­i­mal or bird or any­thing that ­moves a ­ long the ­ground — ​­those ­that I have set a ­ part as un­clean for you. 26 You are to be holy to me be­cause I, the Lord, am holy, and I have set you ­apart from the na­tions to be my own. 27 “ ‘A man or wom­an who is a me­di­um or spir­it­ist ­among you must be put to d ­ eath. You are to s­ tone them; t­heir ­blood will be on ­their own heads.’ ”

Rules for Priests

21

The Lord said to Mo­ses, “Speak to the p ­ riests, the sons of Aar­on, and say to them: ‘A ­priest must not make him­self cer­e­mo­ni­al­ly un­clean for any of his peo­ple who die, 2 ex­cept for a c­ lose rel­a­tive, such as his moth­er or fa­ther, his son or daugh­ter, his broth­er, 3  or an un­mar­ried sis­ter who is de­pen­dent on him s­ ince she has no hus­band — ​for her

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WEREN’T THERE TIMES WHEN A MAN WAS SUPPOSED TO MARRY HIS BROTHER’S WIFE? (20:21) Yes. If a man’s brother died, leaving his wife childless, the brother was to marry his brother’s wife and provide her with a son to preserve the dead brother’s inheritance and continue his family line (Dt 25:5 – 10; see Why was a man required to marry his brother’s widow? [Dt 25:5 – 10; p. 289]). But the law mentioned here refers to marrying a brother’s wife while the brother was still living.

HOW DID TOUCHING A DEAD BODY MAKE A PRIEST CEREMONIALLY UNCLEAN? (21:1 – 4) Family members who prepared a body for burial became unclean. Even entering a place with a corpse in it caused defilement (Nu 19:14). Priests were allowed to come near a dead body only when it was the body of a close family member; the high priest could not come near a dead body under any circumstance — ​even if the body was that of a close relative (Lev 21:11). See Why couldn’t Aaron and his sons mourn these tragic deaths? (10:6; p. 159).

IS THERE ANYTHING WRONG WITH SAME-SEX R E L AT I O N S ? 2 0 : 1 3

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Humankind’s fall into sin has pushed us away from God and his good purposes for MOST-ASKED our lives. As a result, our desires and passions have become distorted and disoriented in numerous ways. The very beginning of the Bible presents God’s vision for human sexual relationships, and it describes that relationship as being between a male and a female in the covenant of marriage (Ge 2:24). Although the Bible contains only a handful of references to samesex relations, all of them are negative. In other words, engaging in same-sex relations is one way that we can fall away from God’s good vision for humanity. Perhaps the clearest reference to same-sex relations is found in Romans 1:18 – 32, which begins by describing humankind’s universal sinfulness in refusing to acknowledge God as the good creator and rightful ruler of our lives (Ro 1:18 – 20). This passage continues by listing numerous symptoms of our sinfulness. Engaging in homosexual relations is held up as one symptom of our fallen nature; but lest we be tempted to judge such behavior, the list also includes sins such as gossiping, coveting and disrespecting parents. All of these sins are signs that we are broken creatures in need of Christ’s healing. Furthermore, the Bible openly acknowledges that some early followers of ­Jesus had been practicing homosexuals (1Co 6:9 – 11). But in Christ they were embraced by God the Father and his p ­ eople. Like every one else in the church, they were cleansed by J­ esus. Then these dear brothers and sisters started a journey toward transformation in Christ — ​the one who reorients our brokenness and heals our souls.

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WHY WAS SHAVING CONSIDERED UNHOLY? (21:5 – 6) The real issue was to avoid pagan symbolism. When mourning for the dead, ancient Canaanites shaved to express hopeless sorrow. It’s not certain why cutting hair (or, in the extreme, one’s body) held such meaning. If the Israelites had mimicked their pagan neighbors, they would have denied their God — ​the Lord of both the living and the dead (Dt 14:1 – 2). DID GOD ACTUALLY EAT THE SACRIFICES? (21:6,8) Ancient ­peoples, believing their gods needed nourishment, had rituals for “feeding” the statues of their gods. Leviticus borrows the conventional terminology of that time when it speaks of offerings as God’s “food.” However, the idea is stripped of its mythological overtones. God wanted the fellowship and devotion of his p ­ eople; he didn’t need food (Ps 50:12 – 13). WHY COULDN’T THE HIGH PRIEST LEAVE THE SANCTUARY? (21:12) Usually he could leave the sanctuary — ​but not to take part in the burial process or even attend the burial of his own parents. This was to prevent the high priest from becoming ceremonially unclean and thus contaminating the sanctuary on his return. Nothing here suggests that the high priest could never leave the sanctuary. DID GOD’S LAWS DISCRIMINATE AGAINST THOSE WITH DISABILITIES? (21:17 – 23) This rule had nothing to do with personal worth or individual rights. Serving as a priest was not a right; it was a role reserved for only a few whom God himself initially selected. Those with physical defects were no more discriminated against than were most of the ­people of Israel. Only men of a certain age who were ceremonially clean, without defect, from the tribe of Levi and descendants of Aaron were privileged to represent God as priests. At issue was whether the priests would project an image of a holy, perfect God to the p ­ eople. Nonetheless, Aaron’s descendants with defects were not barred from other priestly benefits (v. 22).

WHAT DID IT MEAN TO BE CUT OFF FROM GOD’S PRESENCE? (22:3) Some say this was excommunication — ​being cut off from the worship of God. Others say it was ostracism — ​being banned from the community. Still others say it was the death penalty (v. 9) and that the person was executed either by the community or by God himself. Some think this phrase included the idea of eternal punishment because the usual formula to describe death, gathered to his ­people, was altered to cut off from their ­people. This was the penalty for disrespecting the holiness of God.

Leviticus 21:4 he may make him­self un­clean. 4 He must not make him­self un­clean for peo­ple re­lat­ed to him by mar­riage, a and so de­ file him­self. 5 “ ‘Priests must not ­shave ­their ­heads or ­shave off the edg­es of t­ heir b ­ eards or cut t­ heir bod­ies. 6 They must be holy to t­ heir God and must not pro­fane the name of t­ heir God. Be­cause they pre­sent the food of­fer­ings to the Lord, the food of ­their God, they are to be holy. 7  “  ‘They must not mar­ry wom­en de­filed by pros­ti­tu­tion or di­vorced from t­ heir hus­bands, be­cause ­priests are holy to ­their God. 8 Re­gard them as holy, be­cause they of­fer up the food of your God. Con­sid­er them holy, be­cause I the Lord am holy — ​I who make you holy. 9 “ ‘If a ­priest’s daugh­ter de­files her­self by be­com­ing a pros­ti­tute, she dis­grac­es her fa­ther; she must be ­burned in the fire. 10 “ ‘The high ­priest, the one ­among his broth­ers who has had the anoint­ing oil ­poured on his head and who has been or­dained to wear the priest­ly gar­ments, must not let his hair be­come un­kempt  b or tear his ­clothes. 11 He must not en­ter a p ­ lace ­where ­there is a dead body. He must not make him­self un­clean, even for his fa­ther or moth­er, 12  nor ­leave the sanc­tu­ary of his God or des­e­crate it, be­cause he has been ded­i­cat­ed by the anoint­ing oil of his God. I am the Lord. 13 “ ‘The wom­an he mar­ries must be a vir­gin. 14 He must not mar­ry a wid­ow, a di­vorced wom­an, or a wom­an de­filed by pros­ti­tu­tion, but only a vir­gin from his own peo­ple, 15 so that he will not de­file his off­spring ­among his peo­ple. I am the Lord, who ­makes him holy.’ ” 16 The Lord said to Mo­ses, 17 “Say to Aar­on: ‘For the gen­ er­a­tions to come none of your de­scen­dants who has a de­ fect may come near to of­fer the food of his God. 18 No man who has any de­fect may come near: no man who is b ­ lind or lame, dis­fig­ured or de­formed; 19 no man with a crip­pled foot or hand, 20 or who is a hunch­back or a ­dwarf, or who has any eye de­fect, or who has fes­ter­ing or run­ning ­sores or dam­ aged tes­ti­cles. 21 No de­scen­dant of Aar­on the ­priest who has any de­fect is to come near to pre­sent the food of­fer­ings to the Lord. He has a de­fect; he must not come near to of­fer the food of his God. 22 He may eat the most holy food of his God, as well as the holy food; 23 yet be­cause of his de­fect, he must not go near the cur­tain or ap­proach the al­tar, and so des­e­crate my sanc­tu­ary. I am the Lord, who ­makes them holy.’ ” 24 So Mo­ses told this to Aar­on and his sons and to all the Is­ra­el­ites. The Lord said to Mo­ses, 2 “Tell Aar­on and his sons to ­treat with re­spect the sa­cred of­fer­ings the Is­ra­el­ites con­se­crate to me, so they will not pro­fane my holy name. I am the Lord. 3 “Say to them: ‘For the gen­er­a­tions to come, if any of your de­scen­dants is cer­e­mo­ni­al­ly un­clean and yet ­comes near the sa­cred of­fer­ings that the Is­ra­el­ites con­se­crate to the Lord, that per­son must be cut off from my pres­ence. I am the Lord.

22

a 4 Or unclean

as a leader among his people    b 10 Or not uncover his head   

Leviticus 22:24 4 “ ‘If a de­scen­dant of Aar­on has a de­fil­ing skin dis­ease a or a bodi­ly dis­charge, he may not eat the sa­cred of­fer­ings un­til he is ­cleansed. He will also be un­clean if he touch­es some­ thing de­filed by a ­corpse or by any­one who has an emis­sion of se­men, 5 or if he touch­es any crawl­ing ­thing that ­makes him un­clean, or any per­son who m ­ akes him un­clean, what­ ev­er the un­clean­ness may be. 6 The one who touch­es any such t­ hing will be un­clean till eve­ning. He must not eat any of the sa­cred of­fer­ings un­less he has b ­ athed him­self with wa­ter. 7 When the sun goes down, he will be ­clean, and af­ter that he may eat the sa­cred of­fer­ings, for they are his food. 8 He must not eat any­thing ­found dead or torn by wild an­ i­mals, and so be­come un­clean ­through it. I am the Lord. 9 “ ‘The ­priests are to per­form my ser­vice in such a way that they do not be­come ­guilty and die for treat­ing it with con­tempt. I am the Lord, who ­makes them holy. 10 “ ‘No one out­side a p ­ riest’s fam­i­ly may eat the sa­cred of­ fer­ing, nor may the g ­ uest of a ­priest or his ­hired work­er eat it. 11 But if a ­priest buys a s­ lave with mon­ey, or if ­slaves are ­ riest’s born in his house­hold, they may eat his food. 12 If a p daugh­ter mar­ries any­one oth­er than a p ­ riest, she may not eat any of the sa­cred con­tri­bu­tions. 13 But if a ­priest’s daugh­ ter be­comes a wid­ow or is di­vorced, yet has no chil­dren, and she re­turns to live in her fa­ther’s house­hold as in her ­youth, she may eat her fa­ther’s food. No un­au­tho­rized per­son, how­ev­er, may eat it. 14 “ ‘Any­one who eats a sa­cred of­fer­ing by mis­take must make res­ti­tu­tion to the ­priest for the of­fer­ing and add a ­fifth of the val­ue to it. 15 The ­priests must not des­ec­ rate the sa­cred of­fer­ings the Is­ra­el­ites pre­sent to the Lord 16 by al­ low­ing them to eat the sa­cred of­fer­ings and so ­bring upon them ­guilt re­quir­ing pay­ment. I am the Lord, who ­makes them holy.’ ”

179

WHY WOULD SLAVES BE ALLOWED TO EAT THE SACRED OFFERING? (22:6,11) At this point in history, it seems that God chose to reform and regulate slavery. (see Why didn’t God prohibit slavery? [25:44 – 46; p. 186]). The Old Testament took the lead in world literature, insisting that slaves be treated as human beings for their own sake. A priest’s slaves were granted privileges (v. 11) that a priest’s employees (v. 10) and sometimes his children (v. 12) could not enjoy. WHY WERE THERE SO MANY RELIGIOUS RULES? (22:9) For at least two reasons: (1) Careful attention to detail ensured that the priests’ actions would better reflect the holy, awesome nature of God. (2) The restrictions Israel’s priests followed established standards of integrity and set them apart from the priests of other cultures who used their religious stature to gain influence and wealth.

Unacceptable Sacrifices 17 The Lord said to Mo­ses, 18 “Speak to Aar­on and his sons and to all the Is­ra­el­ites and say to them: ‘If any of you — ​ wheth­er an Is­ra­el­ite or a for­eign­er re­sid­ing in Is­ra­el  — ​pre­ sents a gift for a b ­ urnt of­fer­ing to the Lord, ei­ther to ful­fill a vow or as a free­will of­fer­ing, 19 you must pre­sent a male with­out de­fect from the cat­tle, s­ heep or ­goats in or­der that it may be ac­cept­ed on your be­half. 20 Do not ­bring any­thing with a de­fect, be­cause it will not be ac­cept­ed on your be­half. 21 When any­one ­brings from the herd or ­flock a fel­low­ship of­fer­ing to the Lord to ful­fill a spe­cial vow or as a free­will of­fer­ing, it must be with­out de­fect or blem­ish to be ac­cept­ able. 22 Do not of­fer to the Lord the ­blind, the in­jured or the ­maimed, or any­thing with ­warts or fes­ter­ing or run­ning ­sores. Do not ­place any of ­these on the al­tar as a food of­fer­ ing pre­sent­ed to the Lord. 23 You may, how­ev­er, pre­sent as a free­will of­fer­ing an ox  b or a ­sheep that is de­formed or stunt­ ed, but it will not be ac­cept­ed in ful­fill­ment of a vow. 24 You must not of­fer to the Lord an an­i­mal ­whose tes­ti­cles are a 4  The Hebrew word for defiling skin disease, traditionally translated “leprosy,” was used for various diseases affecting the skin.    b 23  The Hebrew word can refer to either male or female.   

WHAT’S THE DIFFERENCE BETWEEN A FREEWILL OFFERING AND A VOW? (22:23) The freewill offering, often mentioned along with the vow, was a generic term for various contributions expressing thanks to God. The freewill offering was entirely voluntary and therefore had fewer stipulations. The vow, on the other hand, made in the form of a sacrifice, stemmed from a prior commitment made by an individual. Therefore, its requirements were more demanding.

180

Leviticus 22:25

WHAT WAS WRONG WITH AN OFFERING NOT YET EIGHT DAYS OLD? (22:27) Perhaps the key to this rule is found in Exodus 22:29 – 30, where we see that the Israelites were required to offer to God the first of their crops, sons, and livestock. The sons were to be redeemed by a money payment or by the substituted ser­vice of one Levite for each firstborn (Ex 13:13; Nu 3:46 – 48). The firstborn animals were to stay with their mothers for seven days before being offered as a sacrifice on the eighth day. The same principle applied in a different way to sons also, as they were to be circumcised on the eighth day (Gen 17:12).

­ ruised, ­crushed, torn or cut. You must not do this in your b own land, 25 and you must not ac­cept such an­i­mals from the hand of a for­eign­er and of­fer them as the food of your God. They will not be ac­cept­ed on your be­half, be­cause they are de­formed and have de­fects.’ ” 26 The Lord said to Mo­ses, 27 “When a calf, a lamb or a goat is born, it is to re­main with its moth­er for sev­en days. From the ­eighth day on, it will be ac­cept­able as a food of­fer­ing pre­sent­ed to the Lord. 28 Do not slaugh­ter a cow or a ­sheep and its ­young on the same day. 29 “When you sac­ri­fice a t­ hank of­fer­ing to the Lord, sac­ ri­fice it in such a way that it will be ac­cept­ed on your be­half. 30 It must be eat­en that same day; ­leave none of it till morn­ ing. I am the Lord. 31 “Keep my com­mands and fol­low them. I am the Lord. 32 Do not pro­fane my holy name, for I must be ac­knowl­ edged as holy by the Is­ra­el­ites. I am the Lord, who made you holy 33 and who b ­ rought you out of E ­ gypt to be your God. I am the Lord.”

WHY WAS IT IMPROPER TO SLAUGHTER A COW AND ITS CALF ON THE SAME DAY? (22:28) Rules such as this — ​along with those preventing a newborn animal from being sacrificed (22:27), a young goat from being cooked in its mother’s milk (Ex 23:19), and a mother bird along with her young from being “taken” from a nest for human consumption (Dt 22:6 – 7) — ​likely sprang from the Lord’s compassion. In his ordering of creation, God had established a special relationship between mother and offspring. Some pagan rites may have also involved a simultaneous sacrifice of an animal and its young. IF THE LORD MADE PRIESTS HOLY, WHY WERE SO MANY RULES NEEDED? (22:32) Holiness involved both God’s work and the priests’ cooperation. For example, God called on Israel to make the Sabbath holy (Ex 20:8), something he had already done himself (Ex 20:11). The priests could not attain holiness by their own efforts, but because they had been set apart and called holy, they were enabled to observe God’s laws and commandments. Their obedience was a mark of holiness, not a merit for holiness. WHY WERE THERE SO MANY FESTIVALS? (23:1 – 44) For several reasons: (1) Festivals required the ­people to assemble together. This emphasized the communal nature of their faith and kept their religious experience from becoming too private and individualistic.

The Appointed Festivals

23

The Lord said to Mo­ses, 2 “Speak to the Is­ra­el­ites and say to them: ‘These are my ap­point­ed fes­ti­vals, the ap­point­ed fes­ti­vals of the Lord, ­which you are to pro­claim as sa­cred as­sem­blies.

The Sabbath

3 “ ‘There are six days when you may work, but the sev­ enth day is a day of sab­bath rest, a day of sa­cred as­sem­bly. You are not to do any work; wher­ev­er you live, it is a sab­ bath to the Lord. The Passover and the Festival of Unleavened Bread

4 “ ‘These are the Lord’s ap­point­ed fes­ti­vals, the sa­cred as­ sem­blies you are to pro­claim at t­ heir ap­point­ed t­ imes: 5 The Lord’s Pass­over be­gins at twi­light on the four­teenth day of the ­first ­month. 6 On the fif­teenth day of that m ­ onth the Lord’s Fes­ti­val of Un­leav­ened B ­ read be­gins; for sev­en days you must eat ­bread made with­out ­yeast. 7 On the ­first day hold a sa­cred as­sem­bly and do no reg­u­lar work. 8  For sev­en

H O W D O E S T H E I S R A E L I T E C A L E N D A R C O R R E L AT E WITH OURS? 23:5,24 In the ancient world, time was marked by the phases of the sun and the moon. The lunar cycle, which lasted about 28 days, defined a typical month for the Israelites. The months of the modern Jewish calendar are 29 or 30 days and those of the western calendar are 28 to 31 days. Time was also marked by the agricultural seasons of planting and harvesting. For the Israelites and many Jews today, the year starts in the month Tishri (about mid-September), in honor of the exodus from Egypt. While western calendar time is not delineated by the solar equinoxes, four seasons are still marked in a year. Some Chris­tians follow a liturgical calendar based on the life of J­ esus, in which the holy days of Advent, Christmas, Epiph­any, Lent, Holy Week, Easter and Pentecost are observed. This Chris­tian liturgical calendar reflects its Jewish roots: ­Jesus was a faithful Jew and ultimately fulfilled the true meaning of the Jewish holy days. ­Jesus’ death on the cross during the Jewish Passover week fulfilled the predictive aspect of the Passover sacrifice. Good Friday and Easter in the liturgical calendar often occur about the same time as the observance of Passover in the Jewish calendar.

Leviticus 23:27

181

days pre­sent a food of­fer­ing to the Lord. And on the sev­ enth day hold a sa­cred as­sem­bly and do no reg­u­lar work.’ ”

(2) ­Festivals focused on the past acts of God. This tied the faith of one generation to that of the next, giving the Israelites hope for the future. (3) Festivals bridged the gap between religious obligation and joyful celebration. Holy days were commanded, but they were intended to be joyous.

Offering the Firstfruits

9 The Lord said to Mo­ses, 10 “Speak to the Is­ra­el­ites and say to them: ‘When you en­ter the land I am go­ing to give you and you reap its har­vest, ­bring to the ­priest a s­ heaf of the ­first ­grain you har­vest. 11 He is to wave the s­ heaf be­fore the Lord so it will be ac­cept­ed on your be­half; the ­priest is to wave it on the day af­ter the Sab­bath. 12 On the day you wave the s­ heaf, you must sac­ri­fice as a b ­ urnt of­fer­ing to the Lord a lamb a year old with­out de­fect, 13  to­geth­er with its ­grain of­fer­ing of two-­tenths of an ­ephah a of the fin­est ­flour m ­ ixed with ol­ive oil — ​a food of­fer­ing pre­sent­ed to the Lord, a pleas­ing aro­ma — ​and its ­drink of­fer­ing of a quar­ter of a hin b of wine. 14 You must not eat any ­bread, or roast­ed or new ­grain, un­til the very day you ­bring this of­fer­ing to your God. This is to be a last­ing or­di­nance for the gen­er­a­tions to come, wher­ev­er you live. The Festival of Weeks

15 “ ‘From the day af­ter the Sab­bath, the day you ­brought the s­ heaf of the wave of­fer­ing, c­ ount off sev­en full ­weeks. 16 Count off fif­ty days up to the day af­ter the sev­enth Sab­ bath, and then pre­sent an of­fer­ing of new ­grain to the Lord. 17 From wher­ev­er you live, ­bring two l­oaves made of two-­ tenths of an ­ephah of the fin­est ­flour, ­baked with ­yeast, as a wave of­fer­ing of first­fruits to the Lord. 18  Pre­sent with this ­bread sev­en male l­ ambs, each a year old and with­out de­fect, one ­young bull and two rams. They will be a b ­ urnt of­fer­ing to the Lord, to­geth­er with ­their ­grain of­fer­ings and ­drink of­fer­ings  — ​a food of­fer­ing, an aro­ma pleas­ing to the Lord. 19 Then sac­ri­fice one male goat for a sin of­fer­ing c and two ­lambs, each a year old, for a fel­low­ship of­fer­ing. 20  The ­priest is to wave the two ­lambs be­fore the Lord as a wave of­fer­ing, to­geth­er with the ­bread of the first­fruits. They are a sa­cred of­fer­ing to the Lord for the ­priest. 21 On that same day you are to pro­claim a sa­cred as­sem­bly and do no reg­u­lar work. This is to be a last­ing or­di­nance for the gen­er­a­tions to come, wher­ev­er you live. 22 “ ‘When you reap the har­vest of your land, do not reap to the very edg­es of your f­ ield or gath­er the glean­ings of your har­vest. ­Leave them for the poor and for the for­eign­er re­sid­ing ­among you. I am the Lord your God.’ ” The Festival of Trumpets

23 The Lord said to Mo­ses, 24 “Say to the Is­ra­el­ites: ‘On the f­ irst day of the sev­enth ­month you are to have a day of sab­ bath rest, a sa­cred as­sem­bly com­mem­o­rat­ed with trum­pet ­blasts. 25 Do no reg­u­lar work, but pre­sent a food of­fer­ing to the Lord.’ ” The Day of Atonement

26 The Lord said to Mo­ses, 27 “The ­tenth day of this sev­enth ­month is the Day of Atone­ment. Hold a sa­cred ­as­sem­bly and a 13  That b 13  That

is, probably about 7 pounds or about 3.2 kilograms; also in verse 17    is, about 1 quart or about 1 liter    c 19 Or purification offering   

WHAT WERE SACRED ASSEMBLIES? (23:2 – 4) The word translated assembly comes from a Hebrew verb meaning “to proclaim,” “summon,” “invite.” These were times when the whole community was summoned together for common worship and celebration. IF CHRISTIANS NO LONGER OBSERVE THE OTHER FESTIVALS AND SACRED DAYS, WHY DO MANY STILL OBSERVE THE SABBATH? (23:3) The Sabbath predates the other Jewish festivals and sacred days; it can be traced all the way back to God resting on the seventh day after his acts of creation (Ge 1:1 — ​2:3). We are also charged by God in the Ten Commandments to remember the Sabbath day by keep­ ing it holy (Ex 20:8). WHAT DOES A LASTING ORDINANCE MEAN? (23:14) This phrase comes from a Hebrew verb meaning “to inscribe” or “to incise,” and it points to the custom of inscribing laws or statutes on stone. An ordinance was something permanent. The term lasting ordinance emphasized not only permanence but also significance. WHAT ARE ALL THESE FESTIVALS ABOUT? (23:15 – 44) See Old Testament Festivals and Sacred Days (p. 182).

IF THE HARVEST BELONGED TO THE FARMER, WHY WAS HE PROHIBITED FROM GATHERING EVERYTHING? (23:22) The crops on the edges of fields were left for the needy — ​the hungry, the poor and foreigners who needed this food supply for their personal sustenance (Mt 12:1 – 2). This was God’s way of providing for those in need and for protecting the dignity of the poor. This practice also gave the rich an opportunity to bless those who were less fortunate, display the providential love of God, demonstrate that the harvest belonged to God, and strengthen the community by showing a common dependence on God’s blessings. LINK (23:26 – 32) THE DAY OF ATONEMENT Parallel accounts of the Day of Atonement are found in Leviticus 16:2 – 34 and Numbers 29:7 – 11. HOW DID THE ISRAELITES DENY THEMSELVES? (23:27) Typically, this has been understood to mean fasting — ​going without food and beverage. But it may also mean abstention from things like changing one’s clothing, bathing or engaging in sexual relations (2Sa 12:20).

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O L D T E S TA M E N T F E S T I VA L S A N D S A C R E D D AY S NAME

OT REFERENCES

TIME

DESCRIPTION

NT REFERENCES Mt 12:1–14; Mk  2:23 — 3:5; Lk 4:16 –30; 6:1–10; 13:10 –16; 14:1– 5; Jn 5:1–15; 9:1–34; Ac 13:14 – 48; 17:2; 18:4; Heb 4:1–11

Sabbath

Ex  20:8 –11; 31:12 –17; Lev 23:3; Dt  5:12 –15

7th day

Day of rest; no work

Sabbath Year

Ex  23:10 –11; Lev 25:1–7

7th year

Year of rest; fallow fields

Year of Jubilee

Lev  25:8 – 55; 27:17– 24; Nu 36:4

50th year

Canceled debts; liberation of slaves and indentured servants; land returned to original family owners

Passover

Ex 12:1–14; Lev 23:5; Nu 9:1–14; 28:16; Dt 16:1–7

1st month (Abib) 14

Slaying and eating a lamb, together with bitter herbs and bread made without yeast in every household

Mt  26:1– 2,17– 29; Mk  14:12– 26; Lk 22:7–38; Jn 2:13 – 25; 11:55 – 56; 13:1– 30; 1Co 5:7

Unleavened Bread

Ex  12:15 – 20; 13:3 –10; 23:15; Lev  23:6 – 8; Nu  28:17– 25; Dt  16:3 – 4,8

1st month (Abib) 15–21

Eating bread made without yeast; holding several assemblies; making designated offerings

Mt 26:17; Mk 14:1,12; Lk 22:1,7; Ac 12:3; 20:6; 1Co  5:6 – 8

Firstfruits

Leviticus 23:9 –14

1st month (Abib) 16

Presenting a sheaf of the first of the barley harvest as a wave offering; making a burnt offering and a grain offering

Ro 8:23; 1Co 15:20 – 23

Weeks (Pentecost) (Harvest)

Ex 23:16a; 34:22a; Lev  23:15 – 21; Nu  28:26 – 31; Dt  16:9 –12

3rd month (Sivan) 6

A festival of joy; mandatory and volun­tary offerings, including the firstfruits of the wheat harvest

Ac 2:1– 41; 20:16; 1Co 16:8

Trumpets (Later: Rosh Hashanah— New Year’s Day)

Lev  23:23 – 25; Nu  29:1– 6

7th month (Tishri) 1

An assembly on a day of rest commemorated with trumpet blasts and sacrifices

Day of Atonement (Yom Kippur)

Lev  16:1– 34; 23:26 – 32; Nu 29:7–11

7th month (Tishri) 10

A day of rest, fasting and sacrifices of atonement for priests and people and atonement for the tabernacle and altar

Ac 27:9; Ro 3:24 – 26; Heb  9:1–14,23 – 26; 10:19 – 22

Tabernacles (Booths) (Ingathering)

Ex 23:16b; 34:22b; Lev 23:33–36; 39–43; Nu 29:12–34; Dt 16:13–15

7th month (Tishri) 15–21

A week of celebration for the harvest; living in booths and offering sacrifices

Jn  7:2 – 37

Sacred Assembly

Lev 23:36; Nu  29:35 – 38

7th month (Tishri) 22

A day of convocation, rest and offering sacrifices

Jn  7:37– 44

9th month (Tebeth)

A commemoration of the purification of the temple in the Maccabean era (166 –160  BC)

Jn  10:22 – 39

12th month (Adar) 14,15

A day of joy and feasting and giving presents

Dedication

Purim

Est  9:18 – 32

Leviticus 24:4

183

deny your­selves,  a and pre­sent a food of­fer­ing to the Lord. 28 Do not do any work on that day, be­cause it is the Day of Atone­ment, when atone­ment is made for you be­fore the Lord your God. 29 Those who do not deny them­selves on that day must be cut off from t­ heir peo­ple. 30  I will de­stroy from a ­ mong t­ heir peo­ple any­one who does any work on that day. 31 You ­shall do no work at all. This is to be a last­ing or­di­nance for the gen­er­a­tions to come, wher­ev­er you live. 32 It is a day of sab­bath rest for you, and you must deny your­ selves. From the eve­ning of the ­ninth day of the ­month un­ til the fol­low­ing eve­ning you are to ob­serve your sab­bath.” The Festival of Tabernacles

33 The Lord said to Mo­ses, 34 “Say to the Is­ra­el­ites: ‘On the fif­teenth day of the sev­enth ­month the Lord’s Fes­ti­val of Tab­er­na­cles be­gins, and it l­asts for sev­en days. 35  The ­first day is a sa­cred as­sem­bly; do no reg­u­lar work. 36  For sev­en days pre­sent food of­fer­ings to the Lord, and on the e ­ ighth day hold a sa­cred as­sem­bly and pre­sent a food of­fer­ing to the Lord. It is the clos­ing spe­cial as­sem­bly; do no reg­ul­ar work. 37 (“ ‘These are the Lord’s ap­point­ed fes­ti­vals, ­which you are to pro­claim as sa­cred as­sem­blies for bring­ing food of­fer­ ings to the Lord  — ​the ­burnt of­fer­ings and ­grain of­fer­ings, sac­ri­fic­es and ­drink of­fer­ings re­quired for each day. 38 These of­fer­ings are in ad­di­tion to ­those for the Lord’s Sab­baths and b in ad­di­tion to your ­gifts and what­ev­er you have ­vowed and all the free­will of­fer­ings you give to the Lord.) 39 “ ‘So be­gin­ning with the fif­teenth day of the sev­enth ­month, af­ter you have gath­ered the ­crops of the land, cel­ e­brate the fes­ti­val to the Lord for sev­en days; the ­first day is a day of sab­bath rest, and the e ­ ighth day also is a day of sab­bath rest. 40 On the f­ irst day you are to take branch­es from lux­u­ri­ant ­trees  — ​from ­palms, wil­lows and oth­er ­leafy ­trees  — ​and re­joice be­fore the Lord your God for sev­en days. 41 Cel­e­brate this as a fes­ti­val to the Lord for sev­en days each year. This is to be a last­ing or­di­nance for the gen­er­a­tions to come; cel­e­brate it in the sev­enth ­month. 42 Live in tem­po­ rary shel­ters for sev­en days: All na­tive-born Is­ra­el­ites are to live in such shel­ters 43 so your de­scen­dants will know that I had the Is­ra­el­ites live in tem­po­rary shel­ters when I ­brought them out of ­Egypt. I am the Lord your God.’ ” 44 So Mo­ses an­nounced to the Is­ra­el­ites the ap­point­ed fes­ ti­vals of the Lord.

Olive Oil and Bread Set Before the Lord

24

The Lord said to Mo­ses, 2  “Com­mand the Is­ra­el­ites to ­bring you c­ lear oil of ­pressed ol­ives for the ­light so that the ­lamps may be kept burn­ing con­tin­u­al­ly. 3  Out­side the cur­tain that ­shields the ark of the cov­enant law in the tent of meet­ing, Aar­on is to tend the l­ amps be­fore the Lord from eve­ning till morn­ing, con­tin­u­al­ly. This is to be a last­ ing or­di­nance for the gen­er­a­tions to come. 4 The ­lamps on the pure gold lamp­stand be­fore the Lord must be tend­ed con­tin­u­al­ly. a 27 Or and fast ; similarly in verses 29 and 32    b 38 Or These festivals are in addition to the Lord’s Sabbaths, and these offerings are   

WHAT WAS THE FESTIVAL OF TABERNACLES? (23:34) The Festival of Tabernacles was a seven-day festival celebrated in September or October. It memorialized Israel’s journey from Egypt to Canaan and gave thanks for the rich harvest of the promised land. It was therefore a time of celebration and great joy. The festival derived its name from the practice of living in shelters, or booths, made of branches during the celebration.

WHAT WERE THESE SHELTERS? (23:42 – 43) They were temporary shelters, also known as booths, made out of branches. The Israelites lived in them for seven days each year during the festival of Sukkot (booths). This was done in remembrance of God’s faithful sustenance in the desert. This festival is still observed today in Jewish communities around the world. The booths serve as a reminder from one generation to another that God provides in times of need and that he delights to dwell in the midst of his ­people. WAS AARON ON PERMANENT NIGHT SHIFT? (24:3) Not exactly. To tend the lamps simply means that it was Aaron’s responsibility (later assumed by his descendants) to set up the lamps so they would burn throughout the night. To do this continually means that the lamps were to be tended in such as way as to burn continuously without interruption (v. 2).

184

Leviticus 24:5

WERE MIXED MARRIAGES COMMON AMONG THE ISRAELITES? (24:10) Probably not. Though marriage to a foreigner was forbidden (Dt 7:3 – 4), there were a number of foreigners and aliens living among the Israelites (Ex 12:38; Lev 18:26). Most cases of intermarriage we know about involved Israelite men and foreign women (Joseph and his Egyptian wife, Moses and his Midianite wife, Boaz and his Moabite wife, Samson and his Philistine wife, Solomon and his many foreign wives). This may have been due to cultural expectations that a wife join her husband’s ­people.

5 “Take the fin­est ­flour and bake ­twelve ­loaves of ­bread, us­ing two-­tenths of an ­ephah a for each loaf. 6  Ar­range them in two ­stacks, six in each ­stack, on the ta­ble of pure gold be­fore the Lord. 7 By each s­ tack put some pure in­cense as a me­mo­ri­al  b por­tion to rep­re­sent the ­bread and to be a food of­fer­ing pre­sent­ed to the Lord. 8 This ­bread is to be set out be­fore the Lord reg­u­lar­ly, Sab­bath af­ter Sab­bath, on be­half of the Is­ra­el­ites, as a last­ing cov­enant. 9  It be­longs to Aar­on and his sons, who are to eat it in the sanc­tu­ary area, be­cause it is a most holy part of ­their per­pet­u­al ­share of the food of­ fer­ings pre­sent­ed to the Lord.”

WHY WAS SUCH A HEAVY PENALTY GIVEN FOR WORDS SPOKEN IN ANGER? (24:12 – 16) Blasphemy involved more than rash words in the heat of the moment. Cursing God’s name attacked God’s holy reputation, something God did not tolerate. It may seem unfair that the punishment was decided after the crime was committed, but the man had broken an established law (Ex 22:28). He would have known there would be consequences for his words. WHY DID THE ACCUSERS LAY THEIR HANDS ON THE HEAD OF THE CONDEMNED? (24:14) We don’t know why. It suggests that perhaps those who heard the blasphemy were polluted by it. Putting their hands on the accused may have symbolized the transfer of their contamination back to the source so it could be completely eliminated when the condemned was executed. In the same way, the high priest laid his hands on the scapegoat, transferring the sins of the p ­ eople to the goat before sending it away into the wilderness (16:21). DOES GOD’S LAW ADVOCATE VENGEANCE? (24:20) It is wrong to see this as a primitive or barbaric law turning restitution into vengeful retaliation. This law established a foundational principle of justice: the penalty must fit the crime. Too much or too little punishment is a miscarriage of justice. Legal loopholes to avoid prosecution (often available only to the privileged) are wrong. But excessive penalties for minor offenses (often forced on the poor) are also wrong. See Should we demand eye for eye, tooth for tooth? (Ex 21:23 – 25; p. 114). WHAT PLACE DID FORGIVENESS HAVE IN THE OLD TESTAMENT LAW? (24:21) The Mosaic Law is primarily tied to specific cases and behaviors, and although forgiveness was available for a sinner, there were legal consequences for offenses committed. The Old Testament speaks of human and divine forgiveness. An individual could receive God’s forgiveness through the granting of God’s mercy (Ps 103:8 – 12; Jer 31:31 – 34), through repentance (turning to God and away from sin; Ps 51:1 – 9), through intercessory prayer (Nu 14:18 – 23) and through the sacrificial system (Lev 6:1 — ​7:21). HOW COULD THE ISRAELITES EAT WHAT THEY WEREN’T PERMITTED TO HARVEST? (25:5 – 7) The key to resolving this seeming contradiction is to recognize the difference between

A Blasphemer Put to Death 10 Now the son of an Is­ra­el­ite moth­er and an Egyp­tian fa­ ther went out ­among the Is­ra­el­ites, and a ­fight ­broke out in the camp be­tween him and an Is­ra­el­ite. 11 The son of the Is­ra­el­ite wom­an blas­phemed the Name with a c­ urse; so they ­brought him to Mo­ses. (His moth­er’s name was She­lo­mith, the daugh­ter of Dib­ri the Dan­ite.) 12 They put him in cus­to­ dy un­til the will of the Lord ­should be made ­clear to them. 13 Then the Lord said to Mo­ses: 14  “Take the blas­phem­er out­side the camp. All t­ hose who ­heard him are to lay t­ heir ­hands on his head, and the en­tire as­sem­bly is to ­stone him. 15 Say to the Is­ra­el­ites: ‘Any­one who curs­es ­their God will be held re­spon­si­ble; 16 any­one who blas­phemes the name of the Lord is to be put to ­death. The en­tire as­sem­bly must ­stone them. Wheth­er for­eign­er or na­tive-born, when they blas­pheme the Name they are to be put to death. 17 “ ‘Any­one who ­takes the life of a hu­man be­ing is to be put to d ­ eath. 18 Any­one who t­ akes the life of some­one’s an­i­ mal must make res­ti­tu­tion — ​life for life. 19  Any­one who in­ jures their neigh­bor is to be in­jured in the same man­ner: 20 frac­ture for frac­ture, eye for eye, t­ ooth for t­ ooth. The one who has in­flict­ed the in­ju­ry must suf­fer the same in­ju­ry. 21  Who­ev­er ­kills an an­i­mal must make res­ti­tu­tion, but who­ ev­er ­kills a hu­man be­ing is to be put to d ­ eath. 22 You are to have the same law for the for­eign­er and the na­tive-born. I am the Lord your God.’ ” 23 Then Mo­ses ­spoke to the Is­ra­el­ites, and they took the blas­phem­er out­side the camp and s­ toned him. The Is­ra­el­ ites did as the Lord com­mand­ed Mo­ses.

The Sabbath Year

25

The Lord said to Mo­ses at ­Mount Si­nai, 2 “Speak to the Is­ra­el­ites and say to them: ‘When you en­ter the land I am go­ing to give you, the land it­self must ob­serve a sab­bath to the Lord. 3 For six ­years sow your ­fields, and for six ­years ­prune your vine­yards and gath­er ­their ­crops. 4 But in the sev­enth year the land is to have a year of sab­bath rest, a sab­bath to the Lord. Do not sow your f­ ields or p ­ rune your vine­yards. 5 Do not reap what g ­ rows of it­self or har­vest the ­grapes of your un­tend­ed ­vines. The land is to have a year of rest. 6  What­ev­er the land ­yields dur­ing the sab­bath year will be food for you — ​for your­self, your male and fe­male a 5  That

is, probably about 7 pounds or about 3.2 kilograms    b 7 Or representative   

Leviticus 25:29

185

ser­vants, and the ­hired work­er and tem­po­rary res­i­dent who live ­among you, 7 as well as for your live­stock and the wild an­i­mals in your land. What­ev­er the land pro­duc­es may be eat­en.

harvesting and living off the land. Harvesting was for trade and profit; taking just enough to live on was more like subsistence farming — ​relying on crops that sprouted on their own. During the sabbath year, landowners could take no more than the poor who typically lived off the land.

The Year of Jubilee 8  “  ‘Count off sev­en sab­bath ­years  — ​sev­en ­times sev­en ­ ears  — ​so that the sev­en sab­bath ­years ­amount to a pe­ri­od y of for­ty-nine ­years. 9 Then have the trum­pet sound­ed ev­ery­ where on the t­ enth day of the sev­enth ­month; on the Day of Atone­ment ­sound the trum­pet through­out your land. 10  Con­se­crate the fif­ti­eth year and pro­claim lib­er­ty through­ out the land to all its in­hab­it­ ants. It s­ hall be a ju­bi­lee for you; each of you is to re­turn to your fam­i­ly prop­er­ty and to your own clan. 11 The fif­ti­eth year s­ hall be a ju­bi­lee for you; do not sow and do not reap what ­grows of it­self or har­vest the un­tend­ed ­vines. 12 For it is a ju­bi­lee and is to be holy for you; eat only what is tak­en di­rect­ly from the fields. 13 “ ‘In this Year of Ju­bi­lee ev­ery­one is to re­turn to t­ heir own prop­er­ty. 14 “ ‘If you sell land to any of your own peo­ple or buy land from them, do not take ad­van­tage of each oth­er. 15 You are to buy from your own peo­ple on the ba­sis of the num­ber of ­years ­since the Ju­bi­lee. And they are to sell to you on the ba­sis of the num­ber of ­years left for har­vest­ing c­ rops. 16 When the ­years are many, you are to in­crease the p ­ rice, and when the ­years are few, you are to de­crease the ­price, be­cause what is real­ly be­ing sold to you is the num­ber of ­crops. 17 Do not take ad­van­tage of each oth­er, but fear your God. I am the Lord your God. 18 “ ‘Fol­low my de­crees and be care­ful to obey my laws, and you will live safe­ly in the land. 19 Then the land will ­yield its f­ ruit, and you will eat your fill and live t­ here in safe­ty. 20 You may ask, “What will we eat in the sev­enth year if we do not p ­ lant or har­vest our c­ rops?” 21 I will send you such a bless­ing in the s­ ixth year that the land will ­yield ­enough for ­three ­years. 22 While you ­plant dur­ing the ­eighth year, you will eat from the old crop and will con­tin­ue to eat from it un­til the har­vest of the ­ninth year ­comes in. 23 “ ‘The land must not be sold per­ma­nent­ly, be­cause the land is mine and you re­side in my land as for­eign­ers and strang­ers. 24 Through­out the land that you hold as a pos­ ses­sion, you must pro­vide for the re­demp­tion of the land. 25 “ ‘If one of your fel­low Is­ra­el­ites be­comes poor and ­sells some of t­ heir prop­er­ty, ­their near­est rel­a­tive is to come and re­deem what they have sold. 26 If, how­ev­er, ­there is no one to re­deem it for them but lat­er on they pros­per and ac­quire suf­fi­cient ­means to re­deem it them­selves, 27 they are to de­ ter­mine the val­ue for the ­years ­since they sold it and re­fund the bal­ance to the one to whom they sold it; they can then go back to ­their own prop­er­ty. 28 But if they do not ac­quire the ­means to re­pay, what was sold will re­main in the pos­ ses­sion of the buy­er un­til the Year of Ju­bi­lee. It will be re­ turned in the Ju­bi­lee, and they can then go back to ­their prop­er­ty. 29 “ ‘Any­one who s­ ells a h ­ ouse in a ­walled city re­tains the

WHAT WAS THE YEAR OF JUBILEE? (25:10,13) This was the name (from the Hebrew word for ram or ram’s horn) for the last year in a cycle of 50 years. It was announced by the sounding of a ram’s horn. Jubilee is mentioned only once in the Old Testament outside of Leviticus (Nu 36:4). Some think the Jubilee is evidenced in the harvest schedule that left Judah so vulnerable during Sennacherib’s invasion (701 BC). During the 49th and 50th years, the land would have lain fallow for two consecutive years (Isa 37:30). Ezekiel called it the year of freedom (Eze 46:17). COULD LAND EVER CHANGE HANDS? (25:15 – 16,23) Yes, but only temporarily. To buy or sell was never a permanent transaction. We would understand it as something similar to a lease. This law helped the ­people remember that God was the real landowner and they were simply his tenants, unable to permanently sell something that didn’t actually belong to them. DID THE ISRAELITES FOLLOW THE LETTER OF THE LAW? (25:18) Apparently not. The prophet Jeremiah later railed against Judah for not freeing Hebrew slaves in the Year of Jubilee. He cited it as one of many reasons why Judah would be judged by God and the ­people carried off into exile (Jer 34:8 – 22). The writer of Chronicles hints at the same thing, saying Judah’s exile would give the land a chance to rest (2Ch 36:21). Most agree that after returning from exile in Bab­ ylon, Judah dropped many of the regulations concerning Jubilee. HOW WERE THEY TO PROVIDE FOR THE REDEMPTION OF THE LAND? (25:24) Land could revert to the original owner in three ways: (1) The original owner or members of his family could receive back the land without cost in the Year of Jubilee. (2) A relative of the original owner could redeem (or repurchase) the land on the original owner’s behalf. (3) The original owner could reclaim his holdings himself, with payment based on the value of the land since he had sold it. WHY WERE THE RULES OF OWNERSHIP IN A WALLED CITY DIFFERENT FROM THOSE IN THE COUNTRY? (25:29) Property within the walled cities probably included only buildings and the land they were on. There were no fields for crops or grazing involved. City dwellings did not belong to the sphere of land regulations. Village property, however, was connected to the surrounding fields, which fell under the guidelines of the Year of Jubilee — ​owning it was a guaranteed right, and the Jubilee laws were intended to retain land inheritance within families.

186

WHO WERE THESE FOREIGNERS AND STRANGERS? (25:35) A foreigner was a non-Israelite living in Israel. A stranger was either a native or a foreigner who was typically deeply in debt and had to live in their creditor’s home to work off the debt. Since foreigners and strangers did not own property, most of them were poor. IS IT STILL WRONG TO CHARGE INTEREST? (25:36 – 37) This law reveals God’s concern for the poor; it is not a prohibition against business or loan investments. The Hebrew word for interest came from a verb meaning “to bite.” Interest took a bite out of the budget and would have inflicted serious damage on the poor who were barely subsisting. ­Jesus seems to have assumed a legitimate use of interest for loans (Lk 19:23). DOES GOD FAVOR SOME PEOPLES AND RACES OVER OTHERS? (25:42,55) Yes and no. God’s favor on the Israelites was accompanied with great responsibility on their part (Ex 33:12 – 17; 34:10). The Israelites were commanded to obey the Mosaic covenant and walk uprightly before the Lord their God all the days of their lives. Blessings accompanied their obedience (Dt 28:1 – 14), and curses accompanied their disobedience (Dt 28:15 – 68). God displays his favor on his ­people as a means of testifying to his presence and as a means of drawing all humans to himself (Eze 37:27 – 28; Jn 12:32), but he loves all humankind equally and unconditionally (Jn 3:16). WHY DIDN’T GOD PROHIBIT SLAVERY? (25:44 – 46) Rather than eliminate slavery, God reformed and regulated it. When compared with pagan practices, God’s laws greatly improved the institution of slavery. He provided guidelines, set up ethical restrictions and required that slaves be treated with dignity (e.g., Ex 21:26 – 27; Dt 23:15 – 16). In many ways, slavery issues would have been viewed like employer-employee issues are viewed today. Still, the Biblical legal system was in the process of development throughout the Old Testament and into the New Testament. As a result, it is often hard for us to understand some of the inequities in the Old Testament. See the article Does the Bible support slavery? (Ex  21:2 – 11; p. 113).

Leviticus 25:30 r­ ight of re­demp­tion a full year af­ter its sale. Dur­ing that time the sell­er may re­deem it. 30 If it is not re­deemed be­ fore a full year has p ­ assed, the h ­ ouse in the ­walled city s­ hall be­long per­ma­nent­ly to the buy­er and the buy­er’s de­scen­ dants. It is not to be re­turned in the Ju­bi­lee. 31 But hous­es in vil­lag­es with­out ­walls ­around them are to be con­sid­ered as be­long­ing to the open coun­try. They can be re­deemed, and they are to be re­turned in the Ju­bi­lee. 32 “ ‘The Le­vites al­ways have the ­right to re­deem ­their hous­es in the Le­vit­i­cal ­towns, ­which they pos­sess. 33 So the prop­er­ty of the Le­vites is re­deem­able — ​that is, a ­house sold in any town they hold — ​and is to be re­turned in the Ju­ bi­lee, be­cause the hous­es in the t­ owns of the Le­vites are ­their prop­er­ty ­among the Is­ra­el­ites. 34  But the pas­ture­land be­long­ing to ­their ­towns must not be sold; it is t­ heir per­ ma­nent pos­ses­sion. 35 “ ‘If any of your fel­low Is­ra­el­ites be­come poor and are un­able to sup­port them­selves a ­ mong you, help them as you ­would a for­eign­er and strang­er, so they can con­tin­ue to live ­among you. 36 Do not take in­ter­est or any prof­it from them, but fear your God, so that they may con­tin­ue to live ­among you. 37 You must not lend them mon­ey at in­ter­est or sell them food at a prof­it. 38 I am the Lord your God, who ­brought you out of E ­ gypt to give you the land of Ca­naan and to be your God. 39 “ ‘If any of your fel­low Is­ra­el­ites be­come poor and sell them­selves to you, do not make them work as s­ laves. 40 They are to be treat­ed as h ­ ired work­ers or tem­po­rary res­i­ dents ­among you; they are to work for you un­til the Year of Ju­bi­lee. 41 Then they and t­ heir chil­dren are to be re­leased, and they will go back to t­ heir own c­ lans and to the prop­er­ty of ­their an­ces­tors. 42  Be­cause the Is­ra­el­ites are my ser­vants, whom I b ­ rought out of E ­ gypt, they must not be sold as ­slaves. 43 Do not rule over them ruth­less­ly, but fear your God. 44 “ ‘Your male and fe­male ­slaves are to come from the na­tions ­around you; from them you may buy s­ laves. 45 You may also buy some of the tem­po­rary res­i­dents liv­ing ­among you and mem­bers of ­their ­clans born in your coun­try, and they will be­come your prop­er­ty. 46 You can be­queath them to your chil­dren as in­her­it­ed prop­er­ty and can make them ­slaves for life, but you must not rule over your fel­low Is­ra­ el­ites ruth­less­ly. 47 “ ‘If a for­eign­er re­sid­ing a ­ mong you be­comes rich and any of your fel­low Is­ra­el­ites be­come poor and sell them­ selves to the for­eign­er or to a mem­ber of the for­eign­er’s clan, 48 they re­tain the ­right of re­demp­tion af­ter they have sold them­selves. One of ­their rel­a­tives may re­deem them: 49 An un­cle or a cous­in or any b ­ lood rel­a­tive in t­ heir clan may re­deem them. Or if they pros­per, they may re­deem them­ selves. 50 They and ­their buy­er are to ­count the time from the year they sold them­selves up to the Year of Ju­bi­lee. The ­price for t­ heir re­lease is to be b ­ ased on the rate paid to a ­hired work­er for that num­ber of ­years. 51 If many ­years re­ main, they must pay for t­ heir re­demp­tion a larg­er ­share of the ­price paid for them. 52 If only a few ­years re­main un­til the Year of Ju­bi­lee, they are to com­pute that and pay for t­ heir

Leviticus 26:11 re­demp­tion ac­cord­ing­ly. 53 They are to be treat­ed as work­ ers h ­ ired from year to year; you must see to it that ­those to whom they owe ser­vice do not rule over them ruth­less­ly. 54 “ ‘Even if some­one is not re­deemed in any of ­these ways, they and ­their chil­dren are to be re­leased in the Year of Ju­bi­lee, 55 for the Is­ra­el­ites be­long to me as ser­vants. They are my ser­vants, whom I ­brought out of ­Egypt. I am the Lord your God.

187

WHAT HAPPENED IN THE YEAR OF JUBILEE? (25:54) See Old Testament Festivals and Sacred Days (p. 182) and What happened in the Year of Jubilee? (Nu 36:4; p. 252).

Reward for Obedience

26

“ ‘Do not make ­idols or set up an im­age or a sa­cred ­stone for your­selves, and do not ­place a ­carved ­stone in your land to bow down be­fore it. I am the Lord your God. 2 “ ‘Ob­serve my Sab­baths and have rev­er­ence for my sanc­ tu­ary. I am the Lord. 3 “ ‘If you fol­low my de­crees and are care­ful to obey my com­mands, 4 I will send you rain in its sea­son, and the ­ground will ­yield its ­crops and the ­trees ­their ­fruit. 5 Your thresh­ing will con­tin­ue un­til ­grape har­vest and the ­grape har­vest will con­tin­ue un­til plant­ing, and you will eat all the food you want and live in safe­ty in your land. 6 “ ‘I will ­grant ­peace in the land, and you will lie down and no one will make you ­afraid. I will re­move wild ­beasts from the land, and the s­ word will not pass t­ hrough your coun­try. 7 You will pur­sue your en­e­mies, and they will fall by the ­sword be­fore you. 8 Five of you will c­ hase a hun­dred, and a hun­dred of you will ­chase ten thou­sand, and your en­ e­mies will fall by the ­sword be­fore you. 9 “ ‘I will look on you with fa­vor and make you fruit­ful and in­crease your num­bers, and I will keep my cov­enant with you. 10 You will ­still be eat­ing last ­year’s har­vest when you will have to move it out to make room for the new. 11 I  will put my dwell­ing ­place a ­among you, and I will not a ­ b­hor a 11 Or my

WHAT WAS A SACRED STONE? (26:1) This refers to stone monuments that were used in idol worship. They were often engraved with writing and were intended to represent pagan deities (2Ki 3:2).

HOW CAN GOD HAVE A DWELLING PLACE? (26:11) God is everywhere, but he uniquely dwelt among the Israelites. At times his presence was overwhelming glory (Ex 40:34 – 35) or judgment (Lev 10:2). He was present in a pillar of cloud every day and in a pillar of fire every night (Ex 13:21). And he dwelt in a special way in the tabernacle (the word tabernacle literally means “dwelling place;” see Ex 25:8 – 9). Today, God’s Spirit dwells within each Chris­ tian (1Co 6:19).

tabernacle   

DOES OBEDIENCE BRING PROSPERITY? 26:3 – 39

TOP 100

There is no question that righ­teous living has its own rewards. When the ­people of Israel MOST-ASKED served God, they enjoyed good social and economic climates. P­ eople who live disciplined lives of moderation generally enjoy the benefits of good health and finances. Even insurance companies formulate their premium rates according to the risks of certain lifestyles. However, these are general principles and cannot be expected to apply in every situation. The New Testament agrees with the Old Testament that God honors obedience and disdains disobedience, but the New Testament differs in its application of that principle. Where the Old Testament insists that a person’s character, speech and actions immediately determine the resulting consequences, the New Testament teaches that by faith, righ­teous living will eventually be rewarded. The Old Testament says the faithful experience the good life now; the New Testament says they will one day. At the heart of the New Testament is J­ esus, the only perfect human being, a man whose life ended in the suffering and disgrace of the cross. Even though he was sinless, he was abandoned by God — ​hardly the picture of prosperity and blessing! Yet his obedience provided righ­teous­ness for those who believe and resulted in his exaltation as Christ the Lord (Ro 5:19; Php 2:8). Romans 8:35 – 39 lists a number of things that cannot separate the believer from Christ: trouble, famine, nakedness, etc. Many items listed match items from the “curse” texts of Leviticus 26 and Deuteronomy 28. Therefore, the New Testament teaches that to obey does not guarantee an absence of material problems. Rather, the guarantee concerns spiritual security despite material troubles.

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Leviticus 26:12 you. 12 I will walk ­among you and be your God, and you will be my peo­ple. 13 I am the Lord your God, who ­brought you out of ­Egypt so that you ­would no lon­ger be s­ laves to the Egyp­tians; I ­broke the bars of your yoke and en­abled you to walk with h ­ eads held high.

Punishment for Disobedience WHY WERE THERE SUCH HEAVY PENALTIES FOR DISOBEDIENCE? (26:14 – 33) God’s promise clearly stated that obedience would bring blessings and disobedience would bring consequences. See Why was such a heavy penalty given for words spoken in anger? (24:12 – 16; p. 184) and the article How will God judge the world? (Isa 66:15 – 16; p. 1104). WHY SEVEN TIMES OVER? (26:18,21,24) In the Bible, the number seven is often used to signify completeness or totality. See What was so special about the number seven? (2Ch 29:21; p. 664) and the article What’s the significance of numbers in Scripture? (Ex 23:10 – 12; p. 117). ARE AFFLICTIONS ALWAYS PUNISHMENT FROM GOD? (26:18,24) ­People tend to equate bad things that happen with punishment from God. Part of God’s covenant with Israel included the promise of prosperity and blessings for obedience, and suffering and curses for disobedience. God often explicitly notified the Israelites that when evil things befell them, it was because of sin. But in the new covenant, no such provision is made. In fact, Christ and his apostles indicated that Chris­tians will suffer in this world (Jn 16:33; 2Ti 3:12; 1Pe 1:6 – 7). A believer’s best blessings and prosperity are future. God doesn’t capriciously punish his ­people through tragic events and illnesses. But when, in his providence, such events come to pass, he often uses them as instruments to test his ­people — ​maturing their faith and strengthening their testimony before the unbelieving world (Jas 1:2 – 4; 1Pe 4:12 – 19). HOW IS GOD’S ANGER DIFFERENT FROM OURS? (26:28) God never loses his temper, is always in control and always responds appropriately to faithlessness. When he is angry, he does not sin, as we often do (Eph 4:26). Because he is holy and just, he cannot tolerate a lifestyle of disobedience. Becoming angry without sinning is difficult for us, but it is possible. See When does anger become sinful? (Eph 4:26; p. 1738) and When is anger okay? (Jas 1:19 – 20; p. 1807). DID GOD REALLY PUNISH HIS PEOPLE THROUGH CANNIBALISM? (26:29) Yes and no. God did not ordain cannibalism, but he did allow it to take place in times of severe famine when his rebellious p ­ eople repeatedly rejected him and his covenant (Jer 19:9; Eze 5:10). Cannibalism is mentioned in a list of consequences and curses for violating God’s laws (Dt 28:53 – 57). These curses can be stopped by repenting and turning back to God (Lev 26:40 – 45).

14 “ ‘But if you will not lis­ten to me and car­ry out all ­these com­mands, 15 and if you re­ject my de­crees and ab­hor my laws and fail to car­ry out all my com­mands and so vi­o­late my cov­enant, 16 then I will do this to you: I will ­bring on you sud­den ter­ror, wast­ing dis­eas­es and fe­ver that will de­ stroy your ­sight and sap your ­strength. You will ­plant seed in vain, be­cause your en­e­mies will eat it. 17 I will set my face ­against you so that you will be de­feat­ed by your en­e­mies; ­those who hate you will rule over you, and you will flee even when no one is pur­su­ing you. 18 “ ‘If af­ter all this you will not lis­ten to me, I will pun­ish you for your sins sev­en t­ imes over. 19 I will ­break down your stub­born ­pride and make the sky a ­ bove you like iron and the ­ground be­neath you like ­bronze. 20 Your s­ trength will be ­spent in vain, be­cause your soil will not ­yield its ­crops, nor will the ­trees of your land ­yield ­their fruit. 21 “ ‘If you re­main hos­tile to­ward me and refuse to lis­ten to me, I will mul­ti­ply your af­flic­tions sev­en ­times over, as your sins de­serve. 22  I will send wild an­i­mals ­against you, and they will rob you of your chil­dren, de­stroy your cat­tle and make you so few in num­ber that your ­roads will be de­ sert­ed. 23 “ ‘If in ­spite of ­these ­things you do not ac­cept my cor­ rec­tion but con­tin­ue to be hos­tile to­ward me, 24  I my­self will be hos­tile to­ward you and will af­flict you for your sins sev­en ­times over. 25 And I will ­bring the ­sword on you to a ­ venge the break­ing of the cov­enant. When you with­draw into your cit­ies, I will send a ­plague ­among you, and you will be giv­en into en­e­my ­hands. 26 When I cut off your sup­ply of b ­ read, ten wom­en will be able to bake your b ­ read in one oven, and they will dole out the b ­ read by ­weight. You will eat, but you will not be sat­is­fied. 27 “ ‘If in ­spite of this you s­ till do not lis­ten to me but con­ tin­ue to be hos­tile to­ward me, 28 then in my an­ger I will be hos­tile to­ward you, and I my­self will pun­ish you for your sins sev­en ­times over. 29 You will eat the f­ lesh of your sons and the f­ lesh of your daugh­ters. 30 I will de­stroy your high plac­es, cut down your in­cense al­tars and pile your dead bod­ies  a on the life­less ­forms of your ­idols, and I will ab­hor you. 31 I will turn your cit­ies into ru­ins and lay ­waste your sanc­tu­ar­ies, and I will take no de­light in the pleas­ing aro­ma of your of­fer­ings. 32 I my­self will lay ­waste the land, so that your en­e­mies who live ­there will be ap­palled. 33 I will scat­ ter you a ­ mong the na­tions and will draw out my ­sword and pur­sue you. Your land will be laid ­waste, and your cit­ies will lie in ru­ins. 34 Then the land will en­joy its sab­bath ­years all the time that it lies des­o­late and you are in the coun­try of your en­e­mies; then the land will rest and en­joy its sab­baths. a 30 Or your funeral

offerings   

Leviticus 27:8 35 All the time that it lies des­o­late, the land will have the rest it did not have dur­ing the sab­baths you ­lived in it. 36 “ ‘As for ­those of you who are left, I will make ­their ­hearts so fear­ful in the ­lands of ­their en­em ­ ies that the ­sound of a wind­blown leaf will put them to ­flight. They will run as t­ hough flee­ing from the s­ word, and they will fall, even t­ hough no one is pur­su­ing them. 37  They will stum­ble over one an­oth­er as t­ hough flee­ing from the ­sword, even ­though no one is pur­su­ing them. So you will not be able to ­stand be­fore your en­e­mies. 38 You will per­ish ­among the na­tions; the land of your en­e­mies will de­vour you. 39 Those of you who are left will ­waste away in the l­ ands of ­their en­ e­mies be­cause of ­their sins; also be­cause of ­their an­ces­tors’ sins they will ­waste away. 40 “ ‘But if they will con­fess ­their sins and the sins of ­their an­ces­tors  — ​­their un­faith­ful­ness and ­their hos­til­i­ty to­ward me, 41 which made me hos­tile to­ward them so that I sent them into the land of ­their en­e­mies — ​then when ­their un­cir­cum­cised h ­ earts are hum­bled and they pay for t­ heir sin, 42 I will re­mem­ber my cov­enant with Ja­cob and my cov­ enant with ­Isaac and my cov­enant with Abra­ham, and I will re­mem­ber the land. 43 For the land will be de­sert­ed by them and will en­joy its sab­baths ­while it lies des­o­late with­out them. They will pay for ­their sins be­cause they re­ject­ed my laws and ab­horred my de­crees. 44 Yet in ­spite of this, when they are in the land of ­their en­e­mies, I will not re­ject them or ab­hor them so as to de­stroy them com­plete­ly, break­ing my cov­enant with them. I am the Lord ­their God. 45 But for ­their sake I will re­mem­ber the cov­enant with t­ heir an­ces­ tors whom I b ­ rought out of E ­ gypt in the s­ ight of the na­tions to be ­their God. I am the Lord.’ ” 46 These are the de­crees, the laws and the reg­u­la­tions that the Lord es­tab­lished at M ­ ount Si­nai be­tween him­self and the Is­ra­el­ites ­through Mo­ses.

Redeeming What Is the Lord’s

27

The Lord said to Mo­ses, 2 “Speak to the Is­ra­el­ites and say to them: ‘If any­one ­makes a spe­cial vow to ded­ i­cate a per­son to the Lord by giv­ing the equiv­a­lent val­ue, 3 set the val­ue of a male be­tween the ages of twen­ty and six­ty at fif­ty shek­els  a of sil­ver, ac­cord­ing to the sanc­tu­ary shek­el  b; 4 for a fe­male, set her val­ue at thir­ty shek­els c; 5 for a per­son be­tween the ages of five and twen­ty, set the val­ue of a male at twen­ty shek­els d and of a fe­male at ten shek­els e; 6 for a per­son be­tween one m ­ onth and five ­years, set the val­ue of a male at five shek­els f of sil­ver and that of a fe­male at ­three shek­els  g of sil­ver; 7 for a per­son six­ty ­years old or more, set the val­ue of a male at fif­teen shek­els h and of a fe­ male at ten shek­els. 8 If any­one mak­ing the vow is too poor to pay the spec­i­fied ­amount, the per­son be­ing ded­ic­ at­ed is to be pre­sent­ed to the p ­ riest, who will set the val­ue ac­cord­ ing to what the one mak­ing the vow can af­ford. a 3  That

is, about 1 1/4 pounds or about 575 grams; also in verse 16    b 3 That is, about 2/5 ounce or about 12 grams; also in verse 25    c 4  That is, about 12 ounces or about 345 grams    d 5  That is, about 8 ounces or about 230 grams    e 5  That is, about 4 ounces or about 115 grams; also in verse 7    f 6  That is, about 2 ounces or about 58 grams    g 6  That is, about 1 1/4 ounces or about 35 grams    h 7  That is, about 6 ounces or about 175 grams   

189

HOW COULD THE PEOPLE PAY FOR THEIR SINS? (26:41) To pay for sin meant to fully accept the guilt of their sin. We might say that they needed to “own up” to it. This response would be produced by repentance — ​when their uncircumcised hearts were humbled. The suffering and tragedies sent by the Lord motivated them to repent. God, looking for a change of heart, would then cease his judgment. HOW CAN HEARTS BE CIRCUMCISED? (26:41) This is a figurative way of calling ­people to cut sinful impurities from their lives, just as in physical circumcision the foreskin is removed. In Jeremiah 4:4, the prophet advised the ­people of Judah to remove the sinful practices that hindered their spiritual growth. The apostle Paul also used this metaphor of a circumcised heart (Ro 2:28 – 29; Col 2:11).

WHAT DID IT MEAN TO DEDICATE SOMEONE TO THE LORD? (27:2) This may have referred to the practice of giving oneself, a slave or a child to tabernacle or temple ser­vice. Generally, such vows were made when requesting something of God (e.g. 1Sa 1:11). When the request was granted, the person would then fulfill the vow. The vow could be redeemed (taken back) by paying the assigned value plus 20 percent, which provided the sanctuary with necessary operating funds. WHY WERE MEN WORTH MORE THAN WOMEN? (27:3 – 8) These values do not in any way imply that men are intrinsically more valuable than women. Functioning in a particular role according to one’s ability and experience is distinct from one’s inherent value as a person created in God’s image. The scale of values used was based on the amount of work the priests could have expected from the person dedicated to the Lord. Middle-aged workers could typically be more productive than the young or elderly; men could typically handle heavier physical labor than women. No distinction was made between free and slave, presumably because both could do the same amount of work.

190

WHY PERMIT SOMEONE TO TAKE BACK THEIR VOW? (27:13) Someone could make a vow to the Lord to seek God’s favor. After the request was granted, the person could take back whatever had been vowed by paying the assigned value plus 20 percent. This had two benefits: (1) It provided additional operating funds for the sanctuary. (2) It enabled the person asking for God’s help to return to business as usual. In other words, the animal, slave, person or land dedicated to the Lord could once again be put to profitable use.

WHAT HAPPENED IN THE YEAR OF JUBILEE? (27:24) See Old Testament Festivals and Sacred Days (p. 182) and What happened in the Year of ­Jubilee? (Nu 36:4; p. 252). WHAT WAS THE DIFFERENCE BETWEEN DEDICATING AND DEVOTING SOMETHING TO THE LORD? (27:26 – 28) To dedicate something to the Lord was to promise to make a special gift to the Lord if he answered an earnest request. It was voluntary and could be redeemed. To devote something to the Lord meant either to destroy it completely or to reserve it exclusively for sanctuary ser­vice. This was done as an obligation, and the offering could not be redeemed. Since it was most holy to the Lord, it could not be used again for ordinary purposes. WHAT WAS A PERSON DEVOTED TO DESTRUCTION? (27:29) A person dedicated to the Lord was to serve the sanctuary. But a person devoted to destruction was condemned to die for a serious violation of the law, such as idolatry (Ex 22:20) or murder (Nu 35:31 – 34). Such a person had to pay the death penalty and could be neither redeemed nor ransomed.

Leviticus 27:9 9 “ ‘If what they ­vowed is an an­i­mal that is ac­cept­able as an of­fer­ing to the Lord, such an an­im ­ al giv­en to the Lord be­comes holy. 10 They must not ex­change it or sub­sti­tute a good one for a bad one, or a bad one for a good one; if they ­should sub­sti­tute one an­im ­ al for an­oth­er, both it and the sub­sti­tute be­come holy. 11 If what they ­vowed is a cer­e­mo­ ni­al­ly un­clean an­i­mal — ​one that is not ac­cept­able as an of­ fer­ing to the Lord — ​the an­i­mal must be pre­sent­ed to the ­priest, 12 who will ­judge its qual­i­ty as good or bad. What­ev­er val­ue the ­priest then sets, that is what it will be. 13 If the own­er wish­es to re­deem the an­i­mal, a ­fifth must be add­ed to its val­ue. 14 “ ‘If any­one ded­i­cates t­ heir ­house as some­thing holy to the Lord, the p ­ riest will j­udge its qual­i­ty as good or bad. What­ev­er val­ue the ­priest then sets, so it will re­main. 15 If the one who ded­i­cates t­ heir ­house wish­es to re­deem it, they must add a ­fifth to its val­ue, and the h ­ ouse will a ­ gain be­ come theirs. 16 “ ‘If any­one ded­i­cates to the Lord part of t­ heir fam­i­ly land, its val­ue is to be set ac­cord­ing to the ­amount of seed re­quired for it — ​fif­ty shek­els of sil­ver to a ho­mer a of bar­ley seed. 17 If they ded­i­cate a ­field dur­ing the Year of Ju­bi­lee, the val­ue that has been set re­mains. 18 But if they ded­ic­ ate a ­field af­ter the Ju­bi­lee, the ­priest will de­ter­mine the val­ue ac­cord­ing to the num­ber of ­years that re­main un­til the next Year of Ju­bi­lee, and its set val­ue will be re­duced. 19 If the one who ded­i­cates the ­field wish­es to re­deem it, they must add a ­fifth to its val­ue, and the ­field will ­again be­come ­theirs. 20 If, how­ev­er, they do not re­deem the ­field, or if they have sold it to some­one else, it can nev­er be re­deemed. 21 When the ­field is re­leased in the Ju­bi­lee, it will be­come holy, like a f­ ield de­vot­ed to the Lord; it will be­come priest­ly prop­er­ty. 22 “ ‘If any­one ded­i­cates to the Lord a ­field they have ­bought, ­which is not part of t­ heir fam­i­ly land, 23  the ­priest will de­ter­mine its val­ue up to the Year of Ju­bi­lee, and the owner must pay its val­ue on that day as some­thing holy to the Lord. 24 In the Year of Ju­bi­lee the f­ ield will re­vert to the per­son from whom it was ­bought, the one ­whose land it was. 25 Ev­ery val­ue is to be set ac­cord­ing to the sanc­tu­ary shek­el, twen­ty ge­rahs to the shek­el. 26 “ ‘No one, how­ev­er, may ded­i­cate the first­born of an an­i­mal, ­since the first­born al­ready be­longs to the Lord; wheth­er an ox b or a s­ heep, it is the Lord’s. 27 If it is one of the un­clean an­im ­ als, it may be b ­ ought back at its set val­ue, add­ing a f­ ifth of the val­ue to it. If it is not re­deemed, it is to be sold at its set val­ue. 28 “ ‘But noth­ing that a per­son owns and de­votes c to the Lord — ​wheth­er a hu­man be­ing or an an­i­mal or fam­i­ly land — ​may be sold or re­deemed; ev­ery­thing so de­vot­ed is most holy to the Lord. 29  “  ‘No per­son de­vot­ed to de­struc­tion  d may be ran­somed; they are to be put to death. a 16  That

is, probably about 300 pounds or about 135 kilograms    b 26 The Hebrew word can refer to either male or female.    c 28  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord.    d 29 The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.   

Leviticus 27:34

191

30 “ ‘A ­tithe of ev­ery­thing from the land, wheth­er ­grain from the soil or ­fruit from the ­trees, be­longs to the Lord; it is holy to the Lord. 31  Who­ev­er ­would re­deem any of ­their ­tithe must add a f­ ifth of the val­ue to it. 32 Ev­ery ­tithe of the herd and ­flock  — ​ev­ery ­tenth an­i­mal that pass­es un­der the shep­herd’s rod — ​will be holy to the Lord. 33 No one may pick out the good from the bad or make any sub­sti­tu­tion. If any­one does make a sub­sti­tu­tion, both the an­i­mal and its sub­sti­tute be­come holy and can­not be re­deemed.’ ”

WHAT WAS A TITHE? (27:30) Leviticus regards the tithe as a type of vow and discusses it here along with other vows. A tithe was typically given in the form of crops or livestock. Animals were sacrificed and could not be redeemed. But the donor could repurchase crop tithes by paying its value plus 20 percent, just as they could redeem other vows or pledges. This might have been done to meet an unexpected shortage.

34 These are the com­mands the Lord gave Mo­ses at ­Mount Si­nai for the Is­ra­el­ites.

LINK (27:34) THESE ARE THE COMMANDS THE LORD GAVE MOSES See 1:1; 7:37 – 38; 25:1; 26:46. This is strong testimony for the Mosaic authorship and divine origin of the book.

ARE CHRISTIANS REQUIRED TO TITHE? 27:30 – 33

TOP 100

The short answer is no, Chris­tians aren’t required to tithe. MOST-ASKED The Law of Moses mandated the tithe to support the Levites in their priestly ser­vice and those in need among the foreigners, orphans and widows (Dt 14:28 – 29). Since Christ’s sacrifice of himself removed the need for a Levitical priesthood, the principal purpose for the Old Testament tithe is gone. But the New Testament says quite a lot about giving. Believers are to give in the following manner: Generously. ­Jesus told his followers to give to everyone who asks (Lk 6:30), to give to those who can’t repay (Lk 14:13 – 14) and to freely give what we have freely received (Mt 10:8). Paul established the principle that what we reap is a reflection of what we sow (2Co 9:6). Humbly. There is danger in thinking that if we follow a specific rule, we have done everything that God requires. ­Jesus chastised the Pharisees for giving a tenth of their spices while neglecting more important matters of the law — ​ justice, mercy and faithfulness (Mt 23:23). To suppose that God demands 10 percent — ​and nothing more — ​can foster an attitude that says, “This bit is for God, and the rest is mine.” With the proper attitude. Using a strictly legal principle of giving prompts wrangling over questions like: Is it 10 percent of gross income or net income? of take-home pay only? before or after insurance and retirement deductions? Instead, we are to give what we decide in our hearts to give, not reluctantly or under compulsion, for God loves a cheerful giver (2Co 9:7). Therefore some better questions might be: How can I better manage my affairs so that I can give more? Where can I give that will best serve God’s purposes? Now that I’ve given what money I can, what else can I give?

NUMBERS INTRODUCTION

WHY READ THIS BOOK?

WHO WROTE THIS BOOK?

Reading a book titled “Numbers” may sound about as exciting as reading a dictionary or paging through a phone book, but get ready for a surprise: this book is loaded with powerful stories. It graphically illustrates what happens when ­people sin, but it also exemplifies hope for those who desire God’s mercy and want to experience his faithfulness. Numbers reveals a God of devastating wrath who also holds his arms wide open for those who repent and turn to him. Moses.

WHY WAS IT WRITTEN?

To show God’s judgment against the backdrop of his faithfulness to and patience with his beloved Israel.

WHEN WAS IT WRITTEN?

Many think Moses wrote it during the Israelites’ wanderings in the desert, probably between 1446 and 1406 BC.

TO WHOM WAS IT WRITTEN?

WHAT PERIOD OF HISTORY DOES IT COVER?

WHAT TO LOOK FOR IN NUMBERS:

God’s chosen ­people, the Israelites. The book of Numbers covers the 40 years — ​38 years and 9 months, to be precise — ​of Israel’s wanderings in the desert from Mount Sinai to the banks of the Jordan River opposite Jericho (1:1; 36:13). For every day the explorers spent scouting out the land of Canaan, the p­ eople spent one year wandering in judgment for their unfaithfulness (14:33 – 34). Within this book you’ll find the Israelites’ repeated cycles of sin, judgment and repentance. You’ll see not only human failure but also God’s patient and merciful response. This book shows the lengths to which God goes to work with his ­people.

WHEN DID THESE THINGS HAPPEN?

2200 BC 2100 2000 1900 1800 1700 1600 1500 1400

 MOSES’ BIRTH (C. 1526 BC)   THE PLAGUES; THE PASSOVER (C. 1446 BC)   THE EXODUS (C. 1446 BC)   DESERT WANDERINGS (C. 1446 – 1406 BC)   EXPLORATION OF CANAAN (C. 1443 BC)   BOOK OF NUMBERS WRITTEN (C. 1406 BC)   MOSES DIES; JOSHUA BECOMES LEADER (C. 1406 BC)   ISRAELITES ENTER CANAAN (C. 1406 BC) 

Numbers 1:25

193

The Lord s­ poke to Mo­ses in the tent of meet­ing in the Des­ert of Si­nai on the ­first day of the sec­ond ­month of the sec­ond year af­ter the Is­ra­el­ites came out of E ­ gypt. He said: 2  “Take a cen­sus of the ­whole Is­ra­el­ite com­mu­ni­ty by ­their ­clans and fam­i­lies, list­ing ev­ery man by name, one by one. 3 You and Aar­on are to ­count ac­cord­ing to ­their di­vi­ sions all the men in Is­ra­el who are twen­ty ­years old or more and able to ­serve in the army. 4 One man from each ­tribe, each of them the head of his fam­i­ly, is to help you. 5 These are the ­names of the men who are to as­sist you:

HOW DID GOD SPEAK TO MOSES? (1:1) On occasion it appears that Moses actually heard an audible voice (7:89). Other times he may have experienced an inner sensation or a mental impression. God communicated with Moses more directly than he did with other prophets, who received visions or dreams (12:6 – 8). Numbers records that God spoke to Moses in more than 20 ways and over 150 times.

The Census

1

from Reu­ben, Eli­zur son of Shed­e­ur; 6 from Sim­e­on, She­lu­mi­el son of Zu­ri­shad­dai; 7 from Ju­dah, Nah­shon son of Am­min­a­dab; 8 from Is­sa­char, Ne­than­el son of Zuar; 9 from Zeb­u­lun, Eli­ab son of He­lon; 10 from the sons of Jo­seph: from Ephra­im, Elish­a­ma son of Am­mi­hud; from Ma­nas­seh, Ga­ma­li­el son of Pe­dah­zur; 11 from Ben­ja­min, Abi­dan son of Gid­e­o­ni; 12 from Dan, Ahi­e­zer son of Am­mi­shad­dai; 13 from Ash­er, Pa­gi­el son of Ok­ran; 14 from Gad, Eli­a­saph son of Deu­el; 15 from Naph­ta­li, Ahi­ra son of Enan.” 16 These were the men ap­point­ed from the com­mu­ni­ty, the lead­ers of ­their an­ces­tral ­tribes. They were the h ­ eads of the ­clans of Is­ra­el. 17 Mo­ses and Aar­on took t­hese men ­whose ­names had been spec­i­fied, 18  and they ­called the ­whole com­mu­ni­ty to­ geth­er on the f­ irst day of the sec­ond m ­ onth. The peo­ple reg­ is­tered t­ heir an­ces­try by t­ heir c­ lans and fam­i­lies, and the men twen­ty ­years old or more were list­ed by name, one by one, 19 as the Lord com­mand­ed Mo­ses. And so he count­ed them in the Des­ert of Si­nai: 20 From the de­scen­dants of Reu­ben the first­born son of Is­ra­el: All the men twen­ty ­years old or more who were able to ­serve in the army were list­ed by name, one by one, ac­cord­ing to the rec­ords of ­their ­clans and fam­ i­lies. 21 The num­ber from the t­ ribe of Reu­ben was 46,500. 22 From the de­scen­dants of Sim­e­on: All the men twen­ty ­years old or more who were able to s­ erve in the army were count­ed and list­ed by name, one by one, ac­cord­ing to the rec­ords of ­their ­clans and fam­i­lies. 23 The num­ber from the t­ ribe of Sim­e­on was 59,300. 24 From the de­scen­dants of Gad: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of t­ heir ­clans and fam­i­lies. 25 The num­ber from the ­tribe of Gad was 45,650.

WHAT WAS THE TENT OF MEETING? (1:1) The tent of meeting functioned as a worship place for the Israelites while they were on the move. It was a small tent, 45 feet by 15 feet, situated on a space called the outer court, which was about half the size of a football field. Only the priests were allowed in the tent. See Was this tent of meeting the same thing as the tabernacle? (Ex 33:7; p. 132). WHY DID GOD TELL MOSES TO TAKE A CENSUS? (1:1 – 2) God was preparing the Israelites to conquer the promised land. A census was a military draft of sorts that was used for enlisting men who were old enough to serve in the army (1:3,18). Each of the 12 tribes probably commissioned officers to train the raw recruits. A census was used to organize the soldiers according to their clans so that every soldier had a “battle station” and knew who his commanders were. Such a census was also important when it came time to divide the land, since each tribe’s portion was based on its size. WHY COUNT ONLY MEN 20 YEARS OF AGE AND OLDER? (1:3) There may have been many reasons, but men 20 years old and older were mature and physically strong. They were able to follow orders and resist the temptation to take dangerous and impulsive risks, unlike males only a ­couple years younger. Many probably had families with children old enough to help care for their elders and defend the camp.

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Numbers 1:26 26 From the de­scen­dants of Ju­dah: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of ­their ­clans and fam­i­lies. 27 The num­ber from the ­tribe of Ju­dah was 74,600. 28 From the de­scen­dants of Is­sa­char: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of ­their ­clans and fam­i­lies. 29 The num­ber from the ­tribe of Is­sa­char was 54,400. 30 From the de­scen­dants of Zeb­u­lun: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of t­ heir ­clans and fam­i­lies. 31 The num­ber from the ­tribe of Zeb­u­lun was 57,400.

WHY ARE TWO SONS OF JOSEPH LISTED IN THE CENSUS? (1:32 – 34) Joseph’s father, Jacob, had adopted Ephraim and Manasseh as his own (Ge 48:5 – 6). Because the Levites were excluded from the census, the number of tribes was thus kept at 12.

HOW MANY ISRAELITES LEFT EGYPT? (1:46) Determining the size of the Israelite population is considered problematic. On the one hand, Egyptian armies of this period contained less than 20,000 soldiers. If the Israelites had a fighting force of 600,000, what would they have been afraid of? Furthermore, if a ­couple million ­people (when women and children were included) had lived in the desert for 40 years and half of them died there, archaeologists would expect to find traces of them. On the other hand, the Biblical text is consistent in its reports of the size of the group (11:21; 26:51). Many solutions to this puzzle have been offered, but the most promising one comes through recognition that the Hebrew word translated thousand can also be translated “military troop,” in which case there would be 600 military troops. WHY DIDN’T GOD WANT THE TRIBE OF LEVI COUNTED IN THE CENSUS? (1:47 – 49) The census was linked to military ser­vice, like registering for the draft. God exempted the Levites from military ser­vice so they could care for the tabernacle and offer sacrifices (v. 50). The spiritual support the Levites provided was necessary for a right relationship with God and was foundational for achieving victory on the battlefield.

32 From the sons of Jo­seph: From the de­scen­dants of Ephra­im: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of t­ heir ­clans and fam­i­lies. 33 The num­ber from the ­tribe of Ephra­im was 40,500. 34 From the de­scen­dants of Ma­nas­seh: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of t­ heir ­clans and fam­il­ ies. 35 The num­ber from the ­tribe of Ma­nas­seh was 32,200. 36 From the de­scen­dants of Ben­ja­min: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of ­their ­clans and fam­il­ ies. 37 The num­ber from the ­tribe of Ben­ja­min was 35,400. 38 From the de­scen­dants of Dan: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of t­ heir ­clans and fam­i­lies. 39 The num­ber from the ­tribe of Dan was 62,700. 40 From the de­scen­dants of Ash­er: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of ­their ­clans and fam­il­ ies. 41 The num­ber from the ­tribe of Ash­er was 41,500. 42 From the de­scen­dants of Naph­ta­li: All the men twen­ty ­years old or more who were able to s­ erve in the army were list­ed by name, ac­cord­ ing to the rec­ords of ­their ­clans and fam­i­lies. 43 The num­ber from the ­tribe of Naph­ta­li was 53,400. 44 These were the men count­ed by Mo­ses and Aar­on and the ­twelve lead­ers of Is­ra­el, each one rep­re­sent­ing his fam­ i­ly. 45 All the Is­ra­el­ites twen­ty ­years old or more who were able to s­ erve in Is­ra­el’s army were count­ed ac­cord­ing to ­their fam­i­lies. 46 The to­tal num­ber was 603,550. 47 The an­ces­tral ­tribe of the Le­vites, how­ev­er, was not count­ed ­along with the oth­ers. 48 The Lord had said to

Numbers 2:17 ­Mo­ses: 49 “You must not ­count the ­tribe of Levi or in­clude them in the cen­sus of the oth­er Is­ra­el­ites. 50  In­stead, ap­point the Le­vites to be in c­ harge of the tab­er­na­cle of the cov­enant law — ​over all its fur­nish­ings and ev­ery­thing be­long­ing to it. They are to car­ry the tab­er­na­cle and all its fur­nish­ings; they are to take care of it and en­camp ­around it. 51  When­ev­er the tab­er­na­cle is to move, the Le­vites are to take it down, and when­ev­er the tab­er­na­cle is to be set up, the Le­vites ­shall do it. Any­one else who ap­proach­es it is to be put to ­death. 52 The Is­ra­el­ites are to set up t­ heir ­tents by di­vi­sions, each of them in ­their own camp un­der ­their stan­dard. 53 The Le­vites, how­ev­er, are to set up ­their ­tents ­around the tab­er­ na­cle of the cov­enant law so that my ­wrath will not fall on the Is­ra­el­ite com­mu­ni­ty. The Le­vites are to be re­spon­si­ble for the care of the tab­er­na­cle of the cov­enant law.” 54 The Is­ra­el­ites did all this just as the Lord com­mand­ed Mo­ses.

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WHY WOULD ANYONE WHO CAME CLOSE TO THE TABERNACLE DIE? (1:51 – 53) Because God is holy, sin cannot survive in his presence. A sinner will die in the light and power of God’s holiness unless God makes special provision. God’s ultimate provision is ­Jesus the Messiah, but here he used the tents of the Levites to form a protective barrier around the tabernacle, preventing the Israelites from accidentally wandering into God’s holy presence.

The Arrangement of the Tribal Camps

2

The Lord said to Mo­ses and Aar­on: 2  “The Is­ra­el­ites are to camp a ­ round the tent of meet­ing some dis­tance from it, each of them un­der t­ heir stan­dard and hold­ing the ban­ ners of ­their fam­i­ly.” 3 On the east, to­ward the sun­rise, the di­vi­sions of the camp of Ju­dah are to en­camp un­der t­ heir stan­ dard. The lead­er of the peo­ple of Ju­dah is Nah­shon son of Am­min­a­dab. 4  His di­vi­sion num­bers 74,600. 5 The t­ ribe of Is­sa­char will camp next to them. The lead­er of the peo­ple of Is­sa­char is Ne­than­el son of Zuar. 6  His di­vi­sion num­bers 54,400. 7 The ­tribe of Zeb­u­lun will be next. The lead­er of the peo­ple of Zeb­u­lun is Eli­ab son of He­lon. 8  His di­vi­sion num­bers 57,400. 9 All the men as­signed to the camp of Ju­dah, ac­cord­ ing to t­ heir di­vi­sions, num­ber 186,400. They will set out first. 10 On the s­ outh will be the di­vi­sions of the camp of Reu­ben un­der t­ heir stan­dard. The lead­er of the peo­ ple of Reu­ben is Eli­zur son of Shed­e­ur. 11  His di­vi­sion num­bers 46,500. 12 The ­tribe of Sim­e­on will camp next to them. The lead­er of the peo­ple of Sim­e­on is She­lu­mi­el son of Zu­ ri­shad­dai. 13  His di­vi­sion num­bers 59,300. 14 The ­tribe of Gad will be next. The lead­er of the peo­ple of Gad is Eli­a­saph son of Deu­el. a 15  His di­vi­sion num­bers 45,650. 16 All the men as­signed to the camp of Reu­ben, ac­ cord­ing to ­their di­vi­sions, num­ber 151,450. They will set out sec­ond. 17 Then the tent of meet­ing and the camp of the Le­ vites will set out in the mid­dle of the c­ amps. They will set out in the same or­der as they en­camp, each in t­ heir own ­place un­der ­their stan­dard. a 14  Many manuscripts of the Masoretic Text, Samaritan Pentateuch and Vulgate (see also 1:14); most manuscripts of the Masoretic Text Reuel   

WHAT DOES IT MEAN THAT EACH MAN WAS UNDER HIS STANDARD? (2:2) The original Hebrew word translated standard refers to a banner representing a tribe or military unit. Today the word is applied in much the same way in reference to the flag carried by a particular military unit. WHY IS JUDAH MENTIONED FIRST? (2:3 – 4) Though he was the fourth son of Jacob and Leah, Judah was given the place of honor among his brothers (Ge 49:8). Reuben, the oldest son, had been demoted for sleeping with his father’s concubine (Ge 35:22). The next oldest sons, Simeon and Levi, were not as honored because of their violence against the Shechemites (Ge 34). It was through the tribe of Judah that the Messiah later came (Mt 1:1 – 16).

WHY SHOULD WE CARE ABOUT HOW THE ISRAELITES CAMPED AND TRAVELED? (2:17) Details of historical accounts may seem irrelevant, but the lessons of history offer more than mere trivia. Here we can see the value God places on an ordered society. We also see that God positioned himself in the middle of his ­people, with all the tribes camped around the tabernacle. God was drawing closer to his ­people: he came down from Mount Sinai to the tent outside the camp (Ex 33:7 – 11) and finally to the tabernacle within the camp.

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Numbers 2:18 18 On the west will be the di­vi­sions of the camp of Ephra­im un­der ­their stan­dard. The lead­er of the peo­ ple of Ephra­im is Elish­a­ma son of Am­mi­hud. 19 His di­ vi­sion num­bers 40,500. 20 The ­tribe of Ma­nas­seh will be next to them. The lead­er of the peo­ple of Ma­nas­seh is Ga­ma­li­el son of Pe­dah­zur. 21  His di­vi­sion num­bers 32,200. 22 The ­tribe of Ben­ja­min will be next. The lead­er of the peo­ple of Ben­ja­min is Abi­dan son of Gid­e­o­ni. 23 His di­vi­sion num­bers 35,400. 24 All the men as­signed to the camp of Ephra­im, ac­ cord­ing to ­their di­vi­sions, num­ber 108,100. They will set out third. 25 On the n ­ orth will be the di­vi­sions of the camp of Dan un­der ­their stan­dard. The lead­er of the peo­ple of Dan is Ahi­e­zer son of Am­mi­shad­dai. 26  His di­vi­sion num­bers 62,700. 27 The ­tribe of Ash­er will camp next to them. The lead­er of the peo­ple of Ash­er is Pa­gi­el son of Ok­ran. 28  His di­vi­sion num­bers 41,500. 29 The ­tribe of Naph­ta­li will be next. The lead­er of the peo­ple of Naph­ta­li is Ahi­ra son of Enan. 30  His di­vi­ sion num­bers 53,400. 31 All the men as­signed to the camp of Dan num­ber 157,600. They will set out last, un­der ­their stan­dards.

HOW COULD ISRAEL HAVE HAD AN ARMY OF THIS SIZE, WHEN ONLY 70 PEOPLE ENTERED EGYPT? (2:32) It’s important to note that the Hebrew word translated thousand can also mean “military troop.” This could therefore be 600 military troops instead of 600,000 men. Either way, this is a truly remarkable growth from the 70 ­people who had entered Egypt 400 years earlier (Ex 1:5). No other explanation can be given except that this was the fulfillment of God’s promise to his ­people (Ge 12:2; 15:5). WHY WAS GOD SO SPECIFIC IN HIS INSTRUCTIONS? (2:34) God’s command for order served the same purpose as numbered seats do in a baseball or football stadium: safety, efficiency and organization. Such specific instructions prevented the Israelites from becoming a disorganized, unruly mob; it gave them the discipline and character needed for victory in battle. LINK (3:4) UNAUTHORIZED FIRE Nadab and Abihu’s unauthorized fire was a reminder that God is to be treated with respect and honor (Lev 10:1 – 3).

WHAT WERE THE FURNISHINGS OF THE TENT OF MEETING? (3:8) See Exodus 37:1 – 38:8 and Tabernacle Furnishings (p. 120).

32  These are the Is­ra­el­ites, count­ed ac­cord­ing to t­ heir fam­i­lies. All the men in the c­ amps, by t­ heir di­ vi­sions, num­ber 603,550. 33  The Le­vites, how­ev­er, were not count­ed a ­ long with the oth­er Is­ra­el­ites, as the Lord com­mand­ed Mo­ses. 34  So the Is­ra­el­ites did ev­ery­thing the Lord com­mand­ ed Mo­ses; that is the way they en­camped un­der ­their stan­ dards, and that is the way they set out, each of them with ­their clan and fam­i­ly.

The Levites

3

This is the ac­count of the fam­i­ly of Aar­on and Mo­ses at the time the Lord ­spoke to Mo­ses at ­Mount Si­nai. 2 The ­names of the sons of Aar­on were Na­dab the first­ born and Abi­hu, El­e­a­zar and Ith­a­mar. 3 Those were the ­names of Aar­on’s sons, the anoint­ed ­priests, who were or­ dained to ­serve as ­priests. 4  Na­dab and Abi­hu, how­ev­er, died be­fore the Lord when they made an of­fer­ing with un­au­ tho­rized fire be­fore him in the Des­ert of Si­nai. They had no sons, so El­e­a­zar and Ith­a­mar ­served as ­priests dur­ing the life­time of ­their fa­ther Aar­on. 5 The Lord said to Mo­ses, 6 “Bring the t­ ribe of Levi and pre­sent them to Aar­on the ­priest to as­sist him. 7 They are to per­form du­ties for him and for the ­whole com­mu­ni­ty at the tent of meet­ing by do­ing the work of the tab­er­na­cle. 8 They are to take care of all the fur­nish­ings of the tent of meet­ ing, ful­fill­ing the ob­li­ga­tions of the Is­ra­el­ites by do­ing the work of the tab­er­na­cle. 9 Give the Le­vites to Aar­on and his sons; they are the Is­ra­el­ites who are to be giv­en whol­ly to

Numbers 3:34 him. a 10 Ap­point Aar­on and his sons to ­serve as ­priests; any­ one else who ap­proach­es the sanc­tu­ary is to be put to death.” 11 The Lord also said to Mo­ses, 12 “I have tak­en the Le­ vites from a ­ mong the Is­ra­el­ites in p ­ lace of the f­ irst male off­spring of ev­ery Is­ra­el­ite wom­an. The Le­vites are mine, 13 for all the first­born are mine. When I s­ truck down all the first­born in ­Egypt, I set ­apart for my­self ev­ery first­born in Is­ra­el, wheth­er hu­man or an­i­mal. They are to be mine. I am the Lord.” 14 The Lord said to Mo­ses in the Des­ert of Si­nai, 15 “Count the Le­vites by t­ heir fam­i­lies and c­ lans. ­Count ev­ery male a ­month old or more.” 16 So Mo­ses count­ed them, as he was com­mand­ed by the word of the Lord. 17 These were the ­names of the sons of Levi: Ger­shon, Ko­hath and Me­ra­ri. 18 These were the ­names of the Ger­shon­ite clans: Lib­ni and Shim­ei. 19 The Ko­hath­ite clans: Am­ram, Iz­har, He­bron and Uz­zi­el. 20 The Me­ra­rite clans: Mah­li and Mu­shi. These were the Le­vite ­clans, ac­cord­ing to ­their fam­i­lies. 21 To Ger­shon be­longed the c­ lans of the Lib­nites and Shim­e­ites; ­these were the Ger­shon­ite ­clans. 22  The num­ber of all the m ­ ales a m ­ onth old or more who were count­ed was 7,500. 23 The Ger­shon­ite ­clans were to camp on the west, be­hind the tab­er­na­cle. 24 The lead­er of the fam­i­lies of the Ger­shon­ites was Eli­a­saph son of Lael. 25 At the tent of meet­ ing the Ger­shon­ites were re­spon­si­ble for the care of the tab­ er­na­cle and tent, its cov­er­ings, the cur­tain at the en­trance to the tent of meet­ing, 26 the cur­tains of the court­yard, the cur­tain at the en­trance to the court­yard sur­round­ing the tab­er­na­cle and al­tar, and the ­ropes  — ​and ev­ery­thing re­lat­ ed to ­their use. 27 To Ko­hath be­longed the c­ lans of the Am­ram­ites, Iz­har­ ites, He­bron­ites and Uz­zi­el­ites; ­these were the Ko­hath­ite ­clans. 28 The num­ber of all the ­males a ­month old or more was ­8,600.  b The Ko­hath­ites were re­spon­si­ble for the care of the sanc­tu­ary. 29 The Ko­hath­ite c­ lans were to camp on the ­south side of the tab­er­na­cle. 30 The lead­er of the fam­i­lies of the Ko­hath­ite ­clans was El­i­za­phan son of Uz­zi­el. 31 They were re­spon­si­ble for the care of the ark, the ta­ble, the lamp­stand, the al­tars, the ar­ti­cles of the sanc­tu­ary used in min­is­ter­ing, the cur­tain, and ev­ery­thing re­lat­ed to ­their use. 32  The ­chief lead­er of the Le­vites was El­e­az­ ar son of Aar­on, the ­priest. He was ap­point­ed over ­those who were re­spon­si­ble for the care of the sanc­tu­ary. 33 To Me­ra­ri be­longed the c­ lans of the Mah­lites and the Mu­shites; ­these were the Me­ra­rite ­clans. 34  The num­ber of all the m ­ ales a m ­ onth old or more who were count­ed a 9  Most manuscripts of the Masoretic Text; some manuscripts of the Masoretic Text, Samaritan Pentateuch and Septuagint (see also 8:16) to me    b 28  Hebrew; some Septuagint manuscripts 8,300   

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WHY DID FIRSTBORN SONS RECEIVE SPECIAL HONOR FROM GOD? (3:12 – 13) In ancient cultures, the firstborn son occupied a special place of prominence in the family; he symbolized the prime of human vigor and represented all the offspring. God used this cultural custom to set apart Israel’s firstborn, signifying his special claim on his ­people. In addition, from the time of the Passover in Egypt (Ex 11:1 — ​12:30), God had declared that all the firstborn males of Israel belonged to him because he had spared their lives (Ex 13:11 – 13). See How did they consecrate the firstborn males? (Ex 13:1 – 2; p. 100). WHY DID GOD COMMAND MOSES TO COUNT THE LEVITES AFTER CLEARLY FORBIDDING HIM TO DO SO EARLIER? (3:15; SEE 1:18,47 – 49) This was a different census for a different purpose. The Levites were excluded from the first census because it served as a military draft. This census, however, was for priestly ser­vice. WHY WEREN’T NEWBORNS COUNTED? (3:15) Because of the high infant mortality rate in the ancient Near East. God had Moses count only the male babies who were at least a month old and were thus considered likely to survive. WHY WERE ONLY MALES COUNTED? (3:21 – 22) There were generally only two reasons for taking a census in ancient Israel: (1) To determine how many fighting men were available for military ser­vice. This explains why not all the males were counted but only those old enough to fight (1:45). (2) To determine how many were available to serve the Lord in sanctuary ser­vice. These two censuses satisfied the nation’s needs. Censuses were not intended to devalue women. See Why were men worth more than women? (Lev 27:3 – 8; p. 189).

WHAT DID THE ARK, TABLE, LAMPSTAND AND ALTARS LOOK LIKE? (3:31) See Exodus 37:1 — ​38:8 and Tabernacle Furnishings (p. 120).

198

Numbers 3:35 was 6,200. 35 The lead­er of the fam­i­lies of the Me­ra­rite ­clans was Zu­ri­el son of Ab­i­hail; they were to camp on the ­north side of the tab­er­na­cle. 36  The Me­ra­rites were ap­point­ed to take care of the ­frames of the tab­er­na­cle, its cross­bars, ­posts, bas­es, all its equip­ment, and ev­ery­thing re­lat­ed to ­their use, 37 as well as the ­posts of the sur­round­ing court­yard with ­their bas­es, tent pegs and ropes.

WHY PUT TO DEATH A PERSON WHO WANTED TO COME CLOSE TO GOD? (3:38) Because God is holy, sin cannot survive in his presence. A sinner will die in the light and power of God’s holiness unless God makes special provision. See Why would anyone who came close to the tabernacle die? (1:51 – 53; p. 195).

WHY DID GOD SUBSTITUTE THE LEVITES IN PLACE OF THE FIRSTBORN FROM OTHER TRIBES? (3:40 – 45) Perhaps to keep families and clans together and to avoid any confusion that could have resulted from having ­people of different tribes involved in priestly ser­vice. See Why did firstborn sons receive special honor from God? (3:12 – 13; p. 197).

WHY SUCH A METICULOUS ASSIGNMENT OF TASKS TO DIFFERENT LEVITE CLANS? (4:1 – 33) A clearly prescribed organization of the tasks ensured that they would be completed correctly, quickly and without mishap. The division of labor required the Kohathites, near relations to Aaron’s family, to carry the furnishings and articles of the sanctuary — ​ though they were not permitted to touch or see them (vv. 15,20). The Gershonites carried the tabernacle’s curtains, covers and equipment, and the Merarites carried the outer frames of the tabernacle and the surrounding outer court. WHY THE ELABORATE RITUAL OF MOVING TABERNACLE FURNISHINGS? (4:1 – 33) The holy things weren’t holy just when the tabernacle was set up for worship and sacrifice. They were always holy because they were used in ser­vice to the Lord. The tabernacle was the place where God himself dwelled with the Israelites, but its rituals and its transport were also constant reminders of God’s holiness. DID THE ARK OF THE COVENANT LAW REMAIN UNSEEN BY MOST PEOPLE? (4:5) Yes. The law permitted only the high priest to enter the Most Holy Place, the chamber of the tabernacle that housed the ark of the cov­enant law, only once each year (Lev 16:2,32 – 34; Heb 9:7). When the camp was to move, the priests covered the ark while disassembling the tabernacle. The closest an ordinary Israelite could get to the ark was probably the front of the outer court.

38 Mo­ses and Aar­on and his sons were to camp to the east of the tab­er­na­cle, to­ward the sun­rise, in f­ ront of the tent of meet­ing. They were re­spon­si­ble for the care of the sanc­tu­ ary on be­half of the Is­ra­el­ites. Any­one else who ap­proached the sanc­tu­ary was to be put to death. 39 The to­tal num­ber of Le­vites count­ed at the Lord’s com­ mand by Mo­ses and Aar­on ac­cord­ing to t­ heir ­clans, in­clud­ ing ev­ery male a ­month old or more, was 22,000. 40 The Lord said to Mo­ses, “Count all the first­born Is­ra­ el­ite m ­ ales who are a m ­ onth old or more and make a list of ­their ­names. 41 Take the Le­vites for me in p ­ lace of all the first­born of the Is­ra­el­ites, and the live­stock of the Le­vites in p ­ lace of all the first­born of the live­stock of the Is­ra­el­ites. I am the Lord.” 42 So Mo­ses count­ed all the first­born of the Is­ra­el­ites, as the Lord com­mand­ed him. 43 The to­tal num­ber of first­born ­males a ­month old or more, list­ed by name, was 22,273. 44 The Lord also said to Mo­ses, 45 “Take the Le­vites in p ­ lace of all the first­born of Is­ra­el, and the live­stock of the Le­vites in ­place of ­their live­stock. The Le­vites are to be mine. I am the Lord. 46 To re­deem the 273 first­born Is­ra­el­ites who ex­ ceed the num­ber of the Le­vites, 47  col­lect five shek­els  a for each one, ac­cord­ing to the sanc­tu­ary shek­el, ­which ­weighs twen­ty ge­rahs. 48 Give the mon­ey for the re­demp­tion of the ad­di­tion­al Is­ra­el­ites to Aar­on and his sons.” 49  So Mo­ses col­lect­ed the re­demp­tion mon­ey from ­those who ex­ceed­ed the num­ber re­deemed by the Le­vites. 50 From the first­born of the Is­ra­el­ites he col­lect­ed sil­ver weigh­ing ­1,365 shek­els,  b ac­cord­ing to the sanc­tu­ary shek­el. 51  Mo­ses gave the re­demp­tion mon­ey to Aar­on and his sons, as he was com­mand­ed by the word of the Lord.

The Kohathites

4

The Lord said to Mo­ses and Aar­on: 2 “Take a cen­sus of the Ko­hath­ite ­branch of the Le­vites by t­ heir c­ lans and fam­i­lies. 3 Count all the men from thir­ty to fif­ty ­years of age who come to ­serve in the work at the tent of meet­ing. 4 “This is the work of the Ko­hath­ites at the tent of meet­ ing: the care of the most holy ­things. 5 When the camp is to move, Aar­on and his sons are to go in and take down the shield­ing cur­tain and put it over the ark of the cov­enant law. 6 Then they are to cov­er the cur­tain with a du­ra­ble leath­er,  c ­spread a c­ loth of sol­id blue over that and put the ­poles in place. a 47  That

is, about 2 ounces or about 58 grams    b 50  That is, about 35 pounds or about 16 kilograms    c 6  Possibly the hides of large aquatic mammals; also in verses 8, 10, 11, 12, 14 and 25   

Numbers 4:26 7 “Over the ta­ble of the Pres­ence they are to ­spread a blue c­ loth and put on it the ­plates, dish­es and ­bowls, and the jars for ­drink of­fer­ings; the ­bread that is con­tin­u­al­ly ­there is to re­main on it. 8 They are to s­ pread a scar­let c­ loth over them, cov­er that with the du­ra­ble leath­er and put the p ­ oles in place. 9 “They are to take a blue c­ loth and cov­er the lamp­stand that is for l­ight, to­geth­er with its l­amps, its wick trim­mers and ­trays, and all its jars for the ol­ive oil used to sup­ply it. 10 Then they are to wrap it and all its ac­ces­so­ries in a cov­er­ ing of the du­ra­ble leath­er and put it on a car­ry­ing frame. 11 “Over the gold al­tar they are to ­spread a blue ­cloth and cov­er that with the du­ra­ble leath­er and put the ­poles in place. 12 “They are to take all the ar­ti­cles used for min­is­ter­ing in the sanc­tu­ary, wrap them in a blue ­cloth, cov­er that with the du­ra­ble leath­er and put them on a car­ry­ing frame. 13 “They are to re­move the ash­es from the b ­ ronze al­tar and ­spread a pur­ple ­cloth over it. 14 Then they are to ­place on it all the uten­sils used for min­is­ter­ing at the al­tar, in­clud­ing the fire­pans, meat f­ orks, shov­els and sprin­kling b ­ owls. Over it they are to s­ pread a cov­er­ing of the du­ra­ble leath­er and put the ­poles in place. 15 “Af­ter Aar­on and his sons have fin­ished cov­er­ing the holy fur­nish­ings and all the holy ar­ti­cles, and when the camp is ­ready to move, only then are the Ko­hath­ites to come and do the car­ry­ing. But they must not ­touch the holy ­things or they will die. The Ko­hath­ites are to car­ry ­those ­things that are in the tent of meet­ing. 16 “El­e­a­zar son of Aar­on, the ­priest, is to have ­charge of the oil for the ­light, the fra­grant in­cense, the reg­u­lar ­grain of­fer­ing and the anoint­ing oil. He is to be in ­charge of the en­tire tab­er­na­cle and ev­ery­thing in it, in­clud­ing its holy fur­nish­ings and ar­ti­cles.” 17 The Lord said to Mo­ses and Aar­on, 18 “See that the Ko­ hath­ite trib­al c­ lans are not de­stroyed from ­among the Le­ vites. 19 So that they may live and not die when they come near the most holy ­things, do this for them: Aar­on and his sons are to go into the sanc­tu­ary and as­sign to each man his work and what he is to car­ry. 20 But the Ko­hath­ites must not go in to look at the holy t­ hings, even for a mo­ment, or they will die.”

The Gershonites 21 The Lord said to Mo­ses, 22 “Take a cen­sus also of the Ger­shon­ites by ­their fam­i­lies and ­clans. 23 Count all the men from thir­ty to fif­ty ­years of age who come to ­serve in the work at the tent of meet­ing. 24 “This is the ser­vice of the Ger­shon­ite ­clans in ­their car­ ry­ing and ­their oth­er work: 25 They are to car­ry the cur­tains of the tab­er­na­cle, that is, the tent of meet­ing, its cov­er­ing and its out­er cov­er­ing of du­ra­ble leath­er, the cur­tains for the en­trance to the tent of meet­ing, 26 the cur­tains of the court­yard sur­round­ing the tab­er­na­cle and al­tar, the cur­ tain for the en­trance to the court­yard, the ­ropes and all the equip­ment used in the ser­vice of the tent. The Ger­shon­ites

199

HOW BIG WERE THE HOLY ARTICLES? (4:15; SEE 4:25,31; 7:6 – 9) The ark of the covenant law and the altar of incense were roughly the same bulk (and perhaps weight) as a modern living room chair. The 60 wooden pillars, which provided the framework for the outer court, were about 7.5 feet high and were probably the heaviest items. With thousands of men in the three Levite clans (4:36,40,44), there was plenty of muscle to move the holy articles. Six wagons also assisted them with transportation. See How did the Levites carry so many heavy objects? (Ex 38:24 – 25; p. 141).

WHY WOULD THEY DIE IF THEY LOOKED AT THE HOLY THINGS? (4:20) God’s strict requirements impressed on his ­people the seriousness of his holiness. These holy things symbolized God’s very presence. Also, without these restrictions there was a real danger that the Kohathites might grow careless or flippant toward the items while handling them.

200

Numbers 4:27 are to do all that ­needs to be done with ­these ­things. 27 All ­their ser­vice, wheth­er car­ry­ing or do­ing oth­er work, is to be done un­der the di­rec­tion of Aar­on and his sons. You ­shall as­sign to them as ­their re­spon­si­bil­i­ty all they are to car­ry. 28 This is the ser­vice of the Ger­shon­ite c­ lans at the tent of meet­ing. ­Their du­ties are to be un­der the di­rec­tion of Ith­a­ mar son of Aar­on, the priest.

The Merarites 29 “Count the Me­ra­rites by ­their ­clans and fam­i­lies. 30 Count all the men from thir­ty to fif­ty ­years of age who come to ­serve in the work at the tent of meet­ing. 31 As part of all ­their ser­vice at the tent, they are to car­ry the ­frames of the tab­er­na­cle, its cross­bars, ­posts and bas­es, 32 as well as the p ­ osts of the sur­round­ing court­yard with t­ heir bas­es, tent pegs, r­ opes, all t­ heir equip­ment and ev­ery­thing re­lat­ed to ­their use. As­sign to each man the spe­cif­ic ­things he is to car­ry. 33 This is the ser­vice of the Me­ra­rite ­clans as they work at the tent of meet­ing un­der the di­rec­tion of Ith­a­mar son of Aar­on, the priest.”

The Numbering of the Levite Clans

WHY BANISH SOMEONE FOR A CONDITION HE OR SHE COULDN’T AVOID? (5:2 – 3) This was not a punishment for sin but an issue of God’s holiness. A serious skin disease, bodily discharge or contact with a dead body defiled the camp where God was present. WAS BANISHMENT PERMANENT? (5:2 – 3) Not usually. Unclean Israelites probably gathered together not too far outside the camp. Many of their diseases were not serious. Priests frequently visited their camp to examine them. Those who were completely healed were cleared for reentry into the Israelite camp (Lev 14:3).

34 Mo­ses, Aar­on and the lead­ers of the com­mu­ni­ty count­ ed the Ko­hath­ites by t­ heir ­clans and fam­i­lies. 35 All the men from thir­ty to fif­ty ­years of age who came to ­serve in the work at the tent of meet­ing, 36  count­ed by ­clans, were ­2,750. 37 This was the to­tal of all ­those in the Ko­hath­ite ­clans who ­served at the tent of meet­ing. Mo­ses and Aar­on count­ed them ac­cord­ing to the Lord’s com­mand ­through Mo­ses. 38 The Ger­shon­ites were count­ed by ­their ­clans and fam­i­ lies. 39 All the men from thir­ty to fif­ty ­years of age who came to ­serve in the work at the tent of meet­ing, 40  count­ed by ­their ­clans and fam­i­lies, were ­2,630. 41 This was the to­tal of ­those in the Ger­shon­ite ­clans who ­served at the tent of meet­ing. Mo­ses and Aar­on count­ed them ac­cord­ing to the Lord’s com­mand. 42  The Me­ra­rites were count­ed by ­their ­clans and fam­i­lies. 43 All the men from thir­ty to fif­ty ­years of age who came to ­serve in the work at the tent of meet­ing, 44  count­ed by ­their ­clans, were ­3,200. 45 This was the to­tal of ­those in the Me­ra­ rite ­clans. Mo­ses and Aar­on count­ed them ac­cord­ing to the Lord’s com­mand ­through Mo­ses. 46 So Mo­ses, Aar­on and the lead­ers of Is­ra­el count­ed all the Le­vites by ­their ­clans and fam­i­lies. 47 All the men from thir­ty to fif­ty ­years of age who came to do the work of serv­ ing and car­ry­ing the tent of meet­ing 48  num­bered ­8,580. 49 At the Lord’s com­mand ­through Mo­ses, each was as­signed his work and told what to car­ry. Thus they were count­ed, as the Lord com­mand­ed Mo­ses.

The Purity of the Camp

5

The Lord said to Mo­ses, 2  “Com­mand the Is­ra­el­ites to send away from the camp any­one who has a de­fil­ing skin dis­ease  a or a dis­charge of any kind, or who is cer­em ­ o­ a 2  The Hebrew word for defiling skin disease, traditionally translated “leprosy,” was used for various diseases affecting the skin.   

Numbers 5:21

201

ni­al­ly un­clean be­cause of a dead body. 3 Send away male and fe­male ­alike; send them out­side the camp so they will not de­file t­ heir camp, ­where I d ­ well ­among them.” 4  The Is­ra­el­ ites did so; they sent them out­side the camp. They did just as the Lord had in­struct­ed Mo­ses.

Restitution for Wrongs 5 The Lord said to Mo­ses, 6 “Say to the Is­ra­el­ites: ‘Any man or wom­an who ­wrongs an­oth­er in any way  a and so is un­ faith­ful to the Lord is g ­ uilty 7 and must con­fess the sin they have com­mit­ted. They must make full res­ti­tu­tion for the ­wrong they have done, add a f­ ifth of the val­ue to it and give it all to the per­son they have ­wronged. 8 But if that per­son has no c­ lose rel­at­ ive to whom res­ti­tu­tion can be made for the ­wrong, the res­ti­tu­tion be­longs to the Lord and must be giv­en to the ­priest, ­along with the ram with ­which atone­ ment is made for the wrong­do­er. 9 All the sa­cred con­tri­ bu­tions the Is­ra­el­ites ­bring to a p ­ riest will be­long to him. 10 Sa­cred ­things be­long to their own­ers, but what they give to the ­priest will be­long to the priest.’ ”

The Test for an Unfaithful Wife 11 Then the Lord said to Mo­ses, 12  “Speak to the Is­ra­el­ites and say to them: ‘If a m ­ an’s wife goes a ­ stray and is un­faith­ ful to him 13  so that an­oth­er man has sex­u­al re­la­tions with her, and this is hid­den from her hus­band and her im­pu­ri­ty is un­de­tect­ed (since ­there is no wit­ness ­against her and she has not been c­ aught in the act), 14 and if feel­ings of jeal­ ou­sy come over her hus­band and he sus­pects his wife and she is im­pure — ​or if he is jeal­ous and sus­pects her even ­though she is not im­pure — ​15 then he is to take his wife to the ­priest. He must also take an of­fer­ing of a ­tenth of an ­ephah  b of bar­ley ­flour on her be­half. He must not pour ol­ive oil on it or put in­cense on it, be­cause it is a ­grain of­ fer­ing for jeal­ou­sy, a re­mind­er-of­fer­ing to draw at­ten­tion to wrong­do­ing. 16 “ ‘The ­priest ­shall ­bring her and have her ­stand be­fore the Lord. 17 Then he s­ hall take some holy wa­ter in a clay jar and put some dust from the tab­er­na­cle f­ loor into the wa­ ter. 18 Af­ter the p ­ riest has had the wom­an ­stand be­fore the Lord, he ­shall loos­en her hair and p ­ lace in her h ­ ands the re­mind­er-of­fer­ing, the ­grain of­fer­ing for jeal­ou­sy, ­while he him­self ­holds the bit­ter wa­ter that b ­ rings a ­curse. 19 Then the ­priest ­shall put the wom­an un­der oath and say to her, “If no oth­er man has had sex­u­al re­la­tions with you and you have not gone a ­ stray and be­come im­pure ­while mar­ried to your hus­band, may this bit­ter wa­ter that ­brings a ­curse not harm you. 20 But if you have gone a ­ stray ­while mar­ried to your hus­band and you have made your­self im­pure by hav­ing sex­ua ­ l re­la­tions with a man oth­er than your hus­ band” — ​ 21 here the ­priest is to put the wom­an un­der this ­curse — ​“may the Lord c­ ause you to be­come a ­curse c ­among a 6 Or woman who

commits any wrong common to mankind    b 15  That is, probably about 3 1/2 pounds or about 1.6 kilograms    c 21  That is, may he cause your name to be used in cursing (see Jer. 29:22); or, may others see that you are cursed; similarly in verse 27.   

WHY GO ABOVE AND BEYOND FULL RESTITUTION? (5:7) Restitution refers to repayment for wrong done, whether theft (Ex 22:1 – 4), negligence (Ex 22:5 – 15) or fraud (Lev 6:1 – 7). The amount of restitution was determined by the situation: accidental death of an animal sometimes required no restitution (Ex 22:10 – 11,13); negligence required full restitution (Ex 22:12); fraud required full restitution plus 20 percent (Lev 6:1 – 7); theft required a twofold penalty at a minimum (Ex 22:4) and a fivefold penalty at a maximum (Ex 22:1). If a thief was unable to make restitution, they were to be sold to pay for the theft (Ex 22:3). DID THE PRIESTS GET RICH BY TAKING THESE SACRED THINGS? (5:10) These offerings were only received by the priest when there was no one who could be paid restitution for a wrong (v. 8). Since priests didn’t own land, they couldn’t make a living by farming, as other Israelites did. Though some may have abused the privilege, as Eli’s sons did (1Sa 2:12 – 17), the priests needed these offerings in order to devote their total energies to God’s ser­vice. WHY DID AN INNOCENT WIFE HAVE TO GO THROUGH ALL THIS BECAUSE OF A SUSPICIOUS HUSBAND? (5:14 – 31) This test actually functioned as a protective measure for a woman who was falsely accused of having an affair. Without this test, the furious husband might harm or even kill her. The law served as a deterrent against private acts of vengeance and retribution, ensuring justice for both parties in a potentially explosive situation.

202

HOW COULD BITTER WATER ACCURATELY PROVE OR DISPROVE ADULTERY? (5:23 – 28) God superintended the entire process. Some suggest that if the woman was guilty, the process itself may have created enough stress to cause infertility, the ultimate disgrace for a woman during this era. Others see the acrid water as a symbol of the bitterness the woman would face if found guilty. The test itself suggests that sin and guilt can produce physiological problems. WERE ALL CHILDLESS WOMEN THOUGHT TO BE ACCURSED AS PUNISHMENT FOR ADULTERY? (5:28) Not necessarily for adultery, but the Israelites did view infertility as a divine punishment for some kind of personal sin (Dt 7:14). God’s Word, however, does not make such blanket generalizations. For example, Sarah bore disgrace for decades but was later called holy (1Pe 3:5 – 6). WHY WASN’T THERE A TEST FOR AN ADULTEROUS MAN? (5:31) The test was designed to protect a woman from her husband. See Why did an innocent wife have to go through all this because of a suspicious husband? (5:14 – 31; p. 201). Men in Israelite culture simply didn’t need the same protection against domestic violence and false accusations as women did. However, if adultery was discovered, the penalty was the same for both the adulterer and the adulteress: death (Lev 20:10). WHAT WAS A NAZIRITE? (6:2) The term Nazirite means “dedicated one” or “set apart one.” A Nazirite was an individual, male or female, who made an extraordinary vow of commitment to God. Those who took a Nazirite vow participated in all aspects of family life except caring for the burial of a dead relative. The Mishnah — ​the Jewish digest of oral law — ​mentions the typical vow as 30 days, though longer periods were not uncommon. Some ­people, such as Samson, even took the vow for a lifetime (Jdg 13 – 14). WHY STAY AWAY FROM WINE, GRAPE JUICE, GRAPES AND RAISINS? (6:3 – 4) It’s unclear. It may be because the fruit of the vine symbolized fertility and sensual enjoyment. Abstaining from these pleasures of life, though they were not evil in themselves, may have signified a great sacrifice to God. See What was wrong with grapes and wine? (Jdg 13:14; p. 367). WHY WAS A NAZIRITE CONSIDERED TO HAVE SINNED IF SOMEONE DIED IN HIS PRESENCE? (6:9 – 12) The Nazirite vow strictly forbade any and all contact with the dead. The Nazirite lifestyle depicted the ultimate act of devotion to God, so even accidental contact with a dead body resulted in contamination. The infraction required that the individual be restored to God’s standard of holiness.

Numbers 5:22 your peo­ple when he m ­ akes your womb mis­car­ry and your ab­do­men ­swell. 22 May this wa­ter that ­brings a ­curse en­ter your body so that your ab­do­men ­swells or your womb mis­ car­ries.” “ ‘Then the wom­an is to say, “Amen. So be it.” 23 “ ‘The ­priest is to ­write ­these curs­es on a s­ croll and then wash them off into the bit­ter wa­ter. 24 He s­ hall make the wom­an ­drink the bit­ter wa­ter that ­brings a c­ urse, and this wa­ter that ­brings a ­curse and caus­es bit­ter suf­fer­ing will en­ter her. 25 The p ­ riest is to take from her h ­ ands the ­grain of­fer­ing for jeal­ou­sy, wave it be­fore the Lord and ­bring it to the al­tar. 26 The p ­ riest is then to take a hand­ ful of the g ­ rain of­fer­ing as a me­mo­ri­al a of­fer­ing and burn it on the al­tar; af­ter that, he is to have the wom­an d ­ rink the wa­ter. 27 If she has made her­self im­pure and been un­ faith­ful to her hus­band, this will be the re­sult: When she is made to d ­ rink the wa­ter that ­brings a ­curse and caus­es bit­ter suf­fer­ing, it will en­ter her, her ab­do­men will ­swell and her womb will mis­car­ry, and she will be­come a ­curse. 28 If, how­ev­er, the wom­an has not made her­self im­pure, but is ­clean, she will be c­ leared of ­guilt and will be able to have chil­dren. 29 “ ‘This, then, is the law of jeal­ou­sy when a wom­an goes ­astray and ­makes her­self im­pure ­while mar­ried to her hus­ band, 30 or when feel­ings of jeal­ou­sy come over a man be­ cause he sus­pects his wife. The ­priest is to have her ­stand be­fore the Lord and is to ap­ply this en­tire law to her. 31 The hus­band will be in­no­cent of any wrong­do­ing, but the wom­ an will bear the con­se­quenc­es of her sin.’ ”

The Nazirite

6

The Lord said to Mo­ses, 2 “Speak to the Is­ra­el­ites and say to them: ‘If a man or wom­an ­wants to make a spe­ cial vow, a vow of ded­i­ca­tion to the Lord as a Naz­irite, 3 they must ab­stain from wine and oth­er fer­ment­ed d ­ rink and must not ­drink vin­egar made from wine or oth­er fer­ment­ ed d ­ rink. They must not ­drink ­grape j­uice or eat g ­ rapes or rai­sins. 4 As long as they re­main un­der ­their Naz­irite vow, they must not eat any­thing that c­ omes from the grape­vine, not even the ­seeds or skins. 5 “ ‘Dur­ing the en­tire pe­ri­od of their Naz­irite vow, no ra­ zor may be used on ­their head. They must be holy un­til the pe­ri­od of ­their ded­i­ca­tion to the Lord is over; they must let ­their hair grow long. 6  “  ‘Through­out the pe­ri­od of ­their ded­i­ca­tion to the Lord, the Naz­irite must not go near a dead body. 7 Even if t­ heir own fa­ther or moth­er or broth­er or sis­ter dies, they must not make them­selves cer­e­mo­ni­al­ly un­clean on ac­count of them, be­cause the sym­bol of ­their ded­i­ca­tion to God is on ­their head. 8  Through­out the pe­ri­od of ­their ded­i­ca­tion, they are con­se­crat­ed to the Lord. 9 “ ‘If some­one dies sud­den­ly in the Naz­irite’s pres­ence, thus de­fil­ing the hair that sym­bol­iz­es ­their ded­i­ca­tion, they must ­shave ­their head on the sev­enth day — ​the day of ­their cleans­ing. 10 Then on the ­eighth day they must ­bring two a 26 Or representative   

Numbers 6:27 ­doves or two ­young pi­geons to the p ­ riest at the en­trance to the tent of meet­ing. 11 The p ­ riest is to of­fer one as a sin of­fer­ ing a and the oth­er as a ­burnt of­fer­ing to make atone­ment for the Naz­irite be­cause they ­sinned by be­ing in the pres­ ence of the dead body. That same day they are to con­se­crate ­their head ­again. 12 They must re­ded­ic­ ate them­selves to the Lord for the same pe­ri­od of ded­i­ca­tion and must ­bring a year-old male lamb as a ­guilt of­fer­ing. The pre­vi­ous days do not ­count, be­cause they be­came de­filed dur­ing ­their pe­ri­od of ded­i­ca­tion. 13 “ ‘Now this is the law of the Naz­irite when the pe­ri­od of ­their ded­i­ca­tion is over. They are to be ­brought to the en­trance to the tent of meet­ing. 14 There they are to pre­sent ­their of­fer­ings to the Lord: a year-old male lamb with­out de­fect for a b ­ urnt of­fer­ing, a year-old ewe lamb with­out de­ fect for a sin of­fer­ing, a ram with­out de­fect for a fel­low­ship of­fer­ing, 15  to­geth­er with ­their ­grain of­fer­ings and ­drink of­ fer­ings, and a bas­ket of ­bread made with the fin­est ­flour and with­out ­yeast  — ​­thick ­loaves with ol­ive oil ­mixed in, and thin ­loaves ­brushed with ol­ive oil. 16 “ ‘The ­priest is to pre­sent all these be­fore the Lord and make the sin of­fer­ing and the b ­ urnt of­fer­ing. 17 He is to pre­ sent the bas­ket of un­leav­ened ­bread and is to sac­ri­fice the ram as a fel­low­ship of­fer­ing to the Lord, to­geth­er with its ­grain of­fer­ing and ­drink of­fer­ing. 18 “ ‘Then at the en­trance to the tent of meet­ing, the Naz­ irite must s­ have off the hair that sym­bol­iz­es t­ heir ded­i­ca­ tion. They are to take the hair and put it in the fire that is un­der the sac­ri­fice of the fel­low­ship of­fer­ing. 19 “ ‘Af­ter the Naz­irite has s­ haved off the hair that sym­bol­ iz­es ­their ded­i­ca­tion, the ­priest is to ­place in ­their ­hands a ­boiled shoul­der of the ram, and one ­thick loaf and one thin loaf from the bas­ket, both made with­out ­yeast. 20  The ­priest ­shall then wave ­these be­fore the Lord as a wave of­fer­ing; they are holy and be­long to the ­priest, to­geth­er with the ­breast that was ­waved and the ­thigh that was pre­sent­ed. Af­ ter that, the Naz­irite may ­drink wine. 21 “ ‘This is the law of the Naz­irite who vows of­fer­ings to the Lord in ac­cor­dance with ­their ded­i­ca­tion, in ad­di­tion to what­ev­er else they can af­ford. They must ful­fill the vows they have made, ac­cord­ing to the law of the Naz­irite.’ ”

The Priestly Blessing 22 The Lord said to Mo­ses, 23 “Tell Aar­on and his sons, ‘This is how you are to ­bless the Is­ra­el­ites. Say to them: 24 “ ‘ “The Lord bless you and keep you; 25 the Lord make his face shine on you and be gracious to you; 26 the Lord turn his face toward you and give you peace.” ’ 27 “So they will put my name on the Is­ra­el­ites, and I will ­bless them.” a 11 Or purification

offering; also in verses 14 and 16   

203

WHY ALL THESE DIFFERENT TYPES OF OFFERINGS? (6:14 – 15) For a description and explanation of the various types of offerings, see the notes in Leviticus 1 – 7. These offerings were in keeping with the Nazirite vow and reflected a spirit of absolute commitment to God.

WHY WOULD SOMEONE BECOME A NAZIRITE? (6:21) Some p ­ eople might have become Nazirites as an act of thanksgiving or because they desired God’s blessing. Others might have chosen to become Nazirites because their parents dedicated them as such. At the command of the angel of the Lord, Samson’s parents made their son a Nazirite from birth (Jdg 13:2 – 14; 16:17). In the New Testament, Paul sponsored and participated in a Nazirite purification ritual in the temple as a demonstration to the Jews that he was not the lawbreaker they had heard he was (Ac 21:20 – 26). IN WHAT WAY DID THE PRIESTS PUT GOD’S NAME ON THE ISRAELITES? (6:27) The priests simply pronounced to the ­people the blessings associated with God’s name. The name Yahweh, translated Lord, was employed by the priests for this blessing. God’s name expressed his character and signified his willingness to act on behalf of his ­people.

204

Numbers 7:1 Offerings at the Dedication of the Tabernacle

WHAT DID MOSES DO WHEN HE ANOINTED AND CONSECRATED THE TABERNACLE? (7:1) Moses probably smeared or poured a special olive oil mixture on the altar of the tabernacle (Ex 29:36) and possibly on the other holy items. This act of anointing marked the tabernacle furnishings as holy articles, designated specifically for God’s ser­vice.

WHY DID ONLY SOME OF THE LEVITE CLANS GET CARTS TO CARRY THEIR LOADS? (7:6 – 9) Who received the carts apparently depended on the degree of difficulty in transporting their load as well as the sacred significance of their load. The ark of the covenant law and the golden lampstand did not ride on carts; the priests had to carry those precious items on their shoulders. Less sacred and heavier items were more likely carried on carts.

WHY IS THE TRIBE OF JUDAH LISTED FIRST? (7:12) The order these offerings were given follows the tribes’ marching order (2:3 – 32). See Why is Judah mentioned first? (2:3 – 4; p. 195). WHY ARE ALL THESE REPETITIVE OFFERINGS LISTED? (7:12 – 83) Some think that the repetition is intended to communicate the magnificence of the ceremony that was taking place. This account conveys something of the ritual pomp and circumstance that accompanied their worship through giving.

7

When Mo­ses fin­ished set­ting up the tab­er­na­cle, he anoint­ed and con­se­crat­ed it and all its fur­nish­ings. He also anoint­ed and con­se­crat­ed the al­tar and all its uten­ sils. 2 Then the lead­ers of Is­ra­el, the ­heads of fam­i­lies who were the trib­al lead­ers in c­ harge of t­ hose who were count­ ed, made of­fer­ings. 3 They ­brought as t­ heir ­gifts be­fore the Lord six cov­ered ­carts and ­twelve oxen — ​an ox from each lead­er and a cart from ev­ery two. ­These they pre­sent­ed be­ fore the tab­er­na­cle. 4 The Lord said to Mo­ses, 5 “Ac­cept t­ hese from them, that they may be used in the work at the tent of meet­ing. Give them to the Le­vites as each ­man’s work re­quires.” 6 So Mo­ses took the ­carts and oxen and gave them to the Le­vites. 7 He gave two ­carts and four oxen to the Ger­shon­ ites, as t­ heir work re­quired, 8 and he gave four c­ arts and ­eight oxen to the Me­ra­rites, as t­ heir work re­quired. They were all un­der the di­rec­tion of Ith­a­mar son of Aar­on, the ­priest. 9 But Mo­ses did not give any to the Ko­hath­ites, be­ cause they were to car­ry on t­ heir shoul­ders the holy t­ hings, for ­which they were re­spon­si­ble. 10 When the al­tar was anoint­ed, the lead­ers b ­ rought ­their of­fer­ings for its ded­i­ca­tion and pre­sent­ed them be­fore the al­tar. 11 For the Lord had said to Mo­ses, “Each day one lead­er is to ­bring his of­fer­ing for the ded­i­ca­tion of the al­tar.” 12 The one who ­brought his of­fer­ing on the ­first day was Nah­shon son of Am­min­a­dab of the ­tribe of Ju­dah. 13 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els a and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els,  b both ac­cord­ing to the sanc­tu­ary shek­el, each f­ illed with the fin­est f­ lour ­mixed with ol­ive oil as a g ­ rain of­fer­ing; 14 one gold dish weigh­ing ten shek­els,  c ­filled with in­cense; 15  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 16 one male goat for a sin of­fer­ing d; 17 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Nah­shon son of Am­min­a­dab. 18 On the sec­ond day Ne­than­el son of Zuar, the lead­er of Is­ sa­char, ­brought his of­fer­ing. 19 The of­fer­ing he b ­ rought was one sil­ver p ­ late weigh­ ing a hun­dred and thir­ty shek­els and one sil­ver sprin­ kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­tu­ary shek­el, each ­filled with the fin­est ­flour ­mixed with ol­ive oil as a ­grain of­fer­ing; 20 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 21 one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 22 one male goat for a sin of­fer­ ing; 23 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Ne­than­el son of Zuar. a 13  That is, about 3 1/4 pounds or about 1.5 kilograms; also elsewhere in this chapter    b 13  That is, about 1 3/4 pounds or about 800 grams; also elsewhere in this chapter    c 14  That is, about 4 ounces or about 115 grams; also elsewhere in this chapter    d 16 Or purification offering; also elsewhere in this chapter   

Numbers 7:48

205

24 On the t­ hird day, Eli­ab son of He­lon, the lead­er of the peo­ ple of Zeb­u­lun, ­brought his of­fer­ing. 25 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a g ­ rain of­fer­ing; 26 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 27  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 28 one male goat for a sin of­fer­ing; 29 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Eli­ab son of He­lon. 30 On the ­fourth day Eli­zur son of Shed­eu ­ r, the lead­er of the peo­ple of Reu­ben, ­brought his of­fer­ing. 31 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a ­grain of­fer­ing; 32 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 33  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 34 one male goat for a sin of­fer­ing; 35 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Eli­zur son of Shed­e­ur. 36 On the f­ ifth day She­lu­mi­el son of Zu­ri­shad­dai, the lead­er of the peo­ple of Sim­e­on, ­brought his of­fer­ing. 37 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a g ­ rain of­fer­ing; 38 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 39  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 40 one male goat for a sin of­fer­ing; 41 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of She­lu­mi­el son of Zu­ri­shad­dai. 42 On the s­ ixth day Eli­a­saph son of Deu­el, the lead­er of the peo­ple of Gad, ­brought his of­fer­ing. 43 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a ­grain of­fer­ing; 44 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 45  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 46 one male goat for a sin of­fer­ing; 47 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Eli­a­saph son of Deu­el. 48 On the sev­enth day Elish­a­ma son of Am­mi­hud, the lead­er of the peo­ple of Ephra­im, ­brought his of­fer­ing.

WHAT WAS THE DIFFERENCE BETWEEN A GRAIN OFFERING, A BURNT OFFERING, A SIN OFFERING AND A FELLOWSHIP OFFERING? (7:31 – 35) See Old Testament Sacrifices (p. 150).

WHY SACRIFICE ALL THESE DIFFERENT KINDS OF ANIMALS? (7:39 – 41) These were one-time offerings given for the dedication of the tabernacle. It may be that the variety of animals represented the whole range of their possessions. The best of everything they had was offered to honor the Lord. See Did all these animals waiting to be sacrificed turn the tabernacle into a zoo? (7:87 – 88; p. 207).

WHY ARE EPHRAIM AND MANASSEH LISTED WHEN THEY WEREN’T SONS OF JACOB? (7:48,54) Jacob had adopted these two sons of Joseph, so they received the status of Jacob’s own sons (Ge 48:5 – 6).

206

Numbers 7:49 49 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a g ­ rain of­fer­ing; 50 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 51  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 52 one male goat for a sin of­fer­ing; 53 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Elish­a­ma son of Am­mi­hud. 54 On the ­eighth day Ga­ma­li­el son of Pe­dah­zur, the lead­er of the peo­ple of Ma­nas­seh, ­brought his of­fer­ing. 55 His of­fer­ing was one sil­ver ­plate weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a g ­ rain of­fer­ing; 56 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 57  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 58 one male goat for a sin of­fer­ing; 59 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Ga­ma­li­el son of Pe­dah­zur. 60 On the n ­ inth day Abi­dan son of Gid­eo ­ ­ni, the lead­er of the peo­ple of Ben­ja­min, ­brought his of­fer­ing. 61 His of­fer­ing was one sil­ver ­plate weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a g ­ rain of­fer­ing; 62 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 63  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 64 one male goat for a sin of­fer­ing; 65 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Abi­dan son of Gid­e­o­ni.

HOW MUCH WAS A SANCTUARY SHEKEL? (7:73) Before coins were used as money, ­people often used precious metals, measured by weight, for a currency of exchange. The value of gold or silver was determined according to an accepted standard of measure — ​the shekel — ​which probably weighed 11.5 grams, or 2/5 of an ounce. A shekel was normally worth about one month’s wages. The sanctu­ ary shekel was in keeping with the standard weights used at the tabernacle, which may have differed slightly from those used in the marketplace.

66  On the ­tenth day Ahi­e­zer son of Am­mi­shad­dai, the lead­er of the peo­ple of Dan, ­brought his of­fer­ing. 67 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a ­grain of­fer­ing; 68 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 69  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 70 one male goat for a sin of­fer­ing; 71 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Ahi­e­zer son of Am­mi­shad­dai. 72 On the elev­enth day Pa­gi­el son of Ok­ran, the lead­er of the peo­ple of Ash­er, ­brought his of­fer­ing. 73 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl

Numbers 8:4

207

weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a ­grain of­fer­ing; 74 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 75  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 76 one male goat for a sin of­fer­ing; 77 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Pa­gi­el son of Ok­ran. 78 On the t­ welfth day Ahi­ra son of Enan, the lead­er of the peo­ple of Naph­ta­li, ­brought his of­fer­ing. 79 His of­fer­ing was one sil­ver p ­ late weigh­ing a hun­ dred and thir­ty shek­els and one sil­ver sprin­kling bowl weigh­ing sev­en­ty shek­els, both ac­cord­ing to the sanc­ tu­ary shek­el, each f­ illed with the fin­est f­ lour m ­ ixed with ol­ive oil as a ­grain of­fer­ing; 80 one gold dish weigh­ing ten shek­els, ­filled with in­cense; 81  one ­young bull, one ram and one male lamb a year old for a b ­ urnt of­fer­ing; 82 one male goat for a sin of­fer­ing; 83 and two oxen, five rams, five male ­goats and five male ­lambs a year old to be sac­ri­ficed as a fel­low­ship of­fer­ing. This was the of­fer­ing of Ahi­ra son of Enan. 84 These were the of­fer­ings of the Is­ra­el­ite lead­ers for the ded­i­ca­tion of the al­tar when it was anoint­ed: ­twelve sil­ver ­plates, ­twelve sil­ver sprin­kling ­bowls and ­twelve gold dish­ es. 85 Each sil­ver ­plate ­weighed a hun­dred and thir­ty shek­els, and each sprin­kling bowl sev­en­ty shek­els. Al­to­geth­er, the sil­ver dish­es ­weighed two thou­sand four hun­dred shek­els,  a ac­cord­ing to the sanc­tu­ary shek­el. 86 The ­twelve gold dish­es ­filled with in­cense ­weighed ten shek­els each, ac­cord­ing to the sanc­tu­ary shek­el. Al­to­geth­er, the gold dish­es ­weighed a hun­dred and twen­ty shek­els. b 87 The to­tal num­ber of an­ i­mals for the ­burnt of­fer­ing came to ­twelve ­young ­bulls, ­twelve rams and ­twelve male ­lambs a year old, to­geth­er with ­their ­grain of­fer­ing. ­Twelve male ­goats were used for the sin of­fer­ing. 88 The to­tal num­ber of an­i­mals for the sac­ ri­fice of the fel­low­ship of­fer­ing came to twen­ty-four oxen, six­ty rams, six­ty male g ­ oats and six­ty male l­ambs a year old. ­These were the of­fer­ings for the ded­i­ca­tion of the al­tar af­ter it was anoint­ed. 89 When Mo­ses en­tered the tent of meet­ing to ­speak with the Lord, he ­heard the ­voice speak­ing to him from be­tween the two cher­u­bim a ­ bove the atone­ment cov­er on the ark of the cov­enant law. In this way the Lord ­spoke to him.

Setting Up the Lamps

8

The Lord said to Mo­ses, 2 “Speak to Aar­on and say to him, ‘When you set up the ­lamps, see that all sev­en ­light up the area in ­front of the lamp­stand.’ ” 3 Aar­on did so; he set up the ­lamps so that they ­faced for­ward on the lamp­stand, just as the Lord com­mand­ed Mo­ses. 4 This is how the lamp­stand was made: It was made of ham­mered gold — ​from its base to its blos­soms. The a 85  That

is, about 60 pounds or about 28 kilograms    b 86  That is, about 3 pounds or about 1.4 kilograms   

WHERE DID THE ISRAELITES GET ALL THESE SILVER PLATES, BOWLS AND GOLD DISHES? (7:84 – 86) Most of the precious metal used to make these articles probably came from the Egyptians during the exodus. God had caused the Egyptians to become favorably disposed toward the Israelites (Ex 12:36), so as the Israelites left the land, the Egyptians gave them gifts of silver, gold and clothing (Ex 12:35). See Why would the Egyptians be willing to be looted? (Ex 12:35 – 36; p. 99). DID ALL THESE ANIMALS WAITING TO BE SACRIFICED TURN THE TABERNACLE INTO A ZOO? (7:87 – 88) Probably not. The offerings were made over the course of 12 days, so the animals were probably not brought to the site until their day of sacrifice arrived. Since the Israelites raised livestock as a primary occupation, the entire area on which they camped may have looked like a community of feedlots, dairy farms and sheep farms. See Why did they offer so many sacrifices? (1Ki 8:5; p. 493). DID GOD TALK TO MOSES IN AN AUDIBLE VOICE? (7:89) In this case, yes. But this was an extraordinary occurrence for an extraordinary man. God communicated directly and clearly to the prophets of the Old Testament through visions, dreams, revelations and other kinds of signs, even if he didn’t always speak audibly them (12:6 – 8). See How did God speak to Moses? (1:1; p. 193). WHAT WERE THESE CHERUBIM? (7:89) These were depictions of creatures who serve before God’s throne. Unlike the chubby, winged infants of medieval art, cherubim are mighty, fearsome creatures who exist primarily to glorify God. Ezekiel offered a description of the cherubim he saw (Eze 10:12 – 14), but there are likely several types. Cherubim should not be likened to angels (who are God’s messengers) but should be recognized as guardians of the divine or royal presence. That was precisely what they did here as they flanked the ark, the throne of God. WHAT WERE THESE LAMPS? (8:2) The seven lamps on the lampstand are described in more detail in Exodus 25:31 – 40. These lamps could be removed for cleaning and, when lit, had to be turned so that they illuminated the area in front of the lampstand, which is where the bread of the Presence was displayed.

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Numbers 8:5 lamp­stand was made ex­act­ly like the pat­tern the Lord had ­shown Mo­ses.

The Setting Apart of the Levites WHAT WAS THE VALUE OF RITUAL PURIFICATION? (8:7) This ceremony of washing and prayer symbolized spiritual cleansing. It made a person spiritually fit to participate in the worship of God.

IN WHAT SENSE WERE THE LEVITES SET APART FOR GOD? (8:14) The Levites, unlike the rest of the Israelites, didn’t own and farm the land. Instead, they devoted their lives to the tabernacle and other priestly responsibilities. Their lives were given to God for his exclusive use. WHY DID GOD SUBSTITUTE THE LEVITES IN PLACE OF THE FIRSTBORN MALES FROM OTHER TRIBES? (8:16) Perhaps to keep families and clans together and to avoid any confusion that could have resulted from having ­people of different tribes involved in priestly ser­vice. See Why did firstborn sons receive special honor from God? (3:12 – 13; p. 197).

WHY RESTRICT THE AGE AT WHICH A PRIEST COULD SERVE? (8:24 – 25) Tabernacle duty was hard work. It included dismantling, hauling and reassembling the tabernacle when the camp moved to a new location. It was best for men within this age group to do the work, both for efficiency reasons and for the protection of the priests themselves.

5 The Lord said to Mo­ses: 6 “Take the Le­vites from ­among all the Is­ra­el­ites and make them cer­e­mo­ni­al­ly ­clean. 7 To ­pu­ri­fy them, do this: Sprin­kle the wa­ter of cleans­ing on them; then have them ­shave ­their ­whole bod­ies and wash ­their ­clothes. And so they will pu­ri­fy them­selves. 8 Have them take a ­young bull with its g ­ rain of­fer­ing of the fin­ est ­flour ­mixed with ol­ive oil; then you are to take a sec­ ond ­young bull for a sin of­fer­ing. a 9 Bring the Le­vites to the ­front of the tent of meet­ing and as­sem­ble the ­whole Is­ra­el­ite com­mu­ni­ty. 10 You are to b ­ ring the Le­vites be­fore the Lord, and the Is­ra­el­ites are to lay t­ heir ­hands on them. 11 Aar­on is to pre­sent the Le­vites be­fore the Lord as a wave of­fer­ing from the Is­ra­el­ites, so that they may be r­ eady to do the work of the Lord. 12 “Then the Le­vites are to lay t­ heir ­hands on the h ­ eads of the b ­ ulls, us­ing one for a sin of­fer­ing to the Lord and the oth­er for a b ­ urnt of­fer­ing, to make atone­ment for the Le­vites. 13 Have the Le­vites s­ tand in f­ ront of Aar­on and his sons and then pre­sent them as a wave of­fer­ing to the Lord. 14 In this way you are to set the Le­vites ­apart from the oth­er Is­ra­el­ites, and the Le­vites will be mine. 15  “Af­ter you have pu­ri­fied the Le­vites and pre­sent­ed them as a wave of­fer­ing, they are to come to do ­their work at the tent of meet­ing. 16 They are the Is­ra­el­ites who are to be giv­en whol­ly to me. I have tak­en them as my own in ­place of the first­born, the ­first male off­spring from ev­ery Is­ra­el­ite wom­an. 17  Ev­ery first­born male in Is­ra­el, wheth­ er hu­man or an­i­mal, is mine. When I s­ truck down all the first­born in ­Egypt, I set them a ­ part for my­self. 18 And I have tak­en the Le­vites in ­place of all the first­born sons in ­Is­ra­el. 19 From a ­ mong all the Is­ra­el­ites, I have giv­en the Le­vites as ­gifts to Aar­on and his sons to do the work at the tent of meet­ing on be­half of the Is­ra­el­ites and to make atone­ment for them so that no ­plague will ­strike the Is­ra­el­ites when they go near the sanc­tu­ary.” 20  Mo­ses, Aar­on and the ­whole Is­ra­el­ite com­mu­ni­ty did with the Le­vites just as the Lord com­mand­ed Mo­ses. 21 The Le­vites pu­ri­fied them­selves and ­washed ­their ­clothes. Then Aar­on pre­sent­ed them as a wave of­fer­ing be­fore the Lord and made atone­ment for them to pu­ri­fy them. 22  Af­ter that, the Le­vites came to do t­ heir work at the tent of meet­ing un­ der the su­per­vi­sion of Aar­on and his sons. They did with the Le­vites just as the Lord com­mand­ed Mo­ses. 23 The Lord said to Mo­ses, 24 “This ap­plies to the Le­vites: Men twen­ty-five ­years old or more ­shall come to take part in the work at the tent of meet­ing, 25 but at the age of fif­ty, they must re­tire from ­their reg­u­lar ser­vice and work no lon­ger. 26 They may as­sist t­ heir broth­ers in per­form­ing t­ heir du­ties at the tent of meet­ing, but they them­selves must not do the work. This, then, is how you are to as­sign the re­spon­si­bil­i­ ties of the Le­vites.” a 8 Or purification

offering; also in verse 12   

Numbers 9:22

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The Lord ­spoke to Mo­ses in the Des­ert of Si­nai in the ­first ­month of the sec­ond year af­ter they came out of ­Egypt. He said, 2  “Have the Is­ra­el­ites cel­e­brate the Pass­over at the ap­point­ed time. 3 Cel­e­brate it at the ap­point­ed time, at twi­light on the four­teenth day of this ­month, in ac­cor­ dance with all its ­rules and reg­u­la­tions.” 4 So Mo­ses told the Is­ra­el­ites to cel­e­brate the Pass­over, 5 and they did so in the Des­ert of Si­nai at twi­light on the four­teenth day of the f­ irst ­month. The Is­ra­el­ites did ev­ery­ thing just as the Lord com­mand­ed Mo­ses. 6 But some of them c­ ould not cel­e­brate the Pass­over on that day be­cause they were cer­e­mo­ni­al­ly un­clean on ac­ count of a dead body. So they came to Mo­ses and Aar­on that same day 7 and said to Mo­ses, “We have be­come un­clean be­ cause of a dead body, but why s­ hould we be kept from pre­ sent­ing the Lord’s of­fer­ing with the oth­er Is­ra­el­ites at the ap­point­ed time?” 8 Mo­ses an­swered them, “Wait un­til I find out what the Lord com­mands con­cern­ing you.” 9 Then the Lord said to Mo­ses, 10  “Tell the Is­ra­el­ites: ‘When any of you or your de­scen­dants are un­clean be­cause of a dead body or are away on a jour­ney, they are ­still to cel­e­brate the Lord’s Pass­over, 11 but they are to do it on the four­teenth day of the sec­ond ­month at twi­light. They are to eat the lamb, to­geth­er with un­leav­ened ­bread and bit­ ter ­herbs. 12 They must not ­leave any of it till morn­ing or ­break any of its ­bones. When they cel­e­brate the Pass­over, they must fol­low all the reg­u­la­tions. 13 But if any­one who is cer­e­mo­ni­al­ly ­clean and not on a jour­ney ­fails to cel­e­brate the Pass­over, they must be cut off from ­their peo­ple for not pre­sent­ing the Lord’s of­fer­ing at the ap­point­ed time. They will bear the con­se­quenc­es of ­their sin. 14  “  ‘A for­eign­er re­sid­ing ­among you is also to cel­e­brate the Lord’s Pass­over in ac­cor­dance with its r­ ules and reg­u­ la­tions. You must have the same reg­u­la­tions for both the for­eign­er and the na­tive-born.’  ”

LINK (9:1 – 14) CELEBRATE THE PASSOVER See Exodus 12 for the account of the first Passover in Egypt.

The Passover

9

The Cloud Above the Tabernacle 15 On the day the tab­er­na­cle, the tent of the cov­enant law, was set up, the ­cloud cov­ered it. From eve­ning till morn­ ing the c­ loud ­above the tab­er­na­cle ­looked like fire. 16 That is how it con­tin­ued to be; the ­cloud cov­ered it, and at ­night it ­looked like fire. 17 When­ev­er the c­ loud lift­ed from a ­ bove the tent, the Is­ra­el­ites set out; wher­ev­er the c­ loud set­tled, the Is­ra­el­ites en­camped. 18 At the Lord’s com­mand the Is­ra­el­ites set out, and at his com­mand they en­camped. As long as the ­cloud ­stayed over the tab­er­na­cle, they re­mained in camp. 19 When the c­ loud re­mained over the tab­er­na­cle a long time, the Is­ra­el­ites ­obeyed the Lord’s or­der and did not set out. 20 Some­times the ­cloud was over the tab­er­na­cle only a few days; at the Lord’s com­mand they ­would en­camp, and then at his com­mand they ­would set out. 21  Some­times the ­cloud ­stayed only from eve­ning till morn­ing, and when it lift­ed in the morn­ing, they set out. Wheth­er by day or by ­night, when­ev­er the ­cloud lift­ed, they set out. 22  Wheth­er the ­cloud

WHEN EXACTLY WAS THE PASSOVER CELEBRATED? (9:3) Months in the Jewish calendar began at the new moon, which made the 14th day the time of the full moon. Passover was to be celebrated at the full moon of the first month, the month of Nisan, which overlaps the modern months of March and April.

WHY PROHIBIT BREAKING ANY BONES OF THE PASSOVER LAMB OR KEEPING IT UNTIL MORNING? (9:12) No reasons are given for either regulation. The prohibition against breaking a bone parallels the fact that none of ­Jesus’ bones were broken during the crucifixion (Jn 19:31 – 36). ­Jesus the Messiah, the consummate Passover lamb, sacrificed himself for the sins of the ­people (Jn 1:29,36; 1Co 5:7). The prohibition against saving the leftovers until morning probably reflected the holy, inviolable character of the meal. WHAT DID IT MEAN TO BE CUT OFF? (9:13) The phrase refers either to death precipitated by God or banishment (excommunication) from the community. The extreme punishment stemmed from the significance of the Passover, which recalled the Israelites’ deliverance from Egypt. The exodus was to Old Testament believers what the cross is to New Testament Chris­tians — ​a symbol of an event essential to faith. The “crime” of failing to celebrate the Passover meant that one denied the faith. See What did it mean to be cut off from God’s presence? (Lev 22:3; p. 178). WHY DID GOD MAKE HIS PRESENCE KNOWN IN THE CLOUD? (9:15 – 16) God’s presence in the cloud offered all Israelites a divine encounter that was safe. This was a less direct experience of God’s presence than that experienced before the ark of the the covenant law.

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Numbers 9:23 ­stayed over the tab­er­na­cle for two days or a m ­ onth or a year, the Is­ra­el­ites ­would re­main in camp and not set out; but when it lift­ed, they ­would set out. 23 At the Lord’s com­mand they en­camped, and at the Lord’s com­mand they set out. They ­obeyed the Lord’s or­der, in ac­cor­dance with his com­ mand ­through Mo­ses.

The Silver Trumpets

10

IF GOD “REMEMBERS” HIS PEOPLE, DOES THAT MEAN HE HAS FORGOTTEN THEM FOR A TIME? (10:9) Remembering does not always imply forgetfulness. In the Old Testament, it means “to pay attention to” and emphasizes God’s decision to act according to a previous commitment.

The Lord said to Mo­ses: 2 “Make two trum­pets of ham­mered sil­ver, and use them for call­ing the com­ mu­ni­ty to­geth­er and for hav­ing the c­ amps set out. 3 When both are sound­ed, the ­whole com­mu­ni­ty is to as­sem­ble be­fore you at the en­trance to the tent of meet­ing. 4 If only one is sound­ed, the lead­ers — ​the ­heads of the ­clans of Is­ ra­el  — ​are to as­sem­ble be­fore you. 5 When a trum­pet b ­ last is sound­ed, the ­tribes camp­ing on the east are to set out. 6 At the sound­ing of a sec­ond ­blast, the ­camps on the ­south are to set out. The b ­ last will be the sig­nal for set­ting out. 7 To gath­er the as­sem­bly, blow the trum­pets, but not with the sig­nal for set­ting out. 8 “The sons of Aar­on, the ­priests, are to blow the trum­ pets. This is to be a last­ing or­di­nance for you and the gen­er­ a­tions to come. 9 When you go into bat­tle in your own land ­against an en­e­my who is op­press­ing you, s­ ound a ­blast on the trum­pets. Then you will be re­mem­bered by the Lord your God and res­cued from your en­e­mies. 10 Also at your ­times of re­joic­ing  — ​ your ap­point­ed fes­ti­vals and New Moon ­feasts — ​you are to ­sound the trum­pets over your ­burnt of­fer­ings and fel­low­ship of­fer­ings, and they will be a me­mo­ri­al for you be­fore your God. I am the Lord your God.”

The Israelites Leave Sinai

HOW COULD THE TABERNACLE HAVE BEEN SET UP BEFORE THE PEOPLE ARRIVED? (10:21) The tabernacle was set up before the Kohath­ ites arrived with the holy articles. When moving the camp, the Gershonites and Merarites left before the Kohathites (v. 17). Consequently, they arrived at the site of the new camp and assembled the tabernacle before the Kohathites appeared with the holy objects. All three clans comprised the Levite tribe (see 3:17 – 20).

11 On the twen­ti­eth day of the sec­ond m ­ onth of the sec­ond year, the ­cloud lift­ed from a ­ bove the tab­er­na­cle of the cov­ enant law. 12 Then the Is­ra­el­ites set out from the Des­ert of Si­nai and trav­eled from p ­ lace to p ­ lace un­til the c­ loud came to rest in the Des­ert of Pa­ran. 13 They set out, this f­ irst time, at the Lord’s com­mand ­through Mo­ses. 14 The di­vi­sions of the camp of Ju­dah went ­first, un­der ­their stan­dard. Nah­shon son of Am­min­a­dab was in com­ mand. 15 Ne­than­el son of Zuar was over the di­vi­sion of the ­tribe of Is­sa­char, 16 and Eli­ab son of He­lon was over the di­ vi­sion of the t­ ribe of Zeb­u­lun. 17  Then the tab­er­na­cle was tak­en down, and the Ger­shon­ites and Me­ra­rites, who car­ ried it, set out. 18 The di­vi­sions of the camp of Reu­ben went next, un­ der ­their stan­dard. Eli­zur son of Shed­eu ­ r was in com­mand. 19  She­lu­mi­el son of Zu­ri­shad­dai was over the di­vi­sion of the ­tribe of Sim­e­on, 20 and Eli­a­saph son of Deu­el was over the di­vi­sion of the ­tribe of Gad. 21 Then the Ko­hath­ites set out, car­ry­ing the holy ­things. The tab­er­na­cle was to be set up be­fore they ar­rived. 22 The di­vi­sions of the camp of Ephra­im went next, un­ der ­their stan­dard. Elish­a­ma son of Am­mi­hud was in com­ mand. 23  Ga­ma­li­el son of Pe­dah­zur was over the di­vi­sion of

Numbers 11:8 the ­tribe of Ma­nas­seh, 24  and Abi­dan son of Gid­e­o­ni was over the di­vi­sion of the ­tribe of Ben­ja­min. 25 Fi­nal­ly, as the rear ­guard for all the ­units, the di­vi­sions of the camp of Dan set out un­der ­their stan­dard. Ahi­e­zer son of Am­mi­shad­dai was in com­mand. 26 Pa­gi­el son of Ok­ ran was over the di­vi­sion of the ­tribe of Ash­er, 27  and Ahi­ra son of Enan was over the di­vi­sion of the t­ ribe of Naph­ta­li. 28 This was the or­der of ­march for the Is­ra­el­ite di­vi­sions as they set out. 29 Now Mo­ses said to Ho­bab son of Reu­el the Mid­i­an­ite, Mo­ses’ fa­ther-in-law, “We are set­ting out for the p ­ lace ­about ­which the Lord said, ‘I will give it to you.’ Come with us and we will ­treat you well, for the Lord has prom­ised good ­things to Is­ra­el.” 30 He an­swered, “No, I will not go; I am go­ing back to my own land and my own peo­ple.” 31 But Mo­ses said, “Please do not l­eave us. You know ­where we ­should camp in the wil­der­ness, and you can be our eyes. 32 If you come with us, we will ­share with you what­ ev­er good ­things the Lord g ­ ives us.” 33 So they set out from the moun­tain of the Lord and trav­eled for ­three days. The ark of the cov­enant of the Lord went be­fore them dur­ing t­ hose t­ hree days to find them a ­place to rest. 34 The ­cloud of the Lord was over them by day when they set out from the camp. 35 When­ev­er the ark set out, Mo­ses said, “Rise up, Lord! May your enemies be scattered; may your foes flee before you.” 36 When­ev­er it came to rest, he said, “Return, Lord, to the countless thousands of Israel.”

Fire From the Lord

11

Now the peo­ple com­plained a ­ bout t­ heir hard­ships in the hear­ing of the Lord, and when he ­heard them his an­ger was a ­ roused. Then fire from the Lord ­burned ­among them and con­sumed some of the out­skirts of the camp. 2 When the peo­ple ­cried out to Mo­ses, he p ­ rayed to the Lord and the fire died down. 3  So that ­place was ­called Tab­e­rah,  a be­cause fire from the Lord had ­burned ­among them.

Quail From the Lord 4 The rab­ble with them be­gan to c­ rave oth­er food, and ­ gain the Is­ra­el­ites start­ed wail­ing and said, “If only we had a ­ gypt at no meat to eat! 5 We re­mem­ber the fish we ate in E cost — ​also the cu­cum­bers, mel­ons, l­ eeks, on­ions and gar­lic. 6 But now we have lost our ap­pe­tite; we nev­er see any­thing but this man­na!” 7 The man­na was like co­ri­an­der seed and ­looked like res­ ­ round gath­er­ing it, and then ­ground in. 8 The peo­ple went a it in a hand mill or ­crushed it in a mor­tar. They ­cooked it in a pot or made it into l­oaves. And it tast­ed like some­thing a 3 

Taberah means burning.   

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WHAT KIND OF FIRE WAS THIS? (11:1) It may have consisted of bolts or flashes of lightning that ignited a fire. It probably burned the brush around the camp as well as some of the Israelites’ tents. The report of the fire dying down (v. 2) suggests that it had become a raging fire. WHY WAS THE LORD SO ANGRY ABOUT THE PEOPLE’S COMPLAINTS? (11:1) God had demonstrated how great his power was by bringing the Israelites out of Egypt, so they had no reason to doubt his ability to lead them into the promised land (Ex 13:5). He also had provided for their every need as they journeyed through the wilderness. But despite all of this, the p ­ eople complained about hardships. The Lord became angry at not only their pettiness and ingratitude but also their lack of faith and vision. WHY WERE THE ISRAELITES UNHAPPY ALL THE TIME? (11:4) The hard life of slavery they had left behind seemed more comfortable and safe than this new life filled with unknown dangers. Also, rather than immediately marching victoriously into Canaan, they had camped month after month at the foot of a mountain in the wilderness, where they had learned all the new laws that were required of them. The rabble with them were no help, for they were always stirring up dissension and unrest. The Israelites were impatient and shortsighted; they focused on the hardships of the day rather than on God’s promise of a rich land ahead. WHO COMPRISED THIS RABBLE TRAVELING WITH THE ISRAELITES? (11:4) This rabble refers to the non-Israelites who joined the Israelites when they left Egypt (Ex 12:38). WHY COULDN’T THE PEOPLE USE SOME OF THEIR FLOCKS AND HERDS FOR MEAT? (11:4) The livestock were an investment for the future. If they consumed their breeding stock, they would have had no future flocks and herds. Eating their livestock might have solved their present crisis, but it would have been difficult, if not impossible, to replace the animals. WHAT IS CORIANDER SEED AND RESIN? (11:7) Coriander seeds come from a plant closely related to the parsley family. Coriander grows two or three feet high and produces pink or white flowers. Resin, on the other hand, is a waxy substance. While these two substances were used to describe manna, no one knows exactly what manna resembled. Israelites compared its appearance and taste to familiar objects: it was white like coriander seed and tasted like wafers made with honey (Ex 16:31).

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WASN’T IT RISKY FOR MOSES TO BE SO BLUNT WITH GOD? (11:11 – 15,21 – 22) Yes. His speech was risky, presumed much and showed a lack of faith. Other righ­teous men and prophets throughout Scripture — ​ including Job (Job 10:1 – 18), Jeremiah (Jer 15:15 – 18) and Habakkuk (Hab 1:1 – 4,13) — ​were sometimes equally blunt when speaking with God. But the fact that the Lord allowed it does not mean that it is acceptable.

WHAT WAS THE SIGNIFICANCE OF THIS PROPHESYING? (11:25) It served as God’s endorsement. God’s Spirit validated these leaders in the eyes of the ­people. They did not prophesy new revelations and so did not replace Moses as the spokesman for God. It was an authenticating, supernatural rite of passage into leadership of the community. WHY WERE ELDAD AND MEDAD REWARDED INSTEAD OF PUNISHED FOR NOT GOING TO THE TENT? (11:26) Eldad and Medad may not have been among the 70 elders Moses called to the tent, in which case they were not disobedient. But while Moses may not have chosen them, the Spirit of God was dynamic and evident in both men. The Spirit rested on those whom God had appointed, wherever they were. God clearly had given Eldad and Medad the prophetic gift, so to punish them would have been to challenge God’s sovereign choice.

Numbers 11:9 made with ol­ive oil. 9 When the dew set­tled on the camp at ­ ight, the man­na also came down. n 10 Mo­ses ­heard the peo­ple of ev­ery fam­i­ly wail­ing at the en­trance to ­their ­tents. The Lord be­came ex­ceed­ing­ly an­ ­ sked the Lord, “Why gry, and Mo­ses was trou­bled. 11 He a have you b ­ rought this trou­ble on your ser­vant? What have I done to dis­please you that you put the bur­den of all ­these peo­ple on me? 12 Did I con­ceive all ­these peo­ple? Did I give them ­birth? Why do you tell me to car­ry them in my arms, as a ­nurse car­ries an in­fant, to the land you prom­ised on oath to ­their an­ces­tors? 13 Where can I get meat for all t­ hese peo­ple? They keep wail­ing to me, ‘Give us meat to eat!’ 14 I can­not car­ry all ­these peo­ple by my­self; the bur­den is too ­heavy for me. 15 If this is how you are go­ing to t­ reat me, ­please go ­ahead and kill me — ​if I have f­ ound fa­vor in your eyes — ​and do not let me face my own ruin.” 16 The Lord said to Mo­ses: “Bring me sev­en­ty of Is­ra­el’s el­ders who are ­known to you as lead­ers and of­fi­cials ­among the peo­ple. Have them come to the tent of meet­ing, that they may ­stand t­here with you. 17 I will come down and ­speak with you ­there, and I will take some of the pow­er of the Spir­it that is on you and put it on them. They will ­share the bur­den of the peo­ple with you so that you will not have to car­ry it alone. 18  “Tell the peo­ple: ‘Con­se­crate your­selves in prep­a­ra­tion for to­mor­row, when you will eat meat. The Lord ­heard you when you ­wailed, “If only we had meat to eat! We were bet­ ter off in ­Egypt!” Now the Lord will give you meat, and you will eat it. 19 You will not eat it for just one day, or two days, or five, ten or twen­ty days, 20  but for a ­whole ­month  — ​un­til it ­comes out of your nos­trils and you ­loathe it — ​be­cause you have re­ject­ed the Lord, who is ­among you, and have ­wailed be­fore him, say­ing, “Why did we ever ­leave Egypt?” ’ ” 21 But Mo­ses said, “Here I am ­among six hun­dred thou­ sand men on foot, and you say, ‘I will give them meat to eat ­ nough if f­ locks and for a ­whole ­month!’ 22 Would they have e ­herds were slaugh­tered for them? ­Would they have ­enough if all the fish in the sea were ­caught for them?” 23 The Lord an­swered Mo­ses, “Is the Lord’s arm too ­short? Now you will see wheth­er or not what I say will come true for you.” 24 So Mo­ses went out and told the peo­ple what the Lord had said. He ­brought to­geth­er sev­en­ty of ­their el­ders and had them s­ tand a ­ round the tent. 25 Then the Lord came down in the c­ loud and s­ poke with him, and he took some of the pow­er of the Spir­it that was on him and put it on the sev­en­ty el­ders. When the Spir­it rest­ed on them, they proph­ e­sied — ​but did not do so again. 26 How­ev­er, two men, ­whose ­names were El­dad and Me­ dad, had re­mained in the camp. They were list­ed a ­ mong the el­ders, but did not go out to the tent. Yet the Spir­it also rest­ed on them, and they proph­e­sied in the camp. 27  A ­young man ran and told Mo­ses, “El­dad and Me­dad are proph­e­sy­ ing in the camp.” 28 Josh­ua son of Nun, who had been Mo­ses’ aide s­ ince ­youth, ­spoke up and said, “Mo­ses, my lord, stop them!”

Numbers 12:12 29 But Mo­ses re­plied, “Are you jeal­ous for my sake? I wish that all the Lord’s peo­ple were proph­ets and that the Lord ­would put his Spir­it on them!” 30 Then Mo­ses and the el­ders of Is­ra­el re­turned to the camp. 31 Now a wind went out from the Lord and d ­ rove ­quail in from the sea. It scat­tered them up to two cu­bits a deep all ­around the camp, as far as a d ­ ay’s walk in any di­rec­tion. 32 All that day and n ­ ight and all the next day the peo­ple went out and gath­ered ­quail. No one gath­ered less than ten ho­mers. b Then they s­ pread them out all a ­ round the camp. 33  But ­while the meat was s­ till be­tween t­ heir t­ eeth and be­fore it c­ ould be con­sumed, the an­ger of the Lord b ­ urned a ­ gainst the peo­ ple, and he ­struck them with a se­vere ­plague. 34  There­fore the ­place was ­named Kib­roth Hat­ta­a­vah,  c be­cause ­there they bur­ied the peo­ple who had ­craved oth­er food. 35  From Kib­roth Hat­ta­a­vah the peo­ple trav­eled to Ha­ze­ roth and ­stayed there.

Miriam and Aaron Oppose Moses

12

Mir­i­am and Aar­on be­gan to talk ­against Mo­ses be­ cause of his Cush­ite wife, for he had mar­ried a Cush­ ite. 2 “Has the Lord spo­ken only t­hrough Mo­ses?” they ­asked. “Hasn’t he also spo­ken ­through us?” And the Lord ­heard this. 3 (Now Mo­ses was a very hum­ble man, more hum­ble than any­one else on the face of the earth.) 4 At once the Lord said to Mo­ses, Aar­on and Mir­i­am, “Come out to the tent of meet­ing, all t­ hree of you.” So the ­three of them went out. 5 Then the Lord came down in a pil­lar of c­ loud; he s­ tood at the en­trance to the tent and sum­ moned Aar­on and Mir­i­am. When the two of them s­ tepped for­ward, 6 he said, “Lis­ten to my words: “When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. 7 But this is not true of my servant Moses; he is faithful in all my house. 8 With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?”

9 The an­ger of the Lord ­burned ­against them, and he left them. 10 When the ­cloud lift­ed from ­above the tent, Mir­ia ­ m’s skin was lep­rous  d — ​it be­came as ­white as snow. Aar­on ­turned to­ward her and saw that she had a de­fil­ing skin dis­ ease, 11 and he said to Mo­ses, “Please, my lord, I ask you not to hold a ­ gainst us the sin we have so fool­ish­ly com­mit­ted. 12 Do not let her be like a still­born in­fant com­ing from its moth­er’s womb with its ­flesh half eat­en away.” a 31  That

is, about 3 feet or about 90 centimeters    b 32  That is, possibly about 1 3/4 tons or about 1.6 metric tons    c 34  Kibroth Hattaavah means graves of craving.    d 10  The Hebrew for leprous was used for various diseases affecting the skin.   

213

WHY DIDN’T THE QUAIL FLY AWAY? (11:31 – 32) These quail probably migrated from North Africa across Egypt and the Red Sea to the S ­ inai peninsula. To offset their lack of strength, quail often coast with the wind. After crossing the Red Sea, they probably landed in a weakened condition and became easy targets for predators. WHY WOULD GOD GRANT THE PEOPLE’S DESIRE FOR MEAT AND THEN PUNISH THEM FOR WANTING IT? (11:33) God disciplined his whining children for their greed and ingratitude by giving them all they wanted but allowing it to make them miserable. The answer to their prayers became the source of their punishment. WHY DID MIRIAM AND AARON BECOME OPPOSED TO MOSES’ CUSHITE WIFE? (12:1) Miriam and Aaron became envious of Moses’ special position as God’s spokesperson (v. 2). They may have camouflaged their jealousy by focusing the attention on Moses’ Cushite wife. WHY WOULD MOSES, THE WRITER OF NUMBERS, BRAG ABOUT HIS HUMILITY? (12:3) This was probably inserted later by an unknown writer but still under the guidance of the Holy Spirit. It’s also possible that the Hebrew word translated humble could mean afflicted (as in Ps 10:17) or oppressed (as in Am 2:7). If Moses wrote it with this intended meaning, he might have been describing his feelings of persecution rather than his humble character.

WHY WAS MIRIAM SINGLED OUT FOR GOD’S DISPLEASURE WHEN AARON WAS JUST AS GUILTY? (12:10,15) Miriam may have instigated the whole affair and thus received the brunt of the punishment. Or God may have spared Aaron because of his role as high priest. Nevertheless, Miriam’s punishment profoundly impacted Aaron. Seeing his sister bear the wrath of God for the sins of them both shook him to the core (vv.  11 – 12).

Numbers 12:13

214

WHY WOULD A FATHER SPIT IN HIS DAUGHTER’S FACE? (12:14) Spitting was a public rebuke for a challenge to authority. Such a punishment was meant as a reprimand, and seven days of isolation would humble her; it was a powerful lesson to her and to others.

13 So Mo­ses ­cried out to the Lord, “Please, God, heal her!” 14 The Lord re­plied to Mo­ses, “If her fa­ther had spit in her face, ­would she not have been in dis­grace for sev­en days? Con­fine her out­side the camp for sev­en days; af­ter that she can be ­brought back.” 15  So Mir­i­am was con­fined out­side the camp for sev­en days, and the peo­ple did not move on till she was ­brought back. 16 Af­ter that, the peo­ple left Ha­ze­roth and en­camped in the Des­ert of Pa­ran.

Exploring Canaan

EXPLORING CANAAN (13:2)

M

ed

Valley of Eshkol

HO RE

er

AAN

it

CAN

ra

ne

an

B

Se

a

Lebo Hamath

Jerusalem Hebron

NEGEV

Kadesh

0 0

80 km. 80 miles

Desert of Zin Land of Canaan Route travelled by the 12 scouts

WHY SEND EXPLORERS INTO CANAAN? (13:2) The Lord called for the exploration. If the explorers were faithful, they would report that the land was everything God had promised it would be. Such a report would have encouraged the Israelites to remain faithful and accept the gift God had promised them. Fear and unbelief took over, however, and all but two explorers — ​Joshua and Caleb — ​reported obstacles rather than opportunity. WHY DID MOSES CHANGE HOSHEA’S NAME TO JOSHUA? (13:16) Perhaps to anticipate the significant role Joshua would play in the future of the Israelites. Hoshea means salvation; Joshua means the Lord saves (see the NIV text note on Mt 1:21). Name changes are often significant in the ­Bible. See the article Why are names important in the Bible? (Ge 4:1 – 2; p. 7); see also Why did God give Abram a new name? (Ge 17:5; p. 23).

13

The Lord said to Mo­ses, 2 “Send some men to ex­plore the land of Ca­naan, ­which I am giv­ing to the Is­ra­el­ites. From each an­ces­tral ­tribe send one of its lead­ers.” 3 So at the Lord’s com­mand Mo­ses sent them out from the Des­ert of Pa­ran. All of them were lead­ers of the Is­ra­el­ ites. 4 These are ­their names: from the ­tribe of Reu­ben, Sham­mua son of Zak­kur; ­ n, Sha­phat son of Hori; 5 from the ­tribe of Sim­eo 6 from the ­tribe of Ju­dah, Ca­leb son of Je­phun­neh; 7 from the ­tribe of Is­sa­char, Igal son of Jo­seph; 8 from the ­tribe of Ephra­im, Ho­shea son of Nun; 9 from the ­tribe of Ben­ja­min, Pal­ti son of Ra­phu; 10 from the ­tribe of Zeb­u­lun, Gad­di­el son of Sodi; 11 from the ­tribe of Ma­nas­seh (a ­tribe of Jo­seph), Gad­di son of Susi; 12 from the ­tribe of Dan, Am­mi­el son of Ge­mal­li; 13 from the ­tribe of Ash­er, Se­thur son of Mi­cha­el; 14 from the ­tribe of Naph­ta­li, Nah­bi son of Voph­si; 15 from the ­tribe of Gad, Ge­u­el son of Maki.

16 These are the ­names of the men Mo­ses sent to ex­plore the land. (Mo­ses gave Ho­shea son of Nun the name Josh­ua.) 17 When Mo­ses sent them to ex­plore Ca­naan, he said, “Go up ­through the Ne­gev and on into the hill coun­try. 18 See what the land is like and wheth­er the peo­ple who live ­there are ­strong or weak, few or many. 19 What kind of land do they live in? Is it good or bad? What kind of ­towns do they live in? Are they un­walled or for­ti­fied? 20 How is the soil? Is it fer­tile or poor? Are t­ here t­ rees in it or not? Do your best to ­bring back some of the ­fruit of the land.” (It was the sea­son for the ­first ripe grapes.) 21 So they went up and ex­plored the land from the Des­ert of Zin as far as Re­hob, to­ward Lebo Ha­math. 22 They went up ­through the Ne­gev and came to He­bron, ­where Ahi­ man, She­shai and Tal­mai, the de­scen­dants of Anak, ­lived. (He­bron had been b ­ uilt sev­en ­years be­fore Zoan in E ­ gypt.) 23 When they ­reached the Val­ley of Esh­kol, a they cut off a ­branch bear­ing a sin­gle clus­ter of g ­ rapes. Two of them car­ ried it on a pole be­tween them, a ­ long with some pome­gran­ ates and figs. 24 That ­place was ­called the Val­ley of Esh­kol be­cause of the clus­ter of ­grapes the Is­ra­el­ites cut off t­ here. 25 At the end of for­ty days they re­turned from ex­plor­ing the land. a 23 

Eshkol means cluster; also in verse 24.   

Numbers 14:13

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Report on the Exploration 26 They came back to Mo­ses and Aar­on and the ­whole Is­ ra­el­ite com­mu­ni­ty at Ka­desh in the Des­ert of Pa­ran. ­There they re­port­ed to them and to the ­whole as­sem­bly and ­showed them the f­ ruit of the land. 27 They gave Mo­ses this ac­count: “We went into the land to ­which you sent us, and it does flow with milk and hon­ey! Here is its ­fruit. 28 But the peo­ple who live ­there are pow­er­ful, and the cit­ies are for­ti­ fied and very ­large. We even saw de­scen­dants of Anak ­there. 29  The Am­a­lek­ites live in the Ne­gev; the Hit­tites, Jeb­u­sites and Am­o­rites live in the hill coun­try; and the Ca­naan­ites live near the sea and ­along the Jor­dan.” 30 Then Ca­leb si­lenced the peo­ple be­fore Mo­ses and said, “We s­ hould go up and take pos­ses­sion of the land, for we can cer­tain­ly do it.” 31 But the men who had gone up with him said, “We c­ an’t at­tack ­those peo­ple; they are stron­ger than we are.” 32 And they ­spread a ­ mong the Is­ra­el­ites a bad re­port a ­ bout the land they had ex­plored. They said, “The land we ex­plored de­vours ­those liv­ing in it. All the peo­ple we saw ­there are of g ­ reat size. 33 We saw the Neph­il­im t­ here (the de­scen­ dants of Anak come from the Neph­i­lim). We ­seemed like grass­hop­pers in our own eyes, and we ­looked the same to them.”

The People Rebel

14

That ­night all the mem­bers of the com­mu­ni­ty r­ aised t­ heir voic­es and wept ­aloud. 2  All the Is­ra­el­ites grum­ bled ­against Mo­ses and Aar­on, and the ­whole as­sem­bly said to them, “If only we had died in ­Egypt! Or in this wil­der­ ness! 3 Why is the Lord bring­ing us to this land only to let us fall by the ­sword? Our ­wives and chil­dren will be tak­en as plun­der. ­Wouldn’t it be bet­ter for us to go back to E ­ gypt?” 4 And they said to each oth­er, “We s­ hould c­ hoose a lead­er and go back to Egypt.” 5 Then Mo­ses and Aar­on fell face­down in ­front of the ­whole Is­ra­el­ite as­sem­bly gath­ered ­there. 6 Josh­ua son of Nun and Ca­leb son of Je­phun­neh, who were a ­ mong t­ hose who had ex­plored the land, tore ­their ­clothes 7 and said to the en­tire Is­ra­el­ite as­sem­bly, “The land we ­passed ­through and ex­plored is ex­ceed­ing­ly good. 8 If the Lord is p ­ leased with us, he will lead us into that land, a land flow­ing with milk and hon­ey, and will give it to us. 9 Only do not re­bel ­against the Lord. And do not be ­afraid of the peo­ple of the land, be­cause we will de­vour them. ­Their pro­tec­tion is gone, but the Lord is with us. Do not be ­afraid of them.” 10  But the ­whole as­sem­bly ­talked ­about ston­ing them. Then the glo­ry of the Lord ap­peared at the tent of meet­ing to all the Is­ra­el­ites. 11 The Lord said to Mo­ses, “How long will t­ hese peo­ple t­ reat me with con­tempt? How long will they refuse to be­lieve in me, in s­ pite of all the s­ igns I have per­formed ­among them? 12 I will s­ trike them down with a ­plague and de­stroy them, but I will make you into a na­tion great­er and stron­ger than they.” 13 Mo­ses said to the Lord, “Then the Egyp­tians will hear ­about it! By your pow­er you ­brought ­these peo­ple up from

WHAT WAS SO ALARMING ABOUT THE DESCENDANTS OF ANAK? (13:28,33) The descendants of Anak were exceptionally strong and tall (Dt 9:2). The Israelite explorers were so afraid that they convinced themselves that the Anakites must have descended from the Nephilim, a race of giants. Hearing the Anakites compared to the Nephilim struck fear in the hearts of the Israelites. WERE THE REPORTS OF THE EXPLORERS ACCURATE? (13:32) The explorers may have been accurate in their characterization of the land (Ex 23:29 – 30), but unlike Joshua and Caleb, their unbelief prevented them from exercising faith in God’s promise to give them the land. The first part of the explorers’ report (vv. 26 – 27) was truthful, but the fearful explorers thought the goodness of the land was offset by the powerful ­people who lived there. WHY WAS IT SIGNIFICANT THAT JOSHUA AND CALEB TORE THEIR CLOTHES? (14:6) They tore their clothes to express mourning for the ­people’s loss of hope. For more about mourning customs, see Where did the custom of ashes and torn clothing come from? (2Sa 13:19; p. 454) and Why did they shave their beards, tear their clothes and cut themselves? (Jer 41:5; p. 1177). WHAT GROUNDS DID THE PEOPLE HAVE FOR STONING THEIR LEADERS? (14:10) Stoning was a form of public execution for blasphemy (Lev 24:14) or for a profound offense against the community, such as giving children to Molek (Lev 20:2) or engaging in occult activity (Lev 20:27). The ­people felt that Moses, Aaron, Caleb and Joshua had committed such an offense by urging them to enter an apparently dangerous land. The ­people still stubbornly refused to believe God would take care of them, despite his past demonstrations of power and provision on their behalf. WHY DID MOSES ARGUE TO SAVE THE PEOPLE WHO HAD CALLED FOR HIS STONING? (14:13) Moses argued on behalf of the ­people as a father would argue on behalf of his children. More important, he was mindful of God’s reputation. Ancient ­peoples believed their gods were capricious and used their power to annihilate ­people. Moses urged God to use his power to redeem and not to destroy. WHY WAS GOD CONCERNED ABOUT WHAT THE EGYPTIANS THOUGHT OF HIM? (14:13 – 16) Even in the Old Testament, God wanted the non-Israelite nations to come to him. Moses felt that the Egyptians might dismiss the plagues as coincidence if they learned the Israelites had died in the wilderness. Moses wanted God to show how much greater he was than the worthless gods of the Egyptians. See Why did Moses care that Israel be distinct from other nations? (Ex 33:16; p. 133).

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IF GOD FORGAVE THEM, WHY DID THE PEOPLE HAVE TO DIE? (14:20 – 35) God’s forgiveness does not always remove the consequences of sin. The Israelites were restored by God’s forgiveness, but they still had to pay for their offense. They were therefore sentenced to die in the wilderness. God showed tremendous grace by not immediately eliminating the entire race.

WASN’T GOD’S PUNISHMENT A LITTLE HARSH? (14:26 – 35) No. The Israelites rejected the land and refused to trust God. They did this despite all they had witnessed of God’s power and provision. Not only that, but they also expressed a wish that they had died in Egypt or in the wilderness (v. 2). God responded to their contempt and lack of faith (vv. 21 – 23).

Numbers 14:14 ­among them. 14 And they will tell the in­hab­i­tants of this land ­about it. They have al­ready ­heard that you, Lord, are with ­these peo­ple and that you, Lord, have been seen face to face, that your c­ loud s­ tays over them, and that you go be­fore them in a pil­lar of ­cloud by day and a pil­lar of fire by ­ eath, leav­ing none ­night. 15 If you put all t­ hese peo­ple to d ­alive, the na­tions who have h ­ eard this re­port a ­ bout you will say, 16 ‘The Lord was not able to ­bring ­these peo­ple into the land he prom­ised them on oath, so he slaugh­tered them in the wil­der­ness.’ 17 “Now may the L ­ ord’s ­strength be dis­played, just as you have de­clared: 18 ‘The Lord is slow to an­ger, abound­ing in love and for­giv­ing sin and re­bel­lion. Yet he does not l­eave the ­guilty un­pun­ished; he pun­ish­es the chil­dren for the sin of the par­ents to the ­third and ­fourth gen­er­a­tion.’ 19 In ac­ cor­dance with your ­great love, for­give the sin of ­these peo­ ple, just as you have par­doned them from the time they left ­Egypt un­til now.” 20 The Lord re­plied, “I have for­giv­en them, as you ­asked. 21 Nev­er­the­less, as sure­ly as I live and as sure­ly as the glo­ry of the Lord ­fills the ­whole ­earth, 22 not one of ­those who saw my glo­ry and the ­signs I per­formed in ­Egypt and in the wil­der­ness but who dis­obeyed me and test­ed me ten ­times  — ​ 23 not one of them will ever see the land I prom­ ised on oath to ­their an­ces­tors. No one who has treat­ed me with con­tempt will ever see it. 24 But be­cause my ser­vant Ca­leb has a dif­fer­ent spir­it and fol­lows me whole­heart­ ed­ly, I will b ­ ring him into the land he went to, and his de­scen­dants will in­her­it it. 25  Since the Am­a­lek­ites and the Ca­naan­ites are liv­ing in the val­leys, turn back to­mor­row and set out to­ward the des­ert a ­ long the r­ oute to the Red Sea. a” 26 The Lord said to Mo­ses and Aar­on: 27 “How long will this wick­ed com­mu­ni­ty grum­ble ­against me? I have ­heard a 25 Or the

Sea of Reeds   

DOES GOD PUNISH CHILDREN FOR THEIR PA R E N T S ’ S I N S ? 1 4 : 1 8 , 3 3 God punishes ­people for their own sin. Nowhere in the Bible do righ­teous believers pay eternally for their parents’ sins. God clearly states that a son who acts righ­teously, even though he has a sinful father, will not die for his father’s sin (Eze 18:14 – 20). The law states, Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin (Dt 24:16). This is not to say, however, that nothing is passed on through one’s family tree. Unfortunately, sinful patterns of behavior are often passed on to those who grow up witnessing such behaviors. For example, a home environment plagued by alcoholism, sexual abuse or violence can scar a child for life. But that child will answer to God for their own choices, not for the choices of their parents. The Bible records instances when children experienced the tragic consequences of their parents’ sins. For example, David’s affair with Bathsheba resulted in the death of the c­ ouple’s son (see 2Sa 12:14,18). Today, babies suffer the consequences of their mothers’ behavior while pregnant. A mother’s decision to use drugs or alcohol while pregnant affects her child not only physically but also emotionally and mentally. Until the addiction cycle is broken, generation after generation will be trapped in sin. The Good News of the gospel is that the cycle can be broken through obedience by faith. Hezekiah, the son of the wicked King Ahaz, broke the cycle when he turned to God. So did Josiah, the son of the tyrant Amon. When children break the pattern set by sinful parents, they can receive God’s blessing. J­ esus Christ offers power to break sin’s grip on families. See the article Why does God allow innocent children to suffer? (La  2:11 – 12; p. 1208).

Numbers 15:5 the com­plaints of ­these grum­bling Is­ra­el­ites. 28 So tell them, ‘As sure­ly as I live, de­clares the Lord, I will do to you the very ­thing I h ­ eard you say: 29  In this wil­der­ness your bod­ies will fall — ​ev­ery one of you twen­ty ­years old or more who was count­ed in the cen­sus and who has grum­bled ­against me. 30 Not one of you will en­ter the land I s­ wore with up­lift­ ed hand to make your home, ex­cept Ca­leb son of Je­phun­ neh and Josh­ua son of Nun. 31 As for your chil­dren that you said ­would be tak­en as plun­der, I will ­bring them in to en­ joy the land you have re­ject­ed. 32 But as for you, your bod­ies will fall in this wil­der­ness. 33 Your chil­dren will be shep­herds here for for­ty ­years, suf­fer­ing for your un­faith­ful­ness, un­ til the last of your bod­ies lies in the wil­der­ness. 34  For for­ty ­years — ​one year for each of the for­ty days you ex­plored the land — ​you will suf­fer for your sins and know what it is like to have me a ­ gainst you.’ 35 I, the Lord, have spo­ken, and I will sure­ly do ­these ­things to this ­whole wick­ed com­mu­ni­ty, ­which has band­ed to­geth­er ­against me. They will meet ­their end in this wil­der­ness; here they will die.” 36 So the men Mo­ses had sent to ex­plore the land, who re­turned and made the ­whole com­mu­ni­ty grum­ble ­against him by spread­ing a bad re­port a ­ bout it — ​ 37 these men who were re­spon­si­ble for spread­ing the bad re­port ­about the land were ­struck down and died of a p ­ lague be­fore the Lord. 38 Of the men who went to ex­plore the land, only Josh­ ua son of Nun and Ca­leb son of Je­phun­neh sur­vived. 39 When Mo­ses re­port­ed this to all the Is­ra­el­ites, they ­mourned bit­ter­ly. 40 Ear­ly the next morn­ing they set out for the high­est p ­ oint in the hill coun­try, say­ing, “Now we are ­ready to go up to the land the Lord prom­ised. Sure­ly we have sinned!” 41 But Mo­ses said, “Why are you dis­obey­ing the Lord’s com­mand? This will not suc­ceed! 42 Do not go up, be­cause the Lord is not with you. You will be de­feat­ed by your en­e­ mies, 43  for the Am­a­lek­ites and the Ca­naan­ites will face you ­there. Be­cause you have t­ urned away from the Lord, he will not be with you and you will fall by the sword.” 44  Nev­er­the­less, in ­their pre­sump­tion they went up to­ ward the high­est p ­ oint in the hill coun­try, t­ hough nei­ther Mo­ses nor the ark of the Lord’s cov­enant m ­ oved from the camp. 45  Then the Am­a­lek­ites and the Ca­naan­ites who ­lived in that hill coun­try came down and at­tacked them and beat them down all the way to Hor­mah.

Supplementary Offerings

15

The Lord said to Mo­ses, 2 “Speak to the Is­ra­el­ites and say to them: ‘Af­ter you en­ter the land I am giv­ing you as a home 3 and you pre­sent to the Lord food of­fer­ings from the herd or the f­ lock, as an aro­ma pleas­ing to the Lord  — ​ wheth­er ­burnt of­fer­ings or sac­ri­fic­es, for spe­cial vows or free­will of­fer­ings or fes­ti­val of­fer­ings  — ​ 4 then the per­son who b ­ rings an of­fer­ing s­ hall pre­sent to the Lord a g ­ rain ­ ixed of­fer­ing of a ­tenth of an e ­ phah a of the fin­est f­ lour m with a quar­ter of a hin b of ol­ive oil. 5 With each lamb for the a 4  That

is, probably about 3 1/2 pounds or about 1.6 kilograms    b 4  That is, about 1 quart or about 1 liter; also in verse 5   

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WHERE ARE THE GRAVES OF ALL THOSE WHO DIED DURING THE 40 YEARS OF WANDERING? (14:34 – 35) Because of the nomadic nature of the desert journey and the large number of ­people who were continually dying, providing durable, well-constructed graves was impossible. Burying the bodies in shallow graves beneath the sand or gravel would not have preserved the remains for long, even if they were undisturbed by animals. No excavations conducted thus far have exhumed burial sites in the region.

WHY WAS THEIR BELATED OBEDIENCE ACTUALLY DISOBEDIENCE? (14:40 – 41) Because they refused to listen to the Lord and take him seriously, God rescinded his offer of help. But the p ­ eople stubbornly pressed ahead with their own plans, even though they lacked Moses’ support and God’s presence. Perhaps they hoped God would change his mind and agree to help them once again. Their previous sin of unbelieving despair was replaced by a new sin of presumptuous selfconfidence. HOW WAS AN AROMA PLEASING TO GOD? (15:3) What was pleasing to God was not the odor but the evidence of the p ­ eople’s obedience as they offered their voluntary sacrifices. See Why was the aroma important to God? (Lev 1:9; p. 146). WHY OFFER AGRICULTURAL GOODS TO GOD? (15:4 – 5) A reason may be found in the deeper significance of the sacrificial system. A sacrifice was considered a substitute for the life of the worshiper. An offering was viewed as a gift to God that represented one’s gratitude for his blessings. Together, sacrifices and offerings were means of worshiping God as the giver of life and all its blessings. WHAT WAS A DRINK OFFERING? (15:5) Usually wine or oil offered as a sacrifice to honor and express thankfulness to God. Oil was valuable and often used in Hebrew religious observances. A drink offering was generally given with a burnt offering or a fellowship offering.

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WHY WERE FOREIGNERS REQUIRED TO BRING OFFERINGS? (15:14 – 15) Ancient cultures were organized on the basis of kinship ties, but God’s plan included ­people who were without such links — ​widows, orphans and foreigners. God required foreigners living among the Israelites to participate fully in the sacrificial life of the nation so they would be included in the community of faith.

Numbers 15:6 ­burnt of­fer­ing or the sac­ri­fice, pre­pare a quar­ter of a hin of wine as a ­drink of­fer­ing. 6 “ ‘With a ram pre­pare a g ­ rain of­fer­ing of two-­tenths of ­ ixed with a t­ hird of a hin b of an ­ephah  a of the fin­est ­flour m ­ rink of­fer­ing. ol­ive oil, 7 and a t­ hird of a hin of wine as a d Of­fer it as an aro­ma pleas­ing to the Lord. 8 “ ‘When you pre­pare a ­young bull as a b ­ urnt of­fer­ing or sac­ri­fice, for a spe­cial vow or a fel­low­ship of­fer­ing to the Lord, 9 bring with the bull a ­grain of­fer­ing of ­three-­tenths ­ ixed with half a hin d of of an e ­ phah c of the fin­est f­ lour m ol­ive oil, 10 and also ­bring half a hin of wine as a ­drink of­fer­ ing. This will be a food of­fer­ing, an aro­ma pleas­ing to the Lord. 11 Each bull or ram, each lamb or ­young goat, is to be pre­pared in this man­ner. 12 Do this for each one, for as many as you pre­pare. 13 “ ‘Ev­ery­one who is na­tive-born must do ­these ­things in this way when they pre­sent a food of­fer­ing as an aro­ma pleas­ing to the Lord. 14 For the gen­er­a­tions to come, when­ ev­er a for­eign­er or any­one else liv­ing ­among you pre­sents a food of­fer­ing as an aro­ma pleas­ing to the Lord, they must do ex­act­ly as you do. 15 The com­mu­ni­ty is to have the same ­rules for you and for the for­eign­er re­sid­ing ­among you; this is a last­ing or­di­nance for the gen­er­a­tions to come. You and the for­eign­er ­shall be the same be­fore the Lord: 16 The same laws and reg­u­la­tions will ap­ply both to you and to the for­ eign­er re­sid­ing ­among you.’  ” 17 The Lord said to Mo­ses, 18 “Speak to the Is­ra­el­ites and say to them: ‘When you en­ter the land to ­which I am tak­ing you 19 and you eat the food of the land, pre­sent a por­tion as an of­fer­ing to the Lord. 20 Pre­sent a loaf from the ­first of your g ­ round meal and pre­sent it as an of­fer­ing from the thresh­ing ­floor. 21  Through­out the gen­er­a­tions to come you are to give this of­fer­ing to the Lord from the f­ irst of your ­ground meal.

Offerings for Unintentional Sins WHY WOULD SOMEONE BE HELD RESPONSIBLE FOR AN UNINTENTIONAL SIN? (15:22 – 29) The original Hebrew word for unintentionally implies wandering away. It describes sin that stems from a weakness of human character rather than outright rebellion or premeditated evil. ­People today usually connect guilt with intention, but the ancient Israelites connected it with effects. Either way, sins may be unintentional, but they still need to be addressed. WHO DECIDED WHETHER A SIN WAS INTENTIONAL OR NOT? (15:22 – 29) The priest. The appropriate sacrifice required as an act of repentance was based on the priest’s decision. A different penalty of repentance and sacrifice was required based on that decision. The sinner described the sin and its occurrence, and the priest then weighed the evidence regarding intention. The law required perfect obedience, but the ancient Israelites understood that not every act of sin was the result of a willful decision to rebel against God.

22  “  ‘Now if you as a com­mu­ni­ty un­in­ten­tion­al­ly fail to keep any of ­these com­mands the Lord gave Mo­ses — ​ 23 any of the Lord’s com­mands to you t­ hrough him, from the day the Lord gave them and con­tin­u­ing ­through the gen­er­ a­tions to come — ​ 24  and if this is done un­in­ten­tion­al­ly with­out the com­mu­ni­ty be­ing ­aware of it, then the ­whole com­mu­ni­ty is to of­fer a ­young bull for a ­burnt of­fer­ing as an aro­ma pleas­ing to the Lord, ­along with its pre­scribed ­grain of­fer­ing and d ­ rink of­fer­ing, and a male goat for a sin of­fer­ing.  e 25 The ­priest is to make atone­ment for the ­whole Is­ra­el­ite com­mu­ni­ty, and they will be for­giv­en, for it was not in­ten­tion­al and they have pre­sent­ed to the Lord for ­their ­wrong a food of­fer­ing and a sin of­fer­ing. 26  The ­whole Is­ra­el­ite com­mu­ni­ty and the for­eign­ers re­sid­ing ­among them will be for­giv­en, be­cause all the peo­ple were in­volved in the un­in­ten­tion­al wrong. a 6  That

is, probably about 7 pounds or about 3.2 kilograms    b 6  That is, about 1 1/3 quarts or about 1.3 liters; also in verse 7    c 9  That is, probably about 11 pounds or about 5 kilograms    d 9  That is, about 2 quarts or about 1.9 liters; also in verse 10    e 24 Or purification offering; also in verses 25 and 27   

Numbers 16:5 27 “ ‘But if just one per­son sins un­in­ten­tion­al­ly, that per­ son must ­bring a year-old fe­male goat for a sin of­fer­ing. 28 The p ­ riest is to make atone­ment be­fore the Lord for the one who ­erred by sin­ning un­in­ten­tion­al­ly, and when atone­ ment has been made, that per­son will be for­giv­en. 29 One and the same law ap­plies to ev­ery­one who sins un­in­ten­ tion­al­ly, wheth­er a na­tive-born Is­ra­el­ite or a for­eign­er re­ sid­ing ­among you. 30  “  ‘But any­one who sins de­fi­ant­ly, wheth­er na­tive-born or for­eign­er, blas­phemes the Lord and must be cut off from the peo­ple of Is­ra­el. 31 Be­cause they have de­spised the Lord’s word and bro­ken his com­mands, they must sure­ly be cut off; ­their ­guilt re­mains on them.’ ”

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WHAT DID IT MEAN TO SIN DEFIANTLY? (15:30) The meaning is picturesque. The Hebrew word literally means to sin with a high hand, like raising a clenched fist in defiance to God. This refers to a blatant disregard for God’s commands (Heb 10:26).

The Sabbath-Breaker Put to Death 32 While the Is­ra­el­ites were in the wil­der­ness, a man was f­ound gath­er­ing wood on the Sab­bath day. 33 Those who ­found him gath­er­ing wood ­brought him to Mo­ses and Aar­ on and the ­whole as­sem­bly, 34 and they kept him in cus­to­dy, be­cause it was not ­clear what ­should be done to him. 35 Then the Lord said to Mo­ses, “The man must die. The ­whole as­ sem­bly must ­stone him out­side the camp.” 36 So the as­sem­ bly took him out­side the camp and s­ toned him to d ­ eath, as the Lord com­mand­ed Mo­ses.

WHY WAS THE DEATH PENALTY REQUIRED FOR THIS OFFENSE? (15:32 – 36) God’s rules were not ambiguous. God had clearly established the death penalty for breaking the Sabbath (Ex 31:12 – 17; 35:1 – 3). This was an intentional assault on God’s law. The stoning dramatically illustrated to the ­people that God meant business.

Tassels on Garments 37 The Lord said to Mo­ses, 38 “Speak to the Is­ra­el­ites and say to them: ‘Through­out the gen­er­a­tions to come you are to make tas­sels on the cor­ners of your gar­ments, with a blue cord on each tas­sel. 39 You will have ­these tas­sels to look at and so you will re­mem­ber all the com­mands of the Lord, that you may obey them and not pros­ti­tute your­selves by chas­ing af­ter the ­lusts of your own ­hearts and eyes. 40 Then you will re­mem­ber to obey all my com­mands and will be con­se­crat­ed to your God. 41 I am the Lord your God, who ­brought you out of ­Egypt to be your God. I am the Lord your God.’ ”

HOW DID TASSELS PROMOTE OBEDIENCE? (15:38 – 40) The dangling tassels, which all Jews wore in plain view, constantly reminded them of God’s stringent demands and brought to mind his holiness and commandments. The blue cord most likely represented royalty, a reminder of their divine pedigree.

Korah, Dathan and Abiram

16

Ko­rah son of Iz­har, the son of Ko­hath, the son of Levi, and cer­tain Reu­ben­ites  — ​Da­than and Abi­ram, sons of Eli­ab, and On son of Pe­leth — ​be­came in­so­lent a 2 and rose up a ­ gainst Mo­ses. With them were 250 Is­ra­el­ite men, well-­known com­mu­ni­ty lead­ers who had been ap­point­ed mem­bers of the coun­cil. 3 They came as a ­group to op­pose Mo­ses and Aar­on and said to them, “You have gone too far! The ­whole com­mu­ni­ty is holy, ev­ery one of them, and the Lord is with them. Why then do you set your­selves ­above the Lord’s as­sem­bly?” 4 When Mo­ses h ­ eard this, he fell face­down. 5 Then he said to Ko­rah and all his fol­low­ers: “In the morn­ing the Lord will show who be­longs to him and who is holy, and he will have that per­son come near him. The man he choos­es he a 1 Or Peleth — ​took

men   

WHAT DID KORAH AND THE OTHERS ACCUSE MOSES AND AARON OF DOING? (16:3) Korah and the other revolutionaries — ​Dathan, Abiram and On — ​charged that Aaron and Moses were abusing their power as spiritual leaders. They reasoned that since all of God’s ­people are holy, Moses and Aaron didn’t have any special authority to lead Israel (v. 3). Korah came from the priestly tribe of Levi, from the family of Kohath, which was responsible for transporting the most sacred objects such as the ark. His family ranked just below the priests (4:1 – 20). Korah was unsatisfied with that privilege and wanted more prestige for himself.

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WEREN’T THE LEVITES ALREADY PRIESTS? (16:10) Not all of the Levites were priests. Only Aaron and his descendants had the honor and responsibility of being priests. The rest of the Levites served the tabernacle in ways appointed to each family group. Korah and his followers (some of whom weren’t even Le­ vites) wanted to usurp the priesthood. They were challenging the God-ordained authority of Moses and Aaron. WASN’T CANAAN THE LAND FLOWING WITH MILK AND HONEY? (16:13) Dathan and Abiram twisted the phrase commonly used to describe Canaan (13:27; Ex 3:8) and used it instead to describe the land of Egypt. WAS MOSES OVERSTEPPING HIS AUTHORITY? (16:15) Moses’ response was angry and defensive, but he was not overstepping his authority because he was not exercising authority. He well knew that it was up to God to accept or reject their offering.

WHY DID GOD DESTROY SO MANY PEOPLE — ​INCLUDING WIVES AND CHILDREN — ​FOR THE SINS OF A FEW? (16:21 – 35) Korah’s followers included 250 well-known community leaders who were members of the council. These leaders may have represented the views of a large number of p ­ eople. The “cancer” of rebellion needed to be cut out before it infected the entire nation.

Numbers 16:6 will ­cause to come near him. 6 You, Ko­rah, and all your fol­ low­ers are to do this: Take cen­sers 7 and to­mor­row put burn­ ing ­coals and in­cense in them be­fore the Lord. The man the Lord choos­es will be the one who is holy. You Le­vites have gone too far!” 8 Mo­ses also said to Ko­rah, “Now lis­ten, you Le­vites! 9 Isn’t it ­enough for you that the God of Is­ra­el has sep­ar­ at­ed you from the rest of the Is­ra­el­ite com­mu­ni­ty and ­brought you near him­self to do the work at the Lord’s tab­er­na­cle and to ­stand be­fore the com­mu­ni­ty and min­is­ter to them? 10 He has b ­ rought you and all your fel­low Le­vites near him­ self, but now you are try­ing to get the priest­hood too. 11 It is ­against the Lord that you and all your fol­low­ers have band­ ed to­geth­er. Who is Aar­on that you ­should grum­ble ­against him?” 12 Then Mo­ses sum­moned Da­than and Abi­ram, the sons of ­ nough that Eli­ab. But they said, “We will not come! 13 Isn’t it e you have b ­ rought us up out of a land flow­ing with milk and hon­ey to kill us in the wil­der­ness? And now you also want to lord it over us! 14 More­over, you ­haven’t ­brought us into a land flow­ing with milk and hon­ey or giv­en us an in­her­ i­tance of ­fields and vine­yards. Do you want to ­treat ­these men like ­slaves a? No, we will not come!” 15 Then Mo­ses be­came very an­gry and said to the Lord, “Do not ac­cept ­their of­fer­ing. I have not tak­en so much as a don­key from them, nor have I ­wronged any of them.” 16 Mo­ses said to Ko­rah, “You and all your fol­low­ers are to ap­pear be­fore the Lord to­mor­row — ​you and they and Aar­on. 17 Each man is to take his cen­ser and put in­cense in it — ​250 cen­sers in all — ​and pre­sent it be­fore the Lord. You and Aar­on are to pre­sent your cen­sers also.” 18 So each of them took his cen­ser, put burn­ing ­coals and in­cense in it, and ­stood with Mo­ses and Aar­on at the en­trance to the tent of meet­ing. 19 When Ko­rah had gath­ered all his fol­low­ers in op­po­si­tion to them at the en­trance to the tent of meet­ing, the glo­ry of the Lord ap­peared to the en­tire as­sem­bly. 20 The Lord said to Mo­ses and Aar­on, 21  “Sep­a­rate your­selves from this as­sem­bly so I can put an end to them at once.” 22 But Mo­ses and Aar­on fell face­down and ­cried out, “O God, the God who gives breath to all liv­ing things, will you be an­gry with the en­tire as­sem­bly when only one man sins?” 23 Then the Lord said to Mo­ses, 24 “Say to the as­sem­bly, ‘Move away from the ­tents of Ko­rah, Da­than and Abi­ram.’ ” 25 Mo­ses got up and went to Da­than and Abi­ram, and the el­ders of Is­ra­el fol­lowed him. 26  He ­warned the as­sem­bly, “Move back from the ­tents of ­these wick­ed men! Do not ­touch any­thing be­long­ing to them, or you will be s­ wept away be­cause of all ­their sins.” 27 So they ­moved away from the ­tents of Ko­rah, Da­than and Abi­ram. Da­than and Abi­ram had come out and were stand­ing with t­ heir ­wives, chil­dren and lit­tle ones at the en­tranc­es to ­their tents. 28 Then Mo­ses said, “This is how you will know that the Lord has sent me to do all ­these ­things and that it was not a 14 Or to

deceive these men; Hebrew Will you gouge out the eyes of these men   

Numbers 16:50 my idea: 29 If ­these men die a nat­u­ral ­death and suf­fer the fate of all man­kind, then the Lord has not sent me. 30 But if the Lord b ­ rings a ­ bout some­thing to­tal­ly new, and the e ­ arth ­opens its ­mouth and swal­lows them, with ev­ery­thing that be­longs to them, and they go down a ­ live into the r­ ealm of the dead, then you will know that ­these men have treat­ed the Lord with con­tempt.” 31 As soon as he fin­ished say­ing all this, the ­ground un­der them ­split ­apart 32 and the ­earth ­opened its ­mouth and swal­ lowed them and t­ heir house­holds, and all ­those as­so­ci­at­ed with Ko­rah, to­geth­er with ­their pos­ses­sions. 33 They went down a ­ live into the r­ ealm of the dead, with ev­ery­thing they ­owned; the ­earth c­ losed over them, and they per­ished and were gone from the com­mu­ni­ty. 34 At ­their ­cries, all the Is­ ra­el­ites ­around them fled, shout­ing, “The ­earth is go­ing to swal­low us too!” 35 And fire came out from the Lord and con­sumed the 250 men who were of­fer­ing the in­cense. 36 The Lord said to Mo­ses, 37  “Tell El­e­a­zar son of Aar­on, the ­priest, to re­move the cen­sers from the ­charred re­mains and scat­ter the ­coals some dis­tance away, for the cen­sers are holy — ​ 38 the cen­sers of the men who ­sinned at the cost of ­their l­ives. Ham­mer the cen­sers into s­ heets to over­lay the al­tar, for they were pre­sent­ed be­fore the Lord and have be­ come holy. Let them be a sign to the Is­ra­el­ites.” 39  So El­e­a­zar the ­priest col­lect­ed the ­bronze cen­sers ­brought by t­ hose who had been b ­ urned to ­death, and he had them ham­mered out to over­lay the al­tar, 40 as the Lord di­rect­ed him ­through Mo­ses. This was to re­mind the Is­ra­el­ ites that no one ex­cept a de­scen­dant of Aar­on ­should come to burn in­cense be­fore the Lord, or he ­would be­come like Ko­rah and his fol­low­ers. 41  The next day the ­whole Is­ra­el­ite com­mu­ni­ty grum­bled ­against Mo­ses and Aar­on. “You have k ­ illed the Lord’s peo­ ple,” they said. 42  But when the as­sem­bly gath­ered in op­po­si­tion to Mo­ses and Aar­on and ­turned to­ward the tent of meet­ing, sud­den­ly the ­cloud cov­ered it and the glo­ry of the Lord ­ap­peared. 43 Then Mo­ses and Aar­on went to the f­ ront of the tent of meet­ing, 44 and the Lord said to Mo­ses, 45 “Get away from this as­sem­bly so I can put an end to them at once.” And they fell face­down. 46 Then Mo­ses said to Aar­on, “Take your cen­ser and put in­cense in it, a ­ long with burn­ing c­ oals from the al­tar, and hur­ry to the as­sem­bly to make atone­ment for them. ­Wrath has come out from the Lord; the p ­ lague has start­ed.” 47 So Aar­on did as Mo­ses said, and ran into the ­midst of the as­ sem­bly. The p ­ lague had al­ready start­ed a ­ mong the peo­ple, but Aar­on of­fered the in­cense and made atone­ment for them. 48 He ­stood be­tween the liv­ing and the dead, and the ­plague ­stopped. 49 But 14,700 peo­ple died from the ­plague, in ad­di­tion to ­those who had died be­cause of Ko­rah. 50 Then Aar­on re­turned to Mo­ses at the en­trance to the tent of meet­ing, for the ­plague had stopped. a a 50 

In Hebrew texts 16:36-50 is numbered 17:1-15.   

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WHY SALVAGE THE CENSERS? (16:37) The censers had been presented before the Lord (v. 16 – 18) before fire came out from the Lord and consumed the 250 men who were offering the incense. Evidently, the Lord’s fiery judgment made the censers holy (v. 35). By ordering the censers to be hammered into bronze sheets for the altar, the Lord provided both a vivid reminder of the foolishness of those who falsely proclaimed themselves to be priests and a strong warning that only descendants of Aaron were to do the work of the priests (v. 40). WHY WOULD THE ISRAELITES GRUMBLE AFTER THE EVENTS OF THE PRECEDING DAY? (16:41) Their grumbling, despite God’s terrible judgment, illustrates how embedded the rebellion had become. Korah’s venom had poisoned the community. Their accusation, You [Moses and Aaron] have killed the Lord’s ­people, reveals the community’s blindness to God’s role in the judgment and vividly demonstrates their deep-rooted sinfulness. WAS GOD SERIOUS IN HIS THREAT TO DESTROY HIS CHOSEN PEOPLE? (16:45) Yes. God’s holiness requires punishment for sin. Earlier, when the Israelites had made a golden calf, God had also threatened to destroy them (Ex 32:9 – 10). But Moses had pleaded with God on behalf of the p ­ eople, and God had granted a reprieve (Ex 32:11 – 14). Here again, Moses interceded for the p ­ eople. In both cases Moses illustrates the future work of ­Jesus Christ, the ultimate mediator between God and humanity (1Ti 2:5). HOW DID BURNING INCENSE ATONE FOR THE SINS OF THE PEOPLE? (16:46) Incense was a part of the atonement process (Lev 16:12 – 13). Because of his holiness, God set up this means of appeasing his wrath whenever Israel sinned. Only Aaron the high priest or one of his descendants could offer incense to the Lord. WHAT WAS THIS PLAGUE? (16:46) It may have been a fast-moving bacteria such as typhus, botulism, E. coli or bubonic plague, or a virus like smallpox or polio. In the absence of today’s vaccines and antibiotics, the disease spread rapidly and caused thousands of deaths.

222

Numbers 17:1 The Budding of Aaron’s Staff

17 WHY WAS A SPROUTING STAFF MORE CONVINCING THAN FIRE AND PLAGUE? (17:5) Here we see God’s gracious heart for his ­people. God’s previous signs to the Israelites, precipitated by their rebellion, were meant to crush the uprisings. The budding of Aaron’s staff, however, was meant to keep them from sin and its consequences. God (not the ­people) initiated the test as a way of pledging his commitment to Israel. WHAT MADE THE ISRAELITES SUDDENLY AFRAID? (17:12) At last the ­people had realized the sin of their arrogance in challenging Aaron’s role (cf. 16:3,41). WAS THIS RAW FEAR A HEALTHY ATTITUDE TOWARD GOD? (17:12) The Israelites’ sin was an all-out rebellion against God’s holiness. Because of that, they came face to face with the awful wrath of God. When one grasps the utter holiness of God, a reverent fear is the proper response. God rightly demands our allegiance and obedience. WHAT WERE OFFENSES CONNECTED WITH THE SANCTUARY? (18:1) Aaron and his descendants were responsible for offenses concerning the sacred space. It was their duty as priests to instruct the ­people in proper ritual procedures, and they were held accountable to make sure that those procedures were followed. The priests guarded the sacred space to make sure only those who met the purity requirements entered. They also oversaw the rituals and made sure they were performed correctly. Any violation of the regulations regarding these activities was considered an offense against the sanctuary. WHY WOULD THE PRIESTS DIE FOR THE LEVITES’ MISDEEDS? (18:3) The priests had been ordered to guard the tent of meeting and the altar. This kept unauthorized p ­ eople from crossing the barrier and bringing God’s wrath on the entire community. If a priest, through laziness or neglect, allowed a Levite to work in the holy places, the priest and the Levite were equally guilty. Both incurred God’s judgment. HOW WAS THE PRIESTHOOD A GIFT? (18:7) The priesthood was God’s way of ending the vicious cycle of sin, punishment and death that entrapped the Israelites. Without priests to mediate between God and the p ­ eople, the entire nation would have been destroyed by God’s anger. The priesthood was also a gift for the priests themselves; it gave them the privilege of serving God and having a special relationship with him.

The Lord said to Mo­ses, 2  “Speak to the Is­ra­el­ites and get ­twelve ­staffs from them, one from the lead­ er of each of t­ heir an­ces­tral t­ ribes. ­Write the name of each man on his ­staff. 3 On the ­staff of Levi ­write Aar­on’s name, for ­there must be one ­staff for the head of each an­ces­tral ­tribe. 4 Place them in the tent of meet­ing in f­ ront of the ark of the cov­enant law, ­where I meet with you. 5  The ­staff be­long­ing to the man I c­ hoose will s­ prout, and I will rid my­self of this con­stant grum­bling a ­ gainst you by the Is­ ra­el­ites.” 6 So Mo­ses ­spoke to the Is­ra­el­ites, and ­their lead­ers gave him ­twelve ­staffs, one for the lead­er of each of t­ heir an­ ces­tral ­tribes, and Aar­on’s ­staff was ­among them. 7  Mo­ses ­placed the s­ taffs be­fore the Lord in the tent of the cov­ enant law. 8 The next day Mo­ses en­tered the tent and saw that Aar­ on’s ­staff, ­which rep­re­sent­ed the ­tribe of Levi, had not only sprout­ed but had bud­ded, blos­somed and pro­duced al­monds. 9 Then Mo­ses ­brought out all the s­ taffs from the Lord’s pres­ence to all the Is­ra­el­ites. They ­looked at them, and each of the lead­ers took his own staff. 10 The Lord said to Mo­ses, “Put back Aar­on’s ­staff in f­ ront of the ark of the cov­enant law, to be kept as a sign to the re­bel­lious. This will put an end to t­ heir grum­bling ­against me, so that they will not die.” 11 Mo­ses did just as the Lord com­mand­ed him. 12 The Is­ra­el­ites said to Mo­ses, “We will die! We are lost, we are all lost! 13 Any­one who even ­comes near the tab­er­na­cle of the Lord will die. Are we all go­ing to die?” a

Duties of Priests and Levites

18

The Lord said to Aar­on, “You, your sons and your fam­i­ly are to bear the re­spon­si­bil­i­ty for of­fens­es con­ nect­ed with the sanc­tu­ary, and you and your sons ­alone are to bear the re­spon­si­bil­i­ty for of­fens­es con­nect­ed with the priest­hood. 2  Bring your fel­low Le­vites from your an­ces­tral ­tribe to join you and as­sist you when you and your sons min­is­ter be­fore the tent of the cov­enant law. 3 They are to be re­spon­si­ble to you and are to per­form all the du­ties of the tent, but they must not go near the fur­nish­ings of the sanc­tu­ary or the al­tar. Oth­er­wise both they and you will die. 4 They are to join you and be re­spon­si­ble for the care of the tent of meet­ing — ​all the work at the tent — ​and no one else may come near ­where you are. 5 “You are to be re­spon­si­ble for the care of the sanc­tu­ary and the al­tar, so that my ­wrath will not fall on the Is­ra­el­ ites ­again. 6 I my­self have se­lect­ed your fel­low Le­vites from ­among the Is­ra­el­ites as a gift to you, ded­i­cat­ed to the Lord to do the work at the tent of meet­ing. 7 But only you and your sons may s­ erve as p ­ riests in con­nec­tion with ev­ery­ thing at the al­tar and in­side the cur­tain. I am giv­ing you the ser­vice of the priest­hood as a gift. Any­one else who ­comes near the sanc­tu­ary is to be put to death.” a In

Hebrew texts 17:1-13 is numbered 17:16-28.   

Numbers 18:24

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8 Then the Lord said to Aar­on, “I my­self have put you in c­ harge of the of­fer­ings pre­sent­ed to me; all the holy of­fer­ ings the Is­ra­el­ites give me I give to you and your sons as your por­tion, your per­pet­u­al ­share. 9 You are to have the part of the most holy of­fer­ings that is kept from the fire. From all the ­gifts they ­bring me as most holy of­fer­ings, ­ uilt of­fer­ings, that part be­longs to wheth­er g ­ rain or sin a or g you and your sons. 10 Eat it as some­thing most holy; ev­ery male ­shall eat it. You must re­gard it as holy. 11 “This also is ­yours: what­ev­er is set ­aside from the ­gifts of all the wave of­fer­ings of the Is­ra­el­ites. I give this to you and your sons and daugh­ters as your per­pet­ua ­ l ­share. Ev­ ery­one in your house­hold who is cer­e­mo­ni­al­ly ­clean may eat it. 12 “I give you all the fin­est ol­ive oil and all the fin­est new wine and ­grain they give the Lord as the first­fruits of ­their har­vest. 13 All the ­land’s first­fruits that they ­bring to the Lord will be ­yours. Ev­ery­one in your house­hold who is cer­ e­mo­ni­al­ly ­clean may eat  it. 14  “Ev­ery­thing in Is­ra­el that is de­vot­ed  b to the Lord is ­yours. 15 The f­irst off­spring of ev­ery womb, both hu­man and an­i­mal, that is of­fered to the Lord is y ­ ours. But you must re­deem ev­ery first­born son and ev­ery first­born male of un­clean an­i­mals. 16 When they are a ­month old, you must re­deem them at the re­demp­tion p ­ rice set at five shek­els c of sil­ver, ac­cord­ing to the sanc­tu­ary shek­el, ­which ­weighs twen­ty ge­rahs. 17 “But you must not re­deem the first­born of a cow, a ­sheep or a goat; they are holy. S ­ plash t­ heir b ­ lood a ­ gainst the al­tar and burn t­ heir fat as a food of­fer­ing, an aro­ma pleas­ing to the Lord. 18 Their meat is to be ­yours, just as the ­breast of the wave of­fer­ing and the ­right ­thigh are ­yours. 19 What­ev­er is set ­aside from the holy of­fer­ings the Is­ra­el­ites pre­sent to the Lord I give to you and your sons and daugh­ ters as your per­pet­ua ­ l ­share. It is an ever­last­ing cov­enant of salt be­fore the Lord for both you and your off­spring.” 20 The Lord said to Aar­on, “You will have no in­her­i­tance in t­ heir land, nor will you have any ­share a ­ mong them; I am your ­share and your in­her­i­tance ­among the Is­ra­el­ites. 21 “I give to the Le­vites all the ­tithes in Is­ra­el as t­ heir in­ her­i­tance in re­turn for the work they do ­while serv­ing at the tent of meet­ing. 22 From now on the Is­ra­el­ites must not go near the tent of meet­ing, or they will bear the con­se­quenc­ es of ­their sin and will die. 23 It is the Le­vites who are to do the work at the tent of meet­ing and bear the re­spon­si­bil­i­ ty for any of­fens­es they com­mit ­against it. This is a last­ing or­di­nance for the gen­er­a­tions to come. They will re­ceive no in­her­i­tance ­among the Is­ra­el­ites. 24 In­stead, I give to the Le­vites as ­their in­her­i­tance the ­tithes that the Is­ra­el­ ites pre­sent as an of­fer­ing to the Lord. That is why I said con­cern­ing them: ‘They will have no in­her­i­tance ­among the Is­ra­el­ites.’  ”

WHY DID GOD GIVE THE PEOPLE’S OFFERINGS TO THE PRIESTS? (18:8) Since God did not give them any portion of the land as an inheritance (v. 20), they had limited means of support. Instead, God gave them portions from the offerings to support their families.

Offerings for Priests and Levites

a 9 Or purification    b 14  The

Hebrew term refers to the irrevocable giving over of things or persons to the Lord.    c 16  That is, about 2 ounces or about 58 grams   

WHY COULD ONLY THE MALES FROM A PRIEST’S FAMILY EAT THE MOST HOLY OFFERINGS? (18:10) The most holy offerings (v. 9) were the grain, sin and guilt offerings. These offerings could not leave the courtyard of the tent of meeting (Lev 6:16 – 18,26; 7:6 – 7). Since only males were permitted in that area, they alone could eat them. WHAT WERE WAVE OFFERINGS? (18:11) The translation of the Hebrew word for wave stems from ancient Rabbinic tradition. Though it’s possible that portions of sacrifices were ­actually waved back and forth, the word was also used symbolically — ​as when the Levites were presented as a wave offering (8:11). The idea probably refers to lifting the offering either physically or symbolically as a gift to the Lord.

WHAT WAS AN EVERLASTING COVENANT OF SALT? (18:19) God had instructed the Israelites to salt all of their offerings (Lev 2:13). He had also told them to include salt in their holy incense (Ex 30:34 – 38). However, its significance is unclear. The phrase covenant of salt may refer to the indestructible nature of the pact. The fact that salt inhibits the effects of yeast — ​ an ingredient often symbolic of sin or corruption — ​may also have some significance. WHY WEREN’T AARON AND THE LEVITES PERMITTED TO OWN ANY LAND? (18:20,23) Landowners needed to cultivate or at least supervise the care of the land. Aaron and the other Levites were to devote all of their energies to serving in and around the tent of meeting. In addition, their lack of land made them dependent on the ­people and God. If they failed to lead the ­people in worship, they would lose their livelihood. While the Levites did not own a section of tribal land, God did give them towns scattered throughout the territory (35:1 – 8; Jos 21:1 – 45).

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HOW DID THE LEVITES PROVIDE FOR NECESSITIES SUCH AS HOUSING AND CLOTHING? (18:31) Tithes came in various forms, and even basic commodities such as grain, produce or animals could be traded for other items. The Levites’ wives could weave their clothing just as the other families did. Israelite society was not a consumer society, nor was it a moneybased society. ­People lived by trading goods. WHY SLAUGHTER A RED HEIFER? (19:2 – 3) This ritual’s purpose was to cleanse someone who had touched a human corpse (v. 11). The red color symbolized blood, a Hebrew requisite for cleansing. The sex of the animal — ​a young female — ​symbolized the giving of life. The ritual essentially gave life back to the one who had been tainted by death.

WHY DID TOUCHING A HUMAN CORPSE MAKE SOMEONE UNCLEAN? (19:11 – 12) Death and sin were intertwined in the minds of the ancient Israelites. The cleansing ceremony made provision for any tainting of sin from the corpse. The practice also prevented the spread of disease and allowed time for the surviving family members to grieve. WHAT MADE THE THIRD AND SEVENTH DAYS SPECIAL? (19:12) The numbers three and seven appear frequently in Scripture, signifying fullness or completion. See the article What’s the significance of numbers in Scripture? (Ex 23:10 – 12; p. 117).

Numbers 18:25 25 The Lord said to Mo­ses, 26 “Speak to the Le­vites and say to them: ‘When you re­ceive from the Is­ra­el­ites the ­tithe I give you as your in­her­i­tance, you must pre­sent a t­ enth of that ­tithe as the Lord’s of­fer­ing. 27 Your of­fer­ing will be reck­ oned to you as g ­ rain from the thresh­ing ­floor or ­juice from the wine­press. 28 In this way you also will pre­sent an of­fer­ ing to the Lord from all the ­tithes you re­ceive from the Is­ra­ el­ites. From ­these ­tithes you must give the Lord’s por­tion to Aar­on the ­priest. 29 You must pre­sent as the Lord’s por­tion the best and ho­li­est part of ev­ery­thing giv­en to you.’ 30 “Say to the Le­vites: ‘When you pre­sent the best part, it will be reck­oned to you as the prod­uct of the thresh­ing ­floor or the wine­press. 31 You and your house­holds may eat the rest of it any­where, for it is your wag­es for your work at the tent of meet­ing. 32 By pre­sent­ing the best part of it you will not be ­guilty in this mat­ter; then you will not de­file the holy of­fer­ings of the Is­ra­el­ites, and you will not die.’ ”

The Water of Cleansing

19

The Lord said to Mo­ses and Aar­on: 2 “This is a re­quire­ ment of the law that the Lord has com­mand­ed: Tell the Is­ra­el­ites to b ­ ring you a red heif­er with­out de­fect or blem­ish and that has nev­er been un­der a yoke. 3 Give it to El­e­az­ ar the p ­ riest; it is to be tak­en out­side the camp and slaugh­tered in his pres­ence. 4 Then El­e­a­zar the p ­ riest is to take some of its ­blood on his fin­ger and sprin­kle it sev­en ­times to­ward the ­front of the tent of meet­ing. 5 While he watch­es, the heif­er is to be ­burned — ​its hide, ­flesh, ­blood and in­tes­tines. 6 The ­priest is to take some ce­dar wood, hys­ sop and scar­let wool and t­ hrow them onto the burn­ing heif­ er. 7 Af­ter that, the p ­ riest must wash his c­ lothes and b ­ athe him­self with wa­ter. He may then come into the camp, but he will be cer­e­mo­ni­al­ly un­clean till eve­ning. 8 The man who ­burns it must also wash his ­clothes and ­bathe with wa­ter, and he too will be un­clean till eve­ning. 9 “A man who is c­ lean s­ hall gath­er up the ash­es of the heif­er and put them in a cer­e­mo­ni­al­ly ­clean ­place out­side the camp. They are to be kept by the Is­ra­el­ite com­mu­ni­ty for use in the wa­ter of cleans­ing; it is for pu­ri­fi­ca­tion from sin. 10 The man who gath­ers up the ash­es of the heif­er must also wash his ­clothes, and he too will be un­clean till eve­ ning. This will be a last­ing or­di­nance both for the Is­ra­el­ites and for the for­eign­ers re­sid­ing ­among them. 11 “Who­ev­er touch­es a hu­man c­ orpse will be un­clean for sev­en days. 12  They must pu­ri­fy them­selves with the wa­ter on the ­third day and on the sev­enth day; then they will be ­clean. But if they do not pu­ri­fy them­selves on the t­ hird and sev­enth days, they will not be ­clean. 13 If they fail to pu­ri­fy them­selves af­ter touch­ing a hu­man ­corpse, they de­file the Lord’s tab­er­na­cle. They must be cut off from Is­ra­el. Be­cause the wa­ter of cleans­ing has not been sprin­kled on them, they are un­clean; ­their un­clean­ness re­mains on them. 14 “This is the law that ap­plies when a per­son dies in a tent: Any­one who en­ters the tent and any­one who is in it will be un­clean for sev­en days, 15  and ev­ery open con­tain­er with­out a lid fas­tened on it will be un­clean.

Numbers 20:12 16 “Any­one out in the open who touch­es some­one who has been ­killed with a s­ word or some­one who has died a nat­u­ral ­death, or any­one who touch­es a hu­man bone or a g ­ rave, will be un­clean for sev­en days. 17 “For the un­clean per­son, put some ash­es from the ­burned pu­ri­fi­ca­tion of­fer­ing into a jar and pour ­fresh wa­ter over them. 18 Then a man who is cer­e­mo­ni­al­ly ­clean is to take some hys­sop, dip it in the wa­ter and sprin­kle the tent and all the fur­nish­ings and the peo­ple who were t­ here. He must also sprin­kle any­one who has ­touched a hu­man bone or a ­grave or any­one who has been ­killed or any­one who has died a nat­u­ral ­death. 19 The man who is c­ lean is to sprin­kle ­those who are un­clean on the ­third and sev­enth days, and on the sev­enth day he is to pu­ri­fy them. ­Those who are be­ ing c­ leansed must wash ­their ­clothes and ­bathe with wa­ter, and that eve­ning they will be ­clean. 20 But if ­those who are un­clean do not pu­ri­fy them­selves, they must be cut off from the com­mu­ni­ty, be­cause they have de­filed the sanc­tu­ary of the Lord. The wa­ter of cleans­ing has not been sprin­kled on them, and they are un­clean. 21 This is a last­ing or­di­nance for them. “The man who sprin­kles the wa­ter of cleans­ing must also wash his c­ lothes, and any­one who touch­es the wa­ter of cleans­ing will be un­clean till eve­ning. 22 Any­thing that an un­clean per­son touch­es be­comes un­clean, and any­one who touch­es it be­comes un­clean till eve­ning.”

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WHY USE A DEAD ANIMAL’S ASHES? (19:17) This act was not magical but ceremonial; it exemplified a deep truth about the need for purification. It can be likened to the Lord’s Supper, where Christ took common elements like bread and wine and used them to illustrate what he would accomplish. Here God used the ashes of a dead animal to communicate his truth (Heb 9:13 – 14).

WHY WOULD TOUCHING THE WATER OF CLEANSING MAKE SOMEONE UNCLEAN? (19:21) The principle was that anything the unclean person touched became unclean. The water of cleansing, once used, became unclean, and even the clean person who had sprinkled the unclean person became unclean.

Water From the Rock

20

In the ­first ­month the ­whole Is­ra­el­ite com­mu­ni­ty ar­rived at the Des­ert of Zin, and they ­stayed at Ka­ desh. ­There Mir­i­am died and was bur­ied. 2 Now ­there was no wa­ter for the com­mu­ni­ty, and the peo­ple gath­ered in op­po­si­tion to Mo­ses and Aar­on. 3 They quar­reled with Mo­ses and said, “If only we had died when our broth­ers fell dead be­fore the Lord! 4 Why did you b ­ ring the Lord’s com­mu­ni­ty into this wil­der­ness, that we and our live­stock ­should die here? 5 Why did you ­bring us up out of ­Egypt to this ter­ri­ble p ­ lace? It has no g ­ rain or figs, grape­ vines or pome­gran­ates. And ­there is no wa­ter to drink!” 6 Mo­ses and Aar­on went from the as­sem­bly to the en­ trance to the tent of meet­ing and fell face­down, and the glo­ry of the Lord ap­peared to them. 7 The Lord said to Mo­ ses, 8 “Take the ­staff, and you and your broth­er Aar­on gath­ er the as­sem­bly to­geth­er. S ­ peak to that rock be­fore t­ heir eyes and it will pour out its wa­ter. You will ­bring wa­ter out of the rock for the com­mu­ni­ty so they and ­their live­stock can drink.” 9 So Mo­ses took the ­staff from the Lord’s pres­ence, just as he com­mand­ed him. 10  He and Aar­on gath­ered the as­sem­bly to­geth­er in ­front of the rock and Mo­ses said to them, “Lis­ ten, you reb­els, must we ­bring you wa­ter out of this rock?” 11 Then Mo­ses r­ aised his arm and ­struck the rock ­twice with his ­staff. Wa­ter ­gushed out, and the com­mu­ni­ty and ­their live­stock drank. 12 But the Lord said to Mo­ses and Aar­on, “Be­cause you did not ­trust in me ­enough to hon­or me as holy in the ­sight of

WHY WOULD ISRAEL COMPLAIN AFTER THE DISPLAY OF GOD’S WRATH IN RESPONSE TO KORAH’S REBELLION? (20:3 – 5) This band of whiners represented a new generation. By comparing 20:22 – 29 with 33:38, we see that the rebellion recorded here occurred nearly 40 years after Korah’s revolt (see ch. 16). The p ­ eople’s memory of Korah’s wicked end had probably been long forgotten.

HOW DID THE LORD SHOW HIMSELF HOLY AT MERIBAH? (20:12 – 13) By judging Moses and Aaron for their sin, even though they were his chosen leaders. There would be no compromise, no favoritism, no exceptions. He also expressed his holiness (and his grace) by providing ample water for his ­people in spite of their disobedient leaders. See the article Why was Moses punished so harshly? (20:12, p. 226).

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Numbers 20:13 the Is­ra­el­ites, you will not ­bring this com­mu­ni­ty into the land I give them.” 13  These were the wa­ters of Mer­i­bah,  a ­where the Is­ra­el­ ites quar­reled with the Lord and ­where he was ­proved holy ­among them.

Edom Denies Israel Passage WHY DID ISRAEL CALL EDOM ITS BROTHER? (20:14) Edom, meaning “red,” is another name for the land where Esau lived. Esau was the twin brother of Jacob, son of Isaac and grandson of Abraham. The Israelites were descendants of Jacob; the Edomites were descendants of Esau. The Israelites inherited the promises God gave to Abraham, but the Edomites did not. The brothers spent much of their lives in bitter rivalry, partly due to that fact (Ge 25:23 – 26,29 – 34; 27:36 – 40). Nearly 500 years later, their descendants still claimed the sibling relationship to each other — ​including the rivalry.

WHY DID EDOM REFUSE TO ALLOW PEACEFUL TRAVEL? (20:18 – 21) Moab, a sister nation to Edom, was at war with Sihon, king of the Amorites, Moab’s warring neighbor to the north. In fact, 21:26 reveals that Sihon had already acquired much of the northern sector of Moab. The Edomites were reluctant to let a potentially dangerous army pass through their land and possibly turn their country into a battlefield against the Amorites.

14 Mo­ses sent mes­sen­gers from Ka­desh to the king of Edom, say­ing: “This is what your broth­er Is­ra­el says: You know ­ bout all the hard­ships that have come on us. 15 Our a an­ces­tors went down into E ­ gypt, and we l­ived ­there many ­years. The Egyp­tians mis­treat­ed us and our an­ ­ eard ces­tors, 16 but when we c­ ried out to the Lord, he h our cry and sent an an­gel and b ­ rought us out of Egypt. “Now we are here at Ka­desh, a town on the edge of your ter­ri­to­ry. 17 Please let us pass t­ hrough your coun­ try. We will not go ­through any ­field or vine­yard, or ­drink wa­ter from any well. We will trav­el ­along the ­King’s High­way and not turn to the ­right or to the left un­til we have ­passed ­through your ter­ri­to­ry.” 18 But Edom an­swered: “You may not pass ­through here; if you try, we will ­march out and at­tack you with the sword.” 19  The Is­ra­el­ites re­plied: “We will go ­along the main road, and if we or our live­stock ­drink any of your wa­ter, we will pay for it. We only want to pass t­ hrough on foot — ​noth­ing else.” 20 Again they an­swered: “You may not pass through.” Then Edom came out ­against them with a ­large and pow­ er­ful army. 21 Since Edom re­fused to let them go t­ hrough ­their ter­ri­to­ry, Is­ra­el ­turned away from them. a 13 

Meribah means quarreling.   

W H Y WA S M O S E S P U N I S H E D S O H A R S H LY ? 2 0 : 1 2 It is not entirely clear why this one sin kept Moses out of the promised land, especially since he had spent 40 years putting up with the numerous complaints and rebellions of the ungrateful Israelites. There are, however, several possible explanations. 1. Moses’ personal belief may have wavered. It seems God indicted him because of his lack of trust (v. 12). 2. Moses may have publicly displayed distrust, acting as though a mere word were not enough for God to provide water. This may have been what God meant when he said that Moses did not honor him as holy in the sight of the Israelites. 3. Moses may have taken credit for providing the water, thus not honoring God as holy. Moses said, Must we bring you water out of this rock? (v. 10). By including himself when speaking of the source of the water, he may have crossed a “line” by attempting to usurp God’s authority. It was intolerable for such a prominent leader as Moses to propagate confusion about his role. 4. Moses may have blatantly disobeyed God’s precise instructions. God had said, Gather the assembly . . . [and] speak to that rock (v. 8). Instead, Moses spoke to the ­people and struck the rock (vv. 10 – 11). Whatever the exact reason for God’s harsh punishment of Moses, we must understand that whatever God’s instructions may be, he demands our complete obedience.

Numbers 21:13

When the Ca­naan­ite king of Arad, who l­ived in the Ne­gev, h ­ eard that Is­ra­el was com­ing ­along the road to Ath­ar­ im, he at­tacked the Is­ra­el­ites and cap­tured some of them. 2 Then Is­ra­el made this vow to the Lord: “If you will de­liv­er ­these peo­ple into our ­hands, we will to­tal­ly de­stroy  a ­their cit­ies.” 3 The Lord lis­tened to Is­ra­el’s plea and gave the Ca­naan­ites over to them. They com­plete­ly de­stroyed them and t­ heir ­towns; so the ­place was ­named Hor­mah. b

The Bronze Snake 4 They trav­eled from ­Mount Hor ­along the ­route to the Red Sea, c to go a ­ round Edom. But the peo­ple grew im­pa­ tient on the way; 5 they ­spoke ­against God and a ­ gainst Mo­ ses, and said, “Why have you ­brought us up out of ­Egypt to die in the wil­der­ness? ­There is no ­bread! ­There is no wa­ter! And we de­test this mis­er­a­ble food!” 6 Then the Lord sent ven­om­ous ­snakes ­among them; they bit the peo­ple and many Is­ra­el­ites died. 7  The peo­ple came to Mo­ses and said, “We s­ inned when we s­ poke ­against the Lord and a ­ gainst you. Pray that the Lord will take the ­snakes away from us.” So Mo­ses ­prayed for the peo­ple. 8 The Lord said to Mo­ses, “Make a s­ nake and put it up on a pole; any­one who is bit­ten can look at it and live.” 9 So Mo­ses made a ­bronze ­snake and put it up on a pole. Then when any­one was bit­ten by a ­snake and ­looked at the ­bronze ­snake, they lived.

The Journey to Moab 10 The Is­ra­el­ites ­moved on and ­camped at ­Oboth. 11 Then they set out from ­Oboth and ­camped in Iye Ab­a­rim, in the wil­der­ness that fac­es Moab to­ward the sun­rise. 12 From ­there they ­moved on and ­camped in the Ze­red Val­ley. 13 They set out from ­there and ­camped along­side the Ar­non, ­which is in the wil­der­ness ex­tend­ing into Am­o­rite ter­ri­to­ry. The a 2  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verse 3.    b 3  Hormah means destruction.    c 4 Or the Sea of Reeds   

WHY DID THE ISRAELITES HAVE TO TOTALLY DESTROY THE CANAANITE CITIES? (21:2) Ancient armies demonstrated victory by sacking and destroying invaded cities. This practice demonstrated strength and humbled the enemy. When the Israelites destroyed the cities, they rooted out all traces of pagan worship by destroying idols, altars and temples. It cleansed the land of the wicked practices of the former inhabitants so that the Israelites could be fully devoted to the Lord and not be tempted to participate in those pagan practices. JOURNEY TO MOAB (21:4)

Mediterranean Sea

AAN

21

CAN

Arad Destroyed

WHY DID THE PEOPLE MOURN FOR 30 DAYS? (20:29) The month-long mourning period was reserved for a person of great stature, like Aaron. During this period p ­ eople still worked and lived as usual, but they also included daily ritual observances and moments of silence and respectful remembrance. In the United States today we continue this practice of honoring national leaders and heroes who have died by lowering the American flag to half staff. These moments allow ­people to reflect not only on the deceased person’s accomplishments but also on the impact the deceased person had on their lives.

Mt. Pisgah Jerusalem Arnon Arad R. Hormah MOAB Mt.Hor Kadesh Barnea OM

22  The ­whole Is­ra­el­ite com­mu­ni­ty set out from Ka­desh and came to M ­ ount Hor. 23 At M ­ ount Hor, near the bor­ der of Edom, the Lord said to Mo­ses and Aar­on, 24  “Aar­on will be gath­ered to his peo­ple. He will not en­ter the land I give the Is­ra­el­ites, be­cause both of you re­belled ­against my com­mand at the wa­ters of Mer­i­bah. 25 Get Aar­on and his son ­El­e­az­ ar and take them up ­Mount Hor. 26  Re­move Aar­on’s gar­ments and put them on his son El­e­a­zar, for Aar­on will be gath­ered to his peo­ple; he will die there.” 27 Mo­ses did as the Lord com­mand­ed: They went up ­Mount Hor in the ­sight of the ­whole com­mu­ni­ty. 28  Mo­ses re­moved Aar­on’s gar­ments and put them on his son El­e­a­zar. And Aar­on died ­there on top of the moun­tain. Then Mo­ses and El­e­a­zar came down from the moun­tain, 29 and when the ­whole com­mu­ni­ty ­learned that Aar­on had died, all the Is­ra­ el­ites ­mourned for him thir­ty days.

HOW WOULD AARON BE GATHERED TO HIS PEOPLE? (20:24) This is a Hebrew expression meaning to join one’s ancestors in death (cf. 2Ki 22:20). In that day, deceased bodies were laid out on a rock shelf in a cave tomb. After the flesh desiccated or when the shelf was needed for another corpse, the bones were brushed to the back of the tomb; thus they joined their “people” in a new and physical way.

Ezion Geber?

ED

The Death of Aaron

227

0

50 km.

0

50 miles

WHY WAS GOD SO ANGRY ABOUT COMPLAINING? (21:5 – 6) The Israelites’ complaining was symptomatic of a much deeper problem within the community: distrust of God. The p ­ eople refused to take God at his word, and their verbal barrage assaulted God’s character. WHY DID GOD USE A SYMBOL OF DEATH TO BRING HEALING? (21:8) Perhaps God used a snake to drive home a lesson on trust. To judge their sin, God sent venomous snakes to kill the Israelites (v. 6). Although the ­people repented, they then had to trust God’s remedy — ​a bronze snake — ​for healing. Ironically, this same bronze snake

228

Numbers 21:14

l­ater became a snare to the Israelites; Hezekiah finally destroyed it (2Ki 18:4). Lifting the snake up foreshadowed ­Jesus’ death on the cross (Jn 3:14 – 15).

­Ar­non is the bor­der of Moab, be­tween Moab and the Am­o­ rites. 14 That is why the Book of the Wars of the Lord says:

WHAT WAS THE BOOK OF THE WARS OF THE LORD? (21:14) This is one of seven books mentioned in the Old Testament that are not included in the Bible. Most likely it was a collection of war songs initially passed orally from generation to generation but then preserved through writing.

“. . . Zahab a in Suphah and the ravines, the Arnon 15 and b the slopes of the ravines that lead to the settlement of Ar and lie along the border of Moab.” 16 From t­ here they con­tin­ued on to Beer, the well ­where the Lord said to Mo­ses, “Gath­er the peo­ple to­geth­er and I will give them wa­ter.” 17 Then Is­ra­el sang this song: “Spring up, O well! Sing about it, 18 about the well that the princes dug, that the nobles of the people sank — ​ the nobles with scepters and staffs.” Then they went from the wil­der­ness to Mat­ta­nah, 19 from Mat­ta­nah to Na­ha­li­el, from Na­ha­li­el to Ba­moth, 20 and from Ba­moth to the val­ley in Moab ­where the top of Pis­gah over­ looks the waste­land.

Defeat of Sihon and Og 21 Is­ra­el sent mes­sen­gers to say to Si­hon king of the Am­ o­rites: LINK (21:22) LET US PASS THROUGH YOUR COUNTRY Israel had requested similar passage from Edom (20:17). DEFEAT OF SIHON AND OG (21:23 – 35)

Jo r d a n R .

CAN

AAN

Sea of B a s h a n Galilee Battle

Edrei with Og Jabbok R.

Jericho Jerusalem

Heshbon Mt. Nebo Jahaz K Dibon E Salt Arnon R. L Sea A (Dead Z eM O A B M r A e d R Sea) .

Battle with Sihon

0

40 km.

0

40 miles

WHY SING THE ENEMY’S SONG? (21:27 – 29) Victorious Amorites had taunted their victims by singing this song. The victorious Israelites returned the favor, using the song to taunt the Amorites. The Israelites then personalized it by adding their own ending (v. 30).

22 “Let us pass t­hrough your coun­try. We will not turn ­aside into any f­ ield or vine­yard, or ­drink wa­ter from any well. We will trav­el ­along the ­King’s High­way un­til we have ­passed ­through your ter­ri­to­ry.” 23 But Si­hon ­would not let Is­ra­el pass ­through his ter­ri­ to­ry. He mus­tered his en­tire army and m ­ arched out into the wil­der­ness ­against Is­ra­el. When he ­reached Ja­haz, he ­fought with Is­ra­el. 24 Is­ra­el, how­ev­er, put him to the ­sword and took over his land from the Ar­non to the Jab­bok, but only as far as the Am­mon­ites, be­cause ­their bor­der was for­ ti­fied. 25  Is­ra­el cap­tured all the cit­ies of the Am­o­rites and oc­cu­pied them, in­clud­ing Hesh­bon and all its sur­round­ing set­tle­ments. 26 Hesh­bon was the city of Si­hon king of the Am­o­rites, who had f­ ought a ­ gainst the for­mer king of Moab and had tak­en from him all his land as far as the Ar­non. 27 That is why the po­ets say: “Come to Heshbon and let it be rebuilt; let Sihon’s city be restored. 28 “Fire went out from Heshbon, a blaze from the city of Sihon. It consumed Ar of Moab, the citizens of Arnon’s heights. 29 Woe to you, Moab! You are destroyed, people of Chemosh! He has given up his sons as fugitives and his daughters as captives to Sihon king of the Amorites. a 14 

Septuagint; Hebrew Waheb    b 14,15 Or “I have been given from Suphah and the ravines / of the Arnon 15to   

Numbers 22:11

229

30 “But we have overthrown them; Heshbon’s dominion has been destroyed all the way to Dibon. We have demolished them as far as Nophah, which extends to Medeba.” 31 So Is­ra­el set­tled in the land of the Am­o­rites. 32 Af­ter Mo­ses had sent s­ pies to Ja­zer, the Is­ra­el­ites cap­ tured its sur­round­ing set­tle­ments and d ­ rove out the Am­ o­rites who were ­there. 33 Then they t­ urned and went up ­along the road to­ward Ba­shan, and Og king of Ba­shan and his ­whole army m ­ arched out to meet them in bat­tle at Ed­rei. 34 The Lord said to Mo­ses, “Do not be ­afraid of him, for I have de­liv­ered him into your h ­ ands, a ­ long with his ­whole army and his land. Do to him what you did to Si­hon king of the Am­o­rites, who ­reigned in Hesh­bon.” 35 So they ­struck him down, to­geth­er with his sons and his ­whole army, leav­ing them no sur­vi­vors. And they took pos­ses­sion of his land.

HOW LONG DID ISRAEL STAY IN THESE REGIONS? (21:31,35) The Transjordan lands of Sihon and Og comprised the territory that was granted to Reuben, Gad and the half-tribe of Manasseh (32:33). Even though the fighting men of those tribes crossed the Jordan and fought alongside the other tribes of Israel, their families remained in Transjordan; thus Scripture records that Israel settled there.

Balak Summons Balaam

22

Then the Is­ra­el­ites trav­eled to the ­plains of Moab and ­camped ­along the Jor­dan ­across from Jer­i­cho. 2 Now Ba­lak son of Zip­por saw all that Is­ra­el had done to the Am­o­rites, 3  and Moab was ter­ri­fied be­cause ­there were so many peo­ple. In­deed, Moab was f­illed with d ­ read be­ cause of the Is­ra­el­ites. 4 The Mo­ab­ites said to the el­ders of Mid­i­an, “This ­horde is go­ing to lick up ev­ery­thing ­around us, as an ox ­licks up the g ­ rass of the field.” So Ba­lak son of Zip­por, who was king of Moab at that time, 5 sent mes­sen­gers to sum­mon Ba­laam son of Beor, who was at Pe­thor, near the Eu­phra­tes Riv­er, in his na­tive land. Ba­lak said: “A peo­ple has come out of E ­ gypt; they cov­er the face of the land and have set­tled next to me. 6 Now come and put a ­curse on ­these peo­ple, be­cause they are too pow­er­ful for me. Per­haps then I will be able to de­feat them and d ­ rive them out of the land. For I know that who­ev­er you ­bless is ­blessed, and who­ev­er you ­curse is cursed.” 7 The el­ders of Moab and Mid­ia ­ n left, tak­ing with them the fee for div­i­na­tion. When they came to Ba­laam, they told him what Ba­lak had said. 8 “Spend the n ­ ight here,” Ba­laam said to them, “and I will re­port back to you with the an­swer the Lord g ­ ives me.” So the Mo­ab­ite of­fi­cials ­stayed with him. 9 God came to Ba­laam and a ­ sked, “Who are t­ hese men with you?” 10 Ba­laam said to God, “Ba­lak son of Zip­por, king of Moab, sent me this mes­sage: 11 ‘A peo­ple that has come out of ­Egypt cov­ers the face of the land. Now come and put a ­curse on them for me. Per­haps then I will be able to f­ ight them and ­drive them away.’ ”

WHO WAS BALAAM? (22:7) Balaam may have been a famous Assyrian fortune-teller, also known as Pitru, who lived in Pethor in northern Mesopotamia (cf. v. 5). Balaam was a pagan prophet who made a living by interpreting dreams, casting spells and using sorcery and trickery to predict the future. The fact that Balak asked him to pronounce a curse speaks of Balaam’s reputation for evil. Because he probably worshiped many gods, Balaam thought nothing of soliciting guidance from Israel’s God (v. 8). See 2 Peter 2:15 – 16; Jude 11; Revelation 2:14.

230

Numbers 22:12 12 But God said to Ba­laam, “Do not go with them. You must not put a ­curse on ­those peo­ple, be­cause they are blessed.” 13 The next morn­ing Ba­laam got up and said to Ba­lak’s of­fi­cials, “Go back to your own coun­try, for the Lord has re­fused to let me go with you.” 14 So the Mo­ab­ite of­fi­cials re­turned to Ba­lak and said, “Ba­ laam re­fused to come with us.” 15 Then Ba­lak sent oth­er of­fi­cials, more nu­mer­ous and more dis­tin­guished than the f­ irst. 16 They came to Ba­laam and said: “This is what Ba­lak son of Zip­por says: Do not let any­thing keep you from com­ing to me, 17  be­cause I will re­ward you hand­some­ly and do what­ev­er you say. Come and put a ­curse on t­ hese peo­ple for me.”

WHY WOULD A PAGAN PROPHET CALL THE LORD MY GOD? (22:18) Balaam’s greed and treachery proved that his loyalty was to himself — ​not to Israel or Israel’s God (31:15 – 16). He may have invoked the name of the Lord in a misguided attempt to use God’s power for himself. WHY DID GOD TELL BALAAM TO GO, ONLY TO GET VERY ANGRY WHEN HE WENT? (22:20 – 22) God knew the attitude of Balaam’s heart. God had clearly told Balaam not to go to curse the ­people because they were blessed (v. 12). Yet, when presented with more tempting offers, Balaam asked God again to see if God might reconsider (v. 19). Perhaps God allowed Balaam to go so that he could show his displeasure for Balaam’s wickedness. The Bible later says that Balaam loved the wages of wickedness (2Pe 2:15).

WHO WAS THIS ANGEL OF THE LORD? (22:25 – 26,31) The angel of the Lord served as God’s special messenger. Messengers in the ancient world spoke on behalf of the person they represented, even using first-person speech. They also received gifts to take back to their master and were often treated with the honor that would have been given the sovereign himself. This is why there is sometimes confusion as to whether it was God or the angel who was acting or speaking. WHY WOULD GOD USE A DONKEY? (22:27 – 33) Powerful kings were willing to pay large amounts of money for Balaam’s ser­vices, but God was angry with the way Balaam pandered to Moab’s princes (v. 22). So God humiliated Balaam by using a beast of burden to get him to obey. This was doubly insulting because it showed that God did not need ­people like Balaam to make his will known; God could speak through anyone. Any doubt Balaam might have had about who was working for whom was now clear.

18 But Ba­laam an­swered them, “Even if Ba­lak gave me all the sil­ver and gold in his pal­ace, I ­could not do any­thing ­great or ­small to go be­yond the com­mand of the Lord my God. 19 Now s­ pend the ­night here so that I can find out what else the Lord will tell me.” 20 That ­night God came to Ba­laam and said, “Since ­these men have come to sum­mon you, go with them, but do only what I tell you.”

Balaam’s Donkey 21 Ba­laam got up in the morn­ing, sad­dled his don­key and went with the Mo­ab­ite of­fi­cials. 22 But God was very an­gry when he went, and the an­gel of the Lord s­ tood in the road to op­pose him. Ba­laam was rid­ing on his don­key, and his two ser­vants were with him. 23 When the don­key saw the an­gel of the Lord stand­ing in the road with a ­drawn ­sword in his hand, it t­ urned off the road into a f­ ield. Ba­laam beat it to get it back on the road. 24 Then the an­gel of the Lord ­stood in a nar­row path ­through the vine­yards, with ­walls on both ­sides. 25 When the don­key saw the an­gel of the Lord, it ­pressed ­close to the wall, crush­ing Ba­laam’s foot a ­ gainst it. So he beat the don­key again. 26 Then the an­gel of the Lord ­moved on a ­ head and s­ tood in a nar­row p ­ lace ­where t­ here was no room to turn, ei­ther to the ­right or to the left. 27 When the don­key saw the an­gel of the Lord, it lay down un­der Ba­laam, and he was an­gry and beat it with his ­staff. 28 Then the Lord o ­ pened the don­key’s ­mouth, and it said to Ba­laam, “What have I done to you to make you beat me ­these t­ hree times?” 29 Ba­laam an­swered the don­key, “You have made a fool of me! If only I had a ­sword in my hand, I ­would kill you ­right now.” 30 The don­key said to Ba­laam, “Am I not your own don­ key, ­which you have al­ways rid­den, to this day? Have I been in the hab­it of do­ing this to you?” “No,” he said. 31 Then the Lord o ­ pened Ba­laam’s eyes, and he saw the an­gel of the Lord stand­ing in the road with his s­ word ­drawn. So he ­bowed low and fell face­down. 32 The an­gel of the Lord ­asked him, “Why have you

Numbers 23:9

231

­beat­en your don­key ­these t­ hree t­ imes? I have come here to op­pose you be­cause your path is a reck­less one be­fore me. a 33 The don­key saw me and ­turned away from me ­these ­three ­times. If it had not ­turned away, I ­would cer­tain­ly have k ­ illed you by now, but I ­would have ­spared it.” 34 Ba­laam said to the an­gel of the Lord, “I have ­sinned. I did not re­al­ize you were stand­ing in the road to op­pose me. Now if you are dis­pleased, I will go back.” 35 The an­gel of the Lord said to Ba­laam, “Go with the men, but ­speak only what I tell you.” So Ba­laam went with Ba­lak’s of­fi­cials. 36 When Ba­lak ­heard that Ba­laam was com­ing, he went out to meet him at the Mo­ab­ite town on the Ar­non bor­der, at the edge of his ter­ri­to­ry. 37 Ba­lak said to Ba­laam, “Did I not send you an ur­gent sum­mons? Why d ­ idn’t you come to me? Am I real­ly not able to re­ward you?” 38 “Well, I have come to you now,” Ba­laam re­plied. “But I ­can’t say what­ev­er I p ­ lease. I must ­speak only what God puts in my mouth.” 39  Then Ba­laam went with Ba­lak to Kir­i­ath Hu­zoth. 40 Ba­ lak sac­ri­ficed cat­tle and s­ heep, and gave some to Ba­laam and the of­fi­cials who were with him. 41 The next morn­ing Ba­lak took Ba­laam up to Ba­moth Baal, and from t­ here he ­could see the out­skirts of the Is­ra­el­ite camp.

TO WHOM DID BALAK SACRIFICE? (22:40) Some say Balak sacrificed to the gods of Moab. Others think his offering was made to the God of Israel, whose favor he hoped to earn.

Balaam’s First Message

23

“Balak brought me from Aram, the king of Moab from the eastern mountains. ‘Come,’ he said, ‘curse Jacob for me; come, denounce Israel.’ 8 How can I curse those whom God has not cursed? How can I denounce those whom the Lord has not denounced? 9 From the rocky peaks I see them, from the heights I view them. I see a people who live apart and do not consider themselves one of the nations. a 32  The

meaning of the Hebrew for this clause is uncertain.   

0

Jo r d a n R .

nea

Zarethan Rabbah of the Ammonites Jericho Mt. Peor Heshbon Jerusalem Mt. Pisgah Beth Jeshimoth Bamoth Baal Sea of Dibon Jahaz Arabah Aroer A r 20 km. n o n Go r g (Salt e B Sea) 20 miles A O M

ra

er it ed 0

CA NA AN

n S ea

BALAAM’S MESSAGES (23:3)

M

Ba­laam said, “Build me sev­en al­tars here, and pre­ pare sev­en b ­ ulls and sev­en rams for me.” 2  Ba­lak did as Ba­laam said, and the two of them of­fered a bull and a ram on each al­tar. 3 Then Ba­laam said to Ba­lak, “Stay here be­side your of­ fer­ing ­while I go ­aside. Per­haps the Lord will come to meet with me. What­ev­er he re­veals to me I will tell you.” Then he went off to a bar­ren height. 4 God met with him, and Ba­laam said, “I have pre­pared sev­en al­tars, and on each al­tar I have of­fered a bull and a ram.” 5 The Lord put a word in Ba­laam’s m ­ outh and said, “Go back to Ba­lak and give him this word.” 6 So he went back to him and ­found him stand­ing be­side his of­fer­ing, with all the Mo­ab­ite of­fi­cials. 7  Then Ba­laam ­spoke his mes­sage:

Adam

232

Numbers 23:10 10 Who can count the dust of Jacob or number even a fourth of Israel? Let me die the death of the righteous, and may my final end be like theirs!”

DID SUCH BLESSINGS AND CURSES WORK? (23:11,25) In the Old Testament, blessings and curses are always linked to God’s control. God cannot be manipulated by human words. In ancient pagan practices, pronouncing a curse invoked the gods to bring calamity on someone. The Bible recognizes that supernatural evil is at work in our world (Eph 6:12; 1Pe 5:8), but here God used Balaam to do the opposite of Balak’s wishes. WHY WAS BALAK SO INSISTENT ON USING BALAAM? (23:13) Balaam was a pagan prophet of great international reputation. By the third and fourth message, Balak was just trying to salvage a situation gone wrong. He had no other real options. Furthermore, in the ancient world, the setting and mood of the prophet could make a difference in his pronouncement, so Balak was trying to make adjustments in order to get a more favorable result.

IF GOD DOESN’T CHANGE HIS MIND, WHY DOES IT SOMETIMES APPEAR THAT WAY? (23:19) God created us as free-thinking human beings. He chooses to respond dynamically to our choices and actions, moving with us and in spite of us. God’s character does not change, but the way he works to fulfill his grand purposes can. See the article Why did God change his mind? (Isa 38:1 – 5; p. 1057).

11 Ba­lak said to Ba­laam, “What have you done to me? I ­ rought you to c­ urse my en­e­mies, but you have done noth­ b ing but ­bless them!” 12 He an­swered, “Must I not s­ peak what the Lord puts in my mouth?”

Balaam’s Second Message 13 Then Ba­lak said to him, “Come with me to an­oth­er p ­ lace ­ here you can see them; you will not see them all but only w the out­skirts of t­ heir camp. And from t­ here, c­ urse them for me.” 14 So he took him to the ­field of Zo­phim on the top of Pis­gah, and t­ here he b ­ uilt sev­en al­tars and of­fered a bull and a ram on each al­tar. 15 Ba­laam said to Ba­lak, “Stay here be­side your of­fer­ing ­while I meet with him over there.” 16 The Lord met with Ba­laam and put a word in his m ­ outh and said, “Go back to Ba­lak and give him this word.” 17 So he went to him and ­found him stand­ing be­side his of­fer­ing, with the Mo­ab­ite of­fi­cials. Ba­lak ­asked him, “What did the Lord say?” 18 Then he ­spoke his mes­sage: “Arise, Balak, and listen; hear me, son of Zippor. 19 God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill? 20 I have received a command to bless; he has blessed, and I cannot change it. 21 “No misfortune is seen in Jacob, no misery observed a in Israel. The Lord their God is with them; the shout of the King is among them. 22 God brought them out of Egypt; they have the strength of a wild ox. 23 There is no divination against b Jacob, no evil omens against b Israel. It will now be said of Jacob and of Israel, ‘See what God has done!’ 24 The people rise like a lioness; they rouse themselves like a lion that does not rest till it devours its prey and drinks the blood of its victims.” 25 Then Ba­lak said to Ba­laam, “Nei­ther c­ urse them at all nor ­bless them at all!” 26 Ba­laam an­swered, “Did I not tell you I must do what­ ev­er the Lord says?” a 21 Or He

has not looked on Jacob’s offenses / or on the wrongs found   

b 23 Or in   

Numbers 24:14

233

27 Then Ba­lak said to Ba­laam, “Come, let me take you to an­oth­er ­place. Per­haps it will ­please God to let you ­curse them for me from ­there.” 28 And Ba­lak took Ba­laam to the top of Peor, over­look­ing the waste­land. 29 Ba­laam said, “Build me sev­en al­tars here, and pre­pare sev­en b ­ ulls and sev­en rams for me.” 30 Ba­lak did as Ba­laam had said, and of­fered a bull and a ram on each al­tar. Now when Ba­laam saw that it p ­ leased the Lord to ­bless Is­ra­el, he did not re­sort to div­i­na­tion as at oth­er t­ imes, but t­ urned his face to­ward the wil­der­ness. 2 When Ba­laam l­ ooked out and saw Is­ra­el en­camped ­tribe by ­tribe, the Spir­it of God came on him 3 and he s­ poke his mes­sage:

DID GOD SANCTION BALAAM’S USE OF DIVINATION? (24:1) God was not endorsing Balaam’s pagan practices by using Balaam for a good purpose. God had given strict prohibitions concerning divination (Dt 18:9 – 13). God issued the blessing, regardless of Balaam’s perception of the source.

Balaam’s Third Message

24

“The prophecy of Balaam son of Beor, the prophecy of one whose eye sees clearly, 4 the prophecy of one who hears the words of God, who sees a vision from the Almighty, a who falls prostrate, and whose eyes are opened: 5 “How beautiful are your tents, Jacob, your dwelling places, Israel! 6 “Like valleys they spread out, like gardens beside a river, like aloes planted by the Lord, like cedars beside the waters. 7 Water will flow from their buckets; their seed will have abundant water.

WHAT CONVINCED BALAAM THAT THE LORD WANTED TO BLESS ISRAEL? (24:1) The Hebrew word that is translated God in verse 4 emphasizes God’s power. Most likely Balaam caught a glimpse of God’s awesome power (vv. 2,4), which caused him to yield to God’s purpose and pronounce God’s hope for Israel. IN WHAT SENSE DID THE SPIRIT OF GOD COME ON BALAAM? (24:2) The actual process is not clear. God somehow sensitized Balaam so he could process what God was revealing to him, which allowed him to see into the future.

“Their king will be greater than Agag; their kingdom will be exalted. 8 “God brought them out of Egypt; they have the strength of a wild ox. They devour hostile nations and break their bones in pieces; with their arrows they pierce them. 9 Like a lion they crouch and lie down, like a lioness — ​who dares to rouse them? “May those who bless you be blessed and those who curse you be cursed!” 10 Then Ba­lak’s an­ger ­burned ­against Ba­laam. He ­struck his h ­ ands to­geth­er and said to him, “I sum­moned you to ­curse my en­e­mies, but you have ­blessed them ­these ­three ­times. 11 Now ­leave at once and go home! I said I ­would re­ ward you hand­some­ly, but the Lord has kept you from be­ ing re­ward­ed.” 12 Ba­laam an­swered Ba­lak, “Did I not tell the mes­sen­gers you sent me, 13 ‘Even if Ba­lak gave me all the sil­ver and gold in his pal­ace, I c­ ould not do any­thing of my own ac­cord, good or bad, to go be­yond the com­mand of the Lord — ​and I must say only what the Lord says’? 14 Now I am go­ing back to my peo­ple, but come, let me warn you of what this peo­ple will do to your peo­ple in days to come.” a 4 Hebrew Shaddai;

also in verse 16   

WHY DID BALAK STRIKE HIS HANDS TOGETHER? (24:10) Nonverbal gestures used by p ­ eople in other cultures can be quite difficult to interpret; we must therefore depend on the context of the situation. A similar gesture is mentioned in Job 27:23 and Lamentations 2:15; there striking one’s hands together communicated derision. WHY DOES THE NEW TESTAMENT PAINT BALAAM IN A BAD LIGHT WHEN HE OBEYED GOD? (24:12 – 14) There’s more to the story. Numbers 31:16 states that Balaam advised Moabite women to seduce the men of Israel (25:1 – 3). Other Old Testament accounts indicate that Balaam intended all along to curse the ­people of Israel (Dt 23:4 – 6; Jos 24:9 – 10; Ne 13:1 – 2; see 2Pe 2:15; Jude 11).

234

Numbers 24:15 Balaam’s Fourth Message 15 Then he ­spoke his mes­sage: “The prophecy of Balaam son of Beor, the prophecy of one whose eye sees clearly, 16 the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who falls prostrate, and whose eyes are opened:

WHO IS THIS MESSAGE TALKING ABOUT? (24:17) Though this prophecy hints at David, a ruler who later delivered Israel from their enemies, there seems to be a broader interpretation. The Messianic language used to describe David also describes the coming Messiah who one day will deliver all who accept his rule. Remarkably, God used a pagan prophet (Balaam) to deliver a true message about the coming Messiah.

17 “I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls a of b all the people of Sheth. c 18 Edom will be conquered; Seir, his enemy, will be conquered, but Israel will grow strong. 19 A ruler will come out of Jacob and destroy the survivors of the city.”

Balaam’s Fifth Message WHERE DID BALAAM SEE AMALEK AND THE KENITES? (24:20 – 21) In the case of the Amalekites, it is likely that Balaam turned his vision toward their territory. As for the Kenites, it is possible that some Kenites had attached themselves to the Israelites’ camp and were physically there before him.

20 Then Ba­laam saw Am­a­lek and s­ poke his mes­sage: “Amalek was first among the nations, but their end will be utter destruction.”

Balaam’s Sixth Message 21 Then he saw the Ke­nites and ­spoke his mes­sage: “Your dwelling place is secure, your nest is set in a rock; 22 yet you Kenites will be destroyed when Ashur takes you captive.”

Balaam’s Seventh Message 23 Then he ­spoke his mes­sage: “Alas! Who can live when God does this? d 24 Ships will come from the shores of Cyprus; they will subdue Ashur and Eber, but they too will come to ruin.” 25 Then Ba­laam got up and re­turned home, and Ba­lak went his own way. WHY WOULD ISRAELITE MEN BE SLEEPING WITH MOABITE WOMEN? (25:1 – 2) The Midianites and Moabites had formed an alliance against Israel (22:4,7). In an attempt to stop Israel, these two nations devised a plan to get Israel to abandon their God and lose his protection. Moabite women invited Israelite men to their fertility festival, which involved Baal worship and sex with temple prostitutes. Some of Israel’s men accepted the invitation to participate, and God punished them by bringing destruction in the form of a plague (25:3 – 9).

Moab Seduces Israel

25

While Is­ra­el was stay­ing in S ­ hittim, the men be­gan to in­dulge in sex­u­al im­mo­ral­i­ty with Mo­ab­ite wom­en, 2 who in­vit­ed them to the sac­ri­fic­es to ­their gods. The peo­ ple ate the sac­ri­fi­cial meal and b ­ owed down be­fore t­ hese gods. 3 So Is­ra­el ­yoked them­selves to the Baal of Peor. And the Lord’s an­ger ­burned ­against them.

a 17  Samaritan Pentateuch (see also Jer. 48:45); the meaning of the word in the Masoretic Text is uncertain.    b 17  Or possibly Moab, / batter    c 17 Or all the noisy boasters    d 23  Masoretic Text; with a different word division of the Hebrew The people from the islands will gather from the north.   

Numbers 26:7

235

4 The Lord said to Mo­ses, “Take all the lead­ers of t­ hese peo­ple, kill them and ex­pose them in ­broad day­light be­ fore the Lord, so that the Lord’s f­ ierce an­ger may turn away from Is­ra­el.” 5 So Mo­ses said to Is­ra­el’s judg­es, “Each of you must put to d ­ eath t­ hose of your peo­ple who have ­yoked them­selves to the Baal of Peor.” 6 Then an Is­ra­el­ite man ­brought into the camp a Mid­i­ an­ite wom­an ­right be­fore the eyes of Mo­ses and the ­whole as­sem­bly of Is­ra­el ­while they were weep­ing at the en­trance to the tent of meet­ing. 7  When Phin­e­has son of El­e­a­zar, the son of Aar­on, the p ­ riest, saw this, he left the as­sem­bly, took a ­spear in his hand 8 and fol­lowed the Is­ra­el­ite into the tent. He ­drove the s­ pear into both of them, r­ ight ­through the Is­ ra­el­ite man and into the wom­an’s stom­ach. Then the ­plague ­against the Is­ra­el­ites was ­stopped; 9 but t­ hose who died in the p ­ lague num­bered 24,000. 10 The Lord said to Mo­ses, 11  “Phin­e­has son of El­e­a­zar, the son of Aar­on, the ­priest, has ­turned my an­ger away from the Is­ra­el­ites. ­Since he was as zeal­ous for my hon­or ­among them as I am, I did not put an end to them in my zeal. 12 There­fore tell him I am mak­ing my cov­enant of ­peace with him. 13 He and his de­scen­dants will have a cov­enant of a last­ing priest­hood, be­cause he was zeal­ous for the hon­or of his God and made atone­ment for the Is­ra­el­ites.” 14 The name of the Is­ra­el­ite who was k ­ illed with the Mid­ i­an­ite wom­an was Zim­ri son of Salu, the lead­er of a Sim­e­ on­ite fam­i­ly. 15 And the name of the Mid­i­an­ite wom­an who was put to d ­ eath was Koz­bi daugh­ter of Zur, a trib­al ­chief of a Mid­i­an­ite fam­i­ly. 16 The Lord said to Mo­ses, 17 “Treat the Mid­i­an­ites as en­ e­mies and kill them. 18  They treat­ed you as en­e­mies when they de­ceived you in the Peor in­ci­dent in­volv­ing ­their sis­ ter Koz­bi, the daugh­ter of a Mid­i­an­ite lead­er, the wom­an who was k ­ illed when the ­plague came as a re­sult of that in­ci­dent.”

WHY WOULD ANYONE BE SO CAVALIER ABOUT THEIR SIN? (25:6) This Israelite, named Zimri (v. 14), probably had little respect for God and his ways, thinking nothing would happen to him. His public sin, however, resulted in public judgment that served as a warning to others who might have been similarly tempted.

The Second Census

26

Af­ter the ­plague the Lord said to Mo­ses and El­e­a­ zar son of Aar­on, the ­priest, 2 “Take a cen­sus of the ­whole Is­ra­el­ite com­mu­ni­ty by fam­i­lies  — ​all ­those twen­ty ­years old or more who are able to ­serve in the army of Is­ ra­el.” 3 So on the p ­ lains of Moab by the Jor­dan a ­ cross from Jer­i­cho, Mo­ses and El­e­a­zar the ­priest ­spoke with them and said, 4 “Take a cen­sus of the men twen­ty ­years old or more, as the Lord com­mand­ed Mo­ses.” These were the Is­ra­el­ites who came out of Egypt: 5 The de­scen­dants of Reu­ben, the first­born son of Is­ra­el, were: through Ha­nok, the Ha­nok­ite clan; through Pal­lu, the Pal­lu­ite clan; 6 through Hez­ron, the Hez­ron­ite clan; through Kar­mi, the Kar­mite clan. 7 These were the c­ lans of Reu­ben; t­hose num­bered were 43,730.

DID THIS ISRAELITE’S SIN JUSTIFY HIS MURDER? (25:7 – 8) This was not a murder; it was an execution. The man’s union with the daughter of a Midianite leader symbolized Israel’s adultery and idolatry — ​sins that were punishable by death. God accepted their execution (at the hand of Phinehas, a priest) as atonement for the sins of the ­people (v. 13). WERE THE ISRAELITES WHO DIED IN THE PLAGUE THE SAME ONES WHO WORSHIPED BAAL? (25:9) The Bible does not say, but Baal worship was a national sin. Even those who did not participate in the worship were held responsible for the sin, because they had not objected to it. The leaders were particularly responsible, which may explain God’s command regarding leaders (v. 4). Just as the sin was corporate, so also was the plague. WHY DID ISRAEL NEED TO TAKE ANOTHER CENSUS? (26:2) God had just announced a military campaign against the Midianites (25:16 – 18), so a census would determine the number of eligible fighting men. Many changes had occurred since the last census. While wandering for 40 years, the nation had endured two devastating plagues that had killed a total of 38,700 ­people (16:49; 25:9). A whole generation, except for Caleb and Joshua, had died (14:30; 26:63 – 65). In addition, the nation was poised to enter the promised land, and tribal population figures were used for determining the allocation of land. HOW CAN READING A LIST OF NAMES BENEFIT US? (26:4 – 61) Though these names seem meaningless, a closer look reveals some nuggets of inspirational treasure. In Genesis 12:1 – 3, God asked Abraham, a childless, 75-year-old man, to abandon his country and travel 1,000 miles to a strange land. God promised him land and descendants. Twenty-five years later, Abraham was still childless and God was still promising (Ge 17:1 – 27). This census, taken some 500 years later, reveals that God is a faithful keeper of his promises. See the article What can I learn from a list of names? (Ge 5:3 – 32; p. 9); see also In what ways are genealogies useful? (Ge 5:3 – 32; p. 9). HOW PRECISE ARE THESE NUMBERS? (26:7 – 51) The total number of men in Israel (see v. 51), although approximate, is consistent with the earlier census figure (1:46). The total did not change dramatically from the first count to the second, demonstrating that the Israelites were remarkably resilient despite prolonged hardship. For more on the accuracy of numbers, see Were there really 500,000 casualties among the Israelites? (2Ch 13:17; p. 643).

236

Numbers 26:8

LINK (26:8 – 10) KORAH For the complete story of Korah’s rebellion, see 16:1 – 40.

8 The son of Pal­lu was Eli­ab, 9 and the sons of Eli­ab were Nem­u­el, Da­than and Abi­ram. The same Da­than and Abi­ram were the com­mu­ni­ty of­fi­cials who re­belled ­against Mo­ses and Aar­on and were a ­ mong Ko­rah’s fol­low­ers when they re­ ­ pened its ­mouth and belled ­against the Lord. 10 The ­earth o swal­lowed them ­along with Ko­rah, ­whose fol­low­ers died when the fire de­voured the 250 men. And they s­ erved as a warn­ing sign. 11 The line of Ko­rah, how­ev­er, did not die out. 12  The de­scen­dants of Sim­e­on by ­their ­clans were: through Nem­u­el, the Nem­u­el­ite clan; through Ja­min, the Ja­min­ite clan; through Ja­kin, the Ja­ki­nite clan; 13 through Ze­rah, the Ze­ra­hite clan; through Sha­ul, the Sha­ul­ite clan. 14 These were the ­clans of Sim­e­on; t­ hose num­bered were 22,200. 15 The de­scen­dants of Gad by ­their ­clans were: through Ze­phon, the Ze­phon­ite clan; through Hag­gi, the Hag­gite clan; through Shu­ni, the Shu­nite clan; 16 through Ozni, the Oz­nite clan; through Eri, the ­Erite clan; 17 through Ar­o­di,  a the Ar­o­dite clan; through Are­li, the Are­lite clan. 18 These were the ­clans of Gad; ­those num­bered were 40,500. 19 Er and Onan were sons of Ju­dah, but they died in Ca­naan. 20  The de­scen­dants of Ju­dah by ­their ­clans were: through She­lah, the She­lan­ite clan; through Pe­rez, the Pe­rez­ite clan; through Ze­rah, the Ze­ra­hite clan. 21 The de­scen­dants of Pe­rez were: through Hez­ron, the Hez­ron­ite clan; through Ha­mul, the Ha­mul­ite clan. 22 These were the ­clans of Ju­dah; t­hose num­bered were 76,500. 23  The de­scen­dants of Is­sa­char by ­their ­clans were: through Tola, the To­la­ite clan; through Puah, the Pu­ite b clan; 24 through Ja­shub, the Ja­shub­ite clan; through Shim­ron, the Shim­ron­ite clan. 25 These were the c­ lans of Is­sa­char; t­ hose num­bered were 64,300. 26  The de­scen­dants of Zeb­u­lun by ­their ­clans were: through Se­red, the Se­re­dite clan; through Elon, the Elon­ite clan; through Jah­le­el, the Jah­le­el­ite clan. 27 These were the c­ lans of Zeb­u­lun; t­ hose num­bered were 60,500.

LINK (26:28) JOSEPH For the story of Joseph’s life, see Genesis 37 – 50.

28  The de­scen­dants of Jo­seph by ­their ­clans ­through Ma­nas­ seh and Ephra­im were: a 17 

Samaritan Pentateuch and Syriac (see also Gen. 46:16); Masoretic Text Arod    b 23  Samaritan Pentateuch, Septuagint, Vulgate and Syriac (see also 1 Chron. 7:1); Masoretic Text through Puvah, the Punite   

Numbers 26:47 29  The de­scen­dants of Ma­nas­seh: through Ma­kir, the Ma­kir­ite clan (Ma­kir was the fa­ther of Gil­e­ad); through Gil­e­ad, the Gil­e­ad­ite clan. 30 These were the de­scen­dants of Gil­e­ad: through Ie­zer, the Ie­zer­ite clan; through He­lek, the He­lek­ite clan; 31 through As­ri­el, the As­ri­el­ite clan; through She­chem, the She­chem­ite clan; 32 through She­mi­da, the She­mi­da­ite clan; through He­pher, the He­pher­ite clan. 33 (Ze­lo­phe­had son of He­pher had no sons; he had only daugh­ters, ­whose ­names were Mah­lah, Noah, Hog­lah, Mil­kah and Tir­zah.) 34 These were the ­clans of Ma­nas­seh; ­those num­bered were 52,700. 35 These were the de­scen­dants of Ephra­im by ­their clans: through Shu­the­lah, the Shu­the­la­hite clan; through Be­ker, the Be­ker­ite clan; through Ta­han, the Ta­han­ite clan. 36 These were the de­scen­dants of Shu­the­lah: through Eran, the Eran­ite clan. 37 These were the ­clans of Ephra­im; ­those num­bered were 32,500.

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WHY ARE OTHER DAUGHTERS NOT NAMED IN THIS GENEALOGY? (26:33) Other daughters are not listed because the purpose of this genealogy was to record the names and numbers of men available to fight in Israel’s army (v. 2). Other genealogies with different purposes list daughters more frequently (1Ch 2:1 – 54; 7:1 – 40). Zelophehad’s daughters are probably mentioned to set the stage for the account that follows in chapter 27. See Why are women not included in this genealogy? (Ge 5:3 – 32; p. 9).

These were the de­scen­dants of Jo­seph by ­their clans. 38  The de­scen­dants of Ben­ja­min by ­their ­clans were: through Bela, the Be­la­ite clan; through Ash­bel, the Ash­bel­ite clan; through Ahi­ram, the Ahi­ram­ite clan; 39 through Shu­pham,  a the Shu­pham­ite clan; through Hu­pham, the Hu­pham­ite clan. 40 The de­scen­dants of Bela ­through Ard and Na­a­man were: through Ard, b the Ar­dite clan; through Na­a­man, the Na­a­mite clan. 41 These were the c­ lans of Ben­ja­min; t­ hose num­bered were 45,600. 42 These were the de­scen­dants of Dan by ­their clans: through Shu­ham, the Shu­ham­ite clan. These were the c­ lans of Dan: 43 All of them were Shu­ham­ite ­clans; and ­those num­bered were 64,400. 44  The de­scen­dants of Ash­er by ­their ­clans were: through Im­nah, the Im­nite clan; through Ish­vi, the Ish­vite clan; through Be­ri­ah, the Be­ri­ite clan; 45 and ­through the de­scen­dants of Be­ri­ah: through He­ber, the Heb­er­ite clan; through Mal­ki­el, the Mal­ki­e­lite clan. 46 (Ash­er had a daugh­ter ­named Se­rah.) 47 These were the c­ lans of Ash­er; t­hose num­bered were 53,400. a 39  A few manuscripts of the Masoretic Text, Samaritan Pentateuch, Vulgate and Syriac (see also Septuagint); most manuscripts of the Masoretic Text Shephupham    b 40  Samaritan Pentateuch and Vulgate (see also Septuagint); Masoretic Text does not have through Ard.   

WHY IS ASHER’S DAUGHTER MENTIONED? (26:46) Compared to men, few women from this period in Israel’s history are mentioned in Scripture. Why Serah is listed (see also Ge 46:17; 1Ch 7:30) is a mystery. There is no explanation and no mention of Serah’s husband or children. Some speculate she may have been the only daughter born to one of Jacob’s 12 sons, just as Dinah was Jacob’s only daughter.

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Numbers 26:48 48  The de­scen­dants of Naph­ta­li by ­their ­clans were: through Jah­ze­el, the Jah­ze­el­ite clan; through Guni, the Gu­nite clan; 49 through Je­zer, the Jez­er­ite clan; through Shil­lem, the Shil­lem­ite clan. 50 These were the c­ lans of Naph­ta­li; t­ hose num­bered were 45,400.

HOW DOES THIS NUMBER COMPARE TO THE EARLIER CENSUS? (26:51) It is almost the same. In spite of all the hardship and loss of life during the 40 years in the wilderness, the Israelite male population declined by only 1,820 — ​that is, 3/10 of one percent — ​from the census taken shortly after they left Egypt (1:46).

LINK (26:61) NADAB AND ABIHU DIED Aaron had four sons. Two of them, Nadab and Abihu, died childless while offering unautho­ rized fire before the Lord (Lev 10:1 – 2). Because of their disobedience, God destroyed them. E ­ leazar was one of Aaron’s remaining two sons. Eleazar’s son Phinehas, who executed Zimri and Kozbi (25:7 – 8), was Aaron’s grandson. WHY WERE MALE LEVITES LESS THAN 20 YEARS OLD COUNTED? (26:62) Only those 20 years old and over were counted in the census of the rest of the tribes, excluding the Levities (see 1:44 – 47). Young Levite boys, however, were counted not as potential soldiers or as inheritors of the land but as workers who at a very early age could assist in tabernacle functions (1:48 – 50).

51 The to­tal num­ber of the men of Is­ra­el was 601,730. 52 The Lord said to Mo­ses, 53 “The land is to be al­lot­ted to them as an in­her­i­tance b ­ ased on the num­ber of n ­ ames. 54 To a larg­er ­group give a larg­er in­her­i­tance, and to a small­er ­group a small­er one; each is to re­ceive its in­her­i­tance ac­ cord­ing to the num­ber of ­those list­ed. 55 Be sure that the land is dis­trib­ut­ed by lot. What each ­group in­her­its will be ac­cord­ing to the n ­ ames for its an­ces­tral t­ ribe. 56  Each in­her­i­ tance is to be dis­trib­ut­ed by lot ­among the larg­er and small­ er groups.” 57 These were the Le­vites who were count­ed by ­their clans: through Ger­shon, the Ger­shon­ite clan; through Ko­hath, the Ko­hath­ite clan; through Me­ra­ri, the Me­ra­rite clan. 58 These also were Le­vite clans: the Lib­nite clan, the He­bron­ite clan, the Mah­lite clan, the Mu­shite clan, the Ko­rah­ite clan. (Ko­hath was the fore­fa­ther of Am­ram; 59 the name of Am­ram’s wife was Joch­e­bed, a de­scen­dant of Levi, who was born to the Le­vites a in ­Egypt. To Am­ram she bore Aar­on, Mo­ses and ­their sis­ter Mir­i­am. 60  Aar­on was the fa­ther of Na­dab and Abi­hu, El­e­a­zar and Ith­a­mar. 61 But Na­dab and Abi­hu died when they made an of­fer­ing be­ fore the Lord with un­au­tho­rized fire.) 62 All the male Le­vites a ­month old or more num­bered 23,000. They were not count­ed a ­ long with the oth­er Is­ra­ el­ites be­cause they re­ceived no in­her­i­tance ­among them. 63 These are the ones count­ed by Mo­ses and El­e­a­zar the ­ riest when they count­ed the Is­ra­el­ites on the p p ­ lains of Moab by the Jor­dan ­across from Jer­i­cho. 64 Not one of them was ­among t­ hose count­ed by Mo­ses and Aar­on the p ­ riest when they count­ed the Is­ra­el­ites in the Des­ert of Si­nai. 65 For the Lord had told ­those Is­ra­el­ites they ­would sure­ly die in the wil­der­ness, and not one of them was left ex­cept Ca­leb son of Je­phun­neh and Josh­ua son of Nun.

Zelophehad’s Daughters

27

The daugh­ters of Ze­lo­phe­had son of He­pher, the son of Gil­e­ad, the son of Ma­kir, the son of Ma­nas­seh, be­ longed to the c­ lans of Ma­nas­seh son of Jo­seph. The ­names of the daugh­ters were Mah­lah, Noah, Hog­lah, Mil­kah and Tir­zah. They came for­ward 2  and ­stood be­fore Mo­ses, ­El­e­a­zar

a 59 Or Jochebed,

a daughter of Levi, who was born to Levi   

Numbers 28:3 the ­priest, the lead­ers and the ­whole as­sem­bly at the en­ trance to the tent of meet­ing and said, 3 “Our fa­ther died in the wil­der­ness. He was not ­among Ko­rah’s fol­low­ers, who band­ed to­geth­er ­against the Lord, but he died for his own sin and left no sons. 4 Why ­should our fa­ther’s name dis­ap­ pear from his clan be­cause he had no son? Give us prop­er­ty ­among our fa­ther’s rel­a­tives.” 5 So Mo­ses b ­ rought t­ heir case be­fore the Lord, 6 and the Lord said to him, 7  “What Ze­lo­phe­had’s daugh­ters are say­ ing is ­right. You must cer­tain­ly give them prop­er­ty as an in­her­i­tance ­among ­their fa­ther’s rel­a­tives and give ­their fa­ ther’s in­her­i­tance to them. 8 “Say to the Is­ra­el­ites, ‘If a man dies and ­leaves no son, give his in­her­i­tance to his daugh­ter. 9 If he has no daugh­ter, give his in­her­i­tance to his broth­ers. 10 If he has no broth­ers, give his in­her­i­tance to his fa­ther’s broth­ers. 11 If his fa­ther had no broth­ers, give his in­her­i­tance to the near­est rel­a­tive in his clan, that he may pos­sess it. This is to have the ­force of law for the Is­ra­el­ites, as the Lord com­mand­ed Mo­ses.’ ”

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DID GOD MAKE UP THE RULES AS THE ISRAELITES WENT ALONG? (27:5 – 11) God gave Moses basic laws of government, worship and civil life, but the laws did not cover every conceivable problem or situation. When a problem or situation arose that the law did not directly address, the p ­ eople brought the case to Moses, who often went to God for direction. The decision then became a precedent for other cases (e.g., Lev 24:10 – 23).

Joshua to Succeed Moses 12 Then the Lord said to Mo­ses, “Go up this moun­tain in the Ab­a­rim ­Range and see the land I have giv­en the Is­ra­ el­ites. 13 Af­ter you have seen it, you too will be gath­ered to your peo­ple, as your broth­er Aar­on was, 14 for when the com­ mu­ni­ty re­belled at the wa­ters in the Des­ert of Zin, both of you dis­obeyed my com­mand to hon­or me as holy be­fore ­their eyes.” (These were the wa­ters of Mer­i­bah Ka­desh, in the Des­ert of Zin.) 15 Mo­ses said to the Lord, 16 “May the Lord, the God who gives breath to all liv­ing things, ap­point some­one over this com­mu­ni­ty 17 to go out and come in be­fore them, one who will lead them out and ­bring them in, so the Lord’s peo­ple will not be like ­sheep with­out a shep­herd.” 18 So the Lord said to Mo­ses, “Take Josh­ua son of Nun, a man in whom is the spir­it of lead­er­ship, a and lay your hand on him. 19 Have him s­ tand be­fore El­e­a­zar the p ­ riest and the en­tire as­sem­bly and com­mis­sion him in ­their pres­ence. 20  Give him some of your au­thor­i­ty so the ­whole Is­ra­el­ite com­mu­ni­ty will obey him. 21  He is to ­stand be­fore El­e­a­zar the ­priest, who will ob­tain de­ci­sions for him by in­quir­ing of the Urim be­fore the Lord. At his com­mand he and the en­tire com­mu­ni­ty of the Is­ra­el­ites will go out, and at his com­mand they will come in.” 22 Mo­ses did as the Lord com­mand­ed him. He took Josh­ ua and had him s­ tand be­fore El­e­a­zar the p ­ riest and the ­whole as­sem­bly. 23 Then he laid his h ­ ands on him and com­ mis­sioned him, as the Lord in­struct­ed ­through Mo­ses.

Daily Offerings

28

The Lord said to Mo­ses, 2 “Give this com­mand to the Is­ra­el­ites and say to them: ‘Make sure that you pre­ sent to me at the ap­point­ed time my food of­fer­ings, as an aro­ma pleas­ing to me.’ 3 Say to them: ‘This is the food of­ fer­ing you are to pre­sent to the Lord: two ­lambs a year old a 18 Or the

Spirit   

HOW WOULD MOSES BE GATHERED TO [HIS] PEOPLE? (27:13) This is a Hebrew expression meaning to join one’s ancestors in death (20: 24; cf. 2Ki 22:20). In that day, deceased bodies were laid out on a rock shelf in a cave tomb. After the flesh desiccated or when the shelf was needed for another corpse, the bones were brushed to the back of the tomb; thus they joined their “people” in a new and physical way. HOW DID THE SPIRIT MAKE JOSHUA DIFFERENT? (27:18) The Hebrew word translated spirit probably refers to Joshua’s inner life, which was sensitized to the things of God and enabled him to be a spiritual leader. When Moses laid hands on him, Joshua also received spiritual wisdom to help him lead God’s p ­ eople (Dt 34:9). Another view is that the word refers to God’s Spirit (see the NIV text note). WHAT WAS THE URIM? (27:21) Together with the Thummim, this was some sort of device by which the high priest could discern God’s will (Ex 28:30). They were probably sacred lots or stones cast like dice to determine a “yes” or “no” answer from God. See the article What were the Urim and Thummim? (Dt 33:8; p. 305). HOW WAS AN AROMA PLEASING TO GOD? (28:2) What was pleasing to God was not the odor but the evidence of the p ­ eople’s obedience as they offered their voluntary sacrifices. See Why was the aroma important to God? (Lev 1:9; p. 146). WHAT DOES GOD EAT? (28:2) Ancient ­peoples believed their gods needed nourishment. The author of Numbers borrowed the conventional terminology of that time but stripped it of its mythological overtones. God wanted the fellowship and devotion of his ­people; he didn’t need food. See Did God actually eat the sacrifices? (Lev 21:6; p. 178)

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WHAT WERE BURNT OFFERINGS AND GRAIN OFFERINGS? (28:6 – 8) See Old Testament Sacrifices (p. 150). WHAT WAS A DRINK OFFERING? (28:7) Usually wine or oil offered as a sacrifice to honor and express thankfulness to God. Oil was valuable and often used in Hebrew religious observances. A drink offering was generally given with a burnt offering or fellowship offering.

Numbers 28:4 with­out de­fect, as a reg­u­lar ­burnt of­fer­ing each day. 4  Of­fer one lamb in the morn­ing and the oth­er at twi­light, 5  to­geth­ er with a ­grain of­fer­ing of a t­ enth of an e ­ phah a of the fin­est b ­flour ­mixed with a quar­ter of a hin  of oil from ­pressed ol­ ives. 6  This is the reg­u­lar ­burnt of­fer­ing in­sti­tut­ed at ­Mount Si­nai as a pleas­ing aro­ma, a food of­fer­ing pre­sent­ed to the Lord. 7 The ac­com­pa­ny­ing ­drink of­fer­ing is to be a quar­ ter of a hin of fer­ment­ed ­drink with each lamb. Pour out the ­drink of­fer­ing to the Lord at the sanc­tu­ary. 8  Of­fer the sec­ond lamb at twi­light, ­along with the same kind of g ­ rain of­fer­ing and ­drink of­fer­ing that you of­fer in the morn­ing. This is a food of­fer­ing, an aro­ma pleas­ing to the Lord.

Sabbath Offerings 9 “ ‘On the Sab­bath day, make an of­fer­ing of two l­ambs a year old with­out de­fect, to­geth­er with its ­drink of­fer­ing and a ­grain of­fer­ing of two-­tenths of an e ­ phah c of the fin­est ­flour ­mixed with ol­ive oil. 10 This is the ­burnt of­fer­ing for ev­ery Sab­bath, in ad­di­tion to the reg­u­lar ­burnt of­fer­ing and its ­drink of­fer­ing.

Monthly Offerings HOW DID THE ISRAELITES KEEP TRACK OF MONTHS? (28:11) The Hebrews followed a lunar calendar system with an extra month inserted about every three years to keep pace with the solar year. They had two sequences of months, one sacred and one civil — ​much as we have a standard calendar along with a fiscal calendar for government and business budgetary purposes. See the article How does the Israelite calendar correlate with ours? (Lev 23:5; p. 180). HOW DID THE ISRAELITES REMEMBER ALL THESE DETAILS? (28:14 – 15) Several factors may have helped: (1) The priests, entrusted with maintaining the religious rituals and ceremonies, were specialists who assisted the p ­ eople in coming to God. (2) The instructions were written down for later reference. (3) Though these instructions sound confusing to us, the Hebrews would have been quite familiar with them since they were part of their everyday life. LINK (28:16) PASSOVER Read about the death of every firstborn Egyptian son and the complete story of the first Passover in Exodus 11:1 — ​12:51.

11 “ ‘On the ­first of ev­ery m ­ onth, pre­sent to the Lord a ­ urnt of­fer­ing of two ­young ­bulls, one ram and sev­en male b ­lambs a year old, all with­out de­fect. 12 With each bull ­there is to be a ­grain of­fer­ing of t­ hree-­tenths of an e ­ phah d of the fin­est ­flour ­mixed with oil; with the ram, a ­grain of­fer­ing of two-­tenths of an e ­ phah of the fin­est f­ lour m ­ ixed with ­ rain of­fer­ing of a t­ enth of an oil; 13 and with each lamb, a g ­ephah of the fin­est ­flour ­mixed with oil. This is for a ­burnt of­fer­ing, a pleas­ing aro­ma, a food of­fer­ing pre­sent­ed to the Lord. 14 With each bull ­there is to be a ­drink of­fer­ing of half a hin e of wine; with the ram, a ­third of a hin f; and with each lamb, a quar­ter of a hin. This is the month­ly ­burnt of­fer­ing to be made at each new moon dur­ing the year. 15  Be­sides the reg­u­lar ­burnt of­fer­ing with its ­drink of­fer­ing, one male goat is to be pre­sent­ed to the Lord as a sin of­fer­ing. g

The Passover 16 “ ‘On the four­teenth day of the ­first ­month the Lord’s Pass­over is to be held. 17 On the fif­teenth day of this ­month ­there is to be a fes­ti­val; for sev­en days eat b ­ read made with­ out ­yeast. 18 On the ­first day hold a sa­cred as­sem­bly and do no reg­u­lar work. 19 Pre­sent to the Lord a food of­fer­ing con­ sist­ing of a ­burnt of­fer­ing of two ­young ­bulls, one ram and sev­en male l­ ambs a year old, all with­out de­fect. 20 With each bull of­fer a ­grain of­fer­ing of ­three-­tenths of an e ­ phah of the fin­est f­ lour ­mixed with oil; with the ram, two-­tenths; 21 and with each of the sev­en ­lambs, one-­tenth. 22 In­clude one male goat as a sin of­fer­ing to make atone­ment for you. 23  Of­fer a 5  That is, probably about 3 1/2 pounds or about 1.6 kilograms; also in verses 13, 21 and 29    b 5  That is, about 1 quart or about 1 liter; also in verses 7 and 14    c 9  That is, probably about 7 pounds or about 3.2 kilograms; also in verses 12, 20 and 28    d 12  That is, probably about 11 pounds or about 5 kilograms; also in verses 20 and 28    e 14  That is, about 2 quarts or about 1.9 liters    f 14  That is, about 1 1/3 quarts or about 1.3 liters    g 15 Or purification offering; also in verse 22   

Numbers 29:12

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­these in ad­di­tion to the reg­u­lar morn­ing ­burnt of­fer­ing. 24 In this way pre­sent the food of­fer­ing ev­ery day for sev­en days as an aro­ma pleas­ing to the Lord; it is to be of­fered in ad­di­tion to the reg­u­lar ­burnt of­fer­ing and its ­drink of­fer­ ing. 25 On the sev­enth day hold a sa­cred as­sem­bly and do no reg­u­lar work.

The Festival of Weeks 26 “ ‘On the day of first­fruits, when you pre­sent to the Lord an of­fer­ing of new ­grain dur­ing the Fes­ti­val of ­Weeks, hold a sa­cred as­sem­bly and do no reg­u­lar work. 27  Pre­sent a ­burnt of­fer­ing of two ­young ­bulls, one ram and sev­en male ­lambs a year old as an aro­ma pleas­ing to the Lord. 28 With each bull t­ here is to be a g ­ rain of­fer­ing of t­ hree-­tenths of an ­ephah of the fin­est f­ lour ­mixed with oil; with the ram, two-­tenths; 29 and with each of the sev­en ­lambs, one-­tenth. 30 In­clude one male goat to make atone­ment for you. 31  Of­fer ­these to­geth­er with ­their ­drink of­fer­ings, in ad­di­tion to the reg­u­lar b ­ urnt of­fer­ing and its g ­ rain of­fer­ing. Be sure the an­i­mals are with­out de­fect.

The Festival of Trumpets

29

“ ‘On the f­ irst day of the sev­enth m ­ onth hold a sa­cred as­sem­bly and do no reg­u­lar work. It is a day for you to ­sound the trum­pets. 2 As an aro­ma pleas­ing to the Lord, of­fer a b ­ urnt of­fer­ing of one ­young bull, one ram and sev­en male ­lambs a year old, all with­out de­fect. 3 With the bull of­ fer a g ­ rain of­fer­ing of t­ hree-­tenths of an e ­ phah a of the fin­est ­flour m ­ ixed with ol­ive oil; with the ram, two-­tenths b; 4 and with each of the sev­en l­ ambs, one-­tenth. c 5 In­clude one male goat as a sin of­fer­ing d to make atone­ment for you. 6 These are in ad­di­tion to the month­ly and dai­ly ­burnt of­fer­ings with ­their ­grain of­fer­ings and ­drink of­fer­ings as spec­i­fied. They are food of­fer­ings pre­sent­ed to the Lord, a pleas­ing aro­ma.

The Day of Atonement 7 “ ‘On the t­ enth day of this sev­enth ­month hold a sa­cred as­sem­bly. You must deny your­selves  e and do no work. 8 Pre­ sent as an aro­ma pleas­ing to the Lord a ­burnt of­fer­ing of one ­young bull, one ram and sev­en male ­lambs a year old, all with­out de­fect. 9 With the bull of­fer a ­grain of­fer­ing of ­three-­tenths of an ­ephah of the fin­est ­flour ­mixed with oil; with the ram, two-­tenths; 10 and with each of the sev­en ­lambs, one-­tenth. 11 In­clude one male goat as a sin of­fer­ing, in ad­di­tion to the sin of­fer­ing for atone­ment and the reg­ u­lar ­burnt of­fer­ing with its ­grain of­fer­ing, and ­their ­drink of­fer­ings.

The Festival of Tabernacles 12 “ ‘On the fif­teenth day of the sev­enth ­month, hold a sa­ cred as­sem­bly and do no reg­u­lar work. Cel­e­brate a fes­ti­val a 3  That is, probably about 11 pounds or about 5 kilograms; also in verses 9 and 14    b 3  That is, probably about 7 pounds or about 3.2 kilograms; also in verses 9 and 14    c 4  That is, probably about 3 1/2 pounds or about 1.6 kilograms; also in verses 10 and 15    d 5 Or purification offering; also elsewhere in this chapter    e 7 Or must fast   

WHAT WERE ALL THESE FESTIVALS ABOUT? (28:26 – 31) See Old Testament Festivals and Sacred Days (p. 182).

WHY DID THE ANIMALS HAVE TO BE WITHOUT DEFECT? (28:31) Any animal offered to God needed to be perfect. Only an unblemished, clean animal could symbolize the purity demanded by a holy God. Anything less than perfect indicated the worshiper was not willing to offer their best and most valuable sacrifice to God. The Israelites were later judged for offering second-rate animals while saving the best for themselves (Mal 1:10 – 14). WHAT MADE AN ANIMAL DEFECTIVE? (28:31) An animal was defective if it had a physical deformity — ​such as a missing eye, a misshapen body or a limp; had an obvious blemish — ​such as a patch of diseased skin or an odd marking; or was incapable of reproducing. Whatever the cause, a defective animal was not allowed to be an offering to a holy God. Because he is perfect, God deserved unblemished offerings. WHAT WAS A SACRED ASSEMBLY? (29:1) The word assembly is related to a Hebrew verb meaning “to proclaim,” “summon,” “invite.” This was a time when the whole community was summoned together for common worship and celebration. WHAT WERE THEY TO DENY THEMSELVES? (29:7) They were to deny themselves food as a sign of sorrow for their sins. The Day of Atonement, considered the most holy day of the year, was a solemn occasion. While other religious festivals were celebrated with feasting, those seeking forgiveness of sins were required to fast. LINK (29:7 – 11) THE TENTH DAY OF THIS SEVENTH MONTH The Day of Atonement is also the subject of Leviticus 16:2 – 34 and 23:26 – 32. WHAT WAS THIS FESTIVAL? (29:12 – 39) This was the Festival of Tabernacles (or Booths). It was a harvest thanksgiving festival during which ­people camped out in shelters — ​booths or tents made of branches — ​to remember how their ancestors had lived in the wilderness (Lev 23:33 – 43; Dt 16:13 – 17).

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WHY DID THEY HOLD SIMILAR RITUALS SEVERAL DAYS IN A ROW? (29:17 – 38) The Festival of Tabernacles (or Booths) was a seven-day festival centered around daily attendant rituals. The seventh month was the beginning of the agricultural year and also marked the end of the harvest season. The rituals focused on giving thanks for the year’s harvest and seeking fertility for the coming year. It’s understandable that an agricultural community would place such an extended emphasis on those matters.

WHY THE SUDDEN DROP-OFF IN THE NUMBER OF SACRIFICES? (29:36) The total number of bulls offered in the first seven days was 70. This is a highly significant number, as it indicates entirety (e.g., the number of the nations in Ge 10:1 – 32 and the number of Israelites who went to Egypt in Ge 46:27). The offering on the eighth day was a concluding ceremony and featured a shift back to the normal pattern of sacrifices.

Numbers 29:13 to the Lord for sev­en days. 13 Pre­sent as an aro­ma pleas­ing to the Lord a food of­fer­ing con­sist­ing of a b ­ urnt of­fer­ing of thir­teen ­young ­bulls, two rams and four­teen male ­lambs a year old, all with­out de­fect. 14 With each of the thir­teen ­bulls of­fer a g ­ rain of­fer­ing of t­ hree-­tenths of an e ­ phah of the fin­ est f­ lour m ­ ixed with oil; with each of the two rams, two-­ tenths; 15 and with each of the four­teen l­ambs, one-­tenth. 16 In­clude one male goat as a sin of­fer­ing, in ad­di­tion to the reg­u­lar ­burnt of­fer­ing with its ­grain of­fer­ing and ­drink of­ fer­ing. 17 “ ‘On the sec­ond day of­fer ­twelve ­young ­bulls, two rams and four­teen male ­lambs a year old, all with­out de­fect. 18 With the ­bulls, rams and l­ ambs, of­fer t­ heir ­grain of­fer­ings and ­drink of­fer­ings ac­cord­ing to the num­ber spec­i­fied. 19 In­ clude one male goat as a sin of­fer­ing, in ad­di­tion to the reg­ u­lar ­burnt of­fer­ing with its ­grain of­fer­ing, and ­their ­drink of­fer­ings. 20 “ ‘On the t­ hird day of­fer elev­en ­bulls, two rams and four­teen male ­lambs a year old, all with­out de­fect. 21 With the b ­ ulls, rams and l­ambs, of­fer t­ heir g ­ rain of­fer­ings and ­drink of­fer­ings ac­cord­ing to the num­ber spec­i­fied. 22 In­ clude one male goat as a sin of­fer­ing, in ad­di­tion to the reg­u­lar ­burnt of­fer­ing with its ­grain of­fer­ing and ­drink of­ fer­ing. 23 “ ‘On the ­fourth day of­fer ten b ­ ulls, two rams and four­ teen male l­ambs a year old, all with­out de­fect. 24 With the ­bulls, rams and ­lambs, of­fer ­their ­grain of­fer­ings and ­drink of­fer­ings ac­cord­ing to the num­ber spec­i­fied. 25  In­clude one male goat as a sin of­fer­ing, in ad­di­tion to the reg­u­lar ­burnt of­fer­ing with its ­grain of­fer­ing and ­drink of­fer­ing. 26 “ ‘On the ­fifth day of­fer nine b ­ ulls, two rams and four­ teen male ­lambs a year old, all with­out de­fect. 27 With the ­bulls, rams and ­lambs, of­fer ­their ­grain of­fer­ings and ­drink of­fer­ings ac­cord­ing to the num­ber spec­i­fied. 28  In­clude one male goat as a sin of­fer­ing, in ad­di­tion to the reg­u­lar ­burnt of­fer­ing with its ­grain of­fer­ing and ­drink of­fer­ing. 29 “ ‘On the ­sixth day of­fer e ­ ight ­bulls, two rams and four­ teen male ­lambs a year old, all with­out de­fect. 30 With the ­bulls, rams and ­lambs, of­fer t­ heir ­grain of­fer­ings and ­drink of­fer­ings ac­cord­ing to the num­ber spec­i­fied. 31  In­clude one male goat as a sin of­fer­ing, in ad­di­tion to the reg­u­lar ­burnt of­fer­ing with its ­grain of­fer­ing and ­drink of­fer­ing. 32 “ ‘On the sev­enth day of­fer sev­en ­bulls, two rams and four­teen male ­lambs a year old, all with­out de­fect. 33 With the b ­ ulls, rams and l­ambs, of­fer t­ heir g ­ rain of­fer­ings and ­drink of­fer­ings ac­cord­ing to the num­ber spec­i­fied. 34 In­ clude one male goat as a sin of­fer­ing, in ad­di­tion to the reg­u­lar ­burnt of­fer­ing with its ­grain of­fer­ing and ­drink of­ fer­ing. 35 “ ‘On the ­eighth day hold a clos­ing spe­cial as­sem­bly and do no reg­u­lar work. 36 Pre­sent as an aro­ma pleas­ing to the Lord a food of­fer­ing con­sist­ing of a b ­ urnt of­fer­ing of one bull, one ram and sev­en male ­lambs a year old, all with­out de­fect. 37 With the bull, the ram and the l­ambs, of­fer t­ heir ­grain of­fer­ings and ­drink of­fer­ings ac­cord­ing to the num­ ber spec­i­fied. 38 In­clude one male goat as a sin of­fer­ing, in

Numbers 31:2

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ad­di­tion to the reg­u­lar ­burnt of­fer­ing with its ­grain of­fer­ing and ­drink of­fer­ing. 39 “ ‘In ad­di­tion to what you vow and your free­will of­fer­ ings, of­fer t­ hese to the Lord at your ap­point­ed fes­ti­vals: your ­burnt of­fer­ings, ­grain of­fer­ings, ­drink of­fer­ings and fel­low­ship of­fer­ings.’  ” 40 Mo­ses told the Is­ra­el­ites all that the Lord com­mand­ed him. a

WHY WOULD SOMEONE MAKE A VOW TO GOD? (30:2) As the Israelites prepared to enter Canaan, they wanted to show their devotion to God. They did so with vows and pledges, which were above and beyond what God required of them. A vow was a promise to do something for God or a promise to give him something; a pledge was a promise to abstain from something or a promise to deny oneself of something.

Vows

SHOULD WE MAKE VOWS TO GOD TODAY? (30:2) Little information is given about vows in the New Testament. ­Jesus cautioned against reinforcing our promises to God with oaths (Mt 5:33 – 37). The New Testament encourages believers to sacrifice their bodies to God on a daily basis (Ro 12:1) and to honor God with their bodies (1Co 6:20), demonstrating that love for God should be a lifestyle of devotion rather than an occasional statement or action.

30

Mo­ses said to the h ­ eads of the ­tribes of Is­ra­el: “This is what the Lord com­mands: 2 When a man ­makes a vow to the Lord or ­takes an oath to ob­li­gate him­self by a ­pledge, he must not ­break his word but must do ev­ery­thing he said. 3 “When a ­young wom­an ­still liv­ing in her fa­ther’s house­ hold ­makes a vow to the Lord or ob­li­gates her­self by a ­pledge 4 and her fa­ther ­hears ­about her vow or ­pledge but says noth­ing to her, then all her vows and ev­ery ­pledge by ­which she ob­li­gat­ed her­self will ­stand. 5 But if her fa­ther for­ bids her when he ­hears ­about it, none of her vows or the pledg­es by ­which she ob­li­gat­ed her­self will ­stand; the Lord will re­lease her be­cause her fa­ther has for­bid­den her. 6 “If she mar­ries af­ter she m ­ akes a vow or af­ter her lips ut­ter a rash prom­ise by ­which she ob­li­gates her­self 7 and her hus­band ­hears ­about it but says noth­ing to her, then her vows or the pledg­es by ­which she ob­li­gat­ed her­self will ­stand. 8 But if her hus­band for­bids her when he h ­ ears ­about it, he nul­li­fies the vow that ob­li­gates her or the rash prom­ise by ­which she ob­li­gates her­self, and the Lord will re­lease her. 9 “Any vow or ob­li­ga­tion tak­en by a wid­ow or di­vorced wom­an will be bind­ing on her. 10 “If a wom­an liv­ing with her hus­band ­makes a vow or ob­li­gates her­self by a ­pledge un­der oath 11 and her hus­band ­hears ­about it but says noth­ing to her and does not for­bid her, then all her vows or the pledg­es by ­which she ob­li­gat­ed her­self will ­stand. 12 But if her hus­band nul­li­fies them when he ­hears ­about them, then none of the vows or pledg­es that came from her lips will ­stand. Her hus­band has nul­li­fied them, and the Lord will re­lease her. 13 Her hus­band may con­firm or nul­li­fy any vow she ­makes or any ­sworn ­pledge to deny her­self. c 14 But if her hus­band says noth­ing to her ­about it from day to day, then he con­firms all her vows or the pledg­es bind­ing on her. He con­firms them by say­ing noth­ing to her when he ­hears ­about them. 15  If, how­ev­er, he nul­li­fies them some time af­ter he h ­ ears ­about them, then he must bear the con­se­quenc­es of her wrong­do­ing.” 16 These are the reg­u­la­tions the Lord gave Mo­ses con­ cern­ing re­la­tion­ships be­tween a man and his wife, and be­ tween a fa­ther and his ­young daugh­ter ­still liv­ing at home. b

Vengeance on the Midianites

31

The Lord said to Mo­ses, 2 “Take ven­geance on the Mid­ i­an­ites for the Is­ra­el­ites. Af­ter that, you will be gath­ ered to your peo­ple.”

a 40 

In Hebrew texts this verse (29:40) is numbered 30:1.    b In Hebrew texts 30:1-16 is numbered 30:2-17.    c 13 Or to fast   

WHY WAS THERE SO MUCH EMPHASIS ON VOWS? (30:2 – 16) In the ancient world, a vow spoken aloud carried the force of a contract. Little was written down, so when a person promised to do something, especially when it involved a sacrifice or ser­vice to the Lord, others witnessed the vow and established a time period in which to fulfill it. ­People demonstrated their faithfulness and trustworthiness by fulfilling the vows they had made. WHY DID SOME WOMEN HAVE TO HAVE THEIR VOWS AUTHORIZED BY MEN? (30:3 – 15) A vow was usually a promise to give something to God, and a woman did not have authority in the family to give something of value. Thus, these regulations were given to clear up any confusion at home. These laws gave husbands and fathers the right to have a say regarding a woman’s vow once he heard about the vow. These guidelines also freed a woman from possible conflict between obligations to her father or husband and obligations to God. WHAT KINDS OF VOWS COULD BE NULLIFIED BY A WOMAN’S FATHER OR HUSBAND? (30:3 – 15) Any vow made by a woman could be nullified by a woman’s father if she still lived at home or by her husband if she was married. But if she was widowed or divorced, she was bound to fulfill her vow. WHY DID GOD TELL MOSES TO TAKE VENGEANCE ON THE MIDIANITES? (31:1 – 2) The Midianites and Moabites had formed an alliance against Israel (22:4,7). In an attempt to stop Israel, these two nations had devised a plan to get Israel to abandon their God and lose his protection. Moabite women invited Israelite men to their fertility festival, which involved Baal worship and sex with temple prostitutes. Some of Israel’s men accepted the invitation to participate, and God punished them by bringing destruction on Israel in the form of a plague (25:3 – 9).

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WHAT WAS BALAAM STILL DOING AMONG THE MIDIANITES? (31:8) Balaam surfaced with the Midianites in another attempt to sabotage Israel’s military power. After God thwarted his efforts to curse Israel (23:1 — ​24:25), Balaam exposed Israel’s vulnerability by seducing their men with Midianite women (v. 16; 25:1 – 3). WHY COULD THE ISRAELITES KEEP THE PLUNDER FROM SOME CONQUESTS BUT NOT FROM OTHERS? (31:9) God instructed them to take the spoils. In the battle against the king of Arad, the Israelites had vowed that if God gave them victory, they would totally destroy the Canaanite cities (21:1 – 3). None of the Israelites profited from the battle, but by demolishing their enemy, they gave all the spoils of war to God.

WHY DID BALAAM MAKE ANOTHER ATTEMPT ON GOD’S PEOPLE? (31:16) Balaam’s motives are not clear. The New Testament suggests that greed motivated Balaam (2Pe 2:14 – 16). Perhaps he thought he could still collect Balak’s lucrative offer (24:11,13). WHY WERE VIRGINS SPARED? (31:18) Midianite women had prompted the war by seducing the Israelite men into idolatry and immorality (25:1 – 3). In retaliation, the Israelites spared only the virgins of Midian — ​those women who had not participated in the seduction. Most likely the Israelites assimilated these young women into Israel’s culture with the kindness prescribed in Deuteronomy 21:10 – 14. WHY WERE SOLDIERS WHO HAD OBEYED GOD’S COMMAND UNCLEAN? (31:19; SEE V. 3) At the war’s end, Israelite soldiers had blood on their hands. The fact that they had killed at God’s command didn’t annul their responsibility to God’s other laws. All loss of human life tainted those who came in contact with it, and the law required cleansing (19:11 – 13).

Numbers 31:3 3 So Mo­ses said to the peo­ple, “Arm some of your men to go to war ­against the Mid­i­an­ites so that they may car­ ry out the Lord’s ven­geance on them. 4 Send into bat­tle a thou­sand men from each of the ­tribes of Is­ra­el.” 5  So ­twelve thou­sand men a ­ rmed for bat­tle, a thou­sand from each t­ ribe, were sup­plied from the c­ lans of Is­ra­el. 6 Mo­ses sent them into bat­tle, a thou­sand from each ­tribe, ­along with Phin­e­has son of El­e­a­zar, the ­priest, who took with him ar­ti­cles from the sanc­tu­ary and the trum­pets for sig­nal­ing. 7 They f­ ought a ­ gainst Mid­i­an, as the Lord com­mand­ed Mo­ses, and ­killed ev­ery man. 8  Among ­their vic­tims were Evi, Re­kem, Zur, Hur and Reba — ​the five ­kings of Mid­i­an. They also k ­ illed Ba­laam son of Beor with the s­ word. 9 The Is­ra­el­ites cap­tured the Mid­i­an­ite wom­en and chil­dren and took all the Mid­i­an­ite ­herds, ­flocks and ­goods as plun­der. 10 They ­burned all the ­towns ­where the Mid­i­an­ites had set­ tled, as well as all t­ heir c­ amps. 11 They took all the plun­der and ­spoils, in­clud­ing the peo­ple and an­i­mals, 12  and ­brought the cap­tives, ­spoils and plun­der to Mo­ses and El­e­a­zar the ­priest and the Is­ra­el­ite as­sem­bly at ­their camp on the p ­ lains of Moab, by the Jor­dan ­across from Jer­i­cho. 13 Mo­ses, El­e­a­zar the ­priest and all the lead­ers of the com­ mu­ni­ty went to meet them out­side the camp. 14  Mo­ses was an­gry with the of­fi­cers of the army — ​the com­mand­ers of thou­sands and com­mand­ers of hun­dreds  — ​who re­turned from the bat­tle. 15 “Have you al­lowed all the wom­en to live?” he ­asked them. 16 “They were the ones who fol­lowed Ba­laam’s ad­vice and en­ticed the Is­ra­el­ites to be un­faith­ful to the Lord in the Peor in­ci­dent, so that a ­plague ­struck the Lord’s peo­ ple. 17 Now kill all the boys. And kill ev­ery wom­an who has ­slept with a man, 18 but save for your­selves ev­ery girl who has nev­er ­slept with a man. 19 “Any­one who has k ­ illed some­one or t­ ouched some­one who was ­killed must stay out­side the camp sev­en days. On the ­third and sev­enth days you must pu­ri­fy your­selves and your cap­tives. 20  Pu­ri­fy ev­ery gar­ment as well as ev­ery­thing made of leath­er, goat hair or wood.” 21 Then El­e­a­zar the ­priest said to the sol­diers who had gone into bat­tle, “This is what is re­quired by the law that the Lord gave Mo­ses: 22 Gold, sil­ver, ­bronze, iron, tin, lead 23 and any­thing else that can with­stand fire must be put ­through the fire, and then it will be c­ lean. But it must also be pu­ri­ fied with the wa­ter of cleans­ing. And what­ev­er can­not with­ stand fire must be put ­through that wa­ter. 24 On the sev­enth day wash your ­clothes and you will be ­clean. Then you may come into the camp.”

Dividing the Spoils 25 The Lord said to Mo­ses, 26  “You and El­e­a­zar the ­priest and the fam­i­ly h ­ eads of the com­mu­ni­ty are to ­count all the peo­ple and an­i­mals that were cap­tured. 27  Di­vide the ­spoils equal­ly be­tween the sol­diers who took part in the bat­tle and the rest of the com­mu­ni­ty. 28 From the sol­diers who f­ ought in the bat­tle, set ­apart as trib­ute for the Lord one out of ev­ ery five hun­dred, wheth­er peo­ple, cat­tle, don­keys or ­sheep.

Numbers 32:5

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29 Take this trib­ute from t­ heir half s­ hare and give it to El­e­a­ zar the ­priest as the Lord’s part. 30  From the Is­ra­el­ites’ half, se­lect one out of ev­ery fif­ty, wheth­er peo­ple, cat­tle, don­ keys, ­sheep or oth­er an­i­mals. Give them to the Le­vites, who are re­spon­si­ble for the care of the Lord’s tab­er­na­cle.” 31 So Mo­ses and El­ea ­ ­zar the p ­ riest did as the Lord com­mand­ed Mo­ses. 32 The plun­der re­main­ing from the s­ poils that the sol­diers took was 675,000 s­ heep, 33  72,000 cat­tle, 34  61,000 don­keys 35 and 32,000 wom­en who had nev­er ­slept with a man. 36 The half ­share of ­those who ­fought in the bat­tle was: 337,500 ­sheep, 37 of ­which the trib­ute for the Lord was 675; 38 36,000 cat­tle, of ­which the trib­ute for the Lord was 72; 39 30,500 don­keys, of ­which the trib­ute for the Lord was 61; 40 16,000 peo­ple, of whom the trib­ute for the Lord was 32. 41 Mo­ses gave the trib­ute to El­e­a­zar the p ­ riest as the Lord’s part, as the Lord com­mand­ed Mo­ses. 42  The half be­long­ing to the Is­ra­el­ites, ­which Mo­ses set ­apart from that of the fight­ing men — ​43  the com­mu­ni­ty’s half  — ​was 337,500 ­sheep, 44  36,000 cat­tle, 45  30,500 don­keys 46 and 16,000 peo­ple. 47 From the Is­ra­el­ites’ half, Mo­ses se­ lect­ed one out of ev­ery fif­ty peo­ple and an­i­mals, as the Lord com­mand­ed him, and gave them to the Le­vites, who were re­spon­si­ble for the care of the Lord’s tab­er­na­cle. 48 Then the of­fi­cers who were over the u ­ nits of the army  — ​the com­mand­ers of thou­sands and com­mand­ers of hun­dreds  — ​went to Mo­ses 49 and said to him, “Your ser­ vants have count­ed the sol­diers un­der our com­mand, and not one is miss­ing. 50 So we have b ­ rought as an of­fer­ing to the Lord the gold ar­ti­cles each of us ac­quired — ​arm­lets, brace­lets, sig­net ­rings, ear­rings and neck­laces — ​to make atone­ment for our­selves be­fore the Lord.” 51 Mo­ses and El­e­a­zar the ­priest ac­cept­ed from them the gold  — ​all the craft­ed ar­ti­cles. 52 All the gold from the com­ mand­ers of thou­sands and com­mand­ers of hun­dreds that Mo­ses and El­e­a­zar pre­sent­ed as a gift to the Lord ­weighed 16,750 shek­els.  a 53 Each sol­dier had tak­en plun­der for him­ self. 54 Mo­ses and El­e­a­zar the p ­ riest ac­cept­ed the gold from the com­mand­ers of thou­sands and com­mand­ers of hun­ dreds and ­brought it into the tent of meet­ing as a me­mo­ri­al for the Is­ra­el­ites be­fore the Lord.

The Transjordan Tribes

32

The Reu­ben­ites and Gad­ites, who had very l­arge ­herds and f­ locks, saw that the l­ ands of Ja­zer and Gil­ e­ad were suit­able for live­stock. 2 So they came to Mo­ses and El­e­a­zar the ­priest and to the lead­ers of the com­mu­ni­ty, and said, 3  “At­a­roth, Di­bon, Ja­zer, Nim­rah, Hesh­bon, Ele­a­leh, Se­ bam, Nebo and Beon — ​4 the land the Lord sub­dued be­fore the peo­ple of Is­ra­el — ​are suit­able for live­stock, and your ser­vants have live­stock. 5 If we have ­found fa­vor in your

a 52  That

is, about 420 pounds or about 190 kilograms   

WHAT DID ELEAZAR THE PRIEST DO WITH 32 MIDIANITE VIRGINS? (31:40 – 41) He certainly did not exploit them. Using these women for sexual exploitation, as was done in Midianite worship practices (25:1 – 3), would have been an affront to God. Eleazar may have employed these Midianite women to serve at the tent of meeting (Ex 38:8).

HOW COULD ONLY 12,000 ISRAELITES ANNIHILATE SUCH A LARGE FORCE? (31:49) One explanation is that God’s miraculous power enabled the Israelites to rout their enemy (vv. 3,7). But see Were there really 500,000 casualties among the Israelites? (2Ch 13:17; p. 643). COULD ATONEMENT BE BOUGHT? (31:50) In some instances a person facing the death penalty could save their life by paying a ransom to compensate for the offense (Ex 21:28 – 32). Since God had protected the men who fought against Midian, their offering may have been a way of acknowledging the importance of the life God gave them. In this sense, a ransom may have spared them (Ex 30:11 – 16). HOW DID GEOGRAPHIC DISTANCE AFFECT RELATIONSHIPS WITH OTHER TRIBES? (32:5) Because the Reubenites and Gadites wanted to settle outside the land promised to Israel, Moses feared they would discourage the other tribes from going on and conquering the land. When the two tribes promised to lead the rest of the Israelites in conquering the land, Moses agreed to let them settle on the east side of the Jordan. (Later events aroused suspicion regarding these two tribes [Jos 22:1 – 34].)

246

WHAT IGNITED MOSES’ ANGER AGAINST THESE TRIBES? (32:14) The Reubenites and Gadites asked Moses to give them pastureland outside the bound­ aries of Canaan, the land that God had promised his p ­ eople. Moses could not believe that anyone permitted to enter this paradise would not want to do so. Their request sounded much like the report from the explorers in chapters 13 – 14, which resulted in 40 years of wandering in the wilderness. WHAT WERE FORTIFIED CITIES? (32:17) Well-protected cities that were usually surrounded by walls and often built on steep hills to provide further protection from hostile forces. WHY DID THE GADITES AND REUBENITES WANT THE LAND EAST OF THE JORDAN RIVER? (32:19 – 33) The land on the east side of the Jordan River was extremely fertile, providing lots of grazing land for their large herds and flocks (vv. 1 – 4). They were probably weary of traveling and felt this was an opportunity for their families to begin settling down while the rest of the land was being conquered. WHY WOULD GOD ALLOW THE GADITES AND REUBENITES TO SETTLE OUTSIDE THE PROMISED LAND? (32:19 – 33) God often allows p ­ eople to do what they want, even if it is not in their best interest. For example, he later gave the Israelites the king they asked for (1Sa 8:1 – 22). As God had granted Lot’s request to flee to Zoar (Ge 19:19 – 22), so he permitted these tribes to settle outside the boundaries of the promised land.

Numbers 32:6 eyes,” they said, “let this land be giv­en to your ser­vants as our pos­ses­sion. Do not make us ­cross the Jor­dan.” 6 Mo­ses said to the Gad­ites and Reu­ben­ites, “Should your fel­low Is­ra­el­ites go to war ­while you sit here? 7 Why do you dis­cour­age the Is­ra­el­ites from cross­ing over into the land the Lord has giv­en them? 8 This is what your fa­thers did when I sent them from Ka­desh Bar­nea to look over the land. 9 Af­ter they went up to the Val­ley of Esh­kol and ­viewed the land, they dis­cour­aged the Is­ra­el­ites from en­ter­ing the land the Lord had giv­en them. 10 The Lord’s an­ger was ­aroused that day and he ­swore this oath: 11 ‘Be­cause they have not fol­lowed me whole­heart­ed­ly, not one of ­those who were twen­ty ­years old or more when they came up out of ­Egypt will see the land I prom­ised on oath to Abra­ham, ­Isaac and Ja­cob  — ​ 12 not one ex­cept Ca­leb son of Je­phun­neh the Ken­ iz­zite and Josh­ua son of Nun, for they fol­lowed the Lord whole­heart­ed­ly.’ 13 The Lord’s an­ger ­burned ­against Is­ra­el and he made them wan­der in the wil­der­ness for­ty ­years, un­til the ­whole gen­er­a­tion of t­ hose who had done evil in his ­sight was gone. 14 “And here you are, a b ­ rood of sin­ners, stand­ing in the ­place of your fa­thers and mak­ing the Lord even more an­gry with Is­ra­el. 15 If you turn away from fol­low­ing him, he will ­again l­ eave all this peo­ple in the wil­der­ness, and you will be the ­cause of ­their de­struc­tion.” 16 Then they came up to him and said, “We ­would like to ­build pens here for our live­stock and cit­ies for our wom­en and chil­dren. 17 But we will arm our­selves for bat­tle a and go ­ahead of the Is­ra­el­ites un­til we have ­brought them to ­their ­place. Mean­while our wom­en and chil­dren will live in for­ti­ fied cit­ies, for pro­tec­tion from the in­hab­i­tants of the land. 18 We will not re­turn to our ­homes un­til each of the Is­ra­ el­ites has re­ceived ­their in­her­i­tance. 19 We will not re­ceive any in­her­it­ ance with them on the oth­er side of the Jor­dan, be­cause our in­her­i­tance has come to us on the east side of the Jor­dan.” 20 Then Mo­ses said to them, “If you will do this — ​if you will arm your­selves be­fore the Lord for bat­tle 21 and if all of you who are ­armed ­cross over the Jor­dan be­fore the Lord un­til he has driv­en his en­e­mies out be­fore him — ​22 then when the land is sub­dued be­fore the Lord, you may re­turn and be free from your ob­li­ga­tion to the Lord and to Is­ra­el. And this land will be your pos­ses­sion be­fore the Lord. 23 “But if you fail to do this, you will be sin­ning a ­ gainst the Lord; and you may be sure that your sin will find you out. 24 Build cit­ies for your wom­en and chil­dren, and pens for your ­flocks, but do what you have prom­ised.” 25 The Gad­ites and Reu­ben­ites said to Mo­ses, “We your ser­vants will do as our lord com­mands. 26 Our chil­dren and ­wives, our ­flocks and ­herds will re­main here in the cit­ies of Gil­e­ad. 27 But your ser­vants, ev­ery man who is a ­ rmed for bat­tle, will c­ ross over to f­ ight be­fore the Lord, just as our lord says.” 28 Then Mo­ses gave or­ders a ­ bout them to El­e­a­zar the ­priest and Josh­ua son of Nun and to the fam­i­ly ­heads of the a 17 

Septuagint; Hebrew will be quick to arm ourselves   

Numbers 33:9 Is­ra­el­ite ­tribes. 29 He said to them, “If the Gad­ites and Reu­ ben­ites, every man a ­ rmed for bat­tle, ­cross over the Jor­dan with you be­fore the Lord, then when the land is sub­dued be­fore you, you must give them the land of Gil­e­ad as ­their pos­ses­sion. 30 But if they do not ­cross over with you ­armed, they must ac­cept ­their pos­ses­sion with you in Ca­naan.” 31 The Gad­ites and Reu­ben­ites an­swered, “Your ser­vants will do what the Lord has said. 32 We will c­ ross over be­fore the Lord into Ca­naan a ­ rmed, but the prop­er­ty we in­her­it will be on this side of the Jor­dan.” 33 Then Mo­ses gave to the Gad­ites, the Reu­ben­ites and the half-­tribe of Ma­nas­seh son of Jo­seph the king­dom of Si­hon king of the Am­or­ ites and the king­dom of Og king of Ba­shan  — ​the ­whole land with its cit­ies and the ter­ri­to­ry ­around them. 34  The Gad­ites ­built up Di­bon, At­a­roth, Aro­er, 35  At­roth Sho­phan, Ja­zer, Jog­be­hah, 36 Beth Nim­rah and Beth Ha­ran as for­ti­fied cit­ies, and b ­ uilt pens for ­their ­flocks. 37 And the Reu­ben­ites re­built Hesh­bon, Ele­a­leh and Kir­ia­tha­im, 38 as well as Nebo and Baal Meon (these ­names were ­changed) and Sib­mah. They gave ­names to the cit­ies they re­built. 39 The de­scen­dants of Ma­kir son of Ma­nas­seh went to Gil­ e­ad, cap­tured it and ­drove out the Am­o­rites who were ­there. 40 So Mo­ses gave Gil­e­ad to the Ma­kir­ites, the de­scen­dants of Ma­nas­seh, and they set­tled ­there. 41 Jair, a de­scen­dant of Ma­nas­seh, cap­tured ­their set­tle­ments and ­called them Hav­ voth Jair. a 42 And No­bah cap­tured Ke­nath and its sur­round­ ing set­tle­ments and ­called it No­bah af­ter him­self.

247

WHAT HAPPENED TO ALL THESE CITIES? (32:34 – 36) The Israelites repaired or rebuilt the walls and then occupied the cities. There is archaeological evidence of at least two of these cities, Dibon and Aroer; they were apparently occupied by the Moabites after the Israelites were taken into exile by the Assyrians. Eventually these cities fell into disrepair and were abandoned, as was the fate of most small ancient cities.

Stages in Israel’s Journey

33

Here are the stag­es in the jour­ney of the Is­ra­el­ites when they came out of E ­ gypt by di­vi­sions un­der the lead­er­ship of Mo­ses and Aar­on. 2 At the Lord’s com­mand Mo­ses re­cord­ed the stag­es in ­their jour­ney. This is ­their jour­ney by stag­es: 3 The Is­ra­el­ites set out from Ram­e­ses on the fif­ teenth day of the ­first m ­ onth, the day af­ter the Pass­ over. They ­marched out de­fi­ant­ly in full view of all the Egyp­tians, 4 who were bury­ing all ­their first­born, whom the Lord had ­struck down ­among them; for the Lord had ­brought judg­ment on ­their gods. 5 The Is­ra­el­ites left Ram­e­ses and c­ amped at Suk­ koth. 6 They left Suk­koth and ­camped at ­Etham, on the edge of the des­ert. 7 They left E ­ tham, t­ urned back to Pi Ha­hi­roth, to the east of Baal Ze­phon, and ­camped near Mig­dol. 8 They left Pi Ha­hi­roth b and ­passed t­ hrough the sea into the des­ert, and when they had trav­eled for ­three days in the Des­ert of ­Etham, they ­camped at Ma­rah. 9 They left Ma­rah and went to Elim, ­where t­here were ­twelve s­ prings and sev­en­ty palm ­trees, and they ­camped there. a 41 Or them

b 8 

the settlements of Jair    Many manuscripts of the Masoretic Text, Samaritan Pentateuch and Vulgate; most manuscripts of the Masoretic Text left from before Hahiroth   

HOW DID THE PEOPLE COME OUT OF EGYPT BY DIVISIONS? (33:1) The Hebrew word translated divisions is a military word sometimes translated armies in the NIV and elsewhere. Here it likely communicates that each tribe was an organized body of p ­ eople, divided into groups for orderly movement. Also included may be the idea that each division included armed men, ready to defend the tribe. LINK (33:3 – 4) THE PASSOVER Read about the death of every firstborn Egyptian son and the complete story of the first Passover in Exodus 11:1 — ​12:51. WHY DID THE ISRAELITES MOVE AROUND SO MUCH? (33:5 – 49) This list of locations seems more unusual than it really was for two reasons: (1) It chronicles the Israelites’ movement for the 40 years they were in the desert. (2) While a nomadic lifestyle may seem extreme by more settled standards today, it was considered the norm from the perspective of the ancient Hebrews. The p ­ eople had to go where water and pastures were available throughout the year. It’s possible that Kadesh (vv. 36 – 37) was the Israelites’ central camp location, and they moved around it during their time in the desert. LINK (33:8) PASSED THROUGH THE SEA Read the story of the crossing of the Red Sea in Exodus 14:1 – 31.

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LINK (33:38 – 39) AARON . . . DIED For more on the death of Aaron, see 20:22 – 29. WAS AARON EXCEPTIONALLY OLD WHEN HE DIED? (33:39) Although ancient p ­ eople lived longer than ­people do today, Aaron was considered advanced in years when he died. Old age was considered a sign of God’s blessing on a person’s life. Though Aaron was not permitted to enter the promised land because of his sin (20:12), God blessed him and extended his life to the last year of the Israelites’ wandering in the desert.

Numbers 33:10 10 They left Elim and ­camped by the Red Sea. a 11 They left the Red Sea and ­camped in the Des­ert of Sin. 12 They left the Des­ert of Sin and c­ amped at Doph­ kah. 13 They left Doph­kah and ­camped at Alush. 14  They left ­Alush and ­camped at Reph­i­dim, ­where ­there was no wa­ter for the peo­ple to drink. 15 They left Reph­i­dim and c­ amped in the Des­ert of Si­nai. 16 They left the Des­ert of Si­nai and ­camped at Kib­ roth Hat­ta­a­vah. 17 They left Kib­roth Hat­ta­a­vah and ­camped at Ha­ze­ roth. 18 They left Ha­ze­roth and ­camped at Rith­mah. 19 They left Rith­mah and c­ amped at Rim­mon Pe­rez. 20 They left Rim­mon Pe­rez and ­camped at Lib­nah. 21 They left Lib­nah and ­camped at Ris­sah. 22 They left Ris­sah and ­camped at Ke­he­la­thah. 23 They left Ke­he­la­thah and c­ amped at M ­ ount She­ pher. 24 They left ­Mount She­pher and ­camped at Ha­ra­dah. 25 They left Ha­ra­dah and ­camped at Mak­he­loth. 26 They left Mak­he­loth and ­camped at Ta­hath. 27 They left Ta­hath and ­camped at Te­rah. 28 They left Te­rah and ­camped at Mith­kah. 29 They left Mith­kah and ­camped at Hash­mo­nah. 30 They left Hash­mo­nah and ­camped at Mo­se­roth. 31 They left Mo­se­roth and ­camped at Bene Ja­a­kan. 32 They left Bene Ja­a­kan and c­ amped at Hor Hag­gid­ gad. 33 They left Hor Hag­gid­gad and ­camped at Jot­ba­ thah. 34  They left Jot­ba­thah and ­camped at Abro­nah. 35 They left Abro­nah and ­camped at Ezi­on Ge­ber. 36 They left Ezi­on Ge­ber and ­camped at Ka­desh, in the Des­ert of Zin. 37 They left Ka­desh and c­ amped at M ­ ount Hor, on the bor­der of Edom. 38 At the Lord’s com­mand Aar­on the ­priest went up ­Mount Hor, ­where he died on the ­first day of the ­fifth m ­ onth of the for­ti­eth year af­ter the Is­ra­el­ites came out of E ­ gypt. 39 Aar­on was a hun­ dred and twen­ty-­three ­years old when he died on ­Mount Hor. 40 The Ca­naan­ite king of Arad, who ­lived in the Ne­ gev of Ca­naan, ­heard that the Is­ra­el­ites were com­ing. 41 They left ­Mount Hor and c­ amped at Zal­mo­nah. 42 They left Zal­mo­nah and ­camped at Pu­non. 43 They left Pu­non and ­camped at Oboth. 44 They left ­Oboth and ­camped at Iye Ab­a­rim, on the bor­der of Moab. 45 They left Iye Ab­a­rim and ­camped at Di­bon Gad. 46 They left Di­bon Gad and c­ amped at Al­mon Dib­ la­tha­im. a 10 Or the

Sea of Reeds; also in verse 11   

Numbers 34:5

50 On the ­plains of Moab by the Jor­dan a ­ cross from Jer­i­cho the Lord said to Mo­ses, 51 “Speak to the Is­ra­el­ites and say to them: ‘When you ­cross the Jor­dan into Ca­naan, 52 drive out all the in­hab­i­tants of the land be­fore you. De­stroy all t­ heir ­carved im­ag­es and t­ heir cast i­dols, and de­mol­ish all t­ heir high plac­es. 53 Take pos­ses­sion of the land and set­tle in it, for I have giv­en you the land to pos­sess. 54 Dis­trib­ute the land by lot, ac­cord­ing to your c­ lans. To a larg­er ­group give a larg­er in­her­i­tance, and to a small­er ­group a small­er one. What­ev­er ­falls to them by lot will be ­theirs. Dis­trib­ute it ac­cord­ing to your an­ces­tral tribes. 55 “ ‘But if you do not ­drive out the in­hab­it­ ants of the land, ­those you al­low to re­main will be­come b ­ arbs in your eyes and ­thorns in your ­sides. They will give you trou­ble in the land w ­ here you will live. 56 And then I will do to you what I plan to do to them.’ ”

Boundaries of Canaan

34

The Lord said to Mo­ses, 2  “Com­mand the Is­ra­el­ites and say to them: ‘When you en­ter Ca­naan, the land that will be al­lot­ted to you as an in­her­i­tance is to have t­ hese bound­aries: 3 “ ‘Your south­ern side will in­clude some of the Des­ert of Zin a ­ long the bor­der of Edom. Your south­ern bound­ary will ­start in the east from the south­ern end of the Dead Sea, 4 cross ­south of Scor­pi­on Pass, con­tin­ue on to Zin and go ­south of Ka­desh Bar­nea. Then it will go to Ha­zar Ad­dar and over to Az­mon, 5 where it will turn, join the Wadi of ­Egypt and end at the Med­i­ter­ra­ne­an Sea.

WHY WERE ALL THESE STOPOVERS RECORDED IN THE BIBLE? (33:49) This list helps us understand the way God provided for his ­people. It was an incredible thing for an entire nation to live 40 years in the desert. Without God’s help, they never could have survived. The Biblical record also helped the Israelites’ descendants recall how God had led their ancestors from place to place, providing water and pastureland for their herds and flocks as well as manna and quail for them. Today this list reminds us of God’s care for his ­people. WHAT WERE HIGH PLACES? (33:52) Places of worship often associated with pagan religious practices, immorality and human sacrifice. Religious objects were placed on tops of hills to appease pagan gods. BOUNDARIES OF CANAAN (34:2 – 12)

0

80 km.

0

80 miles

M t . Ho r Lebo Hamath Damascus Sea of Galilee

Mediterranean Sea

Hazar Enan

Jo r d a n R .

47 They left Al­mon Dib­la­tha­im and ­camped in the moun­tains of Ab­a­rim, near Nebo. 48 They left the moun­tains of Ab­a­rim and c­ amped on the ­plains of Moab by the Jor­dan ­across from Jer­i­ cho. 49 There on the p ­ lains of Moab they c­ amped ­along the Jor­dan from Beth Jesh­i­moth to Abel ­Shittim.

249

ead Gil Sa l t Se a ( De a d Se a ) Desert of Zin

Jerusalem Wadi of Eg ypt Kadesh Barnea

WHAT IS THE WADI OF EGYPT? (34:5) A wadi is an otherwise dry valley through which water runs during the wet seasons of the year. This particular wadi is probably the Wadi el-Arish, located in the northeastern part of the Sinai peninsula.

W H AT R I G H T D I D T H E I S R A E L I T E S H AV E T O TA K E THE LAND? 33:52–53 The Israelites’ conquest of the occupied land likely rankled those who paid rent and taxes and fought wars to protect their land. The fact that God ordained it probably did little to make the Israelites’ imperialism more palatable. Nearly 500 years earlier God had promised the land to Abraham (Ge 12:1 – 9). In obedience to God’s command, Abraham left his home and traveled 1,000 miles to Canaan. He and his family occupied the land for four generations. However, God told Abraham that his descendants would leave the land for 400 years but return to Canaan when his patience with the wickedness of the local pagan tribes reached its full measure (Ge 15:16). The wickedness of Canaan’s indigenous p ­ eople did not subside while Abraham’s descendants lived in Egypt. The Canaanites practiced religious rituals particularly offensive to God, such as child sacrifice and prostitution (Lev 18:21; Nu  25:1 – 5). In God’s timing, Moses directed Abraham’s descendants, the Israelites, north to Canaan. As a result of the military march, the Israelites recovered the land belonging to Abraham’s family. In addition, God used his ­people to punish the wickedness of the local pagan tribes who inhabited Abraham’s land (Dt 9:4 – 6). It is important for us to understand that what the Israelites were commanded to do during ancient times is in no way directly applicable to nations today and should not be used to justify modern military actions. Though Israel’s right to possess the land then may be related to current occupation concerns, care must be taken not to automatically equate specific events recorded in the Bible with current events.

250

HOW DID THEY ASSIGN LAND BY LOT? (34:13) After the Israelites conquered the land, Joshua cast lots to decide which land would go to each tribe (Jos 18:10). This may have been done using the Urim and Thummim (see What was the Urim? [27:21; p. 239]). Whatever method was used, it was similar to drawing straws or picking a name out of a hat. However, they did not view the method as mere chance; they trusted God to guide the outcome of the lots (Pr 16:33). WHY WOULD GOD ALLOW THE GADITES, THE REUBENITES AND THE HALF-TRIBE OF MANASSEH TO SETTLE OUTSIDE THE PROMISED LAND? (34:14) God often allows p ­ eople to do what they want, even if it is not in their best interest. For example, he later gave the Israelites the king they asked for (1Sa 8:1 – 22). As God had granted Lot’s request to flee to Zoar (Ge 19:19 – 22), so he permitted these tribes to settle outside the boundaries of the promised land.

WHERE WAS JERICHO? (35:1) The ancient Old Testament city was situated seven miles west of the Jordan River and north of the Dead Sea. See Map 4 at the back of this Bible. WHY DIDN’T THE LEVITES GET THEIR OWN LAND AS AN INHERITANCE? (35:2) Landowners needed to cultivate or at least supervise the care of their land. The Levites were to devote all of their energies to serving in and around the tent of meeting. Because the Levites didn’t have land, they were dependent on the p ­ eople and God. If they failed to lead the ­people in worship, they would lose their livelihood.

Numbers 34:6 6 “ ‘Your west­ern bound­ary will be the ­coast of the Med­i­ ter­ra­ne­an Sea. This will be your bound­ary on the west. 7 “ ‘For your north­ern bound­ary, run a line from the Med­ i­ter­ra­ne­an Sea to ­Mount Hor 8 and from M ­ ount Hor to Lebo Ha­math. Then the bound­ary will go to Ze­dad, 9  con­tin­ue to Ziph­ron and end at Ha­zar Enan. This will be your bound­ary on the north. 10 “ ‘For your east­ern bound­ary, run a line from Ha­zar Enan to She­pham. 11 The bound­ary will go down from She­ pham to Rib­lah on the east side of Ain and con­tin­ue a ­ long the ­slopes east of the Sea of Gal­il­ee. a 12 Then the bound­ary will go down a ­ long the Jor­dan and end at the Dead Sea. “ ‘This will be your land, with its bound­aries on ev­ery side.’ ” 13  Mo­ses com­mand­ed the Is­ra­el­ites: “As­sign this land by lot as an in­her­i­tance. The Lord has or­dered that it be giv­ en to the nine and a half t­ ribes, 14  be­cause the fam­i­lies of the ­tribe of Reu­ben, the ­tribe of Gad and the half-­tribe of Ma­nas­seh have re­ceived ­their in­her­i­tance. 15 These two and a half ­tribes have re­ceived t­ heir in­her­i­tance east of the Jor­ dan ­across from Jer­i­cho, to­ward the sun­rise.” 16 The Lord said to Mo­ses, 17 “These are the n ­ ames of the men who are to as­sign the land for you as an in­her­i­tance: El­e­a­zar the ­priest and Josh­ua son of Nun. 18 And ap­point one lead­er from each ­tribe to help as­sign the land. 19 These are ­their names: Ca­leb son of Je­phun­neh, from the ­tribe of Ju­dah; 20 She­mu­el son of Am­mi­hud, from the ­tribe of Sim­e­on; 21 Eli­dad son of Kis­lon, from the ­tribe of Ben­ja­min; 22 Buk­ki son of Jog­li, the lead­er from the ­tribe of Dan; 23 Han­ni­el son of Ephod, the lead­er from the ­tribe of Ma­nas­seh son of Jo­ seph; 24 Kem­u­el son of Shiph­tan, the lead­er from the t­ ribe of Ephra­im son of Jo­seph; 25 El­i­za­phan son of Par­nak, the lead­er from the ­tribe of Zeb­u­lun; 26 Pal­ti­el son of Az­zan, the lead­er from the ­tribe of Is­sa­char; 27 Ahi­hud son of She­lo­mi, the lead­er from the ­tribe of Ash­er; 28 Ped­a­hel son of Am­mi­hud, the lead­er from the ­tribe of Naph­ta­li.” 29 These are the men the Lord com­mand­ed to as­sign the in­her­it­ ance to the Is­ra­el­ites in the land of Ca­naan.

Towns for the Levites

35

On the ­plains of Moab by the Jor­dan ­across from Jer­i­cho, the Lord said to Mo­ses, 2  “Com­mand the Is­ra­el­ites to give the Le­vites ­towns to live in from the in­ a 11 Hebrew Kinnereth   

Numbers 35:24

251

her­i­tance the Is­ra­el­ites will pos­sess. And give them pas­ture­ lands ­around the ­towns. 3 Then they will have ­towns to live in and pas­ture­lands for the cat­tle they own and all ­their oth­er an­i­mals. 4 “The pas­ture­lands a ­ round the t­ owns that you give the Le­vites will ex­tend a thou­sand cu­bits  a from the town wall. 5 Out­side the town, mea­sure two thou­sand cu­bits b on the east side, two thou­sand on the ­south side, two thou­sand on the west and two thou­sand on the n ­ orth, with the town in the cen­ter. They will have this area as pas­ture­land for the towns.

Cities of Refuge 6 “Six of the ­towns you give the Le­vites will be cit­ies of ref­uge, to ­which a per­son who has k ­ illed some­one may flee. In ad­di­tion, give them for­ty-two oth­er ­towns. 7 In all you must give the Le­vites for­ty-­eight ­towns, to­geth­er with ­their pas­ture­lands. 8 The t­ owns you give the Le­vites from the land the Is­ra­el­ites pos­sess are to be giv­en in pro­por­tion to the in­ her­i­tance of each t­ ribe: Take many t­ owns from a t­ ribe that has many, but few from one that has few.” 9 Then the Lord said to Mo­ses: 10  “Speak to the Is­ra­el­ites and say to them: ‘When you ­cross the Jor­dan into Ca­naan, 11 se­lect some t­ owns to be your cit­ies of ref­uge, to ­which a per­son who has ­killed some­one ac­ci­den­tal­ly may flee. 12 They will be plac­es of ref­uge from the aveng­er, so that any­one ac­cused of mur­der may not die be­fore they stand tri­al be­fore the as­sem­bly. 13 These six ­towns you give will be your cit­ies of ref­uge. 14 Give ­three on this side of the Jor­dan and ­three in Ca­naan as cit­ies of ref­uge. 15 These six t­ owns will be a p ­ lace of ref­uge for Is­ra­el­ites and for for­eign­ers re­ sid­ing a ­ mong them, so that any­one who has k ­ illed an­oth­er ac­ci­den­tal­ly can flee there. 16 “ ‘If any­one ­strikes some­one a fa­tal blow with an iron ob­ ject, that per­son is a mur­der­er; the mur­der­er is to be put to ­death. 17 Or if any­one is hold­ing a s­ tone and s­ trikes some­one a fa­tal blow with it, that per­son is a mur­der­er; the mur­der­er is to be put to ­death. 18 Or if any­one is hold­ing a wood­en ob­ ject and s­ trikes some­one a fa­tal blow with it, that per­son is a mur­der­er; the mur­der­er is to be put to d ­ eath. 19  The aveng­er of b ­ lood ­shall put the mur­der­er to ­death; when the aveng­er ­comes upon the mur­der­er, the aveng­er s­ hall put the mur­ der­er to ­death. 20  If any­one with mal­ice afore­thought ­shoves an­oth­er or ­throws some­thing at them in­ten­tion­al­ly so that they die 21 or if out of en­mi­ty one per­son hits an­oth­er with ­their fist so that the oth­er dies, that per­son is to be put to ­death; that per­son is a mur­der­er. The aveng­er of b ­ lood s­ hall put the mur­der­er to ­death when they meet. 22  “  ‘But if with­out en­mi­ty some­one sud­den­ly push­es an­ oth­er or ­throws some­thing at them un­in­ten­tion­al­ly 23 or, with­out see­ing them, d ­ rops on them a s­ tone ­heavy e ­ nough to kill them, and they die, then ­since that oth­er per­son was not an en­e­my and no harm was in­tend­ed, 24  the as­sem­bly must ­judge be­tween the ac­cused and the aveng­er of ­blood a 4  That

is, about 1,500 feet or about 450 meters    b 5  That is, about 3,000 feet or about 900 meters   

WHAT WERE CITIES OF REFUGE? (35:6) Six cities functioned as jails without walls for those awaiting trial for accidentally killing another person (vv. 10 – 13). The cities provided a safe place for the accused to live and work under the watchful eyes of the Levites. Three cities of refuge were located on each side of the Jordan River, making them accessible to any Israelite who needed protection. See ­Cities of Refuge (Jos 20:7 – 9; p. 337).

WHO WAS THE AVENGER OF BLOOD? (35:19) The avenger of blood, also called the guard­ ian-redeemer, was the nearest male blood relative to the person who had died. See the article What was a guardian-redeemer? (Ru 2:20; p. 384). HOW DID THE JUDICIAL PROCESS WORK? (35:24 – 25) After killing someone (accidentally or otherwise), an Israelite could flee to a city of refuge to await trial. A murder conviction had to be established by more than one witness, and judges were charged with investigating the witnesses’ testimony (Dt 19:18). If found guilty, the person was turned over to the avenger of blood for execution (Dt 19:11 – 13). If the assembly found that the accused had killed accidentally, they were to be protected in the city of refuge (Nu 35:22 – 25).

252

Numbers 35:25

WHY BANISH AN INNOCENT PERSON? (35:25) This was done to protect people from those who might still seek revenge. Also, though the person was innocent of murder, they were still guilty of manslaughter. Even an accidental killing destroyed a human life made in God’s image, polluting the land God had given (v. 33). A person guilty of manslaughter still had to pay for their actions.

ac­cord­ing to ­these reg­u­la­tions. 25  The as­sem­bly must pro­tect the one ac­cused of mur­der from the aveng­er of ­blood and send the ac­cused back to the city of ref­uge to ­which they fled. The ac­cused must stay ­there un­til the ­death of the high ­priest, who was anoint­ed with the holy oil. 26 “ ‘But if the ac­cused ever goes out­side the lim­its of the city of ref­uge to ­which they fled 27 and the aveng­er of b ­ lood ­finds them out­side the city, the aveng­er of b ­ lood may kill the ac­cused with­out be­ing ­guilty of mur­der. 28  The ac­cused must stay in the city of ref­uge un­til the ­death of the high ­priest; only af­ter the ­death of the high ­priest may they re­ turn to their own prop­er­ty. 29 “ ‘This is to have the ­force of law for you through­out the gen­er­a­tions to come, wher­ev­er you live. 30 “ ‘Any­one who k ­ ills a per­son is to be put to d ­ eath as a mur­der­er only on the tes­ti­mo­ny of wit­ness­es. But no one is to be put to ­death on the tes­ti­mo­ny of only one wit­ness. 31 “ ‘Do not ac­cept a ran­som for the life of a mur­der­er, who de­serves to die. They are to be put to death. 32 “ ‘Do not ac­cept a ran­som for any­one who has fled to a city of ref­uge and so al­low them to go back and live on t­ heir own land be­fore the d ­ eath of the high priest. 33 “ ‘Do not pol­lute the land ­where you are. Blood­shed pol­ lutes the land, and atone­ment can­not be made for the land on ­which b ­ lood has been shed, ex­cept by the b ­ lood of the one who shed it. 34 Do not de­file the land ­where you live and ­where I ­dwell, for I, the Lord, ­dwell ­among the Is­ra­el­ites.’  ”

WHY WAS LAND OWNERSHIP SO CRITICAL TO EACH TRIBE? (36:3) Property meant security and wealth. But to the Israelites it was also their share in God’s promise to Abraham, Isaac and Jacob of ownership of the land in perpetuity (Ge 17:8). When a woman inherited land, ownership of her property was passed to her husband. If she was allowed to marry into another tribe, the land she took with her would reduce the size of the territory of the tribe she came from, causing the constant movement of boundaries and the loss and gain of lands among the tribes, and some tribes might even disappear. This problem was resolved by requiring women who inherited property to marry within their own tribal clans (Nu 36:6,8). WHAT HAPPENED IN THE YEAR OF JUBILEE? (36:4) Every 50 years all land reverted to its original owner and the fields remained unused. Debts were canceled and slaves were freed. It was a year of resolution and rest. See Old Testament Festivals and Sacred Days (p. 182). DID GOD MAKE UP THE RULES AS THE ISRAELITES WENT ALONG? (36:5) God gave Moses basic laws of government, worship and civil life, but the laws did not cover every conceivable problem or situation. When a problem or situation arose that the law did not directly address, the p ­ eople brought the case to Moses, who often went to God for direction. The decision then became a precedent for other cases (e.g., Lev 24:10 – 23). WHY WAS LAND VALUED OVER LOVE? (36:8) Land ownership was extraordinarily important to this nation of nomads. The Israelites were to keep the inheritance in the family’s clan and tribe. Not doing so threatened their foundational belief in tribal inheritance. The women appear to have voiced no objection. They kept the land and their father’s name (27:1 – 11).

Inheritance of Zelophehad’s Daughters

36

The fam­i­ly ­heads of the clan of Gil­ea ­ d son of Ma­kir, the son of Ma­nas­seh, who were from the ­clans of the de­scen­dants of Jo­seph, came and ­spoke be­fore Mo­ses and the lead­ers, the ­heads of the Is­ra­el­ite fam­i­lies. 2 They said, “When the Lord com­mand­ed my lord to give the land as an in­her­i­tance to the Is­ra­el­ites by lot, he or­dered you to give the in­her­i­tance of our broth­er Ze­lo­phe­had to his daugh­ters. 3 Now sup­pose they mar­ry men from oth­er Is­ra­el­ite t­ ribes; then ­their in­her­i­tance will be tak­en from our an­ces­tral in­ her­i­tance and add­ed to that of the ­tribe they mar­ry into. And so part of the in­her­i­tance al­lot­ted to us will be tak­en away. 4  When the Year of Ju­bi­lee for the Is­ra­el­ites ­comes, ­their in­her­i­tance will be add­ed to that of the ­tribe into ­which they mar­ry, and ­their prop­er­ty will be tak­en from the trib­al in­her­i­tance of our an­ces­tors.” 5 Then at the Lord’s com­mand Mo­ses gave this or­der to the Is­ra­el­ites: “What the ­tribe of the de­scen­dants of Jo­seph is say­ing is ­right. 6 This is what the Lord com­mands for Ze­ lo­phe­had’s daugh­ters: They may mar­ry any­one they ­please as long as they mar­ry with­in ­their fa­ther’s trib­al clan. 7 No in­her­i­tance in Is­ra­el is to pass from one ­tribe to an­oth­er, for every Is­ra­el­ite ­shall keep the trib­al in­her­i­tance of ­their an­ces­tors. 8 Ev­ery daugh­ter who in­her­its land in any Is­ra­ el­ite ­tribe must mar­ry some­one in her fa­ther’s trib­al clan, so that every Is­ra­el­ite will pos­sess the in­her­i­tance of ­their an­ces­tors. 9 No in­her­it­ ance may pass from one ­tribe to an­ oth­er, for each Is­ra­el­ite ­tribe is to keep the land it in­her­its.”

Numbers 36:13 10 So Ze­lo­phe­had’s daugh­ters did as the Lord com­mand­ed Mo­ses. 11  Ze­lo­phe­had’s daugh­ters  — ​Mah­lah, Tir­zah, Hog­lah, Mil­kah and Noah  — ​mar­ried ­their cous­ins on ­their fa­ther’s side. 12 They mar­ried with­in the c­ lans of the de­scen­dants of Ma­nas­seh son of Jo­seph, and ­their in­her­i­tance re­mained in ­their fa­ther’s t­ ribe and clan. 13 These are the com­mands and reg­u­la­tions the Lord gave t­ hrough Mo­ses to the Is­ra­el­ites on the ­plains of Moab by the Jor­dan ­across from Jer­i­cho.

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DEUTERONOMY INTRODUCTION

WHY READ THIS BOOK?

WHO WROTE THIS BOOK?

WHY WAS IT WRITTEN?

WHEN WAS IT WRITTEN?

WHAT WAS HAPPENING IN THE WORLD AT THIS TIME?

WHAT TO LOOK FOR IN DEUTERONOMY:

As you read this book, you’ll see how God’s ­people dealt not only with hardship, testing and doubt but also with promise, hope and trust. Let it serve as a reminder that faith is not automatic or mechanical. Faith becomes personal and active when it springs from a living relationship with a loving God. The message of Deuteronomy can be summed up as follows: Devote yourself wholeheartedly to God. Moses. Deuteronomy records Moses’ final words to the Israelites before they entered the promised land. He challenged the ­people to faithfully obey the Lord and reject all forms of idolatry. He called the new generation to formally renew the earlier covenant with God that their parents had broken. Around 1400 BC. The Egyptians to the south and the Hittites to the north of Canaan were the powers of the region, although neither nation was particularly menacing. Canaan was a collection of small city-states sharing a common culture under the political control of Egypt. Egypt’s power was declining, however, and the political climate was becoming increasingly chaotic. The covenant God made with the Israelites is similar to the treaties ancient Near Eastern kings made with their subjects. In those treaties, a king imposed certain obligations on his vassals (foreign servants), who were compelled to obey. Deuteronomy’s format suggests that the Israelites were servants to the King of kings.

WHEN DID THESE THINGS HAPPEN?

2200 BC 2100 2000 1900 1800 1700 1600 1500 1400

 MOSES’ BIRTH (C. 1526 BC)   THE PLAGUES; THE PASSOVER (C. 1446 BC)   THE EXODUS (C. 1446 BC)   DESERT WANDERINGS (C. 1446 – 1406 BC)   THE TEN COMMANDMENTS (C. 1445 BC)   BOOK OF DEUTERONOMY WRITTEN (C. 1406 BC)   MOSES DIES; JOSHUA BECOMES LEADER (C. 1406 BC)   ISRAELITES ENTER CANAAN (C. 1406 BC) 

Deuteronomy 1:21

255

These are the ­words Mo­ses ­spoke to all Is­ra­el in the wil­ der­ness east of the Jor­dan  — ​that is, in the Ar­a­bah  — ​op­ po­site Suph, be­tween Pa­ran and To­phel, La­ban, Ha­ze­roth and Di­za­hab. 2 (It ­takes elev­en days to go from Ho­reb to Ka­ desh Bar­nea by the ­Mount Seir road.) 3 In the for­ti­eth year, on the ­first day of the elev­enth ­month, Mo­ses pro­claimed to the Is­ra­el­ites all that the Lord had com­mand­ed him con­cern­ing them. 4 This was af­ter he had de­feat­ed Si­hon king of the Am­o­rites, who r­ eigned in Hesh­bon, and at Ed­rei had de­feat­ed Og king of Ba­shan, who ­reigned in Ash­ta­roth. 5 East of the Jor­dan in the ter­ri­to­ry of Moab, Mo­ses be­gan to ex­pound this law, say­ing:

WHAT WAS THE ARABAH? (1:1) It was a major geographic area of Canaan that was a wasteland in the Jordan Valley. Arabah means “dry” or “burnt up.” It included both sides of the Jordan River, extending south from the Sea of Galilee beyond the Dead Sea and angling to the head of the Gulf of Aqaba.

The Command to Leave Horeb

The Appointment of Leaders 9 At that time I said to you, “You are too ­heavy a bur­den for me to car­ry a ­ lone. 10 The Lord your God has in­creased your num­bers so that to­day you are as nu­mer­ous as the ­stars in the sky. 11 May the Lord, the God of your an­ces­ tors, in­crease you a thou­sand ­times and ­bless you as he has prom­ised! 12 But how can I bear your prob­lems and your bur­ dens and your dis­putes all by my­self ? 13 Choose some wise, un­der­stand­ing and re­spect­ed men from each of your ­tribes, and I will set them over you.” 14 You an­swered me, “What you pro­pose to do is good.” 15 So I took the lead­ing men of your t­ ribes, wise and re­ spect­ed men, and ap­point­ed them to have au­thor­i­ty over you — ​as com­mand­ers of thou­sands, of hun­dreds, of fif­ties and of tens and as trib­al of­fi­cials. 16 And I ­charged your judg­ es at that time, “Hear the dis­putes be­tween your peo­ple and ­judge fair­ly, wheth­er the case is be­tween two Is­ra­el­ites or be­ tween an Is­ra­el­ite and a for­eign­er re­sid­ing ­among you. 17 Do not show par­tial­i­ty in judg­ing; hear both ­small and ­great ­alike. Do not be a ­ fraid of any­one, for judg­ment be­longs to God. B ­ ring me any case too hard for you, and I will hear it.” 18 And at that time I told you ev­ery­thing you were to do.

THE PROMISED Jericho L AND

Jerusalem Dead 0 20 km. Sea 0

Sea of Galilee

Jo r d a n R . ARABAH

AAN

CAN

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nea rra ite

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6 The Lord our God said to us at Ho­reb, “You have s­ tayed long ­enough at this moun­tain. 7 Break camp and ad­vance into the hill coun­try of the Am­or­ ites; go to all the neigh­bor­ ing peo­ples in the Ar­a­bah, in the moun­tains, in the west­ ern foot­hills, in the Ne­gev and a ­ long the c­ oast, to the land of the Ca­naan­ites and to Leb­a­non, as far as the ­great riv­er, the Eu­phra­tes. 8 See, I have giv­en you this land. Go in and take pos­ses­sion of the land the Lord ­swore he ­would give to your fa­thers  — ​to Abra­ham, ­Isaac and Ja­cob  — ​and to ­their de­scen­dants af­ter them.”

SETTING OF DEUTERONOMY (1:1)

M

1

20 miles

Mt. Nebo MOAB

IN THE FORTIETH YEAR OF WHAT? (1:3) It had been 40 years since the Israelites had left Egypt. They had been wandering in the wilderness for those 40 years. WHAT LAW DID MOSES EXPOUND? (1:5) Moses was recalling the law God gave his ­people at Sinai (Ex 19:1 — ​23:33). He was also explaining it more fully in light of the Israelites’ history. He was applying the law to their situation: they were on the verge of entering the promised land. WHY THIS EXTENSIVE REVIEW OF HISTORY? (1:5 – 46) As Moses neared the end of his life, he wanted to recount God’s marvelous work of redemption to the generations of Israelites who hadn’t witnessed it firsthand. But in these verses, Moses emphasized the contrast between God’s faithfulness and the faithlessness of God’s ­people. Moses challenged the new generation and future generations to pursue obedient faithfulness to the Lord.

Spies Sent Out 19 Then, as the Lord our God com­mand­ed us, we set out from Ho­reb and went to­ward the hill coun­try of the Am­o­ rites ­through all that vast and dread­ful wil­der­ness that you have seen, and so we ­reached Ka­desh Bar­nea. 20 Then I said to you, “You have ­reached the hill coun­try of the Am­or­ ites, ­which the Lord our God is giv­ing us. 21 See, the Lord your

LINK (1:19 – 25) TO SPY OUT THE LAND The account of the spies in Canaan and their report to the ­people is given in Numbers 13.

256

Deuteronomy 1:22 God has giv­en you the land. Go up and take pos­ses­sion of it as the Lord, the God of your an­ces­tors, told you. Do not be ­afraid; do not be dis­cour­aged.” 22 Then all of you came to me and said, “Let us send men ­ahead to spy out the land for us and ­bring back a re­ port ­about the ­route we are to take and the ­towns we will come to.” 23 The idea s­ eemed good to me; so I se­lect­ed ­twelve of you, one man from each t­ ribe. 24 They left and went up into the hill coun­try, and came to the Val­ley of Esh­kol and ex­ plored it. 25 Tak­ing with them some of the ­fruit of the land, they ­brought it down to us and re­port­ed, “It is a good land that the Lord our God is giv­ing us.”

Rebellion Against the Lord

WHAT WAS SO INTIMIDATING ABOUT THE ANAKITES? (1:28) The Anakites were thought to be descendants of the giant Nephilim. See Who were the Nephilim . . . the heroes of old? (Ge 6:4; p. 10). In Joshua’s day, remnants of the Anakites remained in Gaza, Gath and Ashdod (Jos 11:22). Goliath was from Gath (1Sa 17:4) and may have been an Anakite.

DOES GOD LOSE HIS TEMPER? (1:34) God never loses his temper and is always in control. His anger is an appropriate response to faithlessness. When he is angry, he does not sin as we are prone to do (Eph 4:26). God loved the Israelites and promised to lead them to victory, but they didn’t believe the promise. God became angry with them because he desired their trust. DID GOD PUNISH MOSES FOR THE PEOPLE’S LACK OF FAITH? (1:37; SEE 3:26; 4:21) No. God punished Moses for what he did when provoked by the ­people. The ­people had grumbled about their lack of water, and Moses, filled with resentment, lashed out at the p ­ eople just as God miraculously provided water (Nu 20:1 – 12). Because of this, he was denied permission to enter the promised land. For more on this, see the article Why was Moses punished so harshly? (Nu 20:12; p. 226). AT WHAT AGE DO PEOPLE KNOW RIGHT FROM WRONG? (1:39) While God declared that all those 20 years old or more would not enter the promised land because of unbelief (Nu 14:29 – 30), he was not necessarily making 20 the age of accountability. Other places in the Bible, without being specific (e.g., Isa 7:15 – 16), seem to indicate a much earlier age. By drawing a line at age 20, God disqualified those who should have been mature (they were old enough to fight) and left enough younger ones to populate the next generation.

26 But you were un­will­ing to go up; you re­belled ­against the com­mand of the Lord your God. 27 You grum­bled in your ­tents and said, “The Lord h ­ ates us; so he b ­ rought us out of ­Egypt to de­liv­er us into the h ­ ands of the Am­o­rites to de­stroy us. 28 Where can we go? Our broth­ers have made our ­hearts melt in fear. They say, ‘The peo­ple are stron­ger and tall­er than we are; the cit­ies are ­large, with ­walls up to the sky. We even saw the An­a­kites there.’ ” 29 Then I said to you, “Do not be ter­ri­fied; do not be a ­ fraid of them. 30 The Lord your God, who is go­ing be­fore you, will ­fight for you, as he did for you in E ­ gypt, be­fore your very eyes, 31 and in the wil­der­ness. ­There you saw how the Lord your God car­ried you, as a fa­ther car­ries his son, all the way you went un­til you ­reached this place.” 32 In ­spite of this, you did not ­trust in the Lord your God, 33 who went a ­ head of you on your jour­ney, in fire by n ­ ight and in a c­ loud by day, to s­ earch out plac­es for you to camp and to show you the way you ­should go. 34 When the Lord ­heard what you said, he was an­gry and sol­emn­ly ­swore: 35 “No one from this evil gen­er­a­tion ­shall see the good land I ­swore to give your an­ces­tors, 36  ex­cept Ca­leb son of Je­phun­neh. He will see it, and I will give him and his de­scen­dants the land he set his feet on, be­cause he fol­lowed the Lord whole­heart­ed­ly.” 37 Be­cause of you the Lord be­came an­gry with me also and said, “You s­ hall not en­ter it, ei­ther. 38  But your as­sis­tant, Josh­ua son of Nun, will en­ter it. En­cour­age him, be­cause he will lead Is­ra­el to in­her­it it. 39 And the lit­tle ones that you said ­would be tak­en cap­tive, your chil­dren who do not yet know good from bad — ​they will en­ter the land. I will give it to them and they will take pos­ses­sion of it. 40 But as for you, turn ­around and set out to­ward the des­ert ­along the ­route to the Red Sea. a” 41 Then you re­plied, “We have ­sinned ­against the Lord. We will go up and ­fight, as the Lord our God com­mand­ed us.” So ev­ery one of you put on his weap­ons, think­ing it easy to go up into the hill coun­try. 42 But the Lord said to me, “Tell them, ‘Do not go up and ­fight, be­cause I will not be with you. You will be de­feat­ed by your en­e­mies.’  ” a 40 Or the

Sea of Reeds   

Deuteronomy 2:19 43 So I told you, but you ­would not lis­ten. You re­belled ­against the Lord’s com­mand and in your ar­ro­gance you ­marched up into the hill coun­try. 44  The Am­o­rites who ­lived in ­those ­hills came out ­against you; they ­chased you like a ­swarm of bees and beat you down from Seir all the way to Hor­mah. 45 You came back and wept be­fore the Lord, but he paid no at­ten­tion to your weep­ing and ­turned a deaf ear to you. 46 And so you ­stayed in Ka­desh many days — ​all the time you ­spent there.

Wanderings in the Wilderness

2

Then we t­ urned back and set out to­ward the wil­der­ness ­ long the r­ oute to the Red Sea, a as the Lord had di­rect­ a ed me. For a long time we made our way ­around the hill coun­try of Seir. 2 Then the Lord said to me, 3 “You have made your way ­around this hill coun­try long ­enough; now turn ­north. 4 Give the peo­ple t­hese or­ders: ‘You are a ­ bout to pass ­through the ter­ri­to­ry of your rel­a­tives the de­scen­dants of Esau, who live in Seir. They will be ­afraid of you, but be very care­ful. 5 Do not pro­voke them to war, for I will not give you any of ­their land, not even ­enough to put your foot on. I have giv­en Esau the hill coun­try of Seir as his own. 6 You are to pay them in sil­ver for the food you eat and the wa­ter you drink.’ ” 7 The Lord your God has b ­ lessed you in all the work of your h ­ ands. He has ­watched over your jour­ney ­through this vast wil­der­ness. ­These for­ty ­years the Lord your God has been with you, and you have not ­lacked any­thing. 8 So we went on past our rel­a­tives the de­scen­dants of Esau, who live in Seir. We t­ urned from the Ar­a­bah road, ­which c­ omes up from E ­ lath and Ezi­on Ge­ber, and trav­eled ­along the des­ert road of Moab. 9 Then the Lord said to me, “Do not ha­rass the Mo­ab­ites or pro­voke them to war, for I will not give you any part of ­their land. I have giv­en Ar to the de­scen­dants of Lot as a pos­ses­sion.” 10 (The ­Emites used to live ­there — ​a peo­ple ­strong and nu­mer­ous, and as tall as the An­a­kites. 11  Like the An­a­kites, they too were con­sid­ered Reph­a­ites, but the Mo­ab­ites ­called them ­Emites. 12 Ho­rites used to live in Seir, but the de­scen­ dants of Esau d ­ rove them out. They de­stroyed the Ho­rites from be­fore them and set­tled in ­their ­place, just as Is­ra­el did in the land the Lord gave them as ­their pos­ses­sion.) 13 And the Lord said, “Now get up and c­ ross the Ze­red Val­ ley.” So we ­crossed the val­ley. 14 Thir­ty-­eight ­years ­passed from the time we left Ka­ desh Bar­nea un­til we c­ rossed the Ze­red Val­ley. By then, that en­tire gen­er­a­tion of fight­ing men had per­ished from the camp, as the Lord had s­ worn to them. 15 The Lord’s hand was a ­ gainst them un­til he had com­plete­ly elim­i­nat­ed them from the camp. 16 Now when the last of ­these fight­ing men ­among the peo­ple had died, 17 the Lord said to me, 18 “To­day you are to pass by the re­gion of Moab at Ar. 19 When you come to the a 1 Or the

Sea of Reeds   

257

WHY HADN’T GOD ACCEPTED THE PEOPLE’S REPENTANCE? (1:45) The p ­ eople had not obeyed God’s earlier command to fight. Then they disobeyed by fighting when he had commanded them not to fight. Instead of showing true repentance for their sin, they had displayed a confidence in their own ability to accomplish God’s will (v. 41). “Repentance” that includes further disobedience is insincere at best.

WHY WERE ESAU’S DESCENDANTS AFRAID OF THEIR ISRAELITE RELATIVES? (2:4 – 5) Esau’s descendants had no doubt heard about the great victories God had given the Israelites. They knew God was on Israel’s side, fulfilling a prophecy given long before to Rebekah, the mother of Jacob and Esau (Ge 25:23). Uncertain that sharing a common ancestor with Israel would spare them the fate of other nations, Esau’s descendants were afraid. WHY DID THE LORD PROTECT THE LAND OF ESAU’S DESCENDANTS? (2:5) When Jacob had returned from Paddan Aram (Ge 33:1 – 9), Esau had born no ill will toward his brother. Moreover, God had blessed Esau by prospering him and giving him a land in which to live. Although Esau’s descendants remained estranged from the Israelites, God blessed and protected the Edomites because they, too, were descendants of Abraham. WHY DID GOD WATCH OVER THE ISRAELITES WHEN THEY WERE BEING PUNISHED? (2:7) Even though they were being punished, God never abandoned his ­people. He wanted them to learn from their 40 years in the wilderness that they could trust in him. He did not want to bring them to the border of the promised land a second time only to have them fail to enter because they again lacked confidence in God.

HAD GOD SET UP A SEPARATE COVENANT WITH LOT? (2:19) God had established the boundaries of all the nations (32:8) and expected p ­ eople to act responsibly within their boundaries and in their relations with other nations. This was an arrangement of common grace by which all nations were expected to hold to basic principles of fairness and morality in international dealings (Am 1:9). LINK (2:19) LOT See the story of Abram and Lot dividing up the land in Genesis 13:1 – 18.

258

Deuteronomy 2:20 Am­mon­ites, do not ha­rass them or pro­voke them to war, for I will not give you pos­ses­sion of any land be­long­ing to the Am­mon­ites. I have giv­en it as a pos­ses­sion to the de­scen­ dants of Lot.” 20 (That too was con­sid­ered a land of the Reph­a­ites, who used to live ­there; but the Am­mon­ites ­called them Zam­zum­mites. 21 They were a peo­ple ­strong and nu­mer­ ous, and as tall as the An­a­kites. The Lord de­stroyed them from be­fore the Am­mon­ites, who ­drove them out and set­ tled in t­ heir p ­ lace. 22 The Lord had done the same for the de­scen­dants of Esau, who ­lived in Seir, when he de­stroyed the Ho­rites from be­fore them. They ­drove them out and have l­ ived in t­ heir p ­ lace to this day. 23 And as for the Av­ vites who ­lived in vil­lag­es as far as Gaza, the Caph­to­rites com­ing out from Caph­tor a de­stroyed them and set­tled in ­their place.)

Defeat of Sihon King of Heshbon WHY THE VARYING TREATMENT OF UNBELIEVING NATIONS? (2:24) God chose some nations as his instruments for redemption and salvation and others as instruments by which he punished Israel and other nations. Still others he condemned to destruction for their sins. He had given the Amorites, who lived in Canaan near the Dead Sea, more than 400 years to turn away from evil (Ge 15:16), but these warlike p ­ eople sinned more and more. Their idolatrous practices included human sacrifice — ​even the sacrifice of their own children — ​to appease their gods. These practices made the Amorites detestable to God and worthy of his judgment. HOW DID GOD TERRORIZE ISRAEL’S ENEMIES? (2:25) The reports may refer to the exodus from Egypt, which was understood by the surrounding nations as the result of divine intervention on Israel’s behalf. Even pagan cultures thought military victory was brought about by divine help. In their view, the god of the defeated nation was not strong enough to save them from the conquering god — ​in this case, the God of Israel. WAS THE KING OF HESHBON GOD’S UNWILLING PUPPET? (2:30) No. But there is a point at which a person or a nation becomes so fixed in their rebellion against God that their unwillingness to repent seems to become an inability to repent. Continually resisting God tends to become habitual (Ro 1:21 – 24). God allowed the king of Heshbon to become stubborn and obstinate because he resisted God’s purposes. See the article Who hardened Pharaoh’s heart? (Ex 10:1; p. 95).

24 “Set out now and ­cross the Ar­non ­Gorge. See, I have giv­ en into your hand Si­hon the Am­o­rite, king of Hesh­bon, and his coun­try. Be­gin to take pos­ses­sion of it and en­gage him in bat­tle. 25 This very day I will be­gin to put the ter­ror and fear of you on all the na­tions un­der heav­en. They will hear re­ports of you and will trem­ble and be in an­guish be­cause of you.” 26 From the Des­ert of Ked­em ­ oth I sent mes­sen­gers to Si­ hon king of Hesh­bon of­fer­ing ­peace and say­ing, 27 “Let us pass t­ hrough your coun­try. We will stay on the main road; we will not turn ­aside to the ­right or to the left. 28 Sell us food to eat and wa­ter to d ­ rink for t­ heir ­price in sil­ver. Only let us pass ­through on foot — ​29 as the de­scen­dants of Esau, who live in Seir, and the Mo­ab­ites, who live in Ar, did for us — ​un­til we ­cross the Jor­dan into the land the Lord our God is giv­ing us.” 30 But Si­hon king of Hesh­bon re­fused to let us pass ­through. For the Lord your God had made his spir­it stub­born and his ­heart ob­sti­nate in or­der to give him into your ­hands, as he has now done. 31 The Lord said to me, “See, I have be­gun to de­liv­er Si­ hon and his coun­try over to you. Now be­gin to con­quer and pos­sess his land.” 32 When Si­hon and all his army came out to meet us in bat­tle at Ja­haz, 33 the Lord our God de­liv­ered him over to us and we s­ truck him down, to­geth­er with his sons and his ­whole army. 34 At that time we took all his t­ owns and com­ plete­ly de­stroyed  b them — ​men, wom­en and chil­dren. We left no sur­vi­vors. 35 But the live­stock and the plun­der from the ­towns we had cap­tured we car­ried off for our­selves. 36 From Aro­er on the rim of the Ar­non G ­ orge, and from the town in the g ­ orge, even as far as Gil­e­ad, not one town was too ­strong for us. The Lord our God gave us all of them. 37 But in ac­cor­dance with the com­mand of the Lord our God, you did not en­croach on any of the land of the Am­mon­ites, nei­ther the land a ­ long the c­ ourse of the Jab­bok nor that ­around the ­towns in the hills. a 23 That

is, Crete    b 34  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.   

Deuteronomy 3:14

259

Defeat of Og King of Bashan

3

Next we t­urned and went up a ­ long the road to­ward Ba­shan, and Og king of Ba­shan with his ­whole army ­marched out to meet us in bat­tle at Ed­rei. 2 The Lord said to me, “Do not be a ­ fraid of him, for I have de­liv­ered him into your h ­ ands, a ­ long with his ­whole army and his land. Do to him what you did to Si­hon king of the Am­o­rites, who ­reigned in Hesh­bon.” 3 So the Lord our God also gave into our h ­ ands Og king of Ba­shan and all his army. We ­struck them down, leav­ing no sur­vi­vors. 4 At that time we took all his cit­ies. ­There was not one of the six­ty cit­ies that we did not take from them — ​the ­whole re­gion of Ar­gob, Og’s king­dom in Ba­shan. 5  All ­these cit­ies were for­ti­fied with high ­walls and with g ­ ates and bars, and t­ here were also a g ­ reat many un­walled vil­lag­es. 6 We com­plete­ly de­stroyed  a them, as we had done with Si­hon king of Hesh­bon, de­stroy­ing  a ev­ery city — ​men, wom­en and chil­dren. 7 But all the live­stock and the plun­der from t­ heir cit­ies we car­ried off for our­selves. 8 So at that time we took from ­these two ­kings of the Am­ o­rites the ter­ri­to­ry east of the Jor­dan, from the Ar­non G ­ orge as far as M ­ ount Her­mon. 9 (Her­mon is c­ alled Sir­io ­ n by the Si­ do­ni­ans; the Am­o­rites call it Se­nir.) 10 We took all the ­towns on the pla­teau, and all Gil­e­ad, and all Ba­shan as far as Sal­e­ kah and Ed­rei, ­towns of Og’s king­dom in Ba­shan. 11 (Og king of Ba­shan was the last of the Reph­a­ites. His bed was dec­ o­rat­ed with iron and was more than nine cu­bits long and four cu­bits wide.  b It is ­still in Rab­bah of the Am­mon­ites.)

Division of the Land 12 Of the land that we took over at that time, I gave the Reu­ben­ites and the Gad­ites the ter­ri­to­ry ­north of Aro­er by the Ar­non G ­ orge, in­clud­ing half the hill coun­try of Gil­e­ad, to­geth­er with its ­towns. 13 The rest of Gil­e­ad and also all of Ba­shan, the king­dom of Og, I gave to the half-­tribe of Ma­ nas­seh. (The ­whole re­gion of Ar­gob in Ba­shan used to be ­known as a land of the Reph­ai­tes. 14 Jair, a de­scen­dant of a 6  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.    b 11  That is, about 14 feet long and 6 feet wide or about 4 meters long and 1.8 meters wide   

WHY KILL THE WOMEN AND CHILDREN? (3:6) The Canaanites were ardent evangelists for their idolatrous pagan religions (1Ki 18:4 – 29), and Israel was God’s special agent for destruction of the wicked Amorite culture, an assignment given originally through Abraham (Ge 15:13 – 16). Israel accomplished this by holy war, which required extermination of the whole enemy population, lest the survivors lead the Israelites into idolatry (Dt 20:16 – 18). WHY WAS TAKING PLUNDER ACCEPTABLE HERE BUT NOT WHEN THE ISRAELITES CONQUERED JERICHO? (3:7; SEE JOS 6:17 – 19) The spoils of war always belonged to the Lord. His decrees concerning plunder seem to have served as lessons in obedience. He decreed when plundering the foe was acceptable and when he wanted his p ­ eople to completely destroy the city. In this instance, the Lord allowed the Israelites to take whatever they wanted. WHAT’S THIS ABOUT OG’S BED? (3:11) If this was a literal bed, it was truly a kingsized bed. This was possibly a sarcophagus — ​ a stone coffin for a deceased king. Iron could also mean “basalt.” A typical sarcophagus of the period was about 2/5 the size of this one, or 9 feet by 3 1/2 feet. WHY DID REUBEN, GAD AND MANASSEH WANT TO LIVE APART FROM THE OTHER TRIBES? (3:13 – 17) These tribes had large flocks of grazing animals and needed ample land on which to pasture them, so God permitted them to claim land immediately adjacent to Canaan as their inheritance.

W H Y W O U L D G O D A N N I H I L AT E A N E N T I R E N AT I O N ? 2 : 3 4 ; s e e 3 : 2 There are two reasons why God commanded the Israelites to utterly destroy certain nations: (1) The Israelites were God’s instruments of judgment on these nations (9:1 – 4). (2) If these enemies survived, they would turn the hearts of the Israelites away from the Lord and toward their false gods and pagan worship (20:16 – 18; Ex 23:20 – 33). God had told Abraham that his descendants would possess the land of the Amorites when the Amorites’ sin had reached its full measure (Ge 15:16). During Abraham’s time, the Amorites’ rebellion against God had not yet reached the point at which God’s judgment on them was irrevocable. The implication is that had the Amorites stopped sinning, they could have avoided God’s judgment. But the Amorites persisted in their sinful ways, and God executed his judgment on them. The Israelite conquest of Canaan was the means by which God not only fulfilled his promise of giving the land to Israel but also punished the Amorites for their sins. See Why wait for the Amorites’ sin to increase? (Ge 15:16; p. 22) and the article What right did the Israelites have to take the land? (Nu  33:52 – 53; p. 249).

260

WERE THE WOMEN AND CHILDREN LEFT UNPROTECTED? (3:18 – 20) No. Men under the age of 20 and those over a certain age remained with the camp. Also, in times of war, able-bodied fighting men with new homes, new crops, new fiancées and men newly married were exempt from military duty (20:5 – 8; 24:5). These men may have been left in the camp to protect the women and children.

Deuteronomy 3:15 Ma­nas­seh, took the ­whole re­gion of Ar­gob as far as the bor­ der of the Gesh­u­rites and the Ma­ak­at­ hites; it was ­named af­ter him, so that to this day Ba­shan is c­ alled Hav­voth Jair. a ) 15 And I gave Gil­ea ­ d to Ma­kir. 16 But to the Reu­ben­ites and the Gad­ites I gave the ter­ri­to­ry ex­tend­ing from Gil­e­ad down to the Ar­non ­Gorge (the mid­dle of the g ­ orge be­ing the bor­der) and out to the Jab­bok Riv­er, ­which is the bor­der of the Am­ mon­ites. 17  Its west­ern bor­der was the Jor­dan in the Ar­a­bah, from Kin­ne­reth to the Sea of the Ar­ab ­ ah (that is, the Dead Sea), be­low the s­ lopes of Pis­gah. 18 I com­mand­ed you at that time: “The Lord your God has giv­en you this land to take pos­ses­sion of it. But all your able-bod­ied men, a ­ rmed for bat­tle, must c­ ross over a ­ head of the oth­er Is­ra­el­ites. 19  How­ev­er, your ­wives, your chil­dren and your live­stock (I know you have much live­stock) may stay in the ­towns I have giv­en you, 20  un­til the Lord ­gives rest to your fel­low Is­ra­el­ites as he has to you, and they too have tak­en over the land that the Lord your God is giv­ing them ­across the Jor­dan. Af­ter that, each of you may go back to the pos­ses­sion I have giv­en you.”

Moses Forbidden to Cross the Jordan

HOW DID GOD FIGHT FOR ISRAEL? (3:22) In several ways: (1) Rahab told the Israelite spies that God had caused Israel’s enemies to be paralyzed with fear; she then helped the spies escape the city (Jos 2:1 – 24). (2) God used the weather to aid Israel in battle by sending lethal hailstones on their enemies. According to the text, God also delayed the sunset until Israel had won the battle (Jos 10:11 – 14). (3) God pronounced judgment on the Amorites, allowing the Israelites to destroy the Amorites for their sins (Ge 15:16; Jos 11:20). WHEN MOSES SPOKE OF OTHER GODS, WAS HE ACKNOWLEDGING THEIR EXISTENCE? (3:24) In Hebrew the same word (elohim) is used to indicate the true God, false (nonexistent) gods, supernatural beings such as angels and even human rulers, judges and leaders. The context in each case clarifies the usage. ­Jesus, for example, spoke of “gods” in reference to human leaders (Jn 10:34 – 35). In this passage, Moses is praising God for being superior to all beings in existence — ​whether human or spiritual. WHY DID GOD TELL MOSES TO CLIMB PISGAH? (3:27) The summit of Pisgah offered a spectacular view of the promised land. See Balaam’s Messages (Nu 23:3; p. 231). While God did not permit Moses to enter the land, he allowed him to see it from a distance.

21 At that time I com­mand­ed Josh­ua: “You have seen with your own eyes all that the Lord your God has done to t­ hese two ­kings. The Lord will do the same to all the king­doms over ­there ­where you are go­ing. 22 Do not be ­afraid of them; the Lord your God him­self will ­fight for you.” 23 At that time I plead­ed with the Lord: 24  “Sov­er­eign Lord, you have be­gun to show to your ser­vant your great­ ness and your s­ trong hand. For what god is ­there in heav­en or on e ­ arth who can do the d ­ eeds and m ­ ighty ­works you do? 25 Let me go over and see the good land be­yond the Jor­ dan — ​that fine hill coun­try and Leb­a­non.” 26 But be­cause of you the Lord was an­gry with me and ­would not lis­ten to me. “That is e ­ nough,” the Lord said. “Do not ­speak to me any­more ­about this mat­ter. 27 Go up to the top of Pis­gah and look west and n ­ orth and ­south and east. Look at the land with your own eyes, ­since you are not go­ing to ­cross this Jor­dan. 28  But com­mis­sion Josh­ua, and en­cour­ age and strength­en him, for he will lead this peo­ple a ­ cross and will c­ ause them to in­her­it the land that you will see.” 29 So we ­stayed in the val­ley near Beth Peor.

Obedience Commanded

4

Now, Is­ra­el, hear the de­crees and laws I am a ­ bout to t­ each you. Fol­low them so that you may live and may go in and take pos­ses­sion of the land the Lord, the God of your an­ces­tors, is giv­ing you. 2 Do not add to what I com­mand you and do not sub­tract from it, but keep the com­mands of the Lord your God that I give you. 3 You saw with your own eyes what the Lord did at Baal Peor. The Lord your God de­stroyed from ­among you ev­ery­ one who fol­lowed the Baal of Peor, 4 but all of you who held fast to the Lord your God are s­ till ­alive to­day. a 14 Or called

the settlements of Jair   

Deuteronomy 4:24 5 See, I have ­taught you de­crees and laws as the Lord my God com­mand­ed me, so that you may fol­low them in the land you are en­ter­ing to take pos­ses­sion of it. 6  Ob­serve them care­ful­ly, for this will show your wis­dom and un­ der­stand­ing to the na­tions, who will hear a ­ bout all t­ hese ­de­crees and say, “Sure­ly this ­great na­tion is a wise and un­ der­stand­ing peo­ple.” 7 What oth­er na­tion is so ­great as to have t­ heir gods near them the way the Lord our God is near us when­ev­er we pray to him? 8 And what oth­er na­tion is so ­great as to have such righ­teous de­crees and laws as this body of laws I am set­ting be­fore you to­day? 9 Only be care­ful, and ­watch your­selves close­ly so that you do not for­get the ­things your eyes have seen or let them fade from your ­heart as long as you live. ­Teach them to your chil­dren and to ­their chil­dren af­ter them. 10  Re­mem­ber the day you s­ tood be­fore the Lord your God at Ho­reb, when he said to me, “As­sem­ble the peo­ple be­fore me to hear my ­words so that they may ­learn to re­vere me as long as they live in the land and may ­teach them to ­their chil­dren.” 11 You came near and ­stood at the foot of the moun­tain ­while it ­blazed with fire to the very heav­ens, with ­black ­clouds and deep dark­ness. 12 Then the Lord ­spoke to you out of the fire. You ­heard the ­sound of ­words but saw no form; ­there was only a ­voice. 13 He de­clared to you his cov­enant, the Ten Com­mand­ments, ­which he com­mand­ed you to fol­low and then ­wrote them on two ­stone tab­lets. 14 And the Lord di­ rect­ed me at that time to ­teach you the de­crees and laws you are to fol­low in the land that you are cross­ing the Jor­ dan to pos­sess.

Idolatry Forbidden 15 You saw no form of any kind the day the Lord ­spoke to you at Ho­reb out of the fire. There­fore ­watch your­ selves very care­ful­ly, 16 so that you do not be­come cor­rupt and make for your­selves an idol, an im­age of any ­shape, wheth­er f­ ormed like a man or a wom­an, 17 or like any an­i­ mal on e ­ arth or any bird that f­ lies in the air, 18 or like any crea­ture that ­moves ­along the ­ground or any fish in the wa­ters be­low. 19 And when you look up to the sky and see the sun, the moon and the ­stars — ​all the heav­en­ly ar­ ray — ​do not be en­ticed into bow­ing down to them and wor­ship­ing ­things the Lord your God has ap­por­tioned to all the na­tions un­der heav­en. 20 But as for you, the Lord took you and ­brought you out of the iron-smelt­ing fur­ nace, out of ­Egypt, to be the peo­ple of his in­her­i­tance, as you now are. 21 The Lord was an­gry with me be­cause of you, and he sol­emn­ly s­ wore that I ­would not ­cross the Jor­dan and en­ ter the good land the Lord your God is giv­ing you as your in­her­i­tance. 22 I will die in this land; I will not ­cross the Jor­ dan; but you are a ­ bout to c­ ross over and take pos­ses­sion of that good land. 23 Be care­ful not to for­get the cov­enant of the Lord your God that he made with you; do not make for your­selves an idol in the form of any­thing the Lord your God has for­bid­den. 24 For the Lord your God is a con­sum­ing fire, a jeal­ous God.

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WHAT WAS UNUSUAL ABOUT THESE LAWS? (4:6 – 8) The laws and gods devised by pagan cultures conformed to and reflected those cultures. But the Israelites lived by the decrees of a holy, gracious and loving God (Ex 34:6 – 7). They were based not on vengeance and retribution but on mercy, grace and perfect justice. Although Moses said that the p ­ eople of Israel would be known as wise and under­ standing (Dt 4:6), their reputation reflected God’s character, not theirs. WHY WOULD ANYONE DESIRE A VISIBLE IMAGE OVER AN INVISIBLE GOD? (4:15 – 18; SEE ALSO 5:8) ­People in ancient times were accustomed to physical representations of gods. Such customs could have tempted the Israelites, since God had revealed himself audibly, not visually (v. 15). Any attempt to portray God would have been utterly inadequate and ultimately misleading, because he had already created the only authorized image of himself on earth: p ­ eople (Ge 1:26 – 27). See Why would the Israelites be tempted to use Asherah poles or sacred stones? (16:21 – 22; p. 279). HOW WERE THE ISRAELITES THE PEOPLE OF GOD’S INHERITANCE? (4:20) The Israelites were both God’s inheritance (the ­people he chose to be his very own) and the recipients of an inheritance from God (heirs not only of a land and the Messianic promise but also of the knowledge of God). The Israelites were given an inheritance not given any other nation. Other ­peoples worshiped the heavenly array or objects made with their own hands, but the Israelites worshiped the true and living God, who had no visible representation. Today, all who worship the true God are God’s ­people (1Pe 2:9 – 10) and heirs because of ­Jesus Christ (Gal 3:26 – 29). WHY WAS EGYPT CALLED AN IRONSMELTING FURNACE? (4:20) Just as iron must be heated to rid it of impurities, the Israelites’ faith was purified by the heat of their suffering and slavery in Egypt. God delivered them from Egypt so that they might become the ­people of his inheritance. WAS MOSES REFUSING RESPONSIBILITY FOR HIS SIN? (4:21) Moses wasn’t denying his sin; he was stating the facts. Because the ­people had rebelled, he’d been put in a situation that resulted in his sinning against the Lord (Nu 20:1 – 13). HOW IS THE LORD A CONSUMING FIRE? (4:24) This metaphor is a picture of the depth of God’s wrath when his ­people are disloyal and turn from him to serve idols. God’s righ­teous jealousy consumes whatever seeks to undermine his holiness. God initiated his covenant out of love and required the Israelites to respond in love. Anything competing with their allegiance to God caused him to be jealous because he desired their full devotion.

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HOW COULD GOD CALL THE HEAVENS AND THE EARTH AS WITNESSES? (4:26) Summoning witnesses was a standard element of ancient treaties. Typically, the alleged gods of the two parties to the agreement were summoned as witnesses at the time the covenant was made. The gods were thought to have the power to enforce the treaty. In Deuteronomy, God himself is one of the parties to the covenant. Since there is no one above him, he called heaven and earth as reliable, unchanging witnesses, illustrating his authority. It was also a reminder that if Israel broke the cov­enant, they would be threatened with the wrath of heaven and earth — ​ natural disasters, bad harvests, etc. (see, e.g., 28:23 – 24).

Deuteronomy 4:25 25 Af­ter you have had chil­dren and grand­chil­dren and have ­lived in the land a long time — ​if you then be­come cor­rupt and make any kind of idol, do­ing evil in the eyes of the Lord your God and arous­ing his an­ger, 26 I call the heav­ens and the ­earth as wit­ness­es ­against you this day that you will quick­ly per­ish from the land that you are cross­ing the Jor­dan to pos­sess. You will not live t­ here long but will cer­tain­ly be de­stroyed. 27 The Lord will scat­ter you ­among the peo­ples, and only a few of you will sur­vive ­among the na­tions to ­which the Lord will ­drive you. 28 There you will wor­ship man-made gods of wood and ­stone, ­which can­not see or hear or eat or s­ mell. 29 But if from ­there you seek the Lord your God, you will find him if you seek him with all your ­heart and with all your soul. 30 When you are in dis­ tress and all t­ hese ­things have hap­pened to you, then in lat­er days you will re­turn to the Lord your God and obey him. 31 For the Lord your God is a mer­ci­ful God; he will not aban­don or de­stroy you or for­get the cov­enant with your an­ces­tors, ­which he con­firmed to them by oath.

The Lord Is God

LINK (4:36) HIS GREAT FIRE Exodus 19:16 – 19 describes how God spoke from the fire to Moses and the Israelites at Mount Sinai. God had also spoken earlier to Moses from a burning bush (Ex 3:1 — ​4:17).

32 Ask now ­about the for­mer days, long be­fore your time, from the day God cre­at­ed hu­man be­ings on the ­earth; ask from one end of the heav­ens to the oth­er. Has any­thing so ­great as this ever hap­pened, or has any­thing like it ever been ­heard of ? 33 Has any oth­er peo­ple ­heard the ­voice of God a speak­ing out of fire, as you have, and l­ ived? 34 Has any god ever ­tried to take for him­self one na­tion out of an­oth­ er na­tion, by test­ings, by s­ igns and won­ders, by war, by a ­mighty hand and an out­stretched arm, or by g ­ reat and awe­ some ­deeds, like all the ­things the Lord your God did for you in ­Egypt be­fore your very eyes? 35 You were s­ hown t­ hese t­ hings so that you m ­ ight know that the Lord is God; be­sides him t­ here is no oth­er. 36 From heav­en he made you hear his ­voice to dis­ci­pline you. On ­earth he ­showed you his ­great fire, and you ­heard his ­words from out of the fire. 37  Be­cause he ­loved your an­ces­tors and ­chose ­their de­scen­dants af­ter them, he b ­ rought you out of ­Egypt by his Pres­ence and his ­great ­strength, 38 to ­drive out be­fore you na­tions great­er and stron­ger than you and to ­bring you into ­their land to give it to you for your in­her­i­ tance, as it is to­day. a 33 Or of

a god   

DID GOD LOVE ISRAEL MORE THAN O T H E R N AT I O N S ? 4 : 3 3 – 3 8 What seemed to be God’s special favor was also a unique and challenging assignment for Israel. Israel enjoyed great privileges, but those privileges carried great responsibilities. God made it clear that there was nothing inherently “righ­ teous” about the Israelites that qualified them to receive God’s favor (9:4 – 6). God singled out the nation of Israel so that he could use its ­people to bring his blessings to the whole world through their witness and testimony (Ge 12:2 – 3). He did this because he desires that all p ­ eople know him (2Pe 3:9). God’s love for Israel, as well as his love for the whole world, was demonstrated when he sent his Son to die in order to provide forgiveness of sins and the gift of eternal life (Jn 3:16). See Why did God treasure Israel above other nations? (26:18; p. 291).

Deuteronomy 5:10 39 Ac­knowl­edge and take to h ­ eart this day that the Lord is God in heav­en a ­ bove and on the ­earth be­low. ­There is no oth­er. 40 Keep his de­crees and com­mands, ­which I am giv­ing you to­day, so that it may go well with you and your chil­dren af­ter you and that you may live long in the land the Lord your God ­gives you for all time.

Cities of Refuge 41 Then Mo­ses set ­aside ­three cit­ies east of the Jor­dan, 42 to ­ hich any­one who had ­killed a per­son ­could flee if they w had un­in­ten­tion­al­ly ­killed a neigh­bor with­out mal­ice afore­ thought. They ­could flee into one of t­ hese cit­ies and save ­their life. 43  The cit­ies were ­these: Be­zer in the wil­der­ness pla­teau, for the Reu­ben­ites; Ra­moth in Gil­e­ad, for the Gad­ ites; and Go­lan in Ba­shan, for the Ma­nas­sites.

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DID GOD GIVE ISRAEL THE LAND FOR ALL TIME? (4:40) Yes, but his promise was conditional. Israel eventually lost the land God had given them because they did not keep the Lord’s decrees and commands. The p ­ eople were deficient — ​ not the promise. Some scholars claim that Israel still has a right to the promised land, while others deny such a claim. LINK (4:41 – 43) CITIES For more on these cities of refuge, see 19:1 – 14; Numbers 35:6 – 34; Joshua 20:1 – 9. See also What were cities of refuge? (Nu 35:6; p. 251).

Introduction to the Law 44 This is the law Mo­ses set be­fore the Is­ra­el­ites. 45 These are the stip­ul­a­tions, de­crees and laws Mo­ses gave them when they came out of E ­ gypt 46 and were in the val­ley near Beth Peor east of the Jor­dan, in the land of Si­hon king of the Am­o­rites, who ­reigned in Hesh­bon and was de­feat­ed by Mo­ ses and the Is­ra­el­ites as they came out of E ­ gypt. 47 They took pos­ses­sion of his land and the land of Og king of Ba­shan, the two Am­or­ ite ­kings east of the Jor­dan. 48 This land ex­ tend­ed from Aro­er on the rim of the Ar­non ­Gorge to ­Mount Sir­i­on  a (that is, Her­mon), 49  and in­clud­ed all the Ar­a­bah east of the Jor­dan, as far as the Dead Sea, b be­low the ­slopes of Pis­gah.

The Ten Commandments

5

Mo­ses sum­moned all Is­ra­el and said: Hear, Is­ra­el, the de­crees and laws I de­clare in your hear­ ing to­day. ­Learn them and be sure to fol­low them. 2 The Lord our God made a cov­enant with us at Ho­reb. 3 It was not with our an­ces­tors  c that the Lord made this cov­enant, but with us, with all of us who are ­alive here to­day. 4 The Lord ­spoke to you face to face out of the fire on the moun­tain. 5 (At that time I s­ tood be­tween the Lord and you to de­clare to you the word of the Lord, be­cause you were ­afraid of the fire and did not go up the moun­tain.) And he said:

6 “I am the Lord your God, who b ­ rought you out of ­Egypt, out of the land of slav­ery. 7 “You ­shall have no oth­er gods be­fore d me. 8 “You s­ hall not make for your­self an im­age in the form of any­thing in heav­en ­above or on the ­earth be­ neath or in the wa­ters be­low. 9 You ­shall not bow down to them or wor­ship them; for I, the Lord your God, am a jeal­ous God, pun­ish­ing the chil­ dren for the sin of the par­ents to the ­third and ­fourth gen­er­a­tion of ­those who hate me, 10 but show­ing love to a thou­sand gen­er­a­tions of ­those who love me and keep my com­mand­ments. a 48 

Syriac (see also 3:9); Hebrew Siyon    b 49 Hebrew the Sea of the Arabah    only with our parents    d 7 Or besides   

c 3 Or not

DIDN’T THE ISRAELITES ALREADY KNOW THE TEN COMMANDMENTS? (5:1) Yes, but Moses took this opportunity (before they entered the promised land) to review the law and explain it further. The generation of ­people he was speaking to had to affirm the covenant with the Lord themselves. They could not rest on the pledge of their parents. DID THEY REALLY SEE THE LORD FACE TO FACE? (5:4; SEE 34:10) This is a Hebrew idiom and is not to be taken literally. The p ­ eople heard God’s voice but did not actually see him (4:12). God conceals his glory because one who looked on him would be ruined (Isa 6:5). See How could Moses speak to the Lord face to face? (Ex 33:11; p. 132). WHY DID MOSES ACCUSE THE PEOPLE OF BEING AFRAID TO APPROACH GOD? (5:5) This was not an accusation. Moses simply recounted their emotions at the time. Their fear, more than God’s command, motivated them to stay away from the mountain (Ex 20:18 – 19). LINK (5:6 – 21) I AM THE LORD YOUR GOD The Ten Commandments are also recorded in Exodus 20:1 – 17. DO THESE COMMANDMENTS APPLY TO US? (5:6 – 21) Yes. The Ten Commandments provide timeless moral principles that form the fabric of the Judeo-Chris­tian ethic. How exactly they apply to us today is an important consideration for everyone. See Do all these laws apply to Chris­tians? (Ex 20:1 – 17; p. 110) and the article Should we obey or ignore the Old Testament law? (Gal 3:1 – 25; p. 1728). WHY WOULD GOD PUNISH CHILDREN FOR THE SIN OF THEIR PARENTS? (5:9) This refers more to the consequences of sin than to the judgment for sin. A generation can be burdened by the sins of their elders. While the examples and actions of individuals can affect others, God only judges a person for their own actions (Eze 18:20).

264

Deuteronomy 5:11

WHAT DOES IT MEAN TO MISUSE GOD’S NAME? (5:11) This is usually understood as blasphemy, though it can mean more. The Hebrew phrase translated misuse contains two ideas: (1) something deceptive, like false testimony, and (2) something empty or hollow. Misusing God’s name is to devalue his name by using it in a frivolous or deceptive way. Stated positively, we may and should use God’s name in all the ways God has authorized, such as in blessing others.

11 “You ­shall not mis­use the name of the Lord your God, for the Lord will not hold any­one guilt­less who mis­uses his name. 12 “Ob­serve the Sab­bath day by keep­ing it holy, as the Lord your God has com­mand­ed you. 13 Six days you ­shall la­bor and do all your work, 14 but the sev­enth day is a sab­bath to the Lord your God. On it you ­shall not do any work, nei­ther you, nor your son or daugh­ter, nor your male or fe­ male ser­vant, nor your ox, your don­key or any of your an­i­mals, nor any for­eign­er re­sid­ing in your t­ owns, so that your male and fe­male ser­ vants may rest, as you do. 15  Re­mem­ber that you were ­slaves in ­Egypt and that the Lord your God ­brought you out of t­ here with a m ­ ighty hand and an out­stretched arm. There­fore the Lord your God has com­mand­ed you to ob­serve the Sab­bath day. 16 “Hon­or your fa­ther and your moth­er, as the Lord your God has com­mand­ed you, so that you may live long and that it may go well with you in the land the Lord your God is giv­ing you. 17 “You ­shall not mur­der. 18 “You ­shall not com­mit adul­tery. 19 “You ­shall not steal. 20 “You s­ hall not give f­ alse tes­ti­mo­ny ­against your neigh­ bor. 21 “You s­ hall not cov­et your neigh­bor’s wife. You s­ hall not set your de­sire on your neigh­bor’s h ­ ouse or land, his male or fe­male ser­vant, his ox or don­ key, or any­thing that be­longs to your neigh­bor.”

WHY DOES GOD WANT US TO FEAR HIM? (5:29) See the article Should we live in terror of God? (Pr 1:7; p. 924).

22 These are the com­mand­ments the Lord pro­claimed in a loud ­voice to your ­whole as­sem­bly ­there on the moun­tain from out of the fire, the ­cloud and the deep dark­ness; and he add­ed noth­ing more. Then he ­wrote them on two s­ tone tab­lets and gave them to me. 23 When you ­heard the ­voice out of the dark­ness, ­while the moun­tain was ­ablaze with fire, all the lead­ers of your ­tribes and your el­ders came to me. 24 And you said, “The Lord our God has ­shown us his glo­ry and his maj­es­ty, and we have ­heard his ­voice from the fire. To­day we have seen that a per­son can live even if God s­ peaks with them. 25 But now, why s­ hould we die? This g ­ reat fire will con­sume us, and we will die if we hear the ­voice of the Lord our God any lon­ger. 26 For what mor­tal has ever ­heard the ­voice of the liv­ing God speak­ing out of fire, as we have, and sur­vived? 27 Go near and lis­ten to all that the Lord our God says. Then tell us what­ev­er the Lord our God ­tells you. We will lis­ten and obey.” 28 The Lord ­heard you when you ­spoke to me, and the Lord said to me, “I have ­heard what this peo­ple said to you. Ev­ery­thing they said was good. 29 Oh, that ­their ­hearts ­would be in­clined to fear me and keep all my com­mands al­ways, so that it ­might go well with them and ­their chil­ dren for­ev­er!

Deuteronomy 6:21

265

30 “Go, tell them to re­turn to t­ heir t­ ents. 31 But you stay here with me so that I may give you all the com­mands, de­ crees and laws you are to ­teach them to fol­low in the land I am giv­ing them to pos­sess.” 32 So be care­ful to do what the Lord your God has com­ mand­ed you; do not turn ­aside to the ­right or to the left. 33 Walk in obe­di­ence to all that the Lord your God has com­ mand­ed you, so that you may live and pros­per and pro­long your days in the land that you will pos­sess.

IN WHAT WAY WAS THE LAND FLOWING WITH MILK AND HONEY? (6:3) This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God.

Love the Lord Your God

6

These are the com­mands, de­crees and laws the Lord your God di­rect­ed me to t­ each you to ob­serve in the land that you are cross­ing the Jor­dan to pos­sess, 2 so that you, your chil­dren and ­their chil­dren af­ter them may fear the Lord your God as long as you live by keep­ing all his de­ crees and com­mands that I give you, and so that you may en­joy long life. 3 Hear, Is­ra­el, and be care­ful to obey so that it may go well with you and that you may in­crease great­ly in a land flow­ing with milk and hon­ey, just as the Lord, the God of your an­ces­tors, prom­ised you. 4  Hear, O  Is­ra­el: The Lord our God, the Lord is one. a 5 Love the Lord your God with all your ­heart and with all your soul and with all your ­strength. 6 These com­mand­ments that I give you to­day are to be on your ­hearts. 7  Im­press them on your chil­dren. Talk ­about them when you sit at home and when you walk ­along the road, when you lie down and when you get up. 8 Tie them as sym­bols on your ­hands and bind them on your fore­heads. 9 Write them on the door­ frames of your hous­es and on your gates. 10 When the Lord your God b ­ rings you into the land he ­swore to your fa­thers, to Abra­ham, ­Isaac and Ja­cob, to give you — ​a land with l­ arge, flour­ish­ing cit­ies you did not b ­ uild, 11 hous­es f­ illed with all k ­ inds of good t­ hings you did not pro­ vide, ­wells you did not dig, and vine­yards and ol­ive g ­ roves you did not ­plant — ​then when you eat and are sat­is­fied, 12 be care­ful that you do not for­get the Lord, who ­brought you out of ­Egypt, out of the land of slav­ery. 13 Fear the Lord your God, s­ erve him only and take your ­oaths in his name. 14 Do not fol­low oth­er gods, the gods of the peo­ples ­around you; 15 for the Lord your God, who is ­among you, is a jeal­ous God and his an­ger will burn a ­ gainst you, and he will de­stroy you from the face of the land. 16 Do not put the Lord your God to the test as you did at Mas­sah. 17 Be sure to keep the com­mands of the Lord your God and the stip­ul­ a­tions and de­crees he has giv­en you. 18 Do what is ­right and good in the Lord’s ­sight, so that it may go well with you and you may go in and take over the good land the Lord prom­ised on oath to your an­ces­tors, 19 thrust­ing out all your en­e­mies be­fore you, as the Lord said. 20 In the fu­ture, when your son asks you, “What is the mean­ing of the stip­u­la­tions, de­crees and laws the Lord our God has com­mand­ed you?” 21 tell him: “We were ­slaves of Phar­aoh in E ­ gypt, but the Lord ­brought us out of ­Egypt a 4 Or The Lord our God is one Lord; or The Lord is our God, the Lord is one; or The Lord is our God, the Lord alone   

DID GOD’S LOVE AND CARE FOR ISRAEL DEPEND ON HOW WELL THEY FOLLOWED THE LAW? (6:3) God’s love for the Israelites was not contingent on their obedience to the law. He initiated the covenant with them before they obeyed, and he still cared for them when they disobeyed. However, God’s blessings and curses were dependent on their obedience or disobedience to the law (28:1 – 68). WHAT DOES THE PHRASE THE LORD IS ONE MEAN? (6:4) The Hebrew words can be rendered several different ways (see the NIV text note). They communicate the uniqueness of God as well as the unity of God. They form the clearest possible statement against idolatry and polytheism (the worship of many gods). WHAT’S THE DIFFERENCE BETWEEN HEART AND SOUL? (6:5) Heart often means the human personality or whole being, from which sin needs to be circumcised. Heart can also mean the mind or intellect. Soul, by contrast, usually means human desire or will. It’s only when our hearts are circumcised that we can fully love God with our hearts (minds) and our souls (wills). HOW COULD THEY TIE THE COMMANDMENTS ON THEIR HANDS AND FOREHEADS? (6:8) Centuries later, Jews literally obeyed this command by using phylacteries (little boxes containing portions of Scripture that are strapped to the left arm or forehead). ­Jesus referred to this practice when he criticized the religious leaders for their hypocrisy (Mt 23:5). Here, however, the phrase is used as a figure of speech — ​much like we would say, “The word is on the tip of my tongue.” WAS IT FAIR TO GIVE ISRAEL PROPERTY OTHERS HAD WORKED FOR? (6:10 – 11) This was a matter of judgment, not favoritism. God told Abraham that he would one day use the Israelites as his instrument of judgment on the Amorites for their sins (Ge 15:13 – 16). See the article What right did the Israelites have to take the land? (Nu 33:52 – 53; p. 249). Later, when the Israelites were judged for their sin, they lost their houses and land just as the Amorites had. HOW CAN INSTANT PROSPERITY AFFECT ONE’S RELATIONSHIP WITH GOD? (6:10 – 12) ­People who depend on God to meet their physical and material needs may forget that they still need God when those material needs are met. P ­ eople who suddenly become wealthy are often puffed up by the power and influence their wealth affords. They can become conceited and think they have a right to prosperity. They are liable to abuse the power of wealth (Jas 5:1 – 6). The greatest danger is that they may forget that God is the source of

266

Deuteronomy 6:22

not only their wealth but also their very lives, causing them to serve other “gods” (whatever they may be). Moses warned the Israelites of these dangers and urged them to be humble and faithful.

with a m ­ ighty hand. 22 Be­fore our eyes the Lord sent s­ igns and won­ders  — ​­great and ter­ri­ble  — ​on ­Egypt and Phar­aoh and his ­whole house­hold. 23 But he ­brought us out from ­there to ­bring us in and give us the land he prom­ised on oath to our an­ces­tors. 24 The Lord com­mand­ed us to obey all ­these de­crees and to fear the Lord our God, so that we ­might al­ways pros­per and be kept a ­ live, as is the case to­ day. 25 And if we are care­ful to obey all this law be­fore the Lord our God, as he has com­mand­ed us, that will be our righ­teous­ness.”

LINK (6:13) OATHS IN HIS NAME See Since God swore an oath, should we? (Heb 6:13; p. 1792). LINK (6:16) MASSAH See Exodus 17:2 – 7. WHY WAS IT IMPORTANT TO TELL THE CHILDREN ABOUT THE EXODUS FROM EGYPT? (6:20 – 25) Most of the Israelites listening to Moses had been born during the 40 years of desert wanderings; they had not experienced the exodus. Yet all of them needed to understand how Israel had become God’s ­people and what his special purpose for them was (Ex 19:4 – 6). So teaching each new generation of children about the exodus became a solemn requirement for Israelite families. WHY DID GOD DEMAND THE TOTAL DESTRUCTION OF ISRAEL’S ENEMIES? (7:2) For at least two reasons: (1) The idols and temples had to be destroyed so the worship of the Lord would not be corrupted by pagan influences. (2) By destroying these p ­ eople, the Israelites would avoid temptation to adopt their practices — ​a serious problem throughout Israel’s life in the promised land. See the article Why would God annihilate an entire nation? (2:34; p. 259). WHY WOULD A GOD OF LOVE COMMAND THE ISRAELITES TO SHOW NO MERCY? (7:2) God is merciful and loving, but he is also just and holy. Because Canaanite culture was rife with all kinds of sin and corruption, God used Israel to judge the nations. God’s command to destroy the Canaanites also served as a warning to the Israelites not to compromise their relationship with him. To make a treaty with the Canaanites or to coexist with them would indicate that they recognized Canaanite gods. WHY WOULD INTERMARRIAGE LEAD ISRAEL TO IDOLATRY? WHY COULDN’T IT JUST AS EASILY HAVE LED TO FAITH FOR NON-ISRAELITES? (7:3 – 4) The reality is that ­people, because of their sinful nature, tend to move away from God, not toward him. The Israelites had already experienced this tendency firsthand (Nu 25:1 – 5). WHAT WERE ASHERAH POLES? (7:5) They were wooden poles, perhaps carved in the image of the Canaanite goddess Asherah. These poles were placed near pagan altars and were used in Canaanite worship.

Driving Out the Nations

7

When the Lord your God ­brings you into the land you are en­ter­ing to pos­sess and ­drives out be­fore you many na­tions  — ​the Hit­tites, Gir­ga­shites, Am­o­rites, Ca­naan­ites, Per­iz­zites, Hi­vites and Jeb­u­sites, sev­en na­tions larg­er and stron­ger than you — ​ 2 and when the Lord your God has de­liv­ered them over to you and you have de­feat­ed them, then you must de­stroy them to­tal­ly. a Make no trea­ty with them, and show them no mer­cy. 3  Do not in­ter­mar­ry with them. Do not give your daugh­ters to ­their sons or take ­their daugh­ters for your sons, 4 for they will turn your chil­dren away from fol­low­ing me to s­ erve oth­er gods, and the Lord’s an­ger will burn a ­ gainst you and will quick­ly de­stroy you. 5 This is what you are to do to them: B ­ reak down ­their al­tars, ­smash ­their sa­cred ­stones, cut down ­their Ashe­rah ­poles  b and burn ­their ­idols in the fire. 6 For you are a peo­ple holy to the Lord your God. The Lord your God has cho­sen you out of all the peo­ples on the face of the e ­ arth to be his peo­ple, his trea­sured pos­ses­sion. 7 The Lord did not set his af­fec­tion on you and ­choose you be­cause you were more nu­mer­ous than oth­er peo­ples, for you were the few­est of all peo­ples. 8 But it was be­cause the Lord ­loved you and kept the oath he s­ wore to your an­ ces­tors that he b ­ rought you out with a m ­ ighty hand and re­deemed you from the land of slav­ery, from the pow­er of Phar­aoh king of ­Egypt. 9 Know there­fore that the Lord your God is God; he is the faith­ful God, keep­ing his cov­enant of love to a thou­sand gen­er­a­tions of ­those who love him and keep his com­mand­ments. 10 But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him. 11 There­fore, take care to fol­low the com­mands, de­crees and laws I give you to­day. 12 If you pay at­ten­tion to ­these laws and are care­ful to fol­ low them, then the Lord your God will keep his cov­enant of love with you, as he ­swore to your an­ces­tors. 13 He will love you and ­bless you and in­crease your num­bers. He will ­bless the ­fruit of your womb, the ­crops of your land — ​your g ­ rain, new wine and ol­ive oil — ​the ­calves of your h ­ erds and the a 2  The

Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verse 26.    b 5  That is, wooden symbols of the goddess Asherah; here and elsewhere in Deuteronomy   

Deuteronomy 8:7 l­ambs of your ­flocks in the land he ­swore to your an­ces­ tors to give you. 14 You will be ­blessed more than any oth­er peo­ple; none of your men or wom­en will be child­less, nor will any of your live­stock be with­out ­young. 15 The Lord will keep you free from ev­ery dis­ease. He will not in­flict on you the hor­ri­ble dis­eas­es you knew in ­Egypt, but he will in­flict them on all who hate you. 16 You must de­stroy all the peo­ ples the Lord your God g ­ ives over to you. Do not look on them with pity and do not ­serve ­their gods, for that will be a ­snare to you. 17 You may say to your­selves, “These na­tions are stron­ ger than we are. How can we ­drive them out?” 18 But do not be ­afraid of them; re­mem­ber well what the Lord your God did to Phar­aoh and to all ­Egypt. 19 You saw with your own eyes the ­great tri­als, the ­signs and won­ders, the ­mighty hand and out­stretched arm, with ­which the Lord your God ­brought you out. The Lord your God will do the same to all the peo­ples you now fear. 20  More­over, the Lord your God will send the hor­net ­among them un­til even the sur­vi­vors who hide from you have per­ished. 21 Do not be ter­ri­fied by them, for the Lord your God, who is ­among you, is a ­great and awe­some God. 22 The Lord your God will d ­ rive out t­ hose na­tions be­fore you, lit­tle by lit­tle. You will not be al­lowed to elim­i­nate them all at once, or the wild an­i­mals will mul­ti­ ply ­around you. 23 But the Lord your God will de­liv­er them over to you, throw­ing them into g ­ reat con­fu­sion un­til they are de­stroyed. 24 He will give t­ heir k ­ ings into your hand, and you will wipe out ­their ­names from un­der heav­en. No one will be able to ­stand up a ­ gainst you; you will de­stroy them. 25 The im­ag­es of ­their gods you are to burn in the fire. Do not cov­et the sil­ver and gold on them, and do not take it for your­selves, or you will be en­snared by it, for it is de­test­able to the Lord your God. 26 Do not ­bring a de­test­able ­thing into your ­house or you, like it, will be set ­apart for de­struc­tion. Re­gard it as vile and ut­ter­ly de­test it, for it is set ­apart for de­struc­tion.

Do Not Forget the Lord

8

Be care­ful to fol­low ev­ery com­mand I am giv­ing you to­day, so that you may live and in­crease and may en­ter and pos­sess the land the Lord prom­ised on oath to your an­ces­tors. 2  Re­mem­ber how the Lord your God led you all the way in the wil­der­ness ­these for­ty ­years, to hum­ble and test you in or­der to know what was in your h ­ eart, wheth­er or not you ­would keep his com­mands. 3  He hum­bled you, caus­ing you to hun­ger and then feed­ing you with man­na, ­which nei­ther you nor your an­ces­tors had ­known, to ­teach you that man does not live on b ­ read a ­ lone but on ev­ery word that ­comes from the ­mouth of the Lord. 4  Your ­clothes did not wear out and your feet did not ­swell dur­ing ­these for­ty ­years. 5 Know then in your ­heart that as a man dis­ci­ plines his son, so the Lord your God dis­ci­plines you. 6 Ob­serve the com­mands of the Lord your God, walk­ing in obe­di­ence to him and re­ver­ing him. 7 For the Lord your God is bring­ing you into a good land — ​a land with b ­ rooks, ­streams, and deep ­springs gush­ing out into the val­leys and

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WHY DID GOD TELL THE PEOPLE TO FEEL NO PITY? (7:16) God had appointed Israel to be his instruments of judgment on the Canaanites, so the ­people were to reflect his zeal and determination. Anything less may have jeopardized their own purity and commitment to God’s purposes.

HOW COULD THE HORNET FINISH OFF THE REMAINING ENEMY? (7:20) The image of being chased by bees reminded the Israelites of how the Amorites, like a swarm of bees, had chased them off the battlefield (1:44) when they failed to trust God. The Israelites could reverse the results if they would trust in the Lord. God would chase away their enemies. HOW COULD A QUICK VICTORY CAUSE WILD ANIMALS TO MULTIPLY? (7:22) Israel would have needed a much larger standing army to control the whole land. In unoccupied territory, wild beasts would multiply and run rampant, creating further problems for settlers (see, e.g., the problems wild animals caused in 2Ki 17:25 – 26). However, gradual inroads into enemy-occupied territory allowed Israel time and opportunity to train the next generation of soldiers. WHY WAS IT NECESSARY TO BURN THESE IDOLS? (7:25) Moses warned the ­people not to keep the gold and silver on idols. As something used in idol worship, the metal was as detestable to God as the idols themselves were. God’s ­people were not to allow gold and silver to lure them into valuing any part of idolatry. WHY DID GOD HAVE TO TEST WHAT WAS IN THEIR HEART? (8:2) God already knew what was in their heart (32:1 – 43), but he allowed the test so the Israelites would see their true nature. See the articles Why did testing come to Job? (Job 23:10; p. 758) and Why does God test us? (Ps 81:7; p. 861). WHY DESCRIBE A DRY LAND LIKE CANAAN IN SUCH GLOWING TERMS? (8:7 – 8) Although Canaan is not naturally productive by North American standards, it was better than the land the Israelites had worked in the wilderness. Some historians suggest the land that comprised Canaan offers much less fertility in the present day than it did before several thousand years of use.

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WHAT METALS DID ISRAEL USE? (8:9) Copper, tin, bronze and iron all could be found in Canaan. At that time iron was considered to be somewhat valuable, and the words the rocks are iron figuratively describe the abundance of the land.

Deuteronomy 8:8 ­hills; 8 a land with ­wheat and bar­ley, ­vines and fig t­ rees, pome­gran­ates, ol­ive oil and hon­ey; 9  a land ­where ­bread will not be s­ carce and you will lack noth­ing; a land ­where the ­rocks are iron and you can dig cop­per out of the hills. 10 When you have eat­en and are sat­is­fied, ­praise the Lord your God for the good land he has giv­en you. 11  Be care­ful that you do not for­get the Lord your God, fail­ing to ob­serve his com­mands, his laws and his de­crees that I am giv­ing you this day. 12  Oth­er­wise, when you eat and are sat­is­fied, when you ­build fine hous­es and set­tle down, 13 and when your h ­ erds and f­ locks grow l­arge and your sil­ver and gold in­crease and all you have is mul­ti­plied, 14  then your ­heart will be­come p ­ roud and you will for­get the Lord your God, who ­brought you out of E ­ gypt, out of the land of slav­ery. 15 He led you ­through the vast and dread­ful wil­der­ness, that ­thirsty and wa­ter­less land, with its ven­om­ous ­snakes and scor­pi­ons. He b ­ rought you wa­ter out of hard rock. 16 He gave you man­na to eat in the wil­der­ness, some­thing your an­ces­ tors had nev­er k ­ nown, to hum­ble and test you so that in the end it ­might go well with you. 17 You may say to your­self, “My pow­er and the s­ trength of my h ­ ands have pro­duced this ­wealth for me.” 18  But re­mem­ber the Lord your God, for it is he who g ­ ives you the abil­i­ty to pro­duce ­wealth, and so con­firms his cov­enant, ­which he ­swore to your an­ces­tors, as it is to­day. 19 If you ever for­get the Lord your God and fol­low oth­er gods and wor­ship and bow down to them, I tes­ti­fy a ­ gainst you to­day that you will sure­ly be de­stroyed. 20 Like the na­tions the Lord de­stroyed be­fore you, so you will be de­ stroyed for not obey­ing the Lord your God.

Not Because of Israel’s Righteousness

9

Hear, Is­ra­el: You are now ­about to c­ ross the Jor­dan to go in and dis­pos­sess na­tions great­er and stron­ger than you, with ­large cit­ies that have ­walls up to the sky.

W H I C H I S B E T T E R , S P I R I T U A L LY S P E A K I N G  — ​ TO BE RICH OR POOR? 8:10 – 18

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The relationship between spirituality and wealth in the Bible is complicated. On the MOST-ASKED one hand, riches can be a sign of God’s blessing (Ge 24:35; Dt 8:18), while poverty can symbolize divine judgment (Jer 8:10,13). Abraham, Isaac and Jacob were God’s friends and were very wealthy — ​as was Job, one of the most godly figures of the Old Testament. David, a man after God’s own heart (1Sa 13:13 – 14), was also very rich. On the other hand, the luxuries and benefits wealth afforded altered Solomon’s early devotion to God (1Ki 11:4). Through the prophet Amos, God blamed wealth for leading Israel into idolatry and moral decay (Am 3:13 — ​4:1). On a number of occasions, ­Jesus spoke harshly about the rich who ignored God and the poor (e.g., Lk 12:13 – 21) and compromised their commitment to God (e.g., Mt 19:16 – 23). J­ esus declared that the love of wealth can steal hearts away from God (Mt 6:24). Paul told Timothy to warn ­people about the temptations of wealth (1Ti 6:6 – 10,17 – 19), and James wrote stern words on the same topic (Jas 2:5 – 7). It can’t be said that ­people who are poor are necessarily in a better spiritual condition than those who are rich. Rather, our spiritual health depends on how we steward our blessings, view our possessions, and serve God and others with them. The Bible commands, Do not store up for yourselves treasures on earth . . . But store up for yourselves treasures in heaven (Mt 6:19 – 20). We are to work so that we will have resources to share with those who are poor (Eph 4:28). We are also to give quietly, generously, thoughtfully and cheerfully (Mt 6:3; 2Co 9:6 – 7).

Deuteronomy 9:18

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2 The ­peo­ple are ­strong and tall — ​An­a­kites! You know ­about them and have ­heard it said: “Who can ­stand up ­against the An­a­kites?” 3 But be as­sured to­day that the Lord your God is the one who goes ­across ­ahead of you like a de­vour­ing fire. He will de­stroy them; he will sub­due them be­fore you. And you will ­drive them out and an­ni­hi­late them quick­ly, as the Lord has prom­ised you. 4  Af­ter the Lord your God has driv­en them out be­fore you, do not say to your­self, “The Lord has ­brought me here to take pos­ses­sion of this land be­cause of my righ­teous­ness.” No, it is on ac­count of the wick­ed­ness of ­these na­tions that the Lord is go­ing to d ­ rive them out be­fore you. 5 It is not be­cause of your righ­teous­ness or your in­teg­ri­ty that you are go­ing in to take pos­ses­sion of ­their land; but on ac­count of the wick­ed­ness of ­these na­tions, the Lord your God will ­drive them out be­fore you, to ac­com­plish what he s­ wore to your fa­thers, to Abra­ham, ­Isaac and Ja­cob. 6  Un­der­stand, then, that it is not be­cause of your righ­teous­ness that the Lord your God is giv­ing you this good land to pos­sess, for you are a ­stiff-­necked peo­ple.

WHY WOULD THE ISRAELITES BE AFRAID OF THE ANAKITES? (9:2) The Anakites were thought to be descendants of the giant Nephilim. See Who were the Nephilim . . . the heroes of old? (Ge 6:4; p. 10). In Joshua’s day, remnants of the Anakites remained in Gaza, Gath and Ashdod (Jos 11:21). Goliath was from Gath (1Sa 17:4) and may have been an Anakite.

The Golden Calf 7 Re­mem­ber this and nev­er for­get how you ­aroused the an­ger of the Lord your God in the wil­der­ness. From the day you left E ­ gypt un­til you ar­rived here, you have been re­bel­lious ­against the Lord. 8 At Ho­reb you a ­ roused the Lord’s ­wrath so that he was an­gry ­enough to de­stroy you. 9 When I went up on the moun­tain to re­ceive the tab­lets of ­stone, the tab­lets of the cov­enant that the Lord had made with you, I ­stayed on the moun­tain for­ty days and for­ty ­nights; I ate no b ­ read and d ­ rank no wa­ter. 10 The Lord gave me two ­stone tab­lets in­scribed by the fin­ger of God. On them were all the com­mand­ments the Lord pro­claimed to you on the moun­tain out of the fire, on the day of the as­sem­bly. 11 At the end of the for­ty days and for­ty n ­ ights, the Lord gave me the two s­ tone tab­lets, the tab­lets of the cov­enant. 12 Then the Lord told me, “Go down from here at once, be­ cause your peo­ple whom you ­brought out of ­Egypt have be­come cor­rupt. They have ­turned away quick­ly from what I com­mand­ed them and have made an idol for them­ selves.” 13 And the Lord said to me, “I have seen this peo­ple, and they are a s­ tiff-­necked peo­ple in­deed! 14 Let me a ­ lone, so that I may de­stroy them and blot out ­their name from un­ der heav­en. And I will make you into a na­tion stron­ger and more nu­mer­ous than they.” 15 So I ­turned and went down from the moun­tain ­while it was ­ablaze with fire. And the two tab­lets of the cov­enant were in my ­hands. 16 When I l­ooked, I saw that you had ­sinned ­against the Lord your God; you had made for your­ selves an idol cast in the s­ hape of a calf. You had t­ urned ­aside quick­ly from the way that the Lord had com­mand­ed you. 17 So I took the two tab­lets and ­threw them out of my ­hands, break­ing them to piec­es be­fore your eyes. 18 Then once ­again I fell pros­trate be­fore the Lord for

HOW COULD GOD HOLD OTHER NATIONS ACCOUNTABLE FOR WHAT THEY DIDN’T KNOW? (9:4) God is not only the God of Israel but also the Lord of all nations. God had revealed his holiness and judgment to Noah, and through him God’s character was made known to all nations. God also communicates his character through creation; he gives each person an opportunity to respond to his eternal power and divine nature (Ro 1:20). IN WHAT WAY WERE THE ISRAELITES A STIFF-NECKED PEOPLE? (9:6) The idiom was a farmer’s expression for an ox or horse that would not be led by or respond to the rope when tugged (Isa 1:3). When God called his p ­ eople stiff-necked (Dt 9:13; 10:16; 31:27), he meant they were rebellious and stubborn.

WHY WERE THERE TWO TABLETS INSTEAD OF JUST ONE? (9:10) This was a common procedure for drawing up a treaty during that time. The two tablets were likely copies of the same words. One copy was for the conquering nation or ruler (in this case God) and the other was for the nation or servant obliged to submit (Israel). Ancient custom required that a record of the covenant be stored in the temple of the god of each party to the agreement. Since God was the God of both parties in this “treaty,” both tablets were placed in the ark of the cov­ enant of the Lord (10:1 – 8).

WHY WORSHIP A CALF? (9:16) See Exodus 32:1 – 35 for a description of this event. The calf or bull was a symbol of Baal, the Canaanite god of fertility and strength. It was also a symbol of the Egyptian bull-god Apis, with which the Israelites were familiar. SHORT OF A MIRACLE, HOW COULD MOSES FAST FOR 80 DAYS WITHOUT FOOD OR WATER? (9:18; SEE 9:9) The account in Deuteronomy is a telescoped version of the events in Exodus. These two fasts were separated by a period of time (Ex 32:1 — ​34:35), though certainly the Lord enabled Moses to endure them both.

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DID PRAYER CHANGE GOD’S MIND? (9:19) Moses interceded on behalf of the ­people, and God, wanting to forgive, heard his prayer. It does seem that God would have destroyed the p ­ eople if Moses hadn’t stood up for them. This is part of the mystery of how human activity relates to God’s sovereignty. See the article Can our prayers cause God to change his mind? (Ex 32:14; p. 131). LINK (9:20) THE LORD WAS ANGRY ENOUGH WITH AARON TO DESTROY HIM See Exodus 32:9 – 10,21. LINK (9:22) YOU ALSO MADE THE LORD ANGRY They made God angry at Taberah (Nu 11:3), at Massah (Ex 17:7) and at Kibroth Hattaavah (Nu 11:33 – 34).

Deuteronomy 9:19 f­ or­ty days and for­ty ­nights; I ate no ­bread and ­drank no wa­ter, be­cause of all the sin you had com­mit­ted, do­ing what was evil in the Lord’s ­sight and so arous­ing his an­ger. 19 I ­feared the an­ger and ­wrath of the Lord, for he was an­ gry ­enough with you to de­stroy you. But ­again the Lord lis­tened to me. 20 And the Lord was an­gry ­enough with Aar­on to de­stroy him, but at that time I ­prayed for Aar­on too. 21 Also I took that sin­ful ­thing of ­yours, the calf you had made, and ­burned it in the fire. Then I ­crushed it and ­ground it to pow­der as fine as dust and ­threw the dust into a ­stream that ­flowed down the moun­tain. 22 You also made the Lord an­gry at Tab­e­rah, at Mas­sah and at Kib­roth Hat­ta­a­vah. 23 And when the Lord sent you out from Ka­desh Bar­nea, he said, “Go up and take pos­ses­sion of the land I have giv­en you.” But you re­belled ­against the com­mand of the Lord your God. You did not ­trust him or obey him. 24 You have been re­bel­lious ­against the Lord ever ­since I have ­known you. 25 I lay pros­trate be­fore the Lord ­those for­ty days and for­ty ­nights be­cause the Lord had said he ­would de­stroy you. 26 I ­prayed to the Lord and said, “Sov­er­eign Lord, do not de­stroy your peo­ple, your own in­her­i­tance that you re­ deemed by your g ­ reat pow­er and b ­ rought out of E ­ gypt with a ­mighty hand. 27  Re­mem­ber your ser­vants Abra­ham, ­Isaac and Ja­cob. Over­look the stub­born­ness of this peo­ple, t­ heir wick­ed­ness and ­their sin. 28  Oth­er­wise, the coun­try from ­which you b ­ rought us will say, ‘Be­cause the Lord was not able to take them into the land he had prom­ised them, and be­cause he hat­ed them, he ­brought them out to put them to ­death in the wil­der­ness.’ 29 But they are your peo­ple, your in­her­i­tance that you ­brought out by your ­great pow­er and your out­stretched arm.”

Tablets Like the First Ones

LINK (10:1) A WOODEN ARK The ark of the covenant law (Ex 25:10 – 22). WHAT WAS SPECIAL ABOUT THIS ARK THAT WAS CALLED THE ARK OF THE COVENANT LAW? (10:1 – 2) It represented God’s presence among his ­people (see Ex 25:22). Holiness involves being close to God, belonging to God and reflecting God’s character. The ark symbolically brought God close to his ­people because it resided in the tabernacle (and later in the temple). As a symbol of God’s awesomeness, it was not to be touched, and it reflected his character by its contents: the tablets of the covenant, which required behavior that was pleasing to God; Aaron’s staff, which symbolized both God’s throne and his power; and the jar of manna, reminding the Israelites of God’s love and provision.

10

At that time the Lord said to me, “Chis­el out two ­stone tab­lets like the f­ irst ones and come up to me on the moun­tain. Also make a wood­en ark. a 2 I will ­write on the tab­lets the ­words that were on the ­first tab­lets, ­which you ­broke. Then you are to put them in the ark.” 3 So I made the ark out of aca­cia wood and chis­eled out two ­stone tab­lets like the ­first ones, and I went up on the moun­tain with the two tab­lets in my ­hands. 4 The Lord ­wrote on ­these tab­lets what he had writ­ten be­fore, the Ten Com­mand­ments he had pro­claimed to you on the moun­ tain, out of the fire, on the day of the as­sem­bly. And the Lord gave them to me. 5 Then I came back down the moun­ tain and put the tab­lets in the ark I had made, as the Lord com­mand­ed me, and they are ­there now. 6  (The Is­ra­el­ites trav­eled from the ­wells of Bene Ja­a­kan to Mo­se­rah. ­There Aar­on died and was bur­ied, and El­e­a­zar his son suc­ceed­ed him as p ­ riest. 7 From t­ here they trav­eled to Gud­go­dah and on to Jot­ba­thah, a land with ­streams of wa­ ter. 8 At that time the Lord set a ­ part the t­ ribe of Levi to car­ ry the ark of the cov­enant of the Lord, to ­stand be­fore the a 1  That

is, a chest   

Deuteronomy 10:22 Lord to min­is­ter and to pro­nounce bless­ings in his name, as they ­still do to­day. 9 That is why the Le­vites have no ­share or in­her­i­tance ­among ­their fel­low Is­ra­el­ites; the Lord is ­their in­her­i­tance, as the Lord your God told them.) 10 Now I had s­ tayed on the moun­tain for­ty days and for­ty ­nights, as I did the f­ irst time, and the Lord lis­tened to me at this time also. It was not his will to de­stroy you. 11 “Go,” the Lord said to me, “and lead the peo­ple on t­ heir way, so that they may en­ter and pos­sess the land I ­swore to ­their an­ces­tors to give them.”

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HOW WAS GOD HIMSELF THE INHERITANCE OF THE LEVITES? (10:9) Though they did not own any land, the Le­ vites did enjoy a special relationship with God — ​much in the same way that God was Abram’s great reward (Ge 15:1). And because they did not farm or raise animals, the Levites lived on what was given to the Lord in temple sacrifice.

Fear the Lord 12 And now, Is­ra­el, what does the Lord your God ask of you but to fear the Lord your God, to walk in obe­di­ence to him, to love him, to s­ erve the Lord your God with all your ­heart and with all your soul, 13 and to ob­serve the Lord’s com­mands and de­crees that I am giv­ing you to­day for your own good? 14 To the Lord your God be­long the heav­ens, even the high­est heav­ens, the ­earth and ev­ery­thing in it. 15 Yet the Lord set his af­fec­tion on your an­ces­tors and ­loved them, and he ­chose you, ­their de­scen­dants, ­above all the na­tions — ​ as it is to­day. 16 Cir­cum­cise your ­hearts, there­fore, and do not be ­stiff-­necked any lon­ger. 17 For the Lord your God is God of gods and Lord of l­ ords, the g ­ reat God, m ­ ighty and awe­some, who ­shows no par­tial­i­ty and ac­cepts no ­bribes. 18  He de­fends the c­ ause of the fa­ther­less and the wid­ow, and l­oves the for­eign­er re­sid­ing ­among you, giv­ing them food and cloth­ ing. 19 And you are to love ­those who are for­eign­ers, for you your­selves were for­eign­ers in ­Egypt. 20 Fear the Lord your God and s­ erve him. Hold fast to him and take your o ­ aths in his name. 21 He is the one you ­praise; he is your God, who per­formed for you ­those ­great and awe­some won­ders you saw with your own eyes. 22  Your an­ces­tors who went down into ­Egypt were sev­en­ty in all, and now the Lord your God has made you as nu­mer­ous as the ­stars in the sky.

DOES THE BIBLE SPEAK TO THE ISSUE O F   I M M I G R AT I O N ? 1 0 : 1 9

IS IT POSSIBLE FOR PEOPLE TO WALK IN OBEDIENCE TO GOD? (10:12) By his very nature, God is perfect; therefore, his standard is high — ​indeed, it is perfection. We humans may not do a perfect job of obeying all of God’s laws all of the time, but we are expected to try to do so. The target is perfect obedience. Failure to do so is sin, which requires forgiveness. Fortunately for us, God’s high standards have been met in ­Jesus Christ (2Co 5:21; Eph 1:7). WHAT DOES IT MEAN TO CIRCUMCISE YOUR HEARTS? (10:16) This is a figurative way of calling ­people to remove sinful impurities from their lives, just as the foreskin is cut away in physical circumcision. Moses was advising the ­people to remove the sinful practices that hindered their spiritual growth. The apostle Paul also used the metaphor of a circumcised heart (Ro 2:28 – 29; Col 2:11). WHAT DOES GOD OF GODS AND LORD OF LORDS MEAN? (10:17) This lofty language is typical of Deuteronomy. The phrase essentially means that God is God in the most absolute sense. His sovereignty and goodness transcend understanding. Moses was not acknowledging other gods (which are only false gods). Rather, he was expressing that there is only one true God.

TOP 100

Abraham was an immigrant, so this issue is evident in Jewish and Chris­tian history. MOST-ASKED God’s original commitments to Abraham included promises that all nations of the earth would be blessed through him and his descendants (Ge 12:1 – 9). This proved true when Israel’s borders were opened to anyone who wished to become part of the covenant community. Many ­people, such as Rahab (Jos 2:1 – 21; 6:23 – 25), the Gibeonites (Jos 9:1 – 27) and Ruth (Ru 1:16; 4:11 – 13), found a home and identity among God’s ­people. Psalm 87 and similar passages in the prophetic writings indicate that all nations are part of God’s large family. J­ esus was born into a family that included both Hebrews and immigrants (Mt 1:1 – 16); J­ esus himself was an immigrant from heaven to earth (Jn 1:14). Hospitality was a key theme of ­Jesus’ teachings (Mt 10:40 – 42) and was echoed by his disciples (Ac 10:1 — 11:30; Gal 3:26 – 29) as the international and multicultural character of the family of God became more apparent (Rev 7:9 – 17). In current political discussions regarding immigration, a number of factors have to be considered: economic needs, criminal and safety concerns, compassion for the poor and refugees, labor justice, and security. But J­ esus’ followers would be wise to keep hospitality and justice high on the list of values that inform their opinions in conversations regarding immigration.

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Deuteronomy 11:1 Love and Obey the Lord

WHAT’S THE DIFFERENCE BETWEEN REQUIREMENTS, DECREES, LAWS AND COMMANDS? (11:1) While the precise meanings of these words differ slightly from one another, as a whole they represent God’s revealed will for Israel as they prepared to enter the land of Canaan.

LINK (11:6) DATHAN AND ABIRAM They challenged Moses’ authority and joined Korah’s rebellion. God judged them by opening the ground beneath them so they were buried alive along with their households and possessions (Nu 16:1 – 34).

IN WHAT WAY WAS THE LAND FLOWING WITH MILK AND HONEY? (11:9) This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God. DOES GOD CARE MORE FOR THE HOLY LAND THAN HE DOES FOR OTHER PLACES? (11:12) God was not stating a preference for certain real estate so much as contrasting how Israel had lived in Egypt with how they would live in Canaan. In Canaan, they would have to rely on God’s provision of rain. In Egypt, p ­ eople took matters into their own hands by irrigating their fields with water from the Nile. SHOULD WE WEAR GOD’S WORD ON OUR FOREHEADS? (11:18) God commanded the Israelites to fix his words in their hearts and minds, signifying their zeal for his law. Centuries later, Jews developed phylacteries (little boxes containing portions of Scripture that are strapped to the left arm or forehead) as a way to literally obey this command. ­Jesus referred to this practice when he criticized the religious leaders for their hypocrisy (Mt 23:5). God has always been more interested in the attitude of one’s heart than in the external symbols that do not guarantee sincerity. HOW COULD PEOPLE WRITE GOD’S LAWS ON DOORFRAMES AND GATES? (11:20) The key words or first letters of the summary of the law were inscribed on the wood doorframes and gates. Every time ­people went in or out of their houses, they were reminded of the law. Some Jews today place mezuzahs on the doorframes of their homes. A mezuzah is a box containing a small parchment scroll inscribed with the words of Deuteronomy 6:4 – 9 and 11:13 – 21 and the name Shaddai (meaning “the Almighty”).

11

Love the Lord your God and keep his re­quire­ments, his de­crees, his laws and his com­mands al­ways. 2  Re­mem­ ber to­day that your chil­dren were not the ones who saw and ex­pe­ri­enced the dis­ci­pline of the Lord your God: his maj­ es­ty, his m ­ ighty hand, his out­stretched arm; 3 the s­ igns he per­formed and the ­things he did in the ­heart of E ­ gypt, both to Phar­aoh king of ­Egypt and to his ­whole coun­try; 4 what he did to the Egyp­tian army, to its hors­es and char­i­ots, how he over­whelmed them with the wa­ters of the Red Sea a as they were pur­su­ing you, and how the Lord ­brought last­ ing ruin on them. 5 It was not your chil­dren who saw what he did for you in the wil­der­ness un­til you ar­rived at this ­place, 6 and what he did to Da­than and Abi­ram, sons of Eli­ ab the Reu­ben­ite, when the ­earth ­opened its ­mouth ­right in the mid­dle of all Is­ra­el and swal­lowed them up with ­their house­holds, ­their ­tents and ev­ery liv­ing t­ hing that be­ longed to them. 7 But it was your own eyes that saw all ­these ­great ­things the Lord has done. 8 Ob­serve there­fore all the com­mands I am giv­ing you to­day, so that you may have the ­strength to go in and take over the land that you are cross­ing the Jor­dan to pos­sess, 9 and so that you may live long in the land the Lord ­swore to your an­ces­tors to give to them and t­ heir de­scen­dants, a land flow­ing with milk and hon­ey. 10 The land you are en­ ter­ing to take over is not like the land of ­Egypt, from ­which you have come, ­where you plant­ed your seed and ir­ri­gat­ ed it by foot as in a veg­e­ta­ble gar­den. 11 But the land you are cross­ing the Jor­dan to take pos­ses­sion of is a land of moun­tains and val­leys that d ­ rinks rain from heav­en. 12 It is a land the Lord your God c­ ares for; the eyes of the Lord your God are con­tin­u­al­ly on it from the be­gin­ning of the year to its end. 13 So if you faith­ful­ly obey the com­mands I am giv­ing you to­day  — ​to love the Lord your God and to ­serve him with all your ­heart and with all your soul — ​14 then I will send rain on your land in its sea­son, both au­tumn and ­spring ­rains, so that you may gath­er in your ­grain, new wine and ol­ive oil. 15 I will pro­vide ­grass in the ­fields for your cat­tle, and you will eat and be sat­is­fied. 16 Be care­ful, or you will be en­ticed to turn away and wor­ ship oth­er gods and bow down to them. 17 Then the Lord’s an­ger will burn a ­ gainst you, and he will shut up the heav­ens so that it will not rain and the g ­ round will ­yield no pro­duce, and you will soon per­ish from the good land the Lord is giv­ing you. 18 Fix ­these ­words of mine in your ­hearts and ­minds; tie them as sym­bols on your ­hands and bind them on your fore­heads. 19 Teach them to your chil­dren, talk­ing ­about them when you sit at home and when you walk ­along the road, when you lie down and when you get up. 20 Write them on the door­frames of your hous­es and on your g ­ ates, 21 so that your days and the days of your chil­dren may be many in the land the Lord ­swore to give your an­ces­tors, as many as the days that the heav­ens are ­above the earth. a 4 Or the

Sea of Reeds   

Deuteronomy 12:11 22 If you care­ful­ly ob­serve all t­ hese com­mands I am giv­ ing you to fol­low — ​to love the Lord your God, to walk in obe­di­ence to him and to hold fast to him — ​23 then the Lord will ­drive out all ­these na­tions be­fore you, and you will dis­ pos­sess na­tions larg­er and stron­ger than you. 24  Ev­ery ­place ­where you set your foot will be ­yours: Your ter­ri­to­ry will ex­tend from the des­ert to Leb­a­non, and from the Eu­phra­ tes Riv­er to the Med­i­ter­ra­ne­an Sea. 25 No one will be able to ­stand ­against you. The Lord your God, as he prom­ised you, will put the ter­ror and fear of you on the ­whole land, wher­ev­er you  go. 26 See, I am set­ting be­fore you to­day a bless­ing and a ­curse — ​ 27 the bless­ing if you obey the com­mands of the Lord your God that I am giv­ing you to­day; 28 the ­curse if you dis­obey the com­mands of the Lord your God and turn from the way that I com­mand you to­day by fol­low­ing oth­er gods, ­which you have not ­known. 29 When the Lord your God has ­brought you into the land you are en­ter­ing to pos­sess, you are to pro­claim on M ­ ount Ge­ri­zim the bless­ings, and on ­Mount Ebal the curs­es. 30 As you know, ­these moun­tains are ­across the Jor­dan, west­ward, to­ward the set­ting sun, near the g ­ reat t­ rees of Mo­reh, in the ter­ri­to­ry of ­those Ca­naan­ites liv­ing in the Ar­a­bah in the vi­cin­i­ty of Gil­gal. 31 You are a ­ bout to ­cross the Jor­dan to en­ter and take pos­ses­sion of the land the Lord your God is giv­ing you. When you have tak­en it over and are liv­ing ­there, 32 be sure that you obey all the de­ crees and laws I am set­ting be­fore you to­day.

The One Place of Worship

12

These are the de­crees and laws you must be care­ful to fol­low in the land that the Lord, the God of your an­ces­tors, has giv­en you to pos­sess — ​as long as you live in the land. 2 De­stroy com­plete­ly all the plac­es on the high moun­tains, on the ­hills and un­der ev­ery spread­ing tree, ­where the na­tions you are dis­pos­sess­ing wor­ship ­their gods. 3 Break down t­ heir al­tars, s­ mash t­ heir sa­cred s­ tones and burn t­ heir Ashe­rah ­poles in the fire; cut down the i­ dols of ­their gods and wipe out ­their ­names from ­those plac­es. 4 You must not wor­ship the Lord your God in ­their way. 5 But you are to seek the p ­ lace the Lord your God will ­choose from ­among all your ­tribes to put his Name ­there for his dwell­ing. To that ­place you must go; 6  there ­bring your ­burnt of­fer­ings and sac­ri­fic­es, your ­tithes and spe­cial ­gifts, what you have ­vowed to give and your free­will of­fer­ings, and the first­born of your ­herds and ­flocks. 7 There, in the pres­ence of the Lord your God, you and your fam­i­lies ­shall eat and ­shall re­joice in ev­ery­thing you have put your hand to, be­cause the Lord your God has ­blessed you. 8 You are not to do as we do here to­day, ev­ery­one do­ing as they see fit, 9 since you have not yet ­reached the rest­ing ­place and the in­her­i­tance the Lord your God is giv­ing you. 10 But you will c­ ross the Jor­dan and set­tle in the land the Lord your God is giv­ing you as an in­her­i­tance, and he will give you rest from all your en­e­mies ­around you so that you will live in safe­ty. 11 Then to the p ­ lace the Lord your God will ­choose as a dwell­ing for his Name — ​­there you are to

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WHY SHOULD GOD’S PEOPLE TAKE LAND BELONGING TO OTHERS? (11:23) See the article What right did the Israelites have to take the land? (Nu 33:52 – 53; p. 249).

LINK (11:29) PROCLAIM . . . ON MOUNT EBAL THE CURSES Read more about these blessings and curses in Deuteronomy 27 – 28. See Map 2 at the back of this Bible. WHAT WAS THE ARABAH? (11:30) It was a major geographic area of Canaan that was a wasteland in the Jordan Valley. Arabah means “dry” or “burnt up.” It includes both sides of the Jordan River, extending south from the Sea of Galilee beyond the Dead Sea and angling to the head of the Gulf of Aqaba. See Setting of Deuteronomy (1:1; p. 255). WHY BEGIN WITH COMMANDS ABOUT WORSHIP? (12:4 – 7) As the ­people settled in their new land, their relationship to God, including their worship practices, would permeate every facet of life. God reminded them that there was only one authorized pattern of worship: the law, with its mandated sacrifices and offerings made in the presence of the Lord. Uniformity in worship would unite the p ­ eople and preserve the purity of their beliefs and practices. Later events illustrate the problems that resulted when p ­ eople worshiped in any way they saw fit (Jdg 8:22 – 27; 17:1 – 13; 1Ki 12:25 – 33). HOW CAN GOD’S NAME HAVE A PLACE TO DWELL? (12:5) The name that God revealed to Moses (Ex 3:14 – 15) was important to Israel because through it they could approach God. The NIV capitalizes Name when referring to God’s presence in the tabernacle or temple. In that sense, there is no difference between a dwelling for God and a dwelling for his Name. By designating a particular place for his Name, God showed the p ­ eople that he was available to them. However, this dwelling by no means limited or contained God himself, for God cannot be contained within a building. WHY COULDN’T THE ISRAELITES WORSHIP ANYWHERE? (12:5) God was concerned that his ­people not be drawn to the practices and false gods of the Canaanites, who worshiped their nature-gods wherever they thought they were evident (usually on high hills or under trees). He chose the tabernacle, and later the temple, as the place where he was to be worshiped — ​one place to correspond to one God over Israel. LINK (12:10) REST Hebrews 4:1 – 11 links Israel’s rest from fighting and wandering with the future heavenly rest that believers will one day enjoy.

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WHAT DID CEREMONIALLY UNCLEAN MEAN? (12:15) It meant a person was defiled and impure. This was a religious distinction, not necessarily a measure of physical cleanliness. Sinfulness automatically led to impurity, but impurity led to sinfulness only if the impurity was not removed. To be unclean was like being exposed and susceptible to a contagious disease; to be clean was to be immune. God declared certain things unclean, though it’s not always clear on what basis. WHY COULDN’T THEY EAT THE BLOOD? (12:16,23 – 25) Eating blood was a pagan ritual thought to magically impart health and life to the eater. The Israelites were prohibited from such pagan practices because participating in them would entice the Israelites away from the real source of health and life: the one true God. Eating blood was so widely practiced in the ancient world that it had to be explicitly banned for new Chris­tians in the Roman Empire (Ac 15:20,29) lest they carry their old practices over into their new, true faith. WHAT WAS A TITHE? (12:17) It was 10 percent of Israel’s crops and animals (Lev 27:30 – 32). The tithe was given to support the Levites, since they had no inheritance as a tribe in Canaan. The Levites, in turn, offered a tithe of the tithe as a sacrifice to God (Nu 18:26). See the article Are Chris­ tians required to tithe? (Lev 27:30 – 33; p. 191). WHY DID THE ISRAELITES HAVE TO LEAVE THEIR TOWNS TO EAT THE TITHE? (12:17) Other than the meat of a sacrifice or offering, the Israelites were free to eat meat anytime and anywhere, as long as they did not eat the blood or the fat (Lev 3:17). However, the tithe was special. In order to distinguish between ordinary food and the Lord’s tithe, a portion of the tithe was to be eaten at the sanctuary, in the presence of the Lord. WERE THE LEVITES DEPENDENT ON OTHERS TO SURVIVE? (12:18 – 19) Levites were the clergy of ancient Israel; they were devoted to serving God exclusively. They did not own land and could not make money by farming (the main occupation of the ancient world). They were entirely dependent on the tithes and offerings given by the Israelites (Nu 18:26). WHAT THINGS WERE CONSECRATED? (12:26) Sacrifices, offerings and other items designated for the Lord.

Deuteronomy 12:12 ­bring ev­ery­thing I com­mand you: your ­burnt of­fer­ings and sac­ri­fic­es, your t­ ithes and spe­cial g ­ ifts, and all the c­ hoice pos­ses­sions you have ­vowed to the Lord. 12  And ­there re­joice be­fore the Lord your God — ​you, your sons and daugh­ters, your male and fe­male ser­vants, and the Le­vites from your ­towns who have no al­lot­ment or in­her­i­tance of t­ heir own. 13  Be care­ful not to sac­ri­fice your ­burnt of­fer­ings any­where ­ lace the Lord will you ­please. 14 Of­fer them only at the p ­choose in one of your t­ ribes, and t­ here ob­serve ev­ery­thing I com­mand you. 15  Nev­er­the­less, you may slaugh­ter your an­i­mals in any of your t­ owns and eat as much of the meat as you want, as if it were ga­zelle or deer, ac­cord­ing to the bless­ing the Lord your God ­gives you. Both the cer­e­mo­ni­al­ly un­clean ­ lood; and the ­clean may eat it. 16 But you must not eat the b pour it out on the g ­ round like wa­ter. 17 You must not eat in your own ­towns the ­tithe of your ­grain and new wine and ol­ive oil, or the first­born of your h ­ erds and ­flocks, or what­ ev­er you have ­vowed to give, or your free­will of­fer­ings or spe­cial ­gifts. 18 In­stead, you are to eat them in the pres­ence of the Lord your God at the ­place the Lord your God will ­choose — ​you, your sons and daugh­ters, your male and fe­ male ser­vants, and the Le­vites from your t­ owns — ​and you are to re­joice be­fore the Lord your God in ev­ery­thing you put your hand to. 19 Be care­ful not to ne­glect the Le­vites as long as you live in your land. 20 When the Lord your God has en­larged your ter­ri­to­ry as he prom­ised you, and you ­crave meat and say, “I ­would like some meat,” then you may eat as much of it as you want. 21 If the ­place ­where the Lord your God choos­es to put his Name is too far away from you, you may slaugh­ter an­i­mals from the ­herds and ­flocks the Lord has giv­en you, as I have com­ mand­ed you, and in your own ­towns you may eat as much of them as you want. 22 Eat them as you ­would ga­zelle or deer. Both the cer­em ­ o­ni­al­ly un­clean and the c­ lean may eat. 23 But be sure you do not eat the ­blood, be­cause the b ­ lood is the life, and you must not eat the life with the meat. 24 You must not eat the b ­ lood; pour it out on the ­ground like wa­ ter. 25 Do not eat it, so that it may go well with you and your chil­dren af­ter you, be­cause you will be do­ing what is ­right in the eyes of the Lord. 26  But take your con­se­crat­ed ­things and what­ev­er you have ­vowed to give, and go to the ­place the Lord will ­choose. 27 Pre­sent your ­burnt of­fer­ings on the al­tar of the Lord your God, both the meat and the ­blood. The b ­ lood of your sac­ri­fic­es must be p ­ oured be­side the al­tar of the Lord your God, but you may eat the meat. 28 Be care­ful to obey all ­these reg­u­la­tions I am giv­ing you, so that it may al­ways go well with you and your chil­dren af­ter you, be­cause you will be do­ing what is good and ­right in the eyes of the Lord your God. 29 The Lord your God will cut off be­fore you the na­tions you are ­about to in­vade and dis­pos­sess. But when you have driv­en them out and set­tled in ­their land, 30 and af­ter they have been de­stroyed be­fore you, be care­ful not to be en­ snared by in­quir­ing ­about ­their gods, say­ing, “How do t­ hese

Deuteronomy 13:10 na­tions ­serve t­ heir gods? We will do the same.” 31 You must not wor­ship the Lord your God in ­their way, be­cause in wor­ ship­ing t­ heir gods, they do all k ­ inds of de­test­able ­things the Lord h ­ ates. They even burn ­their sons and daugh­ters in the fire as sac­ri­fic­es to ­their gods. 32 See that you do all I com­mand you; do not add to it or take away from it. a

Worshiping Other Gods

13

If a proph­et, or one who fore­tells by ­dreams, ap­pears ­ mong you and an­nounc­es to you a sign or won­der, a 2 and if the sign or won­der spo­ken of ­takes ­place, and the proph­et says, “Let us fol­low oth­er gods” (gods you have not ­known) “and let us wor­ship them,” 3 you must not lis­ten to the ­words of that proph­et or dream­er. The Lord your God is test­ing you to find out wheth­er you love him with all your ­heart and with all your soul. 4 It is the Lord your God you must fol­low, and him you must re­vere. Keep his com­mands and obey him; ­serve him and hold fast to him. 5 That proph­ et or dream­er must be put to ­death for in­cit­ing re­bel­lion ­against the Lord your God, who ­brought you out of ­Egypt and re­deemed you from the land of slav­ery. That proph­et or dream­er t­ ried to turn you from the way the Lord your God com­mand­ed you to fol­low. You must ­purge the evil from ­among you. 6 If your very own broth­er, or your son or daugh­ter, or the wife you love, or your clos­est ­friend se­cret­ly en­tic­es you, say­ing, “Let us go and wor­ship oth­er gods” (gods that nei­ ther you nor your an­ces­tors have ­known, 7 gods of the peo­ ples a ­ round you, wheth­er near or far, from one end of the land to the oth­er), 8 do not ­yield to them or lis­ten to them. Show them no pity. Do not ­spare them or ­shield them. 9 You must cer­tain­ly put them to d ­ eath. Your hand must be the ­first in put­ting them to d ­ eath, and then the ­hands of all the peo­ple. 10 Stone them to ­death, be­cause they ­tried to turn you away from the Lord your God, who ­brought you out of b

a 32 

In Hebrew texts this verse (12:32) is numbered 13:1.    b In Hebrew texts 13:1-18 is numbered 13:2-19.   

275 LINK (12:31) THEY EVEN BURN THEIR SONS AND DAUGHTERS IN THE FIRE AS SACRIFICES See Jeremiah 7:31; 19:5; 32:35. WHY DID GOD HAVE TO WARN HIS PEOPLE ABOUT SACRIFICING THEIR OWN CHILDREN? (12:31) God knew that they could be influenced by the pagan practices of the nations around them. Though God consistently condemned human sacrifice, Israel often adopted the practices of their pagan neighbors to gain the favor of false gods. For more on the false hopes that motivated them to such behavior, see Why would parents sacrifice their children? (Jer 19:5; p. 1141). WAS THIS TESTING A TYPE OF ENTRAPMENT? (13:3) No. God never sets traps for his ­people to fall into sin. But he does test us to demonstrate the nature of our true character. Resisting and overcoming false prophets allowed the Israelites to strengthen their love and obedience to God. See How are temptations different from trials? (Jas 1:13; p. 1806).

DOES GOD OPPOSE RELIGIOUS FREEDOM? (13:10) No. But faith in the one true God is not pluralistic. P ­ eople must choose whether or not to follow him exclusively. Those who reject God will suffer the consequences. This was especially true for the ­people of Israel, who had entered into a unique covenant relationship with the Lord. If they rejected God, they would be breaking the promise they had made (Ex 19:7 – 8). The exclusive allegiance required of the Israelites is also required of those who believe in ­Jesus Christ.

D I D J E S U S TA K E AWAY F R O M T H E S E COMMANDMENTS? 12:32 No, although in the eyes of the Pharisees J­ esus violated the Old Testament law (e.g., Mt 12:1 – 8). Matthew 5:17 holds the key to understanding ­Jesus’ relationship to the Old Testament law: J­esus said, Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. ­Jesus fulfilled the Law and the Prophets. He understood and followed the true spiritual intent of the law. He never compromised its true meaning in favor of legalistic conformity. He loved God perfectly with all his heart, soul, mind and strength (Mk 12:30). His life was a demonstration of loving his neighbor as himself (Mk 12:31), to the point of dying so that the human race — ​God’s enemies — ​would have the opportunity to be reconciled to God (Ro 5:10). ­Jesus uniquely fulfilled the ceremonial requirements of the sacrificial system by being both the high priest and the sacrificial Lamb of God, offering himself as the once-for-all atonement for sin (Heb 7:26 – 27). The apostle Paul explained that Christ’s fulfillment of the law means that the law is no longer in effect: The law was our guardian until Christ came that we might be justified by faith. Now that faith has come, we are no longer under a guardian (Gal  3:24 – 25). See How was the law fulfilled? (Mt  5:17 – 18; p. 1427) and Did ­Jesus abolish the Old Testament law or fulfill it? (Eph 2:15; p. 1736).

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WHY WIPE OUT THE WHOLE TOWN — ​ EVEN ANIMALS? (13:15) In God’s holy war to eliminate the dangerous Canaanite culture, the Israelites were to take no prisoners, no slaves and no plunder. Animals were very valuable in the agrarian society of the ancient world. Nevertheless, the Israelites were fighting not for their own profit but as unpaid agents of God’s wrath. Therefore, they could not keep anything for themselves — ​not even animals. See the article Why kill ­every living thing? (Jos 6:21; p. 315).

Deuteronomy 13:11 ­ gypt, out of the land of slav­ery. 11 Then all Is­ra­el will hear E and be a ­ fraid, and no one a ­ mong you will do such an evil ­thing again. 12 If you hear it said ­about one of the ­towns the Lord your God is giv­ing you to live in 13  that trou­ble­mak­ers have aris­ en ­among you and have led the peo­ple of t­ heir town a ­ stray, say­ing, “Let us go and wor­ship oth­er gods” (gods you have not ­known), 14  then you must in­quire, ­probe and in­ves­ti­gate it thor­ough­ly. And if it is true and it has been ­proved that this de­test­able ­thing has been done ­among you, 15 you must cer­tain­ly put to the ­sword all who live in that town. You must de­stroy it com­plete­ly,  a both its peo­ple and its live­ stock. 16 You are to gath­er all the plun­der of the town into the mid­dle of the pub­lic ­square and com­plete­ly burn the town and all its plun­der as a ­whole b ­ urnt of­fer­ing to the Lord your God. That town is to re­main a ruin for­ev­er, nev­er to be re­built, 17 and none of t­ he con­demned t­ hings a are to be ­found in your ­hands. Then the Lord will turn from his ­fierce an­ger, will show you mer­cy, and will have com­pas­sion on you. He will in­crease your num­bers, as he prom­ised on oath to your an­ces­tors  — ​ 18 be­cause you obey the Lord your God by keep­ing all his com­mands that I am giv­ing you to­ day and do­ing what is ­right in his eyes.

Clean and Unclean Food

WHAT WAS WRONG WITH SHAVING? (14:1) The real issue was to avoid pagan symbolism. When mourning for the dead, ancient ­Canaanites shaved to express hopeless sorrow. It’s not certain why cutting hair (or, in the extreme, one’s body) held such meaning. If the Israelites had mimicked their pagan neighbors, they would have denied their God, the Lord of both the living and the dead. WHAT MAKES MEAT KOSHER? (14:3) See the article Why did God keep some meats off the menu? (Lev 11:4 – 41; p. 160). DO JEWISH LAWS TODAY STILL FOLLOW THESE GUIDELINES? (14:3 – 21) Food that is prepared according to the dietary laws of Leviticus and Deuteronomy is called kosher, from a Hebrew word meaning “proper.” Although these laws are still observed by orthodox Jews, they are not kept universally by all Jews.

14

You are the chil­dren of the Lord your God. Do not cut your­selves or ­shave the ­front of your ­heads for the dead, 2 for you are a peo­ple holy to the Lord your God. Out of all the peo­ples on the face of the ­earth, the Lord has cho­sen you to be his trea­sured pos­ses­sion. 3 Do not eat any de­test­able ­thing. 4 These are the an­i­mals you may eat: the ox, the ­sheep, the goat, 5 the deer, the ga­ zelle, the roe deer, the wild goat, the ibex, the an­te­lope and the moun­tain ­sheep.  b 6 You may eat any an­i­mal that has a di­vid­ed hoof and that c­ hews the cud. 7  How­ev­er, of ­those that chew the cud or that have a di­vid­ed hoof you may not eat the cam­el, the rab­bit or the hy­rax. Al­though they chew the cud, they do not have a di­vid­ed hoof; they are cer­em ­ o­ ni­al­ly un­clean for you. 8 The pig is also un­clean; al­though it has a di­vid­ed hoof, it does not chew the cud. You are not to eat ­their meat or ­touch ­their car­cass­es. 9 Of all the crea­tures liv­ing in the wa­ter, you may eat any that has fins and s­ cales. 10 But any­thing that does not have fins and ­scales you may not eat; for you it is un­clean. 11 You may eat any ­clean bird. 12 But ­these you may not eat: the ea­gle, the vul­ture, the ­black vul­ture, 13 the red kite, the ­black kite, any kind of fal­con, 14 any kind of ra­ven, 15 the ­horned owl, the s­ creech owl, the gull, any kind of hawk, 16 the lit­tle owl, the g ­ reat owl, the ­white owl, 17  the des­ert owl, the os­prey, the cor­mo­rant, 18 the s­ tork, any kind of her­ on, the hoo­poe and the bat. 19 All fly­ing in­sects are un­clean to you; do not eat them. 20 But any ­winged crea­ture that is ­clean you may eat. a 15,17  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.    b 5  The precise identification of some of the birds and animals in this chapter is uncertain.   

Deuteronomy 15:9

277

21 Do not eat any­thing you find al­ready dead. You may give it to the for­eign­er re­sid­ing in any of your ­towns, and they may eat it, or you may sell it to any oth­er for­eign­er. But you are a peo­ple holy to the Lord your God. Do not cook a ­young goat in its moth­er’s milk.

IF ISRAELITES WERE NOT TO EAT ANIMALS FOUND ALREADY DEAD, WHY GIVE OR SELL THE DEAD ANIMALS TO FOREIGNERS? (14:21) The blood of animals found already dead would not have been properly drained (12:16,24) and the Israelites were forbidden to eat the blood (Ge 9:4; Lev 17:11). God set high standards for his ­people in every way, and in this area he set higher standards for Israelites than he did for non-Israelites.

Tithes 22 Be sure to set a ­ side a t­ enth of all that your f­ ields pro­ duce each year. 23 Eat the ­tithe of your ­grain, new wine and ol­ive oil, and the first­born of your ­herds and ­flocks in the pres­ence of the Lord your God at the p ­ lace he will c­ hoose as a dwell­ing for his Name, so that you may ­learn to re­vere the Lord your God al­ways. 24 But if that p ­ lace is too dis­tant and you have been b ­ lessed by the Lord your God and can­not car­ ry your t­ ithe (be­cause the ­place ­where the Lord will ­choose to put his Name is so far away), 25  then ex­change your ­tithe for sil­ver, and take the sil­ver with you and go to the ­place the Lord your God will ­choose. 26 Use the sil­ver to buy what­ ev­er you like: cat­tle, ­sheep, wine or oth­er fer­ment­ed ­drink, or any­thing you wish. Then you and your house­hold ­shall eat t­ here in the pres­ence of the Lord your God and re­joice. 27 And do not ne­glect the Le­vites liv­ing in your ­towns, for they have no al­lot­ment or in­her­i­tance of ­their own. 28 At the end of ev­ery ­three ­years, ­bring all the ­tithes of that ­year’s pro­duce and s­ tore it in your ­towns, 29 so that the Le­vites (who have no al­lot­ment or in­her­it­ ance of ­their own) and the for­eign­ers, the fa­ther­less and the wid­ows who live in your ­towns may come and eat and be sat­is­fied, and so that the Lord your God may b ­ less you in all the work of your hands.

COULD THEY COOK GOATS IN OTHER MILK? (14:21) They probably wouldn’t want to. Cooking a goat in milk was more likely related to pagan religious practices than to the culinary arts. See Who would want to cook a goat in its mother’s milk? (Ex 23:19; p. 117). WHY WERE THE ISRAELITES TO EAT WHAT THEY HAD GIVEN TO GOD? (14:23) Having instructed his p ­ eople to bring their tithes to him, God invited them to enjoy the tithes in his presence. Every year a tenth of all the Israelites’ produce was to be taken to the central sanctuary and given to the Levites. On that occasion, the Israelites held a festival and all the Israelites could eat part of the tithe. The rest belonged to the Levites. DOES GOD APPROVE OF DRINKING ALCOHOL? (14:26) It’s clear from this verse and others that fer­ mented drink was an acceptable part of the Israelite diet. But the Bible warns against drunkenness (Gal 5:21; Eph 5:18) and urges moderation in using fermented drinks. See Does Proverbs teach abstinence from alcohol? (Pr 20:1; p. 952).

The Year for Canceling Debts

15

At the end of ev­ery sev­en ­years you must can­cel ­debts. 2 This is how it is to be done: Ev­ery cred­it­ or ­shall can­ cel any loan they have made to a fel­low Is­ra­el­ite. They s­ hall not re­quire pay­ment from any­one ­among ­their own peo­ple, be­cause the Lord’s time for can­cel­ing ­debts has been pro­ claimed. 3 You may re­quire pay­ment from a for­eign­er, but you must can­cel any debt your fel­low Is­ra­el­ite owes you. 4 How­ev­er, ­there need be no poor peo­ple ­among you, for in the land the Lord your God is giv­ing you to pos­sess as your in­her­i­tance, he will rich­ly ­bless you, 5 if only you ful­ly obey the Lord your God and are care­ful to fol­low all t­ hese com­ mands I am giv­ing you to­day. 6 For the Lord your God will ­bless you as he has prom­ised, and you will lend to many na­tions but will bor­row from none. You will rule over many na­tions but none will rule over you. 7 If any­one is poor a ­ mong your fel­low Is­ra­el­ites in any of the ­towns of the land the Lord your God is giv­ing you, do not be hard­heart­ed or tight­fist­ed to­ward them. 8  Rath­er, be open­hand­ed and free­ly lend them what­ev­er they need. 9 Be care­ful not to har­bor this wick­ed t­ hought: “The sev­enth year, the year for can­cel­ing ­debts, is near,” so that you do not show ill will to­ward the ­needy ­among your fel­low Is­ ra­el­ites and give them noth­ing. They may then ap­peal to the Lord ­against you, and you will be ­found ­guilty of sin.

WHY EVERY SEVEN YEARS? (15:1) Seven is an important number in the Bible, and is associated with completion, fulfillment and perfection. See What was so special about the number seven? (2Ch 29:21; p. 664) and the article What’s the significance of numbers in Scripture? (Ex 23:10 – 12; p. 117). HOW CAN WE APPLY THESE VERSES TODAY? (15:1 – 11; SEE ALSO LEV 25:8 – 38) The civil and economic laws of ancient Israel were established by God for that time and culture and are no longer binding. What we can learn from these verses is an enduring principle of love and generosity toward the poor. There will always be opportunities for God’s p ­ eople to demonstrate God’s love to the needy. WHY REQUIRE PAYMENT ON A FOREIGNER’S LOAN? (15:3) In most lands today, aliens do not enjoy the rights and privileges of citizenship, and this verse may reveal the same type of disparity. Or perhaps a foreigner’s loan could be collected because they were not required to let their land lie fallow during the seventh year, so they still had the means of earning money to pay off debt.

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IS THERE A CURE FOR POVERTY? (15:11) In a perfect world, there would be no poverty, but this has not been the case since the fall of humankind (Ge 3:1 – 24). However, the promise of enough for everyone remains strong in prophetic literature (Isa 55:1 – 13). God’s ­people are called to be generous to the poor and needy.

WHY DISFIGURE A LOYAL SERVANT? (15:17) The ceremony of piercing an ear to the door may sound strange, but it was a customary practice with special meaning at that time. The ear was chosen as a symbol of the servant’s willingness to listen to and obey the commands of their master. The decision to become a servant for life was a voluntary decision made freely by a servant. LINK (15:17) PUSH IT THROUGH HIS EARLOBE David alluded to this custom to indicate his willingness to do God’s will (Ps 40:6 – 8). The writer of Hebrews quoted David to show Christ’s willingness to be a servant of the Lord (Heb 10:5 – 10). WHEN WAS THE MONTH OF AVIV? (16:1) This month corresponds to March/April on the modern calendar. Later its name was changed to the Babylonian name Nisan, meaning beginning, as found on the contemporary Jewish calendar. It marks the beginning of the religious year with the festivals of Passover, Unleavened Bread and Firstfruits (Lev 23:5 – 6,10). See the article How does the Israelite calendar correlate with ours? (Lev 23:5; p. 180). LINK (16:1 – 8) PASSOVER This festival commemorated the deliverance of Israel from Egypt as God’s angel passed over the houses of the Israelites and killed the firstborn sons of the Egyptians (Ex 12:14 – 20; Lev 23:4 – 8; Nu 28:16 – 25). WHY IS UNLEAVENED BREAD CALLED THE BREAD OF AFFLICTION? (16:3) The phrase reminded the Israelites of their hasty flight from the suffering in Egypt. To escape quickly, they left before the yeast was added to their bread (Ex 12:34 – 39). WHY DIDN’T GOD WANT LEFTOVERS? (16:4) Sacrifices evidently had to be eaten before the meat spoiled, causing it to become ceremonially unclean. Otherwise the sacrifice would be rendered unacceptable and the person who offered it would lose the benefit of his sacrifice. Perhaps another reason for hastening the eating of offerings was that doing so encouraged sharing the food, especially with the poor. It’s not clear why the meat from a fellowship offering had to be eaten the same day, while the freewill offering could be eaten the second day (Lev 7:15,16).

Deuteronomy 15:10 10 Give gen­er­ous­ly to them and do so with­out a grudg­ing ­ eart; then be­cause of this the Lord your God will ­bless you h in all your work and in ev­ery­thing you put your hand to. 11 There will al­ways be poor peo­ple in the land. There­fore I com­mand you to be open­hand­ed to­ward your fel­low Is­ra­el­ ites who are poor and ­needy in your land.

Freeing Servants 12 If any of your peo­ple — ​Hebrew men or wom­en — ​sell them­selves to you and s­ erve you six ­years, in the sev­enth year you must let them go free. 13 And when you re­lease them, do not send them away emp­ty-hand­ed. 14  Sup­ply them lib­er­al­ly from your ­flock, your thresh­ing ­floor and your wine­press. Give to them as the Lord your God has ­blessed you. 15 Re­mem­ber that you were s­ laves in ­Egypt and the Lord your God re­deemed you. That is why I give you this com­mand to­day. 16 But if your ser­vant says to you, “I do not want to ­leave you,” be­cause he ­loves you and your fam­i­ly and is well off with you, 17 then take an awl and push it t­ hrough his earlobe into the door, and he will be­come your ser­vant for life. Do the same for your fe­male ser­vant. 18 Do not con­sid­er it a hard­ship to set your ser­vant free, be­cause ­their ser­vice to you ­these six ­years has been ­worth ­twice as much as that of a h ­ ired hand. And the Lord your God will b ­ less you in ev­ery­thing you do.

The Firstborn Animals 19 Set a ­ part for the Lord your God ev­ery first­born male of your ­herds and ­flocks. Do not put the first­born of your cows to work, and do not ­shear the first­born of your ­sheep. 20 Each year you and your fam­i­ly are to eat them in the pres­ence of the Lord your God at the ­place he will ­choose. 21  If an an­i­mal has a de­fect, is lame or b ­ lind, or has any se­ri­ous flaw, you must not sac­ri­fice it to the Lord your God. 22 You are to eat it in your own ­towns. Both the cer­e­mo­ni­al­ly un­clean and the ­clean may eat it, as if it were ga­zelle or deer. 23 But you must not eat the ­blood; pour it out on the ­ground like wa­ter.

The Passover

16

Ob­serve the ­month of Aviv and cel­eb ­ rate the Pass­ over of the Lord your God, be­cause in the m ­ onth of Aviv he ­brought you out of ­Egypt by n ­ ight. 2  Sac­ri­fice as the Pass­over to the Lord your God an an­i­mal from your ­flock or herd at the ­place the Lord will ­choose as a dwell­ing for ­ read made with ­yeast, but his Name. 3 Do not eat it with b for sev­en days eat un­leav­ened ­bread, the b ­ read of af­flic­tion, be­cause you left E ­ gypt in h ­ aste — ​so that all the days of your life you may re­mem­ber the time of your de­par­ture from ­Egypt. 4 Let no ­yeast be ­found in your pos­ses­sion in all your land for sev­en days. Do not let any of the meat you sac­ri­fice on the eve­ning of the f­ irst day re­main un­til morn­ing. 5 You must not sac­ri­fice the Pass­over in any town the ­ lace he will c­ hoose Lord your God ­gives you 6 ex­cept in the p as a dwell­ing for his Name. ­There you must sac­ri­fice the Pass­over in the eve­ning, when the sun goes down, on the

Deuteronomy 17:3

279

an­ni­ver­sa­ry  a of your de­par­ture from E ­ gypt. 7 Roast it and eat it at the p ­ lace the Lord your God will c­ hoose. Then in the morn­ing re­turn to your ­tents. 8 For six days eat un­leav­ened ­bread and on the sev­enth day hold an as­sem­bly to the Lord your God and do no work.

LINK (16:9 – 12) THE FESTIVAL OF WEEKS This is also known as the Festival of Harvest, the day of Firstfruits and Pentecost. It was celebrated the 50th day after the Sabbath of Passover week and was a time of celebration and joy for the harvest with which the Lord had blessed his p ­ eople (Lev 23:15 – 23; Nu  28:26 – 31).

The Festival of Weeks 9 Count off sev­en ­weeks from the time you be­gin to put the sick­le to the stand­ing ­grain. 10  Then cel­e­brate the Fes­ti­ val of ­Weeks to the Lord your God by giv­ing a free­will of­ fer­ing in pro­por­tion to the bless­ings the Lord your God has giv­en you. 11 And re­joice be­fore the Lord your God at the ­place he will c­ hoose as a dwell­ing for his Name — ​you, your sons and daugh­ters, your male and fe­male ser­vants, the Le­ vites in your ­towns, and the for­eign­ers, the fa­ther­less and the wid­ows liv­ing ­among you. 12  Re­mem­ber that you were ­slaves in ­Egypt, and fol­low care­ful­ly ­these de­crees.

The Festival of Tabernacles 13  Cel­e­brate the Fes­ti­val of Tab­er­na­cles for sev­en days af­ ter you have gath­ered the pro­duce of your thresh­ing ­floor and your wine­press. 14  Be joy­ful at your fes­ti­val  — ​you, your sons and daugh­ters, your male and fe­male ser­vants, and the Le­vites, the for­eign­ers, the fa­ther­less and the wid­ows who live in your ­towns. 15  For sev­en days cel­e­brate the fes­ti­val to the Lord your God at the ­place the Lord will ­choose. For the Lord your God will b ­ less you in all your har­vest and in all the work of your ­hands, and your joy will be com­plete. 16 Three t­ imes a year all your men must ap­pear be­fore the Lord your God at the p ­ lace he will c­ hoose: at the Fes­ti­val of Un­leav­ened ­Bread, the Fes­ti­val of ­Weeks and the Fes­ti­val of Tab­er­na­cles. No one ­should ap­pear be­fore the Lord emp­tyhand­ed: 17 Each of you must b ­ ring a gift in pro­por­tion to the way the Lord your God has ­blessed you.

Judges 18 Ap­point judg­es and of­fi­cials for each of your t­ ribes in ev­ery town the Lord your God is giv­ing you, and they ­shall ­judge the peo­ple fair­ly. 19 Do not per­vert jus­tice or show par­ tial­i­ty. Do not ac­cept a b ­ ribe, for a ­bribe ­blinds the eyes of the wise and t­ wists the ­words of the in­no­cent. 20  Fol­low jus­ tice and jus­tice ­alone, so that you may live and pos­sess the land the Lord your God is giv­ing you.

Worshiping Other Gods 21 Do not set up any wood­en Ashe­rah pole be­side the al­tar you ­build to the Lord your God, 22 and do not ­erect a sa­cred ­stone, for ­these the Lord your God hates. Do not sac­ri­fice to the Lord your God an ox or a s­ heep that has any de­fect or flaw in it, for that ­would be de­ test­able to him. 2 If a man or wom­an liv­ing a ­ mong you in one of the t­ owns the Lord g ­ ives you is f­ ound do­ing evil in the eyes of the Lord your God in vi­ol­a­tion of his cov­enant, 3  and con­trary

17

a 6 Or down,

at the time of day   

LINK (16:13) THE FESTIVAL OF TABERNACLES This is also known as the Festival of Ingathering or Festival of Booths. It was a harvest thanksgiving festival during which ­people camped out in shelters — ​booths or tents made of branches — ​to remember how their an­cestors had lived in the desert (Lev 23:33 – 43; Nu  29:12 – 38). HOW COULD ALL THE MEN CROWD INTO ONE PLACE? (16:16) Private homes, not just inns, were opened to travelers. Those who could not find lodging probably camped in the streets or on the outskirts of the city. (Camping in a shelter made of branches was a required part of the Festival of Tabernacles.) Furthermore, not every man attended. For example, men who were sick or elderly were not expected to make the trip. WHO MADE THE POLITICAL APPOINTMENTS? (16:18) Moses had the ­people choose wise, under­ standing and respected men from each of [their] tribes, whom he then appointed as judges to help him govern (1:13). With Israel scattered throughout the land of Canaan, they were to use similar procedures, probably selecting judges from local elder councils. WHY WOULD THE ISRAELITES BE TEMPTED TO USE ASHERAH POLES OR SACRED STONES? (16:21 – 22) Participating in rituals and using symbolic objects attracts ­people and makes them feel powerful or “spiritual.” The inhabi­tants of the land worshiped their gods with these devices, and the Israelites witnessed these practices. Some were lured by deceptive displays of power; some liked having a tangible representation of the god they worshiped — ​a thing they could see, manipulate or appease — ​rather than an invisible God who demanded inward faith, not mere outward display. The challenge that God’s p ­ eople faced was to not assimilate the values of the culture around them. It is a challenge God’s ­people still face today. WHY DID PARTICIPATING IN IDOL WORSHIP DESERVE EXECUTION? (17:2 – 5) Idol worship was a false religion that kept ­people from knowing and obeying God. It was such a serious sin that it deserved the death penalty. If the Israelites tolerated idolatry, it would eventually destroy them as a ­people, which would be devastating, as they were the only ­people on earth who guarded God’s truth in Old Testament times. That is, in fact, what later happened to them: idolatry eventually led to Israel’s conquest and exile by the Assyrians (2Ki 17:7 – 20) and Judah’s conquest and exile by the Babylonians (2Ki 22:15 – 17; 2Ch 36:15 – 20).

280

Deuteronomy 17:4

WHY WERE EXECUTIONS A COMMUNITY AFFAIR? (17:7) Because idolatry violated God’s covenant with his p ­ eople and posed great danger to the entire community.

to my com­mand has wor­shiped oth­er gods, bow­ing down to them or to the sun or the moon or the ­stars in the sky, 4 and this has been ­brought to your at­ten­tion, then you must in­ ves­ti­gate it thor­ough­ly. If it is true and it has been p ­ roved that this de­test­able ­thing has been done in Is­ra­el, 5 take the man or wom­an who has done this evil deed to your city gate and ­stone that per­son to ­death. 6 On the tes­ti­mo­ny of two or ­three wit­ness­es a per­son is to be put to d ­ eath, but no one is to be put to ­death on the tes­ti­mo­ny of only one wit­ness. 7 The ­hands of the wit­ness­es must be the ­first in put­ting that per­son to ­death, and then the h ­ ands of all the peo­ple. You must ­purge the evil from a ­ mong you.

DO THESE INSTRUCTIONS WORK IN ANY FORM OF GOVERNMENT? (17:9) No. This arrangement was designed for a theocracy (a community ruled by God and his appointed officials) that covered both civil and religious matters. The Israelite system of government called on the priests to handle religious cases and the judges to handle civil cases. LINK (17:14) A KING . . . LIKE ALL THE NATIONS See 1 Sam­uel 8:1 — ​11:15 for the story of how Israel asked for a king despite God’s wishes and how God established the kingship in Israel. WHY WOULD GOD GIVE INSTRUCTIONS FOR SOMETHING HE DIDN’T WANT DONE? (17:15) Knowing human weakness, God made allowances to accommodate the desires his ­people would later have for a visible, tangible ruler. He was not recommending they appoint a king; he was merely permitting one as a possibility. He clearly did not want the ­people to reject him as their King in favor of a human king on the throne (1Sa 8:7). WHY LIMIT WHAT A KING COULD ACQUIRE? (17:16 – 17) Power and wealth could have ensnared a ruler and led him away from the laws of God. He might have wanted to make foreign alliances or marry foreign wives — ​both of which could erode his love for the Lord. Therefore, the king was instructed to be humble and to read the law at all times so he would remember that he was a servant of God. WHY SHOULD A KING DO THE WORK OF A SCRIBE? (17:18) Some think that, rather than writing out the law himself, the king received his own copy prepared by the priests. Either way, the point was clear: the king was to depend on God’s law for success in ruling Israel. WHY COULDN’T LEVITES INHERIT ANYTHING? (18:1 – 2) Landowners needed to cultivate or at least supervise the care of the land. But the Levites were to devote all of their energies to serving in and around the tabernacle (later the temple). In addition, their lack of land made them dependent on the p ­ eople and God. If they failed to lead the p ­ eople in worship, they would lose their means of livelihood. While the Le­vites did not own a section of tribal land, God did give them towns scattered throughout the territory (Nu 35:1 – 8; Jos 21:1 – 45). WAS THIS DEPENDENCE ON OFFERINGS A GOOD THING FOR THE PRIESTS? (18:1 – 2) It was intended to be. The offerings were their livelihood. Their work was to devote themselves to caring for the tabernacle (later the temple) and maintaining daily sacrifices and offerings without the distractions of caring for their own land. But some priests despised the Lord by abusing the ­people and their offerings (1Sa 2:12 – 17).

Law Courts 8 If cas­es come be­fore your c­ ourts that are too dif­fi­cult for you to ­judge  — ​wheth­er blood­shed, law­suits or as­saults  — ​ take them to the p ­ lace the Lord your God will ­choose. 9 Go to the Le­vit­i­cal p ­ riests and to the ­judge who is in of­fice at that time. In­quire of them and they will give you the ver­dict. 10 You must act ac­cord­ing to the de­ci­sions they give you at the ­place the Lord will c­ hoose. Be care­ful to do ev­ery­thing they in­struct you to do. 11  Act ac­cord­ing to what­ev­er they ­teach you and the de­ci­sions they give you. Do not turn ­aside from what they tell you, to the r­ ight or to the left. 12 Any­ one who ­shows con­tempt for the j­ udge or for the p ­ riest who ­stands min­is­ter­ing ­there to the Lord your God is to be put to ­death. You must ­purge the evil from Is­ra­el. 13 All the peo­ple will hear and be ­afraid, and will not be con­temp­tu­ous again.

The King 14 When you en­ter the land the Lord your God is giv­ing you and have tak­en pos­ses­sion of it and set­tled in it, and you say, “Let us set a king over us like all the na­tions ­around us,” 15 be sure to ap­point over you a king the Lord your God choos­es. He must be from a ­ mong your fel­low Is­ra­el­ites. Do not ­place a for­eign­er over you, one who is not an Is­ra­el­ite. 16 The king, more­over, must not ac­quire g ­ reat num­bers of hors­es for him­self or make the peo­ple re­turn to ­Egypt to get more of them, for the Lord has told you, “You are not to go back that way a ­ gain.” 17 He must not take many ­wives, or his h ­ eart will be led a ­ stray. He must not ac­cu­mu­late l­arge ­amounts of sil­ver and gold. 18 When he ­takes the ­throne of his king­dom, he is to ­write for him­self on a s­ croll a copy of this law, tak­en from that of the Le­vit­i­cal ­priests. 19 It is to be with him, and he is to read it all the days of his life so that he may l­earn to re­vere the Lord his God and fol­low care­ful­ly all the ­words of this law and ­these de­crees 20 and not con­sid­er him­self bet­ter than his fel­low Is­ra­el­ites and turn from the law to the ­right or to the left. Then he and his de­scen­dants will ­reign a long time over his king­dom in Is­ra­el.

Offerings for Priests and Levites

18

The Le­vit­i­cal ­priests  — ​ in­deed, the ­whole ­tribe of Levi — ​are to have no al­lot­ment or in­her­i­tance with Is­ra­el. They ­shall live on the food of­fer­ings pre­sent­ed to the

Deuteronomy 18:22 Lord, for that is ­their in­her­i­tance. 2 They ­shall have no in­ her­i­tance ­among ­their fel­low Is­ra­el­ites; the Lord is t­ heir in­her­i­tance, as he prom­ised them. 3 This is the ­share due the ­priests from the peo­ple who sac­ri­fice a bull or a s­ heep: the shoul­der, the in­ter­nal or­ gans and the meat from the head. 4 You are to give them the first­fruits of your ­grain, new wine and ol­ive oil, and the ­first wool from the shear­ing of your ­sheep, 5 for the Lord your God has cho­sen them and ­their de­scen­dants out of all your t­ ribes to s­ tand and min­is­ter in the Lord’s name al­ways. 6 If a Le­vite ­moves from one of your t­ owns any­where in Is­ra­el ­where he is liv­ing, and c­ omes in all ear­nest­ness to the ­place the Lord will ­choose, 7 he may min­is­ter in the name of the Lord his God like all his fel­low Le­vites who ­serve ­there in the pres­ence of the Lord. 8 He is to s­ hare equal­ly in t­ heir ben­e­fits, even t­ hough he has re­ceived mon­ey from the sale of fam­i­ly pos­ses­sions.

Occult Practices 9 When you en­ter the land the Lord your God is giv­ing you, do not ­learn to im­i­tate the de­test­able ways of the na­ tions ­there. 10 Let no one be ­found ­among you who sac­ri­fic­es ­their son or daugh­ter in the fire, who prac­tic­es div­i­na­tion or sor­cery, in­ter­prets ­omens, en­gag­es in witch­craft, 11  or ­casts ­spells, or who is a me­di­um or spir­it­ist or who con­sults the dead. 12 Any­one who does t­ hese t­ hings is de­test­able to the Lord; be­cause of t­ hese same de­test­able prac­tic­es the Lord your God will ­drive out ­those na­tions be­fore you. 13 You must be blame­less be­fore the Lord your God.

The Prophet 14  The na­tions you will dis­pos­sess lis­ten to ­those who prac­tice sor­cery or div­i­na­tion. But as for you, the Lord your God has not per­mit­ted you to do so. 15 The Lord your God will ­raise up for you a proph­et like me from ­among you, from your fel­low Is­ra­el­ites. You must lis­ten to him. 16 For this is what you a ­ sked of the Lord your God at Ho­reb on the day of the as­sem­bly when you said, “Let us not hear the ­voice of the Lord our God nor see this g ­ reat fire any­more, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will ­raise up for them a proph­et like you from ­among ­their fel­ low Is­ra­el­ites, and I will put my ­words in his m ­ outh. He will tell them ev­ery­thing I com­mand him. 19 I my­self will call to ac­count any­one who does not lis­ten to my ­words that the proph­et ­speaks in my name. 20 But a proph­et who pre­sumes to ­speak in my name any­thing I have not com­mand­ed, or a proph­et who ­speaks in the name of oth­er gods, is to be put to death.” 21 You may say to your­selves, “How can we know when a mes­sage has not been spo­ken by the Lord?” 22 If what a proph­et pro­claims in the name of the Lord does not take ­place or come true, that is a mes­sage the Lord has not spo­ ken. That proph­et has spo­ken pre­sump­tu­ous­ly, so do not be ­alarmed.

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WHAT WOULD A LEVITE HAVE TO SELL? (18:8) The exact meaning of sale of family posses­ sions is unclear. Although Levites were forbidden to sell their pastureland, they could sell their houses in the Levitical towns if they moved to the central sanctuary (Lev 25:33 – 34). Whatever the meaning, it’s clear the Levites had some personal possessions. WHY IS IT WRONG TO CONTACT PEOPLE WHO HAVE DIED? (18:10 – 11) Seeking help from a medium was idolatry (1Ch 10:13). In Leviticus 20:5 – 6, the same Hebrew term translated to prostitute themselves is used of those who turn to mediums and those who worship idols by sacrificing their children to a false god. Many mediums, of course, are merely frauds, but God clearly condemns all spiritists. In fact, the Israelites were to stone them to death (Lev 20:27). Communicating with the dead is one of the boundaries God has set on human knowledge. HOW DO PROPHECY AND DIVINATION DIFFER? (18:14 – 15) Divination is a human-initiated attempt to predict the future or discover things known only to God. Prophecy, on the other hand, is a method chosen by God to communicate with his ­people. WHO WAS MOSES REFERRING TO? (18:15) From the context it seems that this is a reference to all the prophets who would follow Moses in leading God’s ­people. Ultimately it refers to the Messiah himself (Jn 1:20 – 25,45). WAS THIS PROPHET MEANT TO REPLACE GOD’S TERRIFYING PRESENCE? (18:15 – 17) Every true Old Testament prophet followed the paradigm set by Moses, including speaking for God with a human voice, rather than having God speak directly to ­people in a way that was so powerful and unbearable it seemed as if they would die (Ex 20:19). HOW CAN WE KNOW WHO REALLY SPEAKS FOR GOD? (18:21 – 22) The test God proposed in Old Testament times to determine whether a prophet was true or false is still valid. Prophecy that proves to be wrong or contradicts God’s Word is the sign of a false prophet.

282

Deuteronomy 19:1 Cities of Refuge

HOW DID THESE CITIES HONOR GOD AND HUMAN LIFE? (19:1 – 3) The cities of refuge offered sanctuary to someone who killed another person until a priest reviewed the case and decided if the act was committed intentionally or unintentionally. In modern law we recognize this distinction between murder — ​the crime of unlawfully killing a person especially with malice aforethought — ​and manslaughter  — ​ the unlawful killing of a human being without express or implied malice, perhaps by accident or negligence, or in a moment of rage. Without the cities of refuge a person might be pursued and killed by avenging relatives of the deceased. The cities of refuge also confined those who didn’t deserve to die but did deserve to be punished; they had to stay in the city of refuge until the death of the high priest (Nu 35:28). LINK (19:1 – 14) SET ASIDE FOR YOURSELVES THREE CITIES For more on the cities of refuge, see 4:41 – 43; Numbers 35:6 – 34; Joshua 20:1 – 9. See also What were cities of refuge? (Nu 35:6; p. 251), What were cities of refuge? (Jos 20:2; p. 336) and Cities of Refuge (Jos 20:7 – 9; p. 337). WHO WAS THE AVENGER OF BLOOD? (19:6) When someone was killed, the avenger of blood (typically the nearest male relative of the victim) was obligated to put the killer to death. The avenger was not to be a vigilante seeking vengeance; his aim was retribution, restoring the life balance in society. His motivation was justice, not anger (Ex 21:23 – 25; Lev 24:17). See Who was the avenger of blood? (Nu 35:19; p. 251). WHAT WAS A BOUNDARY STONE? (19:14) It was a marker that established legal property rights. The stone may have had engravings on it stating rights of ownership or even divine curses and blessings. Moving a stone was tantamount to stealing land.

19

When the Lord your God has de­stroyed the na­tions ­whose land he is giv­ing you, and when you have driv­ en them out and set­tled in ­their ­towns and hous­es, 2 then set ­aside for your­selves t­ hree cit­ies in the land the Lord your God is giv­ing you to pos­sess. 3  De­ter­mine the dis­tances in­volved and di­vide into t­ hree p ­ arts the land the Lord your God is giv­ing you as an in­her­it­ ance, so that a per­son who kills some­one may flee for ref­uge to one of these c­ ities. 4 This is the rule con­cern­ing any­one who k ­ ills a per­son and ­flees ­there for safe­ty — ​any­one who ­kills a neigh­bor un­ in­ten­tion­al­ly, with­out mal­ice afore­thought. 5 For in­stance, a man may go into the for­est with his neigh­bor to cut wood, and as he s­ wings his ax to fell a tree, the head may fly off and hit his neigh­bor and kill him. That man may flee to one of ­these cit­ies and save his life. 6  Oth­er­wise, the aveng­ er of ­blood ­might pur­sue him in a rage, over­take him if the dis­tance is too g ­ reat, and kill him even t­ hough he is not de­serv­ing of d ­ eath, s­ ince he did it to his neigh­bor with­out mal­ice afore­thought. 7 This is why I com­mand you to set ­aside for your­selves ­three cit­ies. 8 If the Lord your God en­larg­es your ter­ri­to­ry, as he prom­ ised on oath to your an­ces­tors, and ­gives you the ­whole land he prom­ised them, 9  be­cause you care­ful­ly fol­low all ­these laws I com­mand you to­day — ​to love the Lord your God and to walk al­ways in obe­di­ence to him — ​then you are to set ­aside ­three more cit­ies. 10 Do this so that in­no­cent ­blood will not be shed in your land, ­which the Lord your God is giv­ing you as your in­her­it­ ance, and so that you will not be g ­ uilty of blood­shed. 11 But if out of hate some­one lies in wait, as­saults and ­kills a neigh­bor, and then ­flees to one of ­these cit­ies, 12 the kill­er ­shall be sent for by the town el­ders, be ­brought back from the city, and be hand­ed over to the aveng­er of ­blood ­ urge from Is­ra­el the g ­ uilt to die. 13 Show no pity. You must p of shed­ding in­no­cent ­blood, so that it may go well with you. 14 Do not move your neigh­bor’s bound­ary ­stone set up by

W H Y WA S I T A C C E P TA B L E T O K I L L A MURDERER? 19:11–13 Two reasons for capital punishment are mentioned here: (1) The nation needed to be cleansed of guilt because innocent blood had been shed. (2) Things would not go well for the p ­ eople if the guilt was not cleansed. Another reason implied elsewhere (Ge 9:5 – 6) but not mentioned here may be to deter others from murder. God made it clear to the Israelites that if they tolerated murder, the whole community would share the guilt and suffer the consequences (Dt 21:1 – 9; Nu 35:33 – 34). God highly valued human life and required severe punishment for those who callously snuffed it out (Ex 21:23 – 25; Lev 24:17 – 22). In this context, capital punishment protected the sanctity of life and the inherent value of every person, for all p ­ eople bear God’s image (Ge 9:6). In contrast to the Old Testament policy of no pity, some say that the New Testament, which emphasizes grace and forgiveness, has preempted the need for capital punishment (Jn 8:3 – 11). They say that even the life of a murderer should be respected. Others disagree and insist that in a just society, those who refuse to live by the law must pay the consequences, including life for life (Ro 13:4). They say that even those who have been forgiven their sins must pay the consequences for their crimes. In either case, God demands an accounting for the life of every human being (Ge 9:5). The value God places on human life is inestimable given the sacrifice of his one and only Son for sinners. Ironically, ­Jesus’ death came by way of a murderous act (Ac 7:52).

Deuteronomy 20:15

283

your pre­de­ces­sors in the in­her­i­tance you re­ceive in the land the Lord your God is giv­ing you to pos­sess.

Witnesses 15 One wit­ness is not ­enough to con­vict any­one ac­cused of any ­crime or of­fense they may have com­mit­ted. A mat­ ter must be es­tab­lished by the tes­ti­mo­ny of two or ­three wit­ness­es. 16 If a ma­li­cious wit­ness ­takes the ­stand to ac­cuse some­ one of a ­crime, 17 the two peo­ple in­volved in the dis­pute must s­ tand in the pres­ence of the Lord be­fore the p ­ riests and the judg­es who are in of­fice at the time. 18 The judg­ es must make a thor­ough in­ves­ti­ga­tion, and if the wit­ness ­proves to be a liar, giv­ing ­false tes­ti­mo­ny against a fel­low Is­ra­el­ite, 19 then do to the ­false wit­ness as that wit­ness in­ tend­ed to do to the oth­er par­ty. You must p ­ urge the evil from ­among you. 20 The rest of the peo­ple will hear of this and be ­afraid, and nev­er ­again will such an evil ­thing be done ­among you. 21 Show no pity: life for life, eye for eye, ­tooth for t­ ooth, hand for hand, foot for foot.

Going to War

20

When you go to war ­against your en­e­mies and see hors­es and char­i­ots and an army great­er than ­yours, do not be a ­ fraid of them, be­cause the Lord your God, who ­brought you up out of ­Egypt, will be with you. 2 When you are ­about to go into bat­tle, the ­priest ­shall come for­ward and ad­dress the army. 3  He ­shall say: “Hear, Is­ra­el: To­day you are go­ing into bat­tle ­against your en­em ­ ies. Do not be faint­ heart­ed or ­afraid; do not p ­ anic or be ter­ri­fied by them. 4 For the Lord your God is the one who goes with you to ­fight for you ­against your en­e­mies to give you vic­to­ry.” 5 The of­fi­cers ­shall say to the army: “Has any­one ­built a new h ­ ouse and not yet be­gun to live in it? Let him go home, or he may die in bat­tle and some­one else may be­gin to live in it. 6 Has any­one plant­ed a vine­yard and not be­gun to en­ joy it? Let him go home, or he may die in bat­tle and some­ one else en­joy it. 7 Has any­one be­come ­pledged to a wom­an and not mar­ried her? Let him go home, or he may die in bat­tle and some­one else mar­ry her.” 8  Then the of­fi­cers ­shall add, “Is any­one ­afraid or faint­heart­ed? Let him go home so that his fel­low sol­diers will not be­come dis­heart­ened too.” 9 When the of­fi­cers have fin­ished speak­ing to the army, they ­shall ap­point com­mand­ers over  it. 10 When you m ­ arch up to at­tack a city, make its peo­ple an of­fer of ­peace. 11 If they ac­cept and open ­their ­gates, all the peo­ple in it ­shall be sub­ject to ­forced la­bor and ­shall work for you. 12 If they refuse to make ­peace and they en­gage you in bat­tle, lay ­siege to that city. 13 When the Lord your God de­liv­ers it into your hand, put to the ­sword all the men in it. 14 As for the wom­en, the chil­dren, the live­stock and ev­ ery­thing else in the city, you may take ­these as plun­der for your­selves. And you may use the plun­der the Lord your God ­gives you from your en­e­mies. 15 This is how you are to ­treat all the cit­ies that are at a dis­tance from you and do not be­long to the na­tions near­by.

WAS THIS EYE FOR EYE, TOOTH FOR TOOTH COMMAND TO BE TAKEN LITERALLY? (19:21) Yes. It was the principle of proportional justice, which was an ethical advance from the unbalanced retribution of surrounding cultures that called for a life for an eye and a head for a tooth. In later times, a symbol of an eye or a tooth was used as a reminder of God’s justice. LINK (19:21) EYE FOR EYE, TOOTH FOR TOOTH The principle of proportional justice was designed to prevent unrestrained vengeance by ensuring that the punishment fit the crime. See Should we demand eye for eye, tooth for tooth? (Ex 21:23 – 25; p. 114). See also Leviticus 24:17 – 22. HOW CAN WE GET GOD ON OUR SIDE? (20:4) Believers today cannot claim this verse as a promise for victory in their nations’ war efforts. There is a great difference between the wars Israel fought under the direct command of God and the wars nations engage in today. Still, individuals can trust God for their spiritual success. The question is not whether God is on our side but whether we have joined his side. See In what way are Chris­tians more than conquerors? (Ro 8:37; p. 1674). WHY SEND ALL THESE SOLDIERS HOME? (20:5 – 8) Any soldier whose thoughts might be occupied with anything other than war was sent home. Israel needed soldiers who could concentrate on the task at hand. Those not at peak performance or those whose fear might discourage others (v. 8) could have been detrimental to the war effort. WHY WOULD GOD’S PEOPLE TAKE WOMEN AND CHILDREN AS PLUNDER? (20:14) It was customary at that time for prisoners of war to become slaves. But Israel was to treat its slaves according to God’s standards, not with the brutality with which other nations treated theirs. See Why didn’t God prohibit slavery? (Lev 25:44 – 46; p. 186). Women captured by the Israelites were not to be treated as mere property; God insisted on certain rights for them and provided for their inclusion in the covenant community through marriage (Dt 21:10 – 14). WHY DIDN’T THE ISRAELITES TOTALLY DESTROY THE CONQUERED PEOPLE, AS THEY NORMALLY DID IN THE PROMISED LAND? (20:14 – 15) When going to war against cities a distance away, the Israelites were to make an offer of peace. If the citizens accepted the offer, they would be put to forced labor. However, if the leaders and citizens rejected the offer of mercy, the cities were destroyed. All the men were put to death and the women, children and goods were taken as plunder.

284

Deuteronomy 20:16

WHY WERE THE ISRAELITES TO KILL EVERYTHING IN THE LAND? (20:16 – 18) See the article Why kill every living thing? (Jos 6:21; p. 315).

16 How­ev­er, in the cit­ies of the na­tions the Lord your God is giv­ing you as an in­her­i­tance, do not l­ eave ­alive any­thing that ­breathes. 17  Com­plete­ly de­stroy  a them — ​the Hit­tites, Am­o­rites, Ca­naan­ites, Per­iz­zites, Hi­vites and Jeb­u­sites  — ​as the Lord your God has com­mand­ed you. 18  Oth­er­wise, they will t­ each you to fol­low all the de­test­able t­ hings they do in wor­ship­ing ­their gods, and you will sin ­against the Lord your God. 19 When you lay ­siege to a city for a long time, fight­ing ­against it to cap­ture it, do not de­stroy its t­ rees by put­ting an ax to them, be­cause you can eat ­their ­fruit. Do not cut them down. Are the t­ rees peo­ple, that you s­ hould be­siege them? b 20 How­ev­er, you may cut down t­ rees that you know are not ­fruit ­trees and use them to b ­ uild ­siege ­works un­til the city at war with you falls.

WHY WERE THE ISRAELITES TO SPARE THE TREES? (20:19) Israel’s enemies were being judged for their sinful ways, but their trees were spared to provide fruit for God’s p ­ eople once they took possession of the land. In contrast to Israel, other ancient military powers often destroyed indiscriminately, sometimes ruining the productivity of the land for years to come. WHAT WERE SIEGE WORKS? (20:20) They were various pieces of military equipment used to capture a walled city. Assyrian art shows wheeled battering rams and huge, wheeled towers packed with archers. Soldiers pushed these towers against the wall and used them as protected ladders. WHY WAS THIS RITUAL PERFORMED FOR AN UNSOLVED MURDER? (21:1 – 9) God said that bloodshed pollutes the land (Nu 35:33), so something had to be done to cleanse the land of the guilt of murder. Unplowed land symbolized unproductive land; it pictured fields without crops as the consequence of the murder. Running water, then, would have symbolized cleansing. This ritual meant that no plow could uncover any guilt or blood that had soaked into the ground. WHY COULD THE ISRAELITES MARRY SOME FOREIGNERS BUT NOT OTHERS? (21:11) The warning against marrying foreigners was to keep out the influence of foreign religions (7:3 – 4). The marriages referred to here were different in two ways: (1) These women were from distant cities, not from Canaan. The Canaanites, on the other hand, were to be completely destroyed (20:16). (2) These marriages were not the result of peace treaties between Israel and others (7:2). These women were taken captive from a nation that Israel had totally defeated. These wives submitted to Israel’s ways and Israel’s God. WHY SHAVE AND MANICURE A FEMALE CAPTIVE? (21:12) The newly captured woman was given a month to grieve and compose herself before she was married to her Israelite captor. Shaving her head and cutting her nails were elements of a purification ritual (Lev 14:8; Nu 8:7; 2Sa 19:24), indicating her transfer to another life and another status. It may also have been part of a mourning ritual for her parents (Dt 34:8; Nu 20:29). IS BEING DISPLEASED GROUNDS FOR DIVORCE? (21:14) Not in the sense in which we might think of it today. In Old Testament times, however, this provision actually protected the woman from abuse and loss of status on the whim of her husband. It was very gracious treatment compared to that of women captured by neighboring nations.

Atonement for an Unsolved Murder

21

If some­one is ­found s­ lain, ly­ing in a ­field in the land the Lord your God is giv­ing you to pos­sess, and it is not ­known who the kill­er was, 2 your el­ders and judg­es ­shall go out and mea­sure the dis­tance from the body to the neigh­bor­ing ­towns. 3 Then the el­ders of the town near­est the body ­shall take a heif­er that has nev­er been ­worked and has nev­er worn a yoke 4 and lead it down to a val­ley that has not been ­plowed or plant­ed and ­where t­ here is a flow­ing ­stream. ­There in the val­ley they are to ­break the heif­er’s neck. 5 The Lev­it­ic­ al ­priests ­shall step for­ward, for the Lord your God has cho­sen them to min­is­ter and to pro­nounce bless­ings in the name of the Lord and to de­cide all cas­es of dis­pute and as­sault. 6 Then all the el­ders of the town near­est the body s­ hall wash t­ heir ­hands over the heif­er ­whose neck was bro­ken in the val­ley, 7 and they ­shall de­clare: “Our ­hands did not shed this ­blood, nor did our eyes see it done. 8 Ac­ cept this atone­ment for your peo­ple Is­ra­el, whom you have re­deemed, Lord, and do not hold your peo­ple ­guilty of the ­blood of an in­no­cent per­son.” Then the blood­shed will be ­atoned for, 9 and you will have ­purged from your­selves the ­guilt of shed­ding in­no­cent b ­ lood, s­ ince you have done what is ­right in the eyes of the Lord.

Marrying a Captive Woman 10 When you go to war ­against your en­e­mies and the Lord your God de­liv­ers them into your h ­ ands and you take cap­ tives, 11 if you no­tice a ­ mong the cap­tives a beau­ti­ful wom­ an and are at­tract­ed to her, you may take her as your wife. 12 Bring her into your home and have her s­ have her head, trim her n ­ ails 13 and put a ­ side the c­ lothes she was wear­ ing when cap­tured. Af­ter she has ­lived in your ­house and ­mourned her fa­ther and moth­er for a full m ­ onth, then you may go to her and be her hus­band and she ­shall be your wife. 14 If you are not ­pleased with her, let her go wher­ev­ er she wish­es. You must not sell her or ­treat her as a ­slave, ­since you have dis­hon­ored her. a 17  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.    b 19 Or down to use in the siege, for the fruit trees are for the benefit of people.   

Deuteronomy 22:9 The Right of the Firstborn 15 If a man has two ­wives, and he l­oves one but not the oth­er, and both bear him sons but the first­born is the son of the wife he does not love, 16 when he ­wills his prop­er­ ty to his sons, he must not give the r­ ights of the first­born to the son of the wife he l­oves in pref­er­ence to his ac­tu­al first­born, the son of the wife he does not love. 17 He must ac­knowl­edge the son of his un­loved wife as the first­born by giv­ing him a dou­ble ­share of all he has. That son is the ­first sign of his fa­ther’s ­strength. The r­ ight of the first­born be­longs to him.

A Rebellious Son 18 If some­one has a stub­born and re­bel­lious son who does not obey his fa­ther and moth­er and will not lis­ten to them when they dis­ci­pline him, 19 his fa­ther and moth­er ­shall take hold of him and b ­ ring him to the el­ders at the gate of his town. 20 They ­shall say to the el­ders, “This son of ours is stub­born and re­bel­lious. He will not obey us. He is a glut­ton and a drunk­ard.” 21 Then all the men of his town are to ­stone him to d ­ eath. You must p ­ urge the evil from a ­ mong you. All Is­ra­el will hear of it and be afraid.

Various Laws 22 If some­one ­guilty of a cap­i­tal of­fense is put to ­death and ­their body is ex­posed on a pole, 23 you must not l­eave the body hang­ing on the pole over­night. Be sure to bury it that same day, be­cause any­one who is hung on a pole is un­ der G ­ od’s ­curse. You must not des­e­crate the land the Lord your God is giv­ing you as an in­her­it­ ance. If you see your fel­low Is­ra­el­ite’s ox or s­ heep stray­ ing, do not ig­nore it but be sure to take it back to its own­er. 2 If they do not live near you or if you do not know who owns it, take it home with you and keep it un­til they ­come look­ing for it. Then give it back. 3 Do the same if you find their don­key or c­ loak or any­thing else they have lost. Do not ig­nore it. 4 If you see your fel­low Is­ra­el­ite’s don­key or ox fall­en on the road, do not ig­nore it. Help the own­er get it to its feet. 5 A wom­an must not wear ­men’s cloth­ing, nor a man wear wom­en’s cloth­ing, for the Lord your God de­tests any­one who does this. 6 If you come ­across a b ­ ird’s nest be­side the road, ei­ ther in a tree or on the g ­ round, and the moth­er is sit­ting on the ­young or on the eggs, do not take the moth­er with the ­young. 7 You may take the ­young, but be sure to let the moth­er go, so that it may go well with you and you may have a long life. 8 When you b ­ uild a new h ­ ouse, make a par­a­pet ­around your roof so that you may not b ­ ring the ­guilt of blood­shed on your ­house if some­one ­falls from the roof. 9 Do not ­plant two ­kinds of seed in your vine­yard; if you do, not only the c­ rops you p ­ lant but also the f­ ruit of the vine­yard will be de­filed.  a

22

a 9 Or be

forfeited to the sanctuary   

285 DOES GOD APPROVE OF POLYGAMY? (21:15) See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443). HOW DOES FATHERING A CHILD PROVE STRENGTH? (21:17) The Israelites considered children to be part of the covenant blessings (Ge 15:5), and they knew that children come from God. The birth of a child signaled a man’s reproductive power, which was viewed as evidence of blessing from God. WHY WAS STONING A SON DIFFERENT FROM SACRIFICING HIM? (21:18 – 21) Parents who prosecuted their own son by bringing him before the elders were confronting a serious threat to the community’s security. A son judged to be rebellious was executed by the men of the town. His parents would have had nothing personal to gain from the stoning and would have been filled with grief. By contrast, pagans who sacrificed their children did so in an attempt to gain favor and blessing from their gods. WHY SUCH A HARSH PUNISHMENT FOR DISOBEDIENCE? (21:21) This law was used not against a child who didn’t behave but against a grown man still living at home who was terrorizing his family and the community. The Israelites had no jails or prisons, and the death penalty — ​after a very careful legal process, as outlined briefly in these verses — ​was sometimes employed in such cases. But it was only used when it was necessary to preserve p ­ eople’s peace and safety. That is why the elders were to investigate and make a decision, and why the charge needed to be brought by the son’s own family. The death penalty was employed as a last resort in such cases, as it always must be. WHY WAS SOMEONE WHO WAS HUNG ON A POLE CURSED BY GOD? (21:22 – 23) The man executed for breaking one of God’s commands was cursed by God. Hanging his corpse on a pole was a public exhibition of judgment. ­Jesus willingly took this curse on himself by hanging on the cross (Gal 3:13). IS IT STILL WRONG FOR WOMEN AND MEN TO WEAR EACH OTHER’S CLOTHING? (22:5) The principle was that p ­ eople were to appreciate and honor the dignity of their own sex rather than adopt the appearance or role of the opposite sex. This passage prohibited transvestism or any kind of impersonation of the opposite sex. Some believe the practice of sex perversion in connection with pagan worship of fertility gods accented the need for such a prohibition. Others argue that the command related to maintaining the distinction between the sexes that God established at creation. It is questionable whether this particular provision of the Mosaic Law is to be relegated to the status of mere ritual matters, to be done away with by the emancipation of the New Testament believers from the yoke of the Old Testament legal code. Proper dress and modest clothing are certainly stressed in the New Testament as important for a convincing Chris­ tian testimony before the world (cf. 1Ti 2:9),

286 and dedicated believers are to dress to please the Lord rather than themselves. WHY NOT TAKE THE MOTHER BIRD? (22:6 – 7) This practice helped maintain the food supply. Leaving the hen permitted her to live to lay more eggs. WHAT WAS WRONG WITH THESE ACTIONS? (22:9 – 11) Mixing dissimilar things may have been a practice associated with pagan religions. It’s also possible that God intended unblended fabric to symbolize the purity and separation of the Israelites, who were not to blend with their pagan neighbors. Though this requirement may seem strange today, it illustrates the New Testament principle regarding the undivided loyalty believers should have to God (Mt 6:24; 2Co 6:14). See Why not plant a field with two kinds of seed? (Lev 19:19; p. 174). WHAT PROOF COULD PARENTS OFFER THAT THEIR DAUGHTER WAS A VIRGIN? (22:15) Most believe the proof of a bride’s virginity was a blood-stained sheet or dress resulting from her first sexual intercourse (v. 17). Some think the word for virgin is used here in its more generic sense, referring to a female adolescent. If that is the case, the parents were to present proof that she was indeed menstruating and was not pregnant. IS A RUINED REPUTATION WORSE THAN RAPE? (22:19,29) In Israelite culture, a man who raped a virgin was required to pay a penalty (essentially the bride-price her father would have received at her marriage) and to provide marriage protection without possibility of divorce (caring for her and any child born of their union). However, a man who falsely accused his bride of not being a virgin committed two wrongs: he took her virginity and also defamed her and her family. Thus he was required to provide the same marriage protection plus pay restitution for damaging her reputation. WHY WAS THE DEATH PENALTY REQUIRED FOR ADULTERY? (22:22 – 25) The Old Testament is not explicit on this matter. Some suggest the penalty had to do with its social effects. Undetected adultery could produce an illegitimate child, who could then wrongly receive the family inheritance. According to this view, the death penalty for adultery was a deterrent to the breakdown of the family. Others say the penalty reflects Israel’s belief that adultery was a direct sin against God. The writer of Job equates adultery with murder, for example (Job 24:14 – 15). WHY WAS MARRIAGE PART OF THE PUNISHMENT FOR SOME CASES OF RAPE? (22:28 – 29) The requirement that a man marry a virgin he had raped protected the woman, who would otherwise remain unmarried for the rest of her life due to her loss of virginity. See Why would Tamar beg a man like Amnon to marry her? (2Sa 13:13; p. 454) and Why did Tamar want to stay with Amnon? (2Sa 13:16; p. 454). It also ensured that the man did not get away with his original intention: sex without the commitment of marriage.

Deuteronomy 22:10 10 Do not plow with an ox and a don­key ­yoked to­geth­er. 11 Do not wear ­clothes of wool and lin­en wo­ven to­geth­er. 12 Make tas­sels on the four cor­ners of the c­ loak you wear.

Marriage Violations 13 If a man t­ akes a wife and, af­ter sleep­ing with her, dis­ likes her 14 and slan­ders her and ­gives her a bad name, say­ ing, “I mar­ried this wom­an, but when I ap­proached her, I did not find ­proof of her vir­gin­i­ty,” 15 then the ­young wom­ an’s fa­ther and moth­er ­shall ­bring to the town el­ders at the gate ­proof that she was a vir­gin. 16 Her fa­ther will say to the el­ders, “I gave my daugh­ter in mar­riage to this man, but he dis­likes her. 17 Now he has slan­dered her and said, ‘I did not find your daugh­ter to be a vir­gin.’ But here is the ­proof of my daugh­ter’s vir­gin­i­ty.” Then her par­ents ­shall dis­play the ­cloth be­fore the el­ders of the town, 18 and the el­ders ­shall take the man and pun­ish him. 19 They s­ hall fine him a hun­ dred shek­els  a of sil­ver and give them to the ­young wom­an’s fa­ther, be­cause this man has giv­en an Is­ra­el­ite vir­gin a bad name. She s­ hall con­tin­ue to be his wife; he must not di­vorce her as long as he lives. 20 If, how­ev­er, the c­ harge is true and no ­proof of the ­young wom­an’s vir­gin­i­ty can be ­found, 21 she s­hall be ­brought to the door of her fa­ther’s h ­ ouse and t­ here the men of her town ­shall s­ tone her to ­death. She has done an out­ra­geous ­thing in Is­ra­el by be­ing pro­mis­cu­ous ­while ­still in her fa­ther’s ­house. You must ­purge the evil from ­among you. 22 If a man is ­found sleep­ing with an­oth­er m ­ an’s wife, both the man who ­slept with her and the wom­an must die. You must ­purge the evil from Is­ra­el. 23 If a man hap­pens to meet in a town a vir­gin p ­ ledged to be mar­ried and he s­ leeps with her, 24 you s­ hall take both of them to the gate of that town and ­stone them to ­death — ​the ­young wom­an be­cause she was in a town and did not s­ cream for help, and the man be­cause he vi­o­lat­ed an­oth­er ­man’s wife. You must p ­ urge the evil from ­among you. 25 But if out in the coun­try a man hap­pens to meet a ­young wom­an ­pledged to be mar­ried and ­rapes her, only the man who has done this ­shall die. 26 Do noth­ing to the wom­an; she has com­mit­ted no sin de­serv­ing ­death. This case is like that of some­one who at­tacks and mur­ders a neigh­bor, 27 for the man f­ ound the ­young wom­an out in the coun­try, and ­though the be­trothed wom­an ­screamed, ­there was no one to res­cue her. 28 If a man hap­pens to meet a vir­gin who is not p ­ ledged to be mar­ried and r­ apes her and they are dis­cov­ered, 29 he ­shall pay her fa­ther fif­ty shek­els b of sil­ver. He must mar­ry the ­young wom­an, for he has vi­o­lat­ed her. He can nev­er di­ vorce her as long as he lives. 30 A man is not to mar­ry his fa­ther’s wife; he must not dis­hon­or his fa­ther’s bed.  c a 19  That

is, about 2 1/2 pounds or about 1.2 kilograms    b 29  That is, about 1 1/4 pounds or about 575 grams    c 30  In Hebrew texts this verse (22:30) is numbered 23:1.   

Deuteronomy 23:22 Exclusion From the Assembly

23

No one who has been emas­cu­lat­ed by crush­ing or cut­ting may en­ter the as­sem­bly of the Lord. 2 No one born of a for­bid­den mar­riage b nor any of their de­scen­dants may en­ter the as­sem­bly of the Lord, not even in the ­tenth gen­er­a­tion. 3  No Am­mon­ite or Mo­ab­ite or any of ­their de­scen­dants may en­ter the as­sem­bly of the Lord, not even in the ­tenth gen­er­a­tion. 4 For they did not come to meet you with ­bread and wa­ter on your way when you came out of E ­ gypt, and they ­hired Ba­laam son of Beor from Pe­thor in Aram Na­ha­ ra­im  c to pro­nounce a ­curse on you. 5  How­ev­er, the Lord your God ­would not lis­ten to Ba­laam but ­turned the ­curse into a bless­ing for you, be­cause the Lord your God ­loves you. 6 Do not seek a trea­ty of friend­ship with them as long as you live. 7 Do not de­spise an Edom­ite, for the Edom­ites are re­lat­ed to you. Do not de­spise an Egyp­tian, be­cause you re­sid­ed as for­eign­ers in ­their coun­try. 8  The ­third gen­er­a­tion of chil­ dren born to them may en­ter the as­sem­bly of the Lord. a

Uncleanness in the Camp 9 When you are en­camped ­against your en­e­mies, keep away from ev­ery­thing im­pure. 10 If one of your men is un­ clean be­cause of a noc­tur­nal emis­sion, he is to go out­side the camp and stay ­there. 11 But as eve­ning ap­proach­es he is to wash him­self, and at sun­set he may re­turn to the camp. 12 Des­ig­nate a ­place out­side the camp ­where you can go to re­lieve your­self. 13 As part of your equip­ment have some­ thing to dig with, and when you re­lieve your­self, dig a hole and cov­er up your ex­cre­ment. 14 For the Lord your God ­moves ­about in your camp to pro­tect you and to de­liv­er your en­e­mies to you. Your camp must be holy, so that he will not see ­among you any­thing in­de­cent and turn away from you.

Miscellaneous Laws 15 If a ­slave has tak­en ref­uge with you, do not hand them over to ­their mas­ter. 16  Let them live ­among you wher­ev­er they like and in what­ev­er town they ­choose. Do not op­press them. 17 No Is­ra­el­ite man or wom­an is to be­come a ­shrine pros­ ti­tute. 18 You must not ­bring the earn­ings of a fe­male pros­ ti­tute or of a male pros­ti­tute d into the ­house of the Lord your God to pay any vow, be­cause the Lord your God de­tests them both. 19  Do not ­charge a fel­low Is­ra­el­ite in­ter­est, wheth­er on mon­ey or food or any­thing else that may earn in­ter­est. 20 You may ­charge a for­eign­er in­ter­est, but not a fel­low Is­ ra­el­ite, so that the Lord your God may ­bless you in ev­ery­ thing you put your hand to in the land you are en­ter­ing to pos­sess. 21 If you make a vow to the Lord your God, do not be slow to pay it, for the Lord your God will cer­tain­ly de­mand it of you and you will be g ­ uilty of sin. 22 But if you re­frain from a In

Hebrew texts 23:1-25 is numbered 23:2-26.    b 2 Or one of illegitimate birth    is, Northwest Mesopotamia    d 18 Hebrew of a dog   

c 4  That

287 DOES GOD DISCRIMINATE? (23:1) In some cases, yes — ​but for a good reason. In the idol-worshiping culture in which Israel lived, some would emasculate or mutilate themselves in devotion to their false gods. God wanted his p ­ eople to avoid any practice associated with the worship of other gods. Later, he offered special provisions for those accidentally emasculated (Isa 56:3 – 7). See Did God’s laws discriminate against those with disabilities? (Lev 21:17 – 23; p. 178). WHY DID GOD REJECT THESE CHILDREN? (23:2 – 3) Some suggest this means God rejected illegitimate children born out of wedlock. Others say a forbidden marriage (v. 2) was an incestuous affair or a sexual liaison with a cult prostitute involved in pagan worship. Excluding descendants for the fault of their ancestors seems extreme, thus some see this as a figure of speech (hyperbole) to portray the severity of this sin. The same prohibition regarding Moabites, for example, did not prevent Ruth from becoming a proselyte and an ancestor in the Messiah’s family line (Ru 1:4,16; 4:17). WHY HOLD A GRUDGE? (23:3 – 6) God was not encouraging Israel to hold a grudge. Ammon and Moab had never suffered the consequences for their hostility and lack of hospitality. What might appear to be a grudge was in fact an inseparable part of the punishment God demanded. WHY WOULD A NOCTURNAL EMISSION MAKE A MAN UNCLEAN? (23:10) This may have been a way that God taught his p ­ eople about holiness. See Why would God design natural functions to cause uncleanness? (Lev 15:16 – 24; p. 169). Or this may have been God’s provision for community hygiene — ​just as following God’s instructions resulted in the sanitary disposal of sewage (Dt 23:12 – 14). Washing oneself outside the camp cut the risk of contagious disease. WHAT WAS A SHRINE PROSTITUTE? (23:17) This was a special class of prostitutes (male and female) that performed sexual acts in the temple of their god as acts of religious devotion. See What role did male shrine prostitutes have in pagan worship? (1Ki 14:24; p. 508) and How did men sacrifice with shrine prostitutes? (Hos 4:14; p. 1321). LINK (23:19) DO NOT CHARGE A FELLOW ISRAELITE INTEREST Further instructions on interest can be found in Leviticus 25:35 – 37. See also Nehemiah 5:7,10; Psalm 15:5; Ezekiel 18:8,13; Matthew 25:27. WAS THIS A DOUBLE STANDARD? (23:19 – 20) Every country in the world has standards that are different for citizens than for noncitizens, so this is not a “double standard” in the usual sense of the word. Fellow Israelites were “brothers and sisters” and could not charge interest on domestic loans — ​a way of symbolizing that they were all part of God’s family. International loans were different, and interest on them represented a natural and expected business practice. Still today, international loans usually have different terms than domestic loans in virtually all parts of the world.

288

WHY EAT THE FRUIT AND CROPS OF OTHERS? (23:24 – 25) Most think this was a provision made to care for the poor. At the same time, the privilege guarded against abuse: p ­ eople could eat but not carry produce away in a basket. The Israelites were given other instructions on ways to care for the needy among them (24:19 – 22; Lev 19:9 – 10; 23:22). WAS THIS NO-FAULT DIVORCE? (24:1) Not really. Some think the word indecent means that the woman was ceremonially unclean, having neglected the law’s instructions for menstruation (Lev 15:19 – 27). Others think it refers to a physical defect such as infertility. Both were seen as serious problems in the community. This law probably discouraged easy divorce by imposing legal requirements. WHAT WAS WRONG WITH REMARRYING A WIFE WHO HAD MARRIED SOMEONE ELSE? (24:4) Remarriage after divorce was not necessarily wrong. But a woman who was divorced from two husbands was not permitted to remarry her first spouse. This discouraged husbands from rash actions that led to quick divorces, and it protected the woman’s reputation. A divorced woman was free to marry someone other than her former spouse (v. 2). See Is divorce always wrong? (Mk 10:1 – 12; p. 1492).

LINK (24:8) DEFILING SKIN DISEASES See the detailed instructions given in Leviticus 13:1 — ​14:32. LINK (24:9) REMEMBER WHAT THE LORD YOUR GOD DID TO MIRIAM See Numbers 12:10. IS A RETURNED PLEDGE STILL A PLEDGE? (24:10 – 13) Technically, yes. A special allowance for the poor permitted them to use what they had pledged during the time they worked to repay the loan.

WHY PAY A POOR WORKER EVERY DAY? (24:15) In Biblical times, as in many parts of the world today, ­people were often paid at the end of a planting month or at the end of a harvesting season or on other schedules that made them wait a long time for their money. ­People who were poor, however, simply could not wait that long; they and their families would likely starve to death before they got their wages. So God required day wages for such ­people to protect them and their families.

Deuteronomy 23:23 mak­ing a vow, you will not be g ­ uilty. 23  What­ev­er your lips ut­ter you must be sure to do, be­cause you made your vow free­ly to the Lord your God with your own mouth. 24 If you en­ter your neigh­bor’s vine­yard, you may eat all the ­grapes you want, but do not put any in your bas­ket. 25 If you en­ter your neigh­bor’s grain­field, you may pick ker­ nels with your ­hands, but you must not put a sick­le to their stand­ing grain. If a man mar­ries a wom­an who be­comes dis­pleas­ing to him be­cause he ­finds some­thing in­de­cent ­about her, and he ­writes her a cer­tif­i­cate of di­vorce, g ­ ives it to her and ­sends her from his ­house, 2 and if af­ter she ­leaves his ­house she be­comes the wife of an­oth­er man, 3 and her sec­ ond hus­band dis­likes her and ­writes her a cer­tif­i­cate of di­ vorce, ­gives it to her and ­sends her from his ­house, or if he dies, 4 then her f­ irst hus­band, who di­vorced her, is not al­lowed to mar­ry her ­again af­ter she has been de­filed. That ­would be de­test­able in the eyes of the Lord. Do not b ­ ring sin upon the land the Lord your God is giv­ing you as an in­her­i­tance. 5 If a man has re­cent­ly mar­ried, he must not be sent to war or have any oth­er duty laid on him. For one year he is to be free to stay at home and ­bring hap­pi­ness to the wife he has mar­ried. 6 Do not take a pair of mill­stones — ​not even the up­per one — ​as se­cu­ri­ty for a debt, be­cause that ­would be tak­ing a per­son’s live­li­hood as se­cu­ri­ty. 7  If some­one is ­caught kid­nap­ping a fel­low Is­ra­el­ite and treat­ing or sell­ing them as a s­ lave, the kid­nap­per must die. You must ­purge the evil from ­among you. 8  In cas­es of de­fil­ing skin dis­eas­es,  a be very care­ful to do ex­act­ly as the Le­vit­i­cal ­priests in­struct you. You must fol­low care­ful­ly what I have com­mand­ed them. 9  Re­mem­ber what the Lord your God did to Mir­i­am ­along the way af­ter you came out of Egypt. 10 When you make a loan of any kind to your neigh­bor, do not go into their ­house to get what is of­fered to you as a ­pledge. 11 Stay out­side and let the neigh­bor to whom you are mak­ing the loan b ­ ring the p ­ ledge out to you. 12 If the neigh­bor is poor, do not go to ­sleep with their ­pledge in your pos­ses­sion. 13 Re­turn their c­ loak by sun­set so that your neigh­bor may ­sleep in it. Then they will thank you, and it will be re­gard­ed as a righ­teous act in the ­sight of the Lord your God. 14 Do not take ad­van­tage of a ­hired work­er who is poor and ­needy, wheth­er that work­er is a fel­low Is­ra­el­ite or a for­ eign­er re­sid­ing in one of your t­ owns. 15 Pay them ­their wag­ es each day be­fore sun­set, be­cause they are poor and are count­ing on it. Oth­er­wise they may cry to the Lord ­against you, and you will be ­guilty of sin. 16 Par­ents are not to be put to d ­ eath for t­ heir chil­dren, nor chil­dren put to d ­ eath for t­ heir par­ents; each will die for their own sin. 17 Do not de­prive the for­eign­er or the fa­ther­less of jus­tice,

24

a 8  The Hebrew word for defiling skin diseases, traditionally translated “leprosy,” was used for various diseases affecting the skin.   

Deuteronomy 25:18 or take the c­ loak of the wid­ow as a ­pledge. 18  Re­mem­ber that you were ­slaves in E ­ gypt and the Lord your God re­deemed you from ­there. That is why I com­mand you to do this. 19 When you are har­vest­ing in your f­ ield and you over­look a ­sheaf, do not go back to get it. L ­ eave it for the for­eign­ er, the fa­ther­less and the wid­ow, so that the Lord your God may b ­ less you in all the work of your h ­ ands. 20 When you beat the ol­ives from your ­trees, do not go over the branch­es a sec­ond time. ­Leave what re­mains for the for­eign­er, the fa­ther­less and the wid­ow. 21 When you har­vest the ­grapes in your vine­yard, do not go over the ­vines a ­ gain. L ­ eave what re­mains for the for­eign­er, the fa­ther­less and the wid­ow. 22 Re­mem­ber that you were s­ laves in E ­ gypt. That is why I com­mand you to do this. When peo­ple have a dis­pute, they are to take it to ­court and the judg­es will de­cide the case, ac­quit­ting the in­no­cent and con­demn­ing the ­guilty. 2 If the ­guilty per­ son de­serves to be beat­en, the ­judge s­ hall make them lie down and have them ­flogged in his pres­ence with the num­ ber of lash­es the c­ rime de­serves, 3 but the j­udge must not im­pose more than for­ty lash­es. If the g ­ uilty par­ty is ­flogged more than that, your fel­low Is­ra­el­ite will be de­grad­ed in your eyes. 4 Do not muz­zle an ox ­while it is tread­ing out the grain. 5 If broth­ers are liv­ing to­geth­er and one of them dies with­out a son, his wid­ow must not mar­ry out­side the fam­ i­ly. Her hus­band’s broth­er ­shall take her and mar­ry her and ful­fill the duty of a broth­er-in-law to her. 6 The ­first son she ­bears ­shall car­ry on the name of the dead broth­er so that his name will not be blot­ted out from Is­ra­el. 7 How­ev­er, if a man does not want to mar­ry his broth­er’s wife, she ­shall go to the el­ders at the town gate and say, “My hus­band’s broth­er re­fus­es to car­ry on his broth­er’s name in Is­ra­el. He will not ful­fill the duty of a broth­er-in-law to me.” 8 Then the el­ders of his town s­ hall sum­mon him and talk to him. If he per­sists in say­ing, “I do not want to mar­ry her,” 9 his broth­er’s wid­ow ­shall go up to him in the pres­ence of the el­ders, take off one of his san­dals, spit in his face and say, “This is what is done to the man who will not b ­ uild up his broth­er’s fam­i­ly line.” 10 That ­man’s line ­shall be ­known in Is­ra­el as The Fam­i­ly of the Un­san­daled. 11 If two men are fight­ing and the wife of one of them ­comes to res­cue her hus­band from his as­sail­ant, and she reach­es out and seiz­es him by his pri­vate ­parts, 12  you ­shall cut off her hand. Show her no pity. 13 Do not have two dif­fer­ing ­weights in your bag — ​one ­heavy, one ­light. 14 Do not have two dif­fer­ing mea­sures in your ­house — ​one ­large, one ­small. 15 You must have ac­cu­ rate and hon­est ­weights and mea­sures, so that you may live long in the land the Lord your God is giv­ing you. 16 For the Lord your God de­tests any­one who does t­ hese ­things, any­ one who ­deals dis­hon­est­ly. 17  Re­mem­ber what the Am­a­lek­ites did to you ­along the way when you came out of ­Egypt. 18 When you were wea­ry and worn out, they met you on your jour­ney and at­tacked all who were lag­ging be­hind; they had no fear of God.

25

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IF 41 LASHES DEGRADED SOMEONE, WHY WOULDN’T 40? (25:3) A limit was imposed to prevent excessive punishment. Though the number may seem arbitrary, the principle behind it was clear: inhumane punishment that humiliated the criminal was to be avoided. WHY WAS A MAN REQUIRED TO MARRY HIS BROTHER’S WIDOW? (25:5 – 10) A man was required to marry his brother’s widow only if she had not already borne a son. It was the living brother’s duty to give the widow a son to preserve the deceased man’s name and keep his property within the family. This law also provided the widow a means of support. If a man refused to carry out this duty, the widow could bring him to trial before the town elders (vv. 7 – 10). If he still refused, another male relative could assume the responsibility (Ru 4:1 – 12). WHY WERE THE ELDERS AT THE TOWN GATE? (25:7) Though p ­ eople lived within the city walls, they worked their fields or cared for their flocks on land surrounding the city, so a great number of p ­ eople traveled daily through the town gates. The gates became the place where official business and legal matters were conducted. HOW BAD WAS THE STIGMA FOR THE FAMILY OF THE UNSANDALED? (25:9 – 10) It was humiliating for the man who refused to marry his brother’s widow to be spit on in public, especially by a woman. The entire community viewed him with complete disdain for allowing his brother’s name to be blotted out. Such shame would be remembered against this man’s family for generations to come. WHY WAS INJURY TO PRIVATE PARTS PUNISHED SO HARSHLY? (25:11 – 12) Injuring a man’s sexual organs could eliminate his ability to reproduce. Since producing children was highly valued in Israelite culture, the penalty for endangering a man’s potential offspring was swift and sure. Women were not the only ones punished for such things. A man who injured another man’s genitals also suffered a severe penalty (Lev 24:19 – 20). WHAT IS WRONG WITH DIFFERING WEIGHTS AND DIFFERING MEASURES? (25:13 – 15) This is not speaking of a legitimate set of weights and measures. It was a warning against having two weights or measures: one that was the standard and one that deviated from the standard. The law prevented cheating in business transactions by falsification of standards and set a standard for honest business practices.

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Deuteronomy 25:19 19 When the Lord your God ­gives you rest from all the en­e­ mies ­around you in the land he is giv­ing you to pos­sess as an in­her­i­tance, you ­shall blot out the name of Am­a­lek from un­der heav­en. Do not for­get!

Firstfruits and Tithes

WHAT WERE FIRSTFRUITS? (26:2) They were the first of the crops to ripen. The ­people were to offer the first of their harvest to God as a testimony of God’s faithfulness, as an expression of gratitude for the good harvest and as a sign of their confidence in a good harvest to come. WHY DID GOD CHOOSE A PLACE AS A DWELLING? (26:2) God does not need a place to dwell, nor can he be confined to any one place. However, he chose a centralized location to unify the nation of Israel, calling all the p ­ eople together to worship in one location. This place of worship also served as a witness to neighboring nations that God’s presence was in Israel. See Why couldn’t the Israelites worship anywhere? (12:5; p. 273). WHO WERE THE ARAMEANS? (26:5) They were an ethnic group located primarily in Syria and northern Israel. See David’s Victories (2Sa 5:6; p. 442). IN WHAT WAY WAS THE LAND FLOWING WITH MILK AND HONEY? (26:9) This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God.

WHY WAS THE THIRD YEAR CALLED THE YEAR OF THE TITHE? (26:12) The Israelites tithed their firstfruits every year in Jerusalem (v. 2). One’s family, the Le­vites and the poor would partake of the tithes and offerings there (12:5 – 19; 14:22 – 27). ­Every third year they offered the tithe within their own towns rather than in Jerusalem (14:28 – 29). It was shared with the local Le­ vites and provided food for the foreigners, widows and orphans who owned no land. WHY WOULD ANYONE OFFER A TITHE TO THE DEAD? (26:14) It’s not clear. Some think this was linked to the pagan custom of honoring the dead by offering food to dead relatives or the gods. Others think this refers to food brought into a house where death had just occurred. Such a house would have been unclean and therefore unfit for the Lord (Hos 9:4).

26

When you have en­tered the land the Lord your God is giv­ing you as an in­her­i­tance and have tak­en pos­ ses­sion of it and set­tled in it, 2 take some of the first­fruits of all that you pro­duce from the soil of the land the Lord your God is giv­ing you and put them in a bas­ket. Then go to the p ­ lace the Lord your God will ­choose as a dwell­ing for his Name 3 and say to the ­priest in of­fice at the time, “I de­clare to­day to the Lord your God that I have come to the land the Lord s­ wore to our an­ces­tors to give us.” 4 The ­priest ­shall take the bas­ket from your ­hands and set it down in ­front of the al­tar of the Lord your God. 5  Then you ­shall de­clare be­fore the Lord your God: “My fa­ther was a wan­ der­ing Ar­a­me­an, and he went down into E ­ gypt with a few peo­ple and ­lived t­ here and be­came a ­great na­tion, pow­er­ful and nu­mer­ous. 6 But the Egyp­tians mis­treat­ed us and made us suf­fer, sub­ject­ing us to h ­ arsh la­bor. 7 Then we ­cried out to the Lord, the God of our an­ces­tors, and the Lord ­heard our ­voice and saw our mis­ery, toil and op­pres­sion. 8 So the Lord ­brought us out of E ­ gypt with a m ­ ighty hand and an out­stretched arm, with ­great ter­ror and with ­signs and won­ ders. 9 He b ­ rought us to this p ­ lace and gave us this land, a land flow­ing with milk and hon­ey; 10 and now I ­bring the first­fruits of the soil that you, Lord, have giv­en me.” ­Place the bas­ket be­fore the Lord your God and bow down be­fore him. 11 Then you and the Le­vites and the for­eign­ers re­sid­ing ­among you ­shall re­joice in all the good t­ hings the Lord your God has giv­en to you and your house­hold. 12 When you have fin­ished set­ting ­aside a ­tenth of all your pro­duce in the ­third year, the year of the ­tithe, you ­shall give it to the Le­vite, the for­eign­er, the fa­ther­less and the wid­ow, so that they may eat in your ­towns and be sat­is­fied. 13 Then say to the Lord your God: “I have re­moved from my ­house the sa­cred por­tion and have giv­en it to the Le­vite, the for­eign­er, the fa­ther­less and the wid­ow, ac­cord­ing to all you com­mand­ed. I have not ­turned ­aside from your com­ mands nor have I for­got­ten any of them. 14 I have not eat­en any of the sa­cred por­tion ­while I was in mourn­ing, nor have I re­moved any of it ­while I was un­clean, nor have I of­fered any of it to the dead. I have o ­ beyed the Lord my God; I have done ev­ery­thing you com­mand­ed me. 15 Look down from heav­en, your holy dwell­ing ­place, and b ­ less your peo­ple Is­ ra­el and the land you have giv­en us as you prom­ised on oath to our an­ces­tors, a land flow­ing with milk and hon­ey.”

Follow the Lord’s Commands 16 The Lord your God com­mands you this day to fol­low t­ hese de­crees and laws; care­ful­ly ob­serve them with all your ­heart and with all your soul. 17 You have de­clared this day that the Lord is your God and that you will walk in obe­di­ence to him, that you will keep his de­crees, com­mands and laws — ​

Deuteronomy 27:19

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that you will lis­ten to him. 18 And the Lord has de­clared this day that you are his peo­ple, his trea­sured pos­ses­sion as he prom­ised, and that you are to keep all his com­mands. 19 He has de­clared that he will set you in p ­ raise, fame and hon­or high ­above all the na­tions he has made and that you will be a peo­ple holy to the Lord your God, as he prom­ised.

WHY DID GOD TREASURE ISRAEL ABOVE OTHER NATIONS? (26:18) We cannot always understand the way God works, but we know this was not simply a matter of favoritism. God loves all nations (Jn 3:16), but he singled Israel out for a special blessing and gave them a special responsibility as his representatives to the world (Ge 12:2 – 3). God intended to bless all nations through Israel’s knowledge of the one true God. See the article Did God love Israel more than other nations? (4:33 – 38; p. 262).

The Altar on Mount Ebal

27

Mo­ses and the el­ders of Is­ra­el com­mand­ed the peo­ ple: “Keep all ­these com­mands that I give you to­day. 2 When you have c­ rossed the Jor­dan into the land the Lord your God is giv­ing you, set up some l­arge s­ tones and coat them with plas­ter. 3 Write on them all the ­words of this law when you have ­crossed over to en­ter the land the Lord your God is giv­ing you, a land flow­ing with milk and hon­ey, just as the Lord, the God of your an­ces­tors, prom­ised you. 4 And when you have ­crossed the Jor­dan, set up ­these ­stones on ­Mount Ebal, as I com­mand you to­day, and coat them with plas­ter. 5 Build ­there an al­tar to the Lord your God, an al­tar of ­stones. Do not use any iron tool on them. 6 Build the al­ tar of the Lord your God with field­stones and of­fer b ­ urnt of­fer­ings on it to the Lord your God. 7  Sac­ri­fice fel­low­ship of­fer­ings ­there, eat­ing them and re­joic­ing in the pres­ence of the Lord your God. 8  And you ­shall ­write very clear­ly all the ­words of this law on ­these ­stones you have set up.”

Curses From Mount Ebal 9 Then Mo­ses and the Le­vit­i­cal p ­ riests said to all Is­ra­el, “Be si­lent, Is­ra­el, and lis­ten! You have now be­come the peo­ ple of the Lord your God. 10 Obey the Lord your God and fol­low his com­mands and de­crees that I give you to­day.” 11 On the same day Mo­ses com­mand­ed the peo­ple: 12 When you have ­crossed the Jor­dan, t­ hese ­tribes ­shall ­stand on ­Mount Ge­ri­zim to ­bless the peo­ple: Sim­eo ­ n, Levi, Ju­dah, Is­sa­char, Jo­seph and Ben­ja­min. 13  And ­these ­tribes ­shall ­stand on ­Mount Ebal to pro­nounce curs­es: Reu­ben, Gad, Ash­er, Zeb­u­lun, Dan and Naph­ta­li. 14 The Le­vites s­ hall re­cite to all the peo­ple of Is­ra­el in a loud voice: 15 “Cursed is any­one who ­makes an idol — ​a ­thing de­test­able to the Lord, the work of ­skilled ­hands — ​ and sets it up in se­cret.” Then all the peo­ple ­shall say, “Amen!” 16 “Cursed is any­one who dis­hon­ors t­ heir fa­ther or moth­er.” Then all the peo­ple ­shall say, “Amen!” 17 “Cursed is any­one who ­moves ­their neigh­bor’s bound­ary stone.” Then all the peo­ple ­shall say, “Amen!” 18 “Cursed is any­one who l­eads the b ­ lind a ­ stray on the road.” Then all the peo­ple ­shall say, “Amen!” 19 “Cursed is any­one who with­holds jus­tice from the for­eign­er, the fa­ther­less or the wid­ow.” Then all the peo­ple ­shall say, “Amen!”

WHAT WERE ALL THE WORDS OF THIS LAW? (27:3) Some think this may mean the laws of chapters 12 – 26. Others suggest it may mean the curses of 27:15 – 26, since the laws were written on stones to be erected in the same place where the curses were pronounced (vv. 4,13). Still others think it may mean the basic code in Israel’s divine law (5:6 – 21), elsewhere called the Ten Commandments (4:13). WHAT WAS WRONG WITH USING IRON TOOLS TO BUILD AN ALTAR? (27:5) The law says you will defile [the altar] if you use a tool on it (Ex 20:25). The defilement may have arisen from the fact that altars to false gods in the surrounding nations often contained elaborate (and erotic) designs. Israel’s altars would thereby have been distinctively unadorned. The fact that an iron tool was not to be used to cut the stones suggests that the Israelites (who then possessed no iron) were not to depend on any of the surrounding pagan nations to facilitate worship of the true God. WHAT WAS THE PURPOSE OF FELLOWSHIP OFFERINGS? (27:7) Customs of hospitality in the ancient Near East included elaborate meals. This offering — ​the only one of which the worshiper could partake — ​symbolized having a meal with the Lord. Traditionally called a peace of­ fering, it signified a lack of hostility between the Lord and the one offering the sacrifice. Because it had to be eaten within two days, it was frequently shared with others in need. Thus it became a means of fellowship with neighbors. WHAT WAS A BOUNDARY STONE? (27:17) It was a marker that established legal property rights. The stone may have had engravings on it stating rights of ownership or even divine curses and blessings. Moving a stone was tantamount to stealing land. WHO WOULD LEAD THE BLIND ASTRAY? (27:18) The law was intended to protect the less fortunate of the community. ­People with disabilities were particularly vulnerable and easily victimized. The words on the road may be figurative as well as literal, suggesting any crime against the blind. In a general sense, this law states it a crime to take advantage of ­people’s disabilities.

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WHY HAD BROTHER-SISTER MARRIAGES BEEN PERMITTED EARLIER? (27:22) God may have allowed the early Hebrews to intermarry to build up their population. After the nation of Israel became established, God prohibited the practice, perhaps to avoid the adverse effects of prolonged inbreeding. See also Leviticus 18:9; 20:17. DOES GOD SEE SINS DONE SECRETLY? (27:24) Many of the curses listed here deal with crimes or sins done in private. But God assured the Israelites that any crime hidden from the public eye could not escape his eye — ​or his punishment.

Deuteronomy 27:20 20 “Cursed is any­one who ­sleeps with his fa­ther’s wife, for he dis­hon­ors his fa­ther’s bed.” Then all the peo­ple s­ hall say, “Amen!” 21  “Cursed is any­one who has sex­u­al re­la­tions with any an­i­mal.” Then all the peo­ple ­shall say, “Amen!” 22 “Cursed is any­one who ­sleeps with his sis­ter, the daugh­ter of his fa­ther or the daugh­ter of his moth­er.” Then all the peo­ple s­ hall say, “Amen!” 23 “Cursed is any­one who ­sleeps with his moth­er-inlaw.” Then all the peo­ple ­shall say, “Amen!” 24 “Cursed is any­one who ­kills ­their neigh­bor se­ cretly.” Then all the peo­ple ­shall say, “Amen!” 25 “Cursed is any­one who ac­cepts a ­bribe to kill an in­no­cent per­son.” Then all the peo­ple ­shall say, “Amen!” 26 “Cursed is any­one who does not up­hold the ­words of this law by car­ry­ing them out.” Then all the peo­ple s­ hall say, “Amen!”

Blessings for Obedience

28

If you ful­ly obey the Lord your God and care­ful­ly fol­low all his com­mands I give you to­day, the Lord your God will set you high a ­ bove all the na­tions on e ­ arth. 2 All ­these bless­ings will come on you and ac­com­pa­ny you if you obey the Lord your God: 3 You will be b ­ lessed in the city and b ­ lessed in the coun­try. 4 The ­fruit of your womb will be ­blessed, and the ­crops of your land and the ­young of your live­stock — ​ the ­calves of your ­herds and the ­lambs of your flocks. 5 Your bas­ket and your knead­ing t­rough will be blessed. 6 You will be b ­ lessed when you come in and ­blessed when you go out.

7 The Lord will g ­ rant that the en­e­mies who rise up ­against you will be de­feat­ed be­fore you. They will come at you from one di­rec­tion but flee from you in sev­en. 8 The Lord will send a bless­ing on your ­barns and on ev­ ery­thing you put your hand to. The Lord your God will ­bless you in the land he is giv­ing you. 9 The Lord will es­tab­lish you as his holy peo­ple, as he prom­ised you on oath, if you keep the com­mands of the Lord your God and walk in obe­di­ence to him. 10 Then all the peo­ples on ­earth will see that you are c­ alled by the name of the Lord, and they will fear you. 11 The Lord will ­grant you abun­dant pros­per­i­ty  — ​in the ­fruit of your womb, the ­young of your live­stock and the c­ rops of your g ­ round — ​in the land he ­swore to your an­ces­tors to give you. 12 The Lord will open the heav­ens, the store­house of his boun­ty, to send rain on your land in sea­son and to ­bless all the work of your h ­ ands. You will lend to many na­tions but will bor­row from none. 13 The Lord will make you the head,

Deuteronomy 28:23

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not the tail. If you pay at­ten­tion to the com­mands of the Lord your God that I give you this day and care­ful­ly fol­low them, you will al­ways be at the top, nev­er at the bot­tom. 14 Do not turn ­aside from any of the com­mands I give you to­day, to the ­right or to the left, fol­low­ing oth­er gods and serv­ing them.

Curses for Disobedience 15 How­ev­er, if you do not obey the Lord your God and do not care­ful­ly fol­low all his com­mands and de­crees I am giv­ ing you to­day, all t­ hese curs­es will come on you and over­ take you: 16 You will be ­cursed in the city and ­cursed in the coun­try. 17 Your bas­ket and your knead­ing ­trough will be cursed. 18 The ­fruit of your womb will be ­cursed, and the ­crops of your land, and the c­ alves of your h ­ erds and the ­lambs of your flocks. 19 You will be c­ ursed when you come in and ­cursed when you go out. 20 The Lord will send on you curs­es, con­fu­sion and re­ buke in ev­ery­thing you put your hand to, un­til you are de­ stroyed and come to sud­den ruin be­cause of the evil you have done in for­sak­ing him. a 21 The Lord will ­plague you with dis­eas­es un­til he has de­stroyed you from the land you are en­ter­ing to pos­sess. 22 The Lord will ­strike you with wast­ing dis­ease, with fe­ver and in­flam­ma­tion, with scorch­ ing heat and ­drought, with ­blight and mil­dew, ­which will ­plague you un­til you per­ish. 23 The sky over your head will

WHY DO THESE CURSES MIRROR THE BLESSINGS? (28:16 – 19) The covenant between God and Israel is similar in style with other legal covenants of ancient times. In such agreements, it was common to balance blessings with curses. God presented his covenant to Israel in the legal language and style of the covenants of that day so that they would recognize and understand it.

IN WHAT SENSE WOULD THE SKY BE BRONZE AND THE GROUND IRON? (28:23) This meant a severe drought. The sun would blaze unceasingly, making the cloudless sky appear bronze. The sun would bake the land and make it extremely dry and hard, like iron. Nothing could grow in such circumstances, and their flocks would starve.

a 20 Hebrew me   

I S N ’ T T H I S L I K E T H E M O D E R N H E A LT H - A N D - W E A LT H GOSPEL? 28:1–68 The health-and-wealth gospel of modern times teaches that if we claim what we want in ­Jesus’ name, we will get it. If we do certain things, God will bless us and give us wealth, success and freedom from hardship — ​and if we don’t, he won’t. It suggests that our relationship with God, economically speaking, is a sort of reciprocal arrangement of goods and ser­vices. But in this passage, God promised blessings to Israel as a community or nation — ​not to individuals. When Israel diligently obeyed his commands and lived according to his ways, he blessed the nation and its p ­ eople. He gave them a clear and gracious rule for following him. He also gave them abundance in the promised land, where they could have lived in joy, peace and confidence that God would provide for their needs. But when the Israelites forgot the Lord or fell into the wicked ways of the ­peoples around them, they reaped the bitter consequences. When they failed to abide by their part of the covenant with God, they suffered the curses of the covenant. However, doing good so that God will do good to us is not the motivation ­Jesus is looking for from his followers. The God of the new covenant still blesses faithfulness, and righ­teous living still has its own rewards, but authentic, Biblical Chris­tian­ity does not promise good stuff in return for good works. On the contrary, ­Jesus repeatedly taught that his followers would suffer loss and persecution in this world. He and the apostles taught that under the new covenant the ­people of God would be dragged before rulers, would be falsely accused, would suffer for doing good — ​and some would even be killed for his sake (Mt 10:17 – 36; Lk 21:12 – 19; Jn 15:20; Ro 8:35 – 36; 2Ti 3:12; 1Pe 4:1,12 – 19). And only after all that happened would they attain their reward — ​dwelling with God forever! We are not promised wealth, and we should seek neither poverty nor riches (Pr 30:8). But if God does give us wealth (Ecc 5:19), we should honor him with it (Pr 3:9). And when suffering comes, we should not be surprised by it, for ­Jesus said, In this world you will have trouble. But take heart! I have overcome the world (Jn 16:33).

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WHY SUCH GRAPHIC DESCRIPTIONS OF JUDGMENT? (28:27 – 28,53,57) The world can be a cruel place. The things warned about here are among the worst sorts of cruelties: the terror and misery of war. These warnings were not exaggeration. These kinds of things actually happened during the conquest and destruction of Judah.

LINK (28:36) THE LORD WILL DRIVE YOU This curse was fulfilled in 2 Kings 17:1 – 41; 25:8 – 26.

Deuteronomy 28:24 be ­bronze, the ­ground be­neath you iron. 24 The Lord will turn the rain of your coun­try into dust and pow­der; it will come down from the s­ kies un­til you are de­stroyed. 25 The Lord will c­ ause you to be de­feat­ed be­fore your en­ e­mies. You will come at them from one di­rec­tion but flee from them in sev­en, and you will be­come a t­ hing of hor­ror to all the king­doms on ­earth. 26 Your car­cass­es will be food for all the ­birds and the wild an­i­mals, and ­there will be no one to fright­en them away. 27 The Lord will af­flict you with the ­boils of ­Egypt and with tu­mors, fes­ter­ing ­sores and the itch, from ­which you can­not be c­ ured. 28 The Lord will af­ flict you with mad­ness, blind­ness and con­fu­sion of mind. 29 At mid­day you will ­grope ­about like a ­blind per­son in the dark. You will be un­suc­cess­ful in ev­ery­thing you do; day af­ter day you will be op­pressed and r­ obbed, with no one to res­cue you. 30 You will be ­pledged to be mar­ried to a wom­an, but an­ oth­er will take her and rape her. You will ­build a ­house, but you will not live in it. You will ­plant a vine­yard, but you will not even be­gin to en­joy its f­ ruit. 31 Your ox will be slaugh­ tered be­fore your eyes, but you will eat none of it. Your don­ key will be forc­ibly tak­en from you and will not be re­turned. Your s­ heep will be giv­en to your en­em ­ ies, and no one will res­cue them. 32 Your sons and daugh­ters will be giv­en to an­ oth­er na­tion, and you will wear out your eyes watch­ing for them day af­ter day, pow­er­less to lift a hand. 33 A peo­ple that you do not know will eat what your land and la­bor pro­duce, and you will have noth­ing but cru­el op­pres­sion all your days. 34 The ­sights you see will ­drive you mad. 35 The Lord will af­flict your ­knees and legs with pain­ful ­boils that can­ not be c­ ured, spread­ing from the s­ oles of your feet to the top of your head. 36 The Lord will d ­ rive you and the king you set over you to a na­tion un­known to you or your an­ces­tors. ­There you will wor­ship oth­er gods, gods of wood and ­stone. 37 You will be­come a t­ hing of hor­ror, a by­word and an ob­ject of rid­ic­ ule ­among all the peo­ples ­where the Lord will ­drive you.

IS SUCCESS GUARANTEED TO THOSE WHO OBEY GOD? 28:1–6 In a general sense, yes. But the promise was made to the nation as a whole, not to individuals. Personal fortunes or misfortunes could vary widely from the overall prosperity of the nation. The blessings and curses in Deuteronomy 28 are part of God’s covenant with Israel. If Israel obeyed God, he would bless them with success and prosperity. If they disobeyed him, God would punish them. Such blessings and curses were common in treaties between nations and p ­ eoples in ancient times. The promised prosperity was not primarily intended for individual comfort and material gain. It was intended to witness to the surrounding nations that Israel served the one true God (v. 10). God would make Israel powerful, a leader among the nations — ​the head, not the tail . . . at the top, never at the bottom (v. 13). In addition, prosperity was to be shared among the less fortunate of the community so that all might have their needs met (15:7 – 11). We see in Deuteronomy 28 a basic principle, not an absolute law. Typically, when we follow God’s ways, we will experience more success than when we go our own way. Still, suffering may come to those who are righ­teous (Mt 5:10 – 12). In fact, sometimes suffering comes because of godly living (2Ti 3:12). God has promised to eternally bless those who obey him (Mt 25:34). And when God’s ­people see the wicked prosper, they can remember two things: (1) God’s patience and grace permit many to enjoy things they do not deserve (Mt 5:45), and (2) God’s justice will one day be accomplished (Mt 25:31 – 46).

Deuteronomy 28:59 38 You will sow much seed in the f­ ield but you will har­vest lit­tle, be­cause lo­custs will de­vour it. 39 You will ­plant vine­ yards and cul­ti­vate them but you will not ­drink the wine or gath­er the ­grapes, be­cause ­worms will eat them. 40 You will have ol­ive ­trees through­out your coun­try but you will not use the oil, be­cause the ol­ives will drop off. 41 You will have sons and daugh­ters but you will not keep them, be­cause they will go into cap­tiv­i­ty. 42 Swarms of lo­custs will take over all your ­trees and the ­crops of your land. 43  The for­eign­ers who re­side ­among you will rise ­above you high­er and high­er, but you will sink low­er and low­er. 44 They will lend to you, but you will not lend to them. They will be the head, but you will be the tail. 45 All ­these curs­es will come on you. They will pur­sue you and over­take you un­til you are de­stroyed, be­cause you did not obey the Lord your God and ob­serve the com­mands and de­crees he gave you. 46 They will be a sign and a won­der to you and your de­scen­dants for­ev­er. 47 Be­cause you did not ­serve the Lord your God joy­ful­ly and glad­ly in the time of pros­per­i­ty, 48 there­fore in hun­ger and t­ hirst, in na­ked­ness and dire pov­er­ty, you will ­serve the en­e­mies the Lord ­sends ­against you. He will put an iron yoke on your neck un­til he has de­stroyed you. 49 The Lord will b ­ ring a na­tion a ­ gainst you from far away, from the ends of the ­earth, like an ea­gle swoop­ing down, a na­tion ­whose lan­guage you will not un­der­stand, 50 a ­fierce-look­ing na­tion with­out re­spect for the old or pity for the ­young. 51 They will de­vour the ­young of your live­stock and the c­ rops of your land un­til you are de­stroyed. They will l­ eave you no g ­ rain, new wine or ol­ive oil, nor any c­ alves of your ­herds or l­ambs of your ­flocks un­til you are ru­ined. 52 They will lay ­siege to all the cit­ies through­out your land un­til the high for­ti­fied ­walls in ­which you t­ rust fall down. They will be­siege all the cit­ies through­out the land the Lord your God is giv­ing you. 53  Be­cause of the suf­fer­ing your en­e­my will in­flict on you dur­ing the s­ iege, you will eat the ­fruit of the womb, the ­flesh of the sons and daugh­ters the Lord your God has giv­ ­ mong en you. 54 Even the most gen­tle and sen­si­tive man a you will have no com­pas­sion on his own broth­er or the wife he ­loves or his sur­viv­ing chil­dren, 55 and he will not give to one of them any of the ­flesh of his chil­dren that he is eat­ing. It will be all he has left be­cause of the suf­fer­ing your en­e­my will in­flict on you dur­ing the s­ iege of all your cit­ies. 56 The most gen­tle and sen­si­tive wom­an ­among you  — ​so sen­si­tive and gen­tle that she ­would not ven­ture to ­touch the ­ground with the sole of her foot — ​will be­grudge the hus­band she ­loves and her own son or daugh­ter 57 the af­ter­birth from her womb and the chil­dren she ­bears. For in her dire need she in­tends to eat them se­cret­ly be­cause of the suf­fer­ing your en­e­my will in­flict on you dur­ing the ­siege of your cit­ies. 58 If you do not care­ful­ly fol­low all the ­words of this law, ­which are writ­ten in this book, and do not re­vere this glo­ri­ ous and awe­some name — ​the Lord your God — ​ 59 the Lord will send fear­ful p ­ lagues on you and your de­scen­dants, ­harsh and pro­longed di­sas­ters, and se­vere and lin­ger­ing

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CAN CURSES BE A SIGN AND A WONDER? (28:46) Yes, curses can be a sign of God’s power. This kind of miracle, though, would be irrefutable proof to the Israelites that they had failed to obey God. WHAT WAS AN IRON YOKE? (28:48) A yoke was a figurative description of bondage and slavery. An iron yoke (which did not really exist) represented a terrifying, brutal and permanent form of slavery. An iron yoke, unlike a wooden one, could not be broken (Jer 28:13 – 14).

LINK (28:53) YOU WILL EAT . . . SONS AND DAUGHTERS This was later fulfilled during the sieges of S ­ amaria, the capital city of Israel (2Ki 6:24 – 29), and Jerusalem, the capital city of Judah (La 2:20; 4:10).

WHY IS GOD SO SEVERE? (28:58 – 59) God was concerned that all the words of his law be kept. If Israel would not follow his commandments, God’s justice demanded judgment for breaking the covenant. But just as God is severe, he is also merciful and forgiving. He was willing to restore the covenant blessings if the ­people would repent and turn from their sin (30:1 – 10).

296

Deuteronomy 28:60

WHAT WERE THE DREADED DISEASES OF EGYPT? (28:60) They included such things as boils, tumors, diseases of the eyes and bowels, hemorrhoids, skin diseases, venereal diseases, blindness and mental illness (vv. 27 – 29).

ill­ness­es. 60 He will ­bring on you all the dis­eas­es of ­Egypt that you dread­ed, and they will ­cling to you. 61 The Lord will also b ­ ring on you ev­ery kind of sick­ness and di­sas­ter not re­cord­ed in this Book of the Law, un­til you are de­stroyed. 62 You who were as nu­mer­ous as the ­stars in the sky will be left but few in num­ber, be­cause you did not obey the Lord your God. 63 Just as it ­pleased the Lord to make you pros­per and in­crease in num­ber, so it will p ­ lease him to ruin and de­stroy you. You will be up­root­ed from the land you are en­ ter­ing to pos­sess. 64 Then the Lord will scat­ter you a ­ mong all na­tions, from one end of the e ­ arth to the oth­er. ­There you will wor­ship oth­er gods — ​gods of wood and s­ tone, ­which nei­ther you nor your an­ces­tors have ­known. 65  Among ­those na­tions you will find no re­pose, no rest­ing ­place for the sole of your foot. ­There the Lord will give you an anx­ious mind, eyes wea­ry with long­ing, and a de­spair­ing h ­ eart. 66 You will live in con­ stant sus­pense, ­filled with d ­ read both ­night and day, nev­er sure of your life. 67 In the morn­ing you will say, “If only it were eve­ning!” and in the eve­ning, “If only it were morn­ ing!” — ​be­cause of the ter­ror that will fill your h ­ earts and the ­sights that your eyes will see. 68 The Lord will send you back in ­ships to ­Egypt on a jour­ney I said you ­should nev­er make ­again. ­There you will of­fer your­selves for sale to your en­e­mies as male and fe­male s­ laves, but no one will buy you.

WHY DOES PUNISHMENT PLEASE GOD? (28:63) Punishment does not please God in the sense of making him feel good. Rather it pleases him that justice is done.

HOW MANY COVENANTS DID GOD MAKE? (29:1) God made covenants throughout the Bible. Up to this point in history, he had made covenants with Noah (Ge 9:11), Abraham (Ge 17:7) and Moses (Ex 19:5). At this time, 40 years had passed since the covenant with Moses had been made at Mount Sinai (Dt 29:5). Joshua was about to assume leadership of the ­people. Because of that, and because their situation had changed, an updated (but not entirely new) covenant was given. CAN WE BLAME GOD IF WE DON’T UNDERSTAND? (29:1 – 6) God wants us to understand certain things about him, and he works in various ways so that we might know (v. 6). But he offers even greater insight to us when we believe by faith. The Israelites had seen many miracles, including their deliverance from Egypt. Yet their hearts remained unrepentant so that they could not understand or appreciate what God had done for them. Though God offered them understanding, they never received it because of their stubbornness.

Renewal of the Covenant

29

These are the t­erms of the cov­enant the Lord com­mand­ed Mo­ses to make with the Is­ra­el­ites in Moab, in ad­di­tion to the cov­enant he had made with them at ­Ho­reb. a

a In

Hebrew texts 29:1 is numbered 28:69, and 29:2-29 is numbered 29:1-28.   

IS THERE A CONNECTION BETWEEN SPIRITUAL A N D P H Y S I C A L H E A LT H ? 2 8 : 5 8   –   6 3

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Generally, we must acknowledge that our Creator knows what is best for us, so in that MOST-ASKED regard our physical health and spiritual well-being are closely connected. The Hebrew word used most often to describe humans in the Old Testament is nephesh, translated person. It described the wholeness of life and was not easily reduced to the “body” and “soul” distinctions that emerged later in the Greek world of the New Testament. As part of God’s design to make Israel a spiritually vibrant nation, long sections of the social codes in Leviticus were devoted to dietary regulations and hygiene as well as acceptable responses to illnesses, injuries and blood flow. The psalmist David clearly connected the blight of his physical condition to spiritual distress, noting that when he failed to confess his sins and remained at odds with God and others, his bones wasted and his strength was sapped (Ps 32:3 – 4). Paul recognized the connection between spiritual laxity and physical sickness (1Co 11:27 – 30) as well as the need for physical sustenance to maintain spiritual strength (1Ti 5:23). Still, care must be taken not to completely equate spiritual righ­teous­ness and physical health. The psalmist Asaph observed that many wicked ­people were models of vibrant strength (Ps 73:3 – 5). And the apostle Paul struggled constantly with at least one, if not several, physical ailments (2Co 12:1 – 10; Gal 4:13 – 15) that were by no means a result of spiritual deficiency. Humans are complex beings, and although we know there are connections between our physical and spiritual health, we can’t always pinpoint what those connections are. Our task is to nurture our souls so that we maximize our spiritual health and take the best possible care of our bodies to maximize our physical health. We are to consider our bodies temples of the Holy Spirit (1Co 3:16; 6:19 – 20).

Deuteronomy 29:18

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2 Mo­ses sum­moned all the Is­ra­el­ites and said to them: Your eyes have seen all that the Lord did in E ­ gypt to Phar­aoh, to all his of­fi­cials and to all his land. 3 With your own eyes you saw t­ hose g ­ reat tri­als, t­ hose s­ igns and g ­ reat won­ders. 4 But to this day the Lord has not giv­en you a mind that un­der­stands or eyes that see or ears that hear. 5 Yet the Lord says, “Dur­ing the for­ty ­years that I led you t­ hrough the wil­der­ness, your c­ lothes did not wear out, nor did the ­ read and d ­ rank no wine san­dals on your feet. 6 You ate no b or oth­er fer­ment­ed ­drink. I did this so that you ­might know that I am the Lord your God.” 7 When you ­reached this ­place, Si­hon king of Hesh­bon and Og king of Ba­shan came out to ­fight a ­ gainst us, but we de­feat­ed them. 8 We took ­their land and gave it as an in­her­ i­tance to the Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­nas­seh. 9 Care­ful­ly fol­low the ­terms of this cov­enant, so that you may pros­per in ev­ery­thing you do. 10 All of you are stand­ing to­day in the pres­ence of the Lord your God — ​your lead­ ers and c­ hief men, your el­ders and of­fi­cials, and all the ­oth­er men of Is­ra­el, 11  to­geth­er with your chil­dren and your ­wives, and the for­eign­ers liv­ing in your c­ amps who chop your wood and car­ry your wa­ter. 12 You are stand­ing here in or­der to en­ter into a cov­enant with the Lord your God, a cov­enant the Lord is mak­ing with you this day and seal­ing with an oath, 13 to con­firm you this day as his peo­ple, that he may be your God as he prom­ised you and as he s­ wore to your fa­thers, Abra­ham, ­Isaac and Ja­cob. 14 I am mak­ing this cov­enant, with its oath, not only with you 15 who are stand­ ing here with us to­day in the pres­ence of the Lord our God but also with ­those who are not here to­day. 16 You your­selves know how we ­lived in ­Egypt and how we p ­ assed ­through the coun­tries on the way here. 17 You saw ­among them ­their de­test­able im­ag­es and ­idols of wood and ­stone, of sil­ver and gold. 18 Make sure t­ here is no man or wom­an, clan or ­tribe ­among you to­day ­whose ­heart ­turns away from the Lord our God to go and wor­ship the gods of

WHAT FOREIGNERS WERE IN THE CAMP? (29:11) These were ­people from other nations that joined themselves to Israel and Israel’s God. They included Egyptians (Ex 12:38; Nu 11:4) and Midianites, such as Moses’ father-in-law and his relatives (Nu 10:29). These p ­ eople were eventually assimilated into the nation.

WHO WERE THOSE WHO ARE NOT HERE TODAY? (29:15) Moses was likely referring to future generations of Israelites. Both the blessings and the curses of the law would extend to them. God’s perpetual concern and love for Israel was demonstrated when he made this covenant applicable to future generations.

DOES GOD MAKE US ANXIOUS? 28:65 No, God promises rest to those who come to him (Ps 91:1 – 2; 116:7; Mt 11:28). But when we do not look to him for our needs or when we disobey him, we can expect to experience mental and emotional distress (Ps 6:1 – 7; 32:1 – 5). Even if we try to put God completely out of our thoughts, we will worry about our “indiscretions” coming to light. We may try to hide our sinful deeds, but cover-ups inevitably lead to anxiety. Deuteronomy 28 says that God would give the Israelites an anxious mind when he punished them with exile in foreign lands (v. 65). But in actuality, they would bring despair and worry on themselves by their own sins (vv. 62 – 64). God permits anxiety as a consequence for sin and foolish attitudes. Still, God can use such feelings to bring us back to him. Just as pain produces a reflex causing us to pull our hand away from a hot stove, so guilt and anxiety can convict us to pull away from sinful, destructive behavior. Some ­people, however, seem to be overtaken by anxieties that God never intended them to have. They worry needlessly about things that will never happen, imagining things are worse than they really are. God offers relief from this kind of inner turmoil (1Pe 5:7), but this relief comes only when we exercise faith in him. We must believe that God can and will provide for our needs (Mt 6:25 – 34). His grace is available and is sufficient for each of us, especially in our weakness (2Co 12:9 – 10).

298

Deuteronomy 29:19

IS THERE A LIMIT TO GOD’S FORGIVENESS? (29:19 – 20) Though this threat sounds harsh, it should be understood from the perspective of the whole community. Individuals who sinned could not expect the blessings of the community to offset their own personal consequences. God wanted to protect the ­people from sin’s corruption, so he prohibited mercy to anyone endangering the whole community.

t­ hose na­tions; make sure ­there is no root ­among you that pro­duc­es such bit­ter poi­son. 19 When such a per­son hears the ­words of this oath and they in­voke a bless­ing on them­selves, think­ing, “I will be safe, even t­ hough I per­sist in go­ing my own way,” they will ­bring di­sas­ter on the wa­tered land as well as the dry. 20 The Lord will nev­er be will­ing to for­give them; his ­wrath and zeal will burn a ­ gainst them. All the curs­es writ­ten in this book will fall on them, and the Lord will blot out ­their ­names from un­der heav­en. 21 The Lord will sin­gle them out from all the ­tribes of Is­ra­el for di­sas­ter, ac­cord­ing to all the curs­es of the cov­enant writ­ten in this Book of the Law. 22  Your chil­dren who fol­low you in lat­er gen­er­a­tions and for­eign­ers who come from dis­tant l­ ands will see the ca­lam­i­ ties that have fall­en on the land and the dis­eas­es with ­which the Lord has af­flict­ed it. 23 The ­whole land will be a burn­ ing ­waste of salt and sul­fur — ​noth­ing plant­ed, noth­ing sprout­ing, no veg­e­ta­tion grow­ing on it. It will be like the de­struc­tion of Sod­om and Go­mor­rah, Ad­mah and Ze­boy­im, ­which the Lord over­threw in ­fierce an­ger. 24 All the na­tions will ask: “Why has the Lord done this to this land? Why this ­fierce, burn­ing an­ger?” 25 And the an­swer will be: “It is be­cause this peo­ple aban­ doned the cov­enant of the Lord, the God of t­ heir an­ces­tors, the cov­enant he made with them when he b ­ rought them out of ­Egypt. 26 They went off and wor­shiped oth­er gods and ­bowed down to them, gods they did not know, gods he had not giv­en them. 27  There­fore the Lord’s an­ger ­burned ­against this land, so that he ­brought on it all the curs­es writ­ ten in this book. 28 In fu­ri­ous an­ger and in ­great ­wrath the Lord up­root­ed them from t­ heir land and ­thrust them into an­oth­er land, as it is now.” 29 The se­cret ­things be­long to the Lord our God, but the ­things re­vealed be­long to us and to our chil­dren for­ev­er, that we may fol­low all the ­words of this law.

WHAT WERE ADMAH AND ZEBOYIM? (29:23) They were two cities that marked the southern border of Canaan (Ge 10:19). Apparently they were destroyed for their wickedness at the same time as Sodom and Gomorrah (Ge 19:23 – 29). Consequently, they are mentioned as symbols of divine judgment. LINK (29:23) THE DESTRUCTION OF SODOM AND GOMORRAH See What would make burning sulfur fall on the city? (Ge 19:24; p. 27). WHAT WERE THE SECRET THINGS AND THE THINGS REVEALED? (29:29) Secret things were probably Israel’s unknown future: would they obey and be blessed or disobey and be punished? While only God knows the secret things, Israel possessed the things revealed: the law. The Israelites could determine their own future if they obeyed God’s law. LINK (30:1) BLESSINGS AND CURSES See 27:12 — ​29:29. WERE THE ISRAELITES DOOMED TO DISOBEY? (30:1 – 3) No, because prediction is not causation. In his omniscience, God knows human nature, and he knew the nature of the Israelites, his chosen ­people. He knew that they would eventually forsake his covenant and earn the punishment of exile described in this chapter, just as he had known that Adam and Eve would eventually sin, and humankind would need salvation (1Pe 1:20; Rev 13:8). But he also knew that some of the Israelites would, with repentant hearts, eventually return to him after the exile. WAS THIS A GUARANTEE THAT THE CHILDREN OF ISRAEL COULD ALWAYS RETURN TO THE LORD? (30:2 – 3) Indeed, as the p ­ eople of Israel dispersed among the nations or as subsequent generations turned from God, the children and their offspring always could repent and return to the Lord. God is gracious and merciful, and he welcomes the repentant sinner. This pattern, so much a part of ­Jesus’ ministry, found its origin here in the law. WHAT DOES IT MEAN TO CIRCUMCISE YOUR HEARTS? (30:6) This is a figurative way of calling ­people to remove sinful impurities from their lives, just as the foreskin is cut away in physical circumcision. Moses was telling the ­people that God would remove the sinful practices that hindered their spiritual growth. The apostle Paul also used the metaphor of a circumcised heart (Ro 2:28 – 29; Col 2:11). WHAT’S THE DIFFERENCE BETWEEN HEART AND SOUL? (30:6) Heart often means the human personality or whole being, from which sin needs to be

Prosperity After Turning to the Lord

30

When all ­these bless­ings and curs­es I have set be­fore you come on you and you take them to h ­ eart wher­ ev­er the Lord your God dis­pers­es you ­among the na­tions, 2 and when you and your chil­dren re­turn to the Lord your God and obey him with all your ­heart and with all your soul ac­cord­ing to ev­ery­thing I com­mand you to­day, 3 then the Lord your God will re­store your for­tunes a and have com­ pas­sion on you and gath­er you a ­ gain from all the na­tions ­where he scat­tered you. 4 Even if you have been ban­ished to the most dis­tant land un­der the heav­ens, from ­there the Lord your God will gath­er you and b ­ ring you back. 5 He will ­bring you to the land that be­longed to your an­ces­tors, and you will take pos­ses­sion of it. He will make you more pros­ per­ous and nu­mer­ous than your an­ces­tors. 6 The Lord your God will cir­cum­cise your ­hearts and the ­hearts of your de­ scen­dants, so that you may love him with all your h ­ eart and with all your soul, and live. 7 The Lord your God will put all a 3 Or will

bring you back from captivity   

Deuteronomy 31:7

299

t­ hese curs­es on your en­e­mies who hate and per­se­cute you. 8 You will a ­ gain obey the Lord and fol­low all his com­mands I am giv­ing you to­day. 9 Then the Lord your God will make you most pros­per­ous in all the work of your h ­ ands and in the f­ ruit of your womb, the ­young of your live­stock and the ­crops of your land. The Lord will ­again de­light in you and make you pros­per­ous, just as he de­light­ed in your an­ces­tors, 10 if you obey the Lord your God and keep his com­mands and de­crees that are writ­ten in this Book of the Law and turn to the Lord your God with all your h ­ eart and with all your soul.

circumcised. Heart can also mean the mind or intellect. Soul, by contrast, usually means human desire or will. It’s only when our hearts are circumcised that we can fully love God with our hearts (minds) and souls (wills).

The Offer of Life or Death 11 Now what I am com­mand­ing you to­day is not too dif­fi­ cult for you or be­yond your ­reach. 12 It is not up in heav­en, so that you have to ask, “Who will as­cend into heav­en to get it and pro­claim it to us so we may obey it?” 13 Nor is it be­yond the sea, so that you have to ask, “Who will ­cross the sea to get it and pro­claim it to us so we may obey it?” 14 No, the word is very near you; it is in your m ­ outh and in your ­heart so you may obey it. 15 See, I set be­fore you to­day life and pros­per­i­ty, d ­ eath and de­struc­tion. 16 For I com­mand you to­day to love the Lord your God, to walk in obe­di­ence to him, and to keep his com­ mands, de­crees and laws; then you will live and in­crease, and the Lord your God will ­bless you in the land you are en­ter­ing to pos­sess. 17 But if your ­heart t­ urns away and you are not obe­di­ent, and if you are ­drawn away to bow down to oth­er gods and wor­ship them, 18 I de­clare to you this day that you will cer­ tain­ly be de­stroyed. You will not live long in the land you are cross­ing the Jor­dan to en­ter and pos­sess. 19 This day I call the heav­ens and the e ­ arth as wit­ness­es ­against you that I have set be­fore you life and ­death, bless­ ings and curs­es. Now ­choose life, so that you and your chil­ dren may live 20 and that you may love the Lord your God, lis­ten to his ­voice, and hold fast to him. For the Lord is your life, and he will give you many ­years in the land he ­swore to give to your fa­thers, Abra­ham, ­Isaac and Ja­cob.

Joshua to Succeed Moses

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Then Mo­ses went out and s­ poke ­these ­words to all ­Is­ra­el: 2 “I am now a hun­dred and twen­ty ­years old and I am no lon­ger able to lead you. The Lord has said to me, ‘You ­shall not ­cross the Jor­dan.’ 3 The Lord your God him­self will c­ ross over a ­ head of you. He will de­stroy ­these na­tions be­fore you, and you will take pos­ses­sion of t­ heir land. Josh­ ua also will c­ ross over a ­ head of you, as the Lord said. 4 And the Lord will do to them what he did to Si­hon and Og, the ­kings of the Am­o­rites, whom he de­stroyed ­along with ­their land. 5 The Lord will de­liv­er them to you, and you must do to them all that I have com­mand­ed you. 6 Be s­ trong and cou­ ra­geous. Do not be a ­ fraid or ter­ri­fied be­cause of them, for the Lord your God goes with you; he will nev­er ­leave you nor for­sake you.” 7 Then Mo­ses sum­moned Josh­ua and said to him in the pres­ence of all Is­ra­el, “Be ­strong and cou­ra­geous, for you

WAS THE OLD TESTAMENT LAW WITHIN REACH? (30:11) Moses clearly said so. But if that is true, why has no one (except Christ) been able to obey the law perfectly? Apart from the indwelling presence of the Holy Spirit, we cannot live sinless lives because human nature is sinful, leaving us spiritually dead. God never intended for the law to make us righ­teous, but he uses it to show us our need for Christ (Gal 3:24). Christ fulfilled the law so that Chris­tians are not under the law, but under grace (Ro 6:14); there is now righ­teous­ness for everyone who believes (Ro 10:4). LINK (30:12 – 14) WHO WILL ASCEND INTO HEAVEN Paul paraphrased these verses in Romans 10:6 – 8.

HOW COULD THE HEAVENS AND THE EARTH BE WITNESSES? (30:19) Summoning witnesses was a standard element of ancient treaties. Typically, the alleged gods of the two parties to the agreement were summoned as witnesses at the time the covenant was made. The gods were thought to have the power to enforce the treaty. In Deuteronomy, God himself is one of the parties to the covenant. Since there is no one above him, he called heaven and earth as reliable, unchanging witnesses, illustrating his authority. It was also a reminder that if Israel broke the cov­enant, they would be threatened with the wrath of heaven and earth — ​natural disasters, bad harvests, etc. (e.g., 28:23 – 24). DID MOSES REALLY LIVE TO BE 120 YEARS OLD? (31:2) Yes. God kept him alive and vigorous to that very advanced age (34:7), which is the general range for human longevity (Ge 6:3). Interestingly, in modern times no documented lifespan has exceeded 120 years, so this age appears to remain something of a genetic limit.

HOW WAS JOSHUA CHOSEN AS THE NEW LEADER? (31:3,7 – 8) Through Moses, God himself chose Joshua as the new leader.

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Deuteronomy 31:8 must go with this peo­ple into the land that the Lord ­swore to t­heir an­ces­tors to give them, and you must di­vide it ­among them as ­their in­her­i­tance. 8 The Lord him­self goes be­fore you and will be with you; he will nev­er ­leave you nor for­sake you. Do not be ­afraid; do not be dis­cour­aged.”

Public Reading of the Law LINK (31:9 – 13) YOU SHALL READ THIS LAW BEFORE THEM IN THEIR HEARING See Nehemiah 8:1 – 12 and 1 Tim­othy 4:13 for other instances of the public reading of Scripture. WAS THE LAW TO BE READ ONLY EVERY SEVEN YEARS? (31:10 – 11) No. The law was to be read regularly so that it would find a home in every Israelite’s heart and mind. The public reading during the Festival of Tabernacles in the Sabbath year was a special opportunity for the ­people to hear and reflect on God’s law. During this time, they could examine their lives with the express purpose of increasing their fear of, or reverence for, the Lord and his law. HOW LONG WOULD IT TAKE TO PUBLICLY READ THE LAW? (31:11) Perhaps only as long as it would take to read a few chapters. However, if the law included the first five books of the Bible, it would have taken considerably longer to read. Listening to Genesis through Deuteronomy in English takes about 15 hours when read at a moderately slow pace; listening to the entire Bible read aloud at a moderately slow pace takes about 80 hours. HOW WAS JOSHUA COMMISSIONED? (31:14) The Lord himself spoke to Joshua (v. 23), but he also commissioned Joshua through ­Moses. The ceremony is described in Numbers 27:18 – 23.

9 So Mo­ses ­wrote down this law and gave it to the Le­vit­i­cal ­ riests, who car­ried the ark of the cov­enant of the Lord, and p to all the el­ders of Is­ra­el. 10  Then Mo­ses com­mand­ed them: “At the end of ev­ery sev­en ­years, in the year for can­cel­ing ­debts, dur­ing the Fes­ti­val of Tab­er­na­cles, 11 when all Is­ra­ el c­ omes to ap­pear be­fore the Lord your God at the ­place he will ­choose, you s­ hall read this law be­fore them in t­ heir hear­ing. 12  As­sem­ble the peo­ple  — ​men, wom­en and chil­ dren, and the for­eign­ers re­sid­ing in your t­ owns — ​so they can lis­ten and ­learn to fear the Lord your God and fol­low care­ful­ly all the ­words of this law. 13 Their chil­dren, who do not know this law, must hear it and l­earn to fear the Lord your God as long as you live in the land you are cross­ing the Jor­dan to pos­sess.”

Israel’s Rebellion Predicted 14 The Lord said to Mo­ses, “Now the day of your ­death is near. Call Josh­ua and pre­sent your­selves at the tent of meet­ing, ­where I will com­mis­sion him.” So Mo­ses and Josh­ ua came and pre­sent­ed them­selves at the tent of meet­ing. 15 Then the Lord ap­peared at the tent in a pil­lar of ­cloud, and the ­cloud ­stood over the en­trance to the tent. 16 And the Lord said to Mo­ses: “You are go­ing to rest with your an­ces­ tors, and ­these peo­ple will soon pros­ti­tute them­selves to the for­eign gods of the land they are en­ter­ing. They will for­ sake me and b ­ reak the cov­enant I made with them. 17 And in that day I will be­come an­gry with them and for­sake them; I will hide my face from them, and they will be de­stroyed. Many di­sas­ters and ca­lam­i­ties will come on them, and in that day they will ask, ‘Have not t­ hese di­sas­ters come on us be­cause our God is not with us?’ 18 And I will cer­tain­ly hide

WHY DOES GOD ALLOW BAD THINGS TO HAPPEN? 31:16 – 21

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No one knows the mind of God, except for God himself. He is infinite; we are finite. We MOST-ASKED are not entirely clueless about his character, however, because God speaks to us through his Word. According to the Bible, one reason bad things happen is because the whole world is under the control of the evil one (1Jn 5:19). That’s why ­Jesus taught us to ask God to deliver us from the evil one when we pray (Mt 6:13). Even in the Garden of Eden — ​in paradise, before Adam and Eve partook of the forbidden fruit — ​Satan was already there, waiting to tempt them to disobey God (Ge 3:1 – 6). Another reason bad things happen is because ­people sin. The reason why God allows ­people to sin and be tempted to sin is not for us to know — ​at least for now (Dt 29:29). What we do know is that when bad things happen, we should not rage against God. To revolt against God is to fall prey to the devil. The devil is a liar (Jn 8:44) and wants us to believe that God is blameworthy. But the Bible says that God is light; in him there is no darkness at all (1Jn 1:5). God is not the enemy; Satan is the enemy. Through his Spirit God empowers us to war against the enemy by following ­Jesus Christ, our Lord and Savior — ​during good times and bad times.

Deuteronomy 32:5 my face in that day be­cause of all t­ heir wick­ed­ness in turn­ ing to oth­er gods. 19 “Now ­write down this song and t­ each it to the Is­ra­el­ites and have them sing it, so that it may be a wit­ness for me ­against them. 20 When I have ­brought them into the land flow­ing with milk and hon­ey, the land I prom­ised on oath to ­their an­ces­tors, and when they eat ­their fill and ­thrive, they will turn to oth­er gods and wor­ship them, re­ject­ing me and break­ing my cov­enant. 21 And when many di­sas­ters and ca­ lam­i­ties come on them, this song will tes­ti­fy a ­ gainst them, be­cause it will not be for­got­ten by ­their de­scen­dants. I know what they are dis­posed to do, even be­fore I b ­ ring them into the land I prom­ised them on oath.” 22  So Mo­ses ­wrote down this song that day and t­ aught it to the Is­ra­el­ites. 23 The Lord gave this com­mand to Josh­ua son of Nun: “Be ­strong and cou­ra­geous, for you will ­bring the Is­ra­el­ites into the land I prom­ised them on oath, and I my­self will be with you.” 24 Af­ter Mo­ses fin­ished writ­ing in a book the ­words of this law from be­gin­ning to end, 25 he gave this com­mand to the Le­vites who car­ried the ark of the cov­enant of the Lord: 26 “Take this Book of the Law and p ­ lace it be­side the ark of the cov­enant of the Lord your God. T ­ here it will re­main as a wit­ness ­against you. 27 For I know how re­bel­lious and ­stiff-­necked you are. If you have been re­bel­lious ­against the Lord ­while I am ­still ­alive and with you, how much more will you re­bel af­ter I die! 28 As­sem­ble be­fore me all the el­ ders of your ­tribes and all your of­fi­cials, so that I can ­speak ­these ­words in ­their hear­ing and call the heav­ens and the ­earth to tes­ti­fy ­against them. 29 For I know that af­ter my ­death you are sure to be­come ut­ter­ly cor­rupt and to turn from the way I have com­mand­ed you. In days to come, di­ sas­ter will fall on you be­cause you will do evil in the s­ ight of the Lord and a ­ rouse his an­ger by what your h ­ ands have made.”

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WHY USE A SONG TO WITNESS AGAINST SOMEONE? (31:19 – 22) In this culture, songs were used to teach and transmit information. It was easier to learn and remember words that were set to music. This song, found in chapter 32, was to remind the Israelites that God would judge disobedience. IN WHAT WAY WAS THE LAND FLOWING WITH MILK AND HONEY? (31:20) This is a metaphor used to suggest Canaan’s prosperous soil and climate. The land had great potential, and prosperity was assured if Israel continued to obey God. LINK (31:23) BE STRONG AND COURAGEOUS Similar exhortations were later given to Solomon when he succeeded David as king (1Ch 22:13; 28:20).

IN WHAT WAY WERE THE PEOPLE STIFF-NECKED? (31:27) This description of the Israelites illustrates the unworthiness of God’s p ­ eople to receive his favor. The idiom was a farmer’s expression for an ox or horse that would not be led by or respond to the rope when tugged (Isa 1:3). When God called his p ­ eople stiff-necked (Dt 9:13; 10:16), he meant they were rebellious and stubborn.

The Song of Moses 30 And Mo­ses re­cit­ed the ­words of this song from be­gin­ ning to end in the hear­ing of the ­whole as­sem­bly of Is­ra­el:

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Listen, you heavens, and I will speak; hear, you earth, the words of my mouth. 2 Let my teaching fall like rain and my words descend like dew, like showers on new grass, like abundant rain on tender plants. 3 I will proclaim the name of the Lord. Oh, praise the greatness of our God! 4 He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he. 5 They are corrupt and not his children; to their shame they are a warped and crooked generation.

HOW COULD GOD’S CHILDREN CEASE TO BE HIS CHILDREN? (32:5) Like Esau, Israel could surrender its birthright in exchange for wealth, foreign gods or false peace with its neighbors. The Israelites could openly rebel against God’s law. They could choose by their actions to no longer be God’s children. However, in God’s eyes, even though they might cease to be his children temporarily, they were not necessarily separated from God forever. God later sent his Son ­Jesus to seek and to save his ­people.

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Deuteronomy 32:6 6 Is this the way you repay the Lord, you foolish and unwise people? Is he not your Father, your Creator, a who made you and formed you?

WHEN DID GOD SET UP BOUNDARIES  . . . ACCORDING TO THE NUMBER OF THE SONS OF ISRAEL? (32:8) This may refer to the exodus, when Israel left Egypt to inherit the land God had set apart for them as the promised land. Or if the Hebrew is translated sons of God (see the NIV text note), then the boundaries may have been set before the existence of Israel (Ac 17:26). IN WHAT WAY WAS ISRAEL THE APPLE OF HIS EYE? (32:10) Apple is a metaphor for the pupil of the eye. Here it means that God guarded Israel fiercely, sheltering and protecting his ­people, as the eyelids protect the pupil of the eye.

HOW COULD HONEY COME FROM A ROCK? (32:13) This may refer to honey produced by bees that built huge hives in the clefts of rocks. Travelers harvested that honey, which energized them for their journey. Throughout this poetic prayer, Moses used word pictures to describe how, in a desert where food and water were scarce, God provided for his ­people.

7 Remember the days of old; consider the generations long past. Ask your father and he will tell you, your elders, and they will explain to you. 8 When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples according to the number of the sons of Israel. b 9 For the Lord’s portion is his people, Jacob his allotted inheritance. 10 In a desert land he found him, in a barren and howling waste. He shielded him and cared for him; he guarded him as the apple of his eye, 11 like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them aloft. 12 The Lord alone led him; no foreign god was with him. 13 He made him ride on the heights of the land and fed him with the fruit of the fields. He nourished him with honey from the rock, and with oil from the flinty crag, 14 with curds and milk from herd and flock and with fattened lambs and goats, with choice rams of Bashan and the finest kernels of wheat. You drank the foaming blood of the grape. 15 Jeshurun c grew fat and kicked; filled with food, they became heavy and sleek. They abandoned the God who made them and rejected the Rock their Savior. 16 They made him jealous with their foreign gods and angered him with their detestable idols. 17 They sacrificed to false gods, which are not God — ​ gods they had not known, gods that recently appeared, gods your ancestors did not fear. 18 You deserted the Rock, who fathered you; you forgot the God who gave you birth. 19 The Lord saw this and rejected them because he was angered by his sons and daughters. 20 “I will hide my face from them,” he said, “and see what their end will be; for they are a perverse generation, children who are unfaithful. a 6 Or Father, who

bought you    b 8  Masoretic Text; Dead Sea Scrolls (see also Septuagint) sons of God    c 15  Jeshurun means the upright one, that is, Israel.   

Deuteronomy 32:37

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21 They made me jealous by what is no god and angered me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding. 22 For a fire will be kindled by my wrath, one that burns down to the realm of the dead below. It will devour the earth and its harvests and set afire the foundations of the mountains.

HOW COULD WHAT IS NO GOD MAKE GOD JEALOUS? (32:21) God became jealous and angry because his ­people rejected him and worshiped lifeless images of stone and wood. The idols did not evoke such emotion from God; his own ­people did. See Why would God call himself Jealous? (Ex 34:14; p. 134).

23 “I will heap calamities on them and spend my arrows against them. 24 I will send wasting famine against them, consuming pestilence and deadly plague; I will send against them the fangs of wild beasts, the venom of vipers that glide in the dust. 25 In the street the sword will make them childless; in their homes terror will reign. The young men and young women will perish, the infants and those with gray hair. 26 I said I would scatter them and erase their name from human memory, 27 but I dreaded the taunt of the enemy, lest the adversary misunderstand and say, ‘Our hand has triumphed; the Lord has not done all this.’ ” 28 They are a nation without sense, there is no discernment in them. 29 If only they were wise and would understand this and discern what their end will be! 30 How could one man chase a thousand, or two put ten thousand to flight, unless their Rock had sold them, unless the Lord had given them up? 31 For their rock is not like our Rock, as even our enemies concede. 32 Their vine comes from the vine of Sodom and from the fields of Gomorrah. Their grapes are filled with poison, and their clusters with bitterness. 33 Their wine is the venom of serpents, the deadly poison of cobras. 34 “Have I not kept this in reserve and sealed it in my vaults? 35 It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them.” 36 The Lord will vindicate his people and relent concerning his servants when he sees their strength is gone and no one is left, slave or free. a 37 He will say: “Now where are their gods, the rock they took refuge in, a 36 Or and

they are without a ruler or leader   

WHAT DID MOSES MEAN BY THEIR ROCK HAD SOLD THEM? (32:30) Rock was commonly used as a picture of God (Ps 18:2). This verse uses two metaphors to show Israel completely overwhelmed by their enemies: (1) They would have no protection without their Rock. (2) They would be powerless when sold into slavery.

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Deuteronomy 32:38 38 the gods who ate the fat of their sacrifices and drank the wine of their drink offerings? Let them rise up to help you! Let them give you shelter!

DOES GOD CAUSE DEATH AND PAIN? (32:39) See the article Why does God send calamity? (La 3:38; p. 1211).

WHY LIFT A HAND TO HEAVEN? (32:40) This was part of giving an oath. After the hand was raised, the oath was spoken (Ge 14:22). In ancient times, a verbal oath functioned similarly to a signed legal document today; it obligated the person to fulfill what was promised. WHY USE SUCH GRAPHIC DESCRIPTIONS OF JUDGMENT? (32:40 – 42) It is a very serious thing indeed to defy God and become his enemy. He is marvelously merciful to repentant sinners, but uncompromising in disfavor to those who hate him or seek to harm his children (Mt 18:6). Those who hate God (which is what his enemies do) will certainly not enjoy heaven, where they would be in his presence forever. So their exclusion from eternal life is simply appropriate.

WHAT DOES IT MEAN TO BE GATHERED TO YOUR PEOPLE? (32:50) This phrase is a euphemism that describes the death of a righ­teous person who died at an old age. It also alludes to the Hebrew view of life after death. The Hebrews anticipated reuniting with family members in a mysterious place called Sheol, the place of the dead. David spoke of this reunion when his baby died (2Sa 12:23). Later, ­Jesus referred to gathered patriarchs, confirming that ancient believers are indeed still alive though not on earth (Mt 22:32). See How is someone gathered to his ­people? (Ge 25:8; p. 37). LINK (32:51) YOU BROKE FAITH WITH ME Moses had struck the rock instead of speaking to it as God had directed (Nu 20:1 – 13). WHY DID MOSES RECITE THIS FORMAL BLESSING ON ALL THE TRIBES OF ISRAEL? (33:1) In this culture it was customary for a father to bless his sons before he died (Ge 27:1 – 29; 49:1 – 28). Moses could be considered a “father” to the tribes of Israel because of his role as leader. WHO WERE THESE HOLY ONES? (33:2) They were angels who accompanied God when he gave the law to Moses at Sinai. The New Testament echoes this description of angels at the giving of the law (Gal 3:19; Heb 2:2).

39 “See now that I myself am he! There is no god besides me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand. 40 I lift my hand to heaven and solemnly swear: As surely as I live forever, 41 when I sharpen my flashing sword and my hand grasps it in judgment, I will take vengeance on my adversaries and repay those who hate me. 42 I will make my arrows drunk with blood, while my sword devours flesh: the blood of the slain and the captives, the heads of the enemy leaders.” 43 Rejoice, you nations, with his people, a , b for he will avenge the blood of his servants; he will take vengeance on his enemies and make atonement for his land and people. 44  Mo­ses came with Josh­ua  c son of Nun and s­ poke all the ­ ords of this song in the hear­ing of the peo­ple. 45 When Mo­ w ses fin­ished re­cit­ing all ­these ­words to all Is­ra­el, 46 he said to them, “Take to ­heart all the ­words I have sol­emn­ly de­clared to you this day, so that you may com­mand your chil­dren to obey care­ful­ly all the ­words of this law. 47 They are not just idle w ­ ords for you — ​they are your life. By them you will live long in the land you are cross­ing the Jor­dan to pos­sess.”

Moses to Die on Mount Nebo 48 On that same day the Lord told Mo­ses, 49 “Go up into the Ab­a­rim ­Range to M ­ ount Nebo in Moab, a ­ cross from Jer­ i­cho, and view Ca­naan, the land I am giv­ing the Is­ra­el­ites as ­their own pos­ses­sion. 50 There on the moun­tain that you have ­climbed you will die and be gath­ered to your peo­ple, just as your broth­er Aar­on died on ­Mount Hor and was gath­ ered to his peo­ple. 51 This is be­cause both of you b ­ roke ­faith with me in the pres­ence of the Is­ra­el­ites at the wa­ters of Mer­i­bah Ka­desh in the Des­ert of Zin and be­cause you did not up­hold my ho­li­ness ­among the Is­ra­el­ites. 52  There­fore, you will see the land only from a dis­tance; you will not en­ ter the land I am giv­ing to the peo­ple of Is­ra­el.”

Moses Blesses the Tribes

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This is the bless­ing that Mo­ses the man of God pro­ nounced on the Is­ra­el­ites be­fore his ­death. 2 He said:

“The Lord came from Sinai and dawned over them from Seir; he shone forth from Mount Paran. a 43 Or Make

his people rejoice, you nations    b 43  Masoretic Text; Dead Sea Scrolls (see also Septuagint) people, / and let all the angels worship him, /    c 44 Hebrew Hoshea, a variant of Joshua   

Deuteronomy 33:11

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He came with a myriads of holy ones from the south, from his mountain slopes. b 3 Surely it is you who love the people; all the holy ones are in your hand. At your feet they all bow down, and from you receive instruction, 4 the law that Moses gave us, the possession of the assembly of Jacob. 5 He was king over Jeshurun c when the leaders of the people assembled, along with the tribes of Israel. 6 “Let Reuben live and not die, d his people be few.” nor  7 And this he said ­about Ju­dah: “Hear, Lord, the cry of Judah; bring him to his people. With his own hands he defends his cause. Oh, be his help against his foes!” 8 About Levi he said: “Your Thummim and Urim belong to your faithful servant. You tested him at Massah; you contended with him at the waters of Meribah. 9 He said of his father and mother, ‘I have no regard for them.’ He did not recognize his brothers or acknowledge his own children, but he watched over your word and guarded your covenant. 10 He teaches your precepts to Jacob and your law to Israel. He offers incense before you and whole burnt offerings on your altar. 11 Bless all his skills, Lord, and be pleased with the work of his hands. a 2 Or from    b 2  The c 5 

meaning of the Hebrew for this phrase is uncertain.    Jeshurun means the upright one, that is, Israel; also in verse 26.    let   

LINK (33:8) MASSAH . . . MERIBAH See Exodus 17:1 – 7.

IS IT OKAY TO IGNORE ONE’S FAMILY FOR THE SAKE OF RELIGIOUS WORK? (33:9) No, but that’s not what this verse is talking about. Though it seems religious work sometimes preempted the family life of the Levites, that was not necessarily the case. This poetic language commends the Levites for their commitment to God’s law. Protecting the covenant was such a high priority for them that, figuratively speaking, their commitments to their families could not compare to it. However, neglecting one’s family for the sake of religious work can mean one has the wrong balance of priorities or has misunderstood one’s legitimate responsibilities (1Ti 5:8).

d 6 Or but

W H AT W E R E T H E U R I M A N D T H U M M I M ? 3 3 : 8 The Urim and Thummim belonged to Aaron and to the high priests who followed him. They were small objects kept in the high priest’s breastpiece, which was attached to the front of the ephod (Ex 28:30). With them, the high priest sought a yes or no answer from God. Using the Urim and Thummim was not divination, which was strictly forbidden (Lev 19:26). Rather, it was a method God chose for revealing his will. In the commissioning of Joshua, the Lord told Moses that Eleazar was to use the Urim to obtain decisions for Joshua (Nu 27:21). It was possibly the Urim and Thummim that revealed Achan’s guilt in keeping the devoted things after the razing of Jericho (Jos 7:14 – 15). And David used them to obtain God’s direction in evading Saul (1Sa 23:9 – 13). It would appear that the Urim and Thummim diminished in importance as God delivered his messages to Israel through the prophets, his specially empowered representatives. The last reference to the Urim and Thummim in Scripture is in the book of Nehemiah (Ne 7:65), which was written about 430 BC. At Pentecost, the Holy Spirit was given to believers (Ac 2:1 – 4). Today God makes his will known to his p ­ eople through Scripture and through the leading of the Holy Spirit.

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Deuteronomy 33:12 Strike down those who rise against him, his foes till they rise no more.” 12 About Ben­ja­min he said: “Let the beloved of the Lord rest secure in him, for he shields him all day long, and the one the Lord loves rests between his shoulders.” 13 About Jo­seph he said:

WHY BRING EPHRAIM AND MANASSEH INTO JOSEPH’S BLESSING? (33:17) Ephraim and Manasseh were the sons of Joseph (Ge 41:51 – 52). Each was the founder of a tribe.

“May the Lord bless his land with the precious dew from heaven above and with the deep waters that lie below; 14 with the best the sun brings forth and the finest the moon can yield; 15 with the choicest gifts of the ancient mountains and the fruitfulness of the everlasting hills; 16 with the best gifts of the earth and its fullness and the favor of him who dwelt in the burning bush. Let all these rest on the head of Joseph, on the brow of the prince among a his brothers. 17 In majesty he is like a firstborn bull; his horns are the horns of a wild ox. With them he will gore the nations, even those at the ends of the earth. Such are the ten thousands of Ephraim; such are the thousands of Manasseh.” 18 About Zeb­u­lun he said: “Rejoice, Zebulun, in your going out, and you, Issachar, in your tents. 19 They will summon peoples to the mountain and there offer the sacrifices of the righteous; they will feast on the abundance of the seas, on the treasures hidden in the sand.” 20 About Gad he said:

WHAT LAKE IS THIS REFERRING TO? (33:23) Most think it refers to the Sea of Galilee. Others think it could refer to the Mediterranean Sea. Still others think the word refers to the direction west. WHAT WAS SO GREAT ABOUT BATHING FEET IN OIL? (33:24) Because p ­ eople wore sandals or went barefoot at that time, it was a luxury to have one’s feet bathed and rubbed with oil. This image pictures the prosperity and prominence of Asher among the other tribes.

“Blessed is he who enlarges Gad’s domain! Gad lives there like a lion, tearing at arm or head. 21 He chose the best land for himself; the leader’s portion was kept for him. When the heads of the people assembled, he carried out the Lord’s righteous will, and his judgments concerning Israel.” 22 About Dan he said: “Dan is a lion’s cub, springing out of Bashan.” 23 About Naph­ta­li he said: “Naphtali is abounding with the favor of the Lord and is full of his blessing; he will inherit southward to the lake.” a 16 Or of

the one separated from   

Deuteronomy 34:12 24 About Ash­er he said: “Most blessed of sons is Asher; let him be favored by his brothers, and let him bathe his feet in oil. 25 The bolts of your gates will be iron and bronze, and your strength will equal your days.

307 WHY WAS ISRAEL SO BLESSED, WHEN THEY WERE ALSO SO DISOBEDIENT? (33:29) Throughout the book of Deuteronomy, Moses emphasized that God did not give Israel his special blessing because of the p ­ eople’s righ­ teous­ness (9:1 – 6). For reasons known only to God himself, Israel was the nation God chose to bring his blessing to the rest of the world.

26 “There is no one like the God of Jeshurun, who rides ­across the heavens to help you and on the clouds in his majesty. 27 The eternal God is your refuge, and underneath are the everlasting arms. He will drive out your enemies before you, saying, ‘Destroy them!’ 28 So Israel will live in safety; Jacob will dwell a secure in a land of grain and new wine, where the heavens drop dew. 29 Blessed are you, Israel! Who is like you, a people saved by the Lord? He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will tread on their heights.”

IF MOSES WAS THE AUTHOR OF DEUTERONOMY, HOW DID HE RECORD HIS OWN DEATH? (34:1 – 8) As a prophet and the greatest of all Old Testament prophets — ​all of whom predicted the future at times — ​Moses may have been inspired by God to record his death in advance. However, there is no statement in the chapter to support this suggestion. Chapter 34 may have been written by Joshua or some other Israelite inspired by God to bring Moses’ story to its earthly conclusion. Moses was the first human Bible author, but many more followed him.

The Death of Moses

WHY BURY MOSES IN A SECRET GRAVE? (34:6) Some think Moses’ grave was hidden to prevent the Israelites from making a shrine out of it. Worship of the dead may have been practiced in some Canaanite religions.

34

Then Mo­ses c­ limbed ­Mount Nebo from the ­plains of Moab to the top of Pis­gah, ­across from Jer­ic­ ho. ­There the Lord s­ howed him the ­whole land — ​from Gil­ea ­ d to Dan, 2  all of Naph­ta­li, the ter­ri­to­ry of Ephra­im and Ma­nas­seh, all the land of Ju­dah as far as the Med­i­ter­ra­ne­an Sea, 3 the Ne­ gev and the ­whole re­gion from the Val­ley of Jer­ic­ ho, the City of P ­ alms, as far as Zoar. 4 Then the Lord said to him, “This is the land I prom­ised on oath to Abra­ham, ­Isaac and Ja­cob when I said, ‘I will give it to your de­scen­dants.’ I have let you see it with your eyes, but you will not c­ ross over into it.” 5 And Mo­ses the ser­vant of the Lord died t­ here in Moab, as the Lord had said. 6 He bur­ied him b in Moab, in the val­ley op­po­site Beth Peor, but to this day no one k ­ nows ­where his ­grave is. 7 Mo­ses was a hun­dred and twen­ty ­years old when he died, yet his eyes were not weak nor his ­strength gone. 8 The Is­ra­el­ites ­grieved for Mo­ses in the ­plains of Moab thir­ ty days, un­til the time of weep­ing and mourn­ing was over. 9 Now Josh­ua son of Nun was ­filled with the spir­it c of wis­dom be­cause Mo­ses had laid his h ­ ands on him. So the Is­ra­el­ites lis­tened to him and did what the Lord had com­ mand­ed Mo­ses. 10 Since then, no proph­et has ris­en in Is­ra­el like Mo­ses, whom the Lord knew face to face, 11 who did all t­ hose ­signs and won­ders the Lord sent him to do in ­Egypt — ​to Phar­aoh and to all his of­fi­cials and to his ­whole land. 12 For no one has ever s­ hown the ­mighty pow­er or per­formed the awe­some ­deeds that Mo­ses did in the ­sight of all Is­ra­el. a 28 

Septuagint; Hebrew Jacob’s spring is    b 6 Or He was buried   

c 9 Or Spirit   

DID GOD HIMSELF BURY MOSES? (34:6) Yes. Apparently as a way of honoring Moses’ long-standing faithfulness, God personally buried Moses, probably through the ministry of angels. God was later personally involved in Elijah’s departure from earth (2Ki 2:11 – 12), although Elijah did not die but was taken alive into heaven. It is no accident that these two prophets were those who appeared with ­Jesus at the transfiguration (Mt 17:1 – 3) to speak of ­Jesus’ death (Mt 17:9 – 12).

WHAT DID THE ISRAELITES DO DURING A 30-DAY MOURNING PERIOD? (34:8) Ancient cultures expressed grief in various ways: they would tear their clothes, put ashes or dust on their heads, wear sackcloth, sing funeral songs, screech or wail loudly, and sometimes cut or pull out their hair. The Israelites may have expressed their grief in several of these ways. HOW DID MOSES’ TOUCH TRANSFER WISDOM TO JOSHUA? (34:9) The “laying on of hands” was a highly significant act in ancient cultures, as it still is today, representing a transfer of authority and leadership. In this case, it also symbolized approval from God and the community in commissioning Joshua. Joshua didn’t receive wisdom through Moses’ touch; he received wisdom from the Lord. WAS MOSES THE GREATEST PROPHET? (34:10) Yes, for two reasons: (1) He had an intimate relationship with God. While God spoke to other prophets through dreams and visions, he spoke to Moses face to face. (2) No other prophet performed miracles that matched the greatness of those performed during the exodus. ­Jesus alone has been found worthy of greater honor than Moses (Heb 3:3). Most think that when Moses spoke of a prophet like me (Dt 18:15 – 18), he was ultimately referring to the Messiah (Jn 1:20 – 25,45).

JOSHUA INTRODUCTION

WHY READ THIS BOOK?

WHO WROTE THIS BOOK? WHEN WAS IT WRITTEN? TO WHOM WAS IT WRITTEN AND WHY?

WHAT TO LOOK FOR IN JOSHUA:

Have you ever wished for a second chance? Perhaps you wasted a rare opportunity. Maybe you tried something, but your attempt failed. Or perhaps you wasted a precious gift or a valued friendship. The book of Joshua reminds us that God often offers us a second chance. Though the Israelites failed to enter the promised land the first time, and though they wasted 40 years as a result of their failure, God gave the next generation another chance. Having learned their lesson, the results were different the second time around. The story of their conquest and settlement of the land is i­ nspiring. Unknown; perhaps Joshua and/or the priests Eleazar and Phinehas. If Joshua wrote it, probably about 1390 BC. To God’s chosen ­people, the Israelites, as a way to continue the history of their nation and remind them that they owed their existence to God. Ancient Biblical history with applications to your life today: (1) knowledge about God, including his purposes, his words and how he works in human lives; (2) a deeper appreciation for the grace and mercy of God as you read about the requirements the Old Testament law placed on p­ eople; (3) encouragement in your own faith as you read stories about the faith of God’s p­ eople and their struggles in challenging times; and (4) a spiritual connection to God’s p­ eople that helps you to identify with them as part of God’s family.

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 ISRAELITES ENTER CANAAN (C. 1406 BC)   CONQUEST OF CANAAN (C. 1406 – 1375 BC)   BOOK OF JOSHUA WRITTEN (C. 1390 BC)   JOSHUA’S DEATH (C. 1390 BC)   JUDGES BEGIN TO RULE (C. 1375 BC)   SAUL NAMED KING (1050 BC)   DAVID NAMED KING (1010 BC)   DIVISION OF THE KINGDOM (930 BC) 

Joshua 2:3 Joshua Installed as Leader

1

Af­ter the ­death of Mo­ses the ser­vant of the Lord, the Lord said to Josh­ua son of Nun, Mo­ses’ aide: 2  “Mo­ses my ser­vant is dead. Now then, you and all t­ hese peo­ple, get ­ready to ­cross the Jor­dan Riv­er into the land I am ­about to give to them  — ​to the Is­ra­el­ites. 3 I will give you ev­ery ­place ­where you set your foot, as I prom­ised Mo­ses. 4  Your ter­ri­ to­ry will ex­tend from the des­ert to Leb­a­non, and from the ­great riv­er, the Eu­phra­tes  — ​all the Hit­tite coun­try  — ​to the Med­i­ter­ra­ne­an Sea in the west. 5 No one will be able to ­stand ­against you all the days of your life. As I was with Mo­ses, so I will be with you; I will nev­er ­leave you nor for­sake you. 6 Be ­strong and cou­ra­geous, be­cause you will lead ­these peo­ple to in­her­it the land I ­swore to ­their an­ces­tors to give them. 7 “Be s­ trong and very cou­ra­geous. Be care­ful to obey all the law my ser­vant Mo­ses gave you; do not turn from it to the ­right or to the left, that you may be suc­cess­ful wher­ev­ er you go. 8 Keep this Book of the Law al­ways on your lips; med­i­tate on it day and ­night, so that you may be care­ful to do ev­ery­thing writ­ten in it. Then you will be pros­per­ous and suc­cess­ful. 9 Have I not com­mand­ed you? Be s­ trong and cou­ra­geous. Do not be a ­ fraid; do not be dis­cour­aged, for the Lord your God will be with you wher­ev­er you go.” 10 So Josh­ua or­dered the of­fi­cers of the peo­ple: 11 “Go ­through the camp and tell the peo­ple, ‘Get your pro­vi­sions ­ready. ­Three days from now you will ­cross the Jor­dan here to go in and take pos­ses­sion of the land the Lord your God is giv­ing you for your own.’ ” 12 But to the Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­nas­seh, Josh­ua said, 13  “Re­mem­ber the com­mand that Mo­ses the ser­vant of the Lord gave you af­ter he said, ‘The Lord your God will give you rest by giv­ing you this land.’ 14 Your ­wives, your chil­dren and your live­stock may stay in the land that Mo­ses gave you east of the Jor­dan, but all your fight­ing men, r­ eady for bat­tle, must ­cross over ­ahead of your fel­low Is­ra­el­ites. You are to help them 15  un­til the Lord g ­ ives them rest, as he has done for you, and un­til they too have tak­en pos­ses­sion of the land the Lord your God is giv­ing them. Af­ter that, you may go back and oc­cu­py your own land, ­which Mo­ses the ser­vant of the Lord gave you east of the Jor­dan to­ward the sun­rise.” 16 Then they an­swered Josh­ua, “What­ev­er you have com­ mand­ed us we will do, and wher­ev­er you send us we will go. 17 Just as we ful­ly ­obeyed Mo­ses, so we will obey you. Only may the Lord your God be with you as he was with Mo­ses. 18 Who­ev­er re­bels ­against your word and does not obey it, what­ev­er you may com­mand them, will be put to ­death. Only be ­strong and cou­ra­geous!”

Rahab and the Spies

2

Then Josh­ua son of Nun se­cret­ly sent two ­spies from ­Shittim. “Go, look over the land,” he said, “es­pe­cial­ly Jer­ i­cho.” So they went and en­tered the ­house of a pros­ti­tute ­named Ra­hab and ­stayed there. 2 The king of Jer­i­cho was told, “Look, some of the Is­ra­ el­ites have come here to­night to spy out the land.” 3 So the

309 HOW DID GOD TALK TO JOSHUA? (1:1) We don’t know. God may have spoken audibly, or perhaps God impressed his thoughts upon Joshua’s conscience. Whatever means God used, the important thing was that he communicated directly and clearly to Joshua, affirming him for the task at hand. DID THE TERRITORY OF ISRAEL EVER EXTEND THIS FAR? (1:4) When David became king, the nation enjoyed the necessary strength to subdue the various ­peoples of Canaan. Only under David and Solomon did Israel’s territory extend this far; and even then the far-flung regions of the kingdom, though controlled, were not annexed or occupied (1Ki 5:1 – 4). Nevertheless, Joshua was faithful, and God’s promise to Joshua and the Israelites was eventually fulfilled in the time of David. See Boundaries of Canaan (Nu 34:2 – 12; p. 249) and Conquest of Canaan (12:1; p. 325). WAS IT RIGHT TO TAKE LAND FROM OTHERS? (1:4) In the Old Testament, God took land as punishment for sin and gave it to others. God took territory away from the Canaanites as a consequence of their detestable practices (Dt 12:31; see What did God have against these groups of ­people? [3:10; p. 311]). Note, too, the example of Rahab: She rendered aid to the ­Israelites and acknowledged their God, and she and her family’s lives were spared (2:8 – 14). If this seems unfair, we should remember that the Israelites, because of their sin, later lost their land to other nations. The bottom line is that God controls even what we think is ours. The earth is the Lord’s and everything in it (Ps 24:1). See the article What right did the Israelites have to take the land? (Nu 33:52 – 53; p. 249). DOES GOD PROMISE HEALTH AND WEALTH TO THOSE WHO FOLLOW HIM? (1:8) It may appear so, at least in the Old Testament, where God’s promises were linked to the land. But God’s kingdom is not essentially geographic; it is spiritual and eternal (Jn 18:36). Some who are called to serve the Lord may have to endure poverty and deprivation (Ro 8:35 – 39). DO GOD’S PROMISES TO JOSHUA AND THE ISRAELITES APPLY TO US? (1:9) God made two kinds of promises to Joshua and the Israelites — ​physical and spiritual. Both relate to God’s pledge to give Abraham land, descendants and spiritual blessings (Ge 2:2 – 3). The land and descendants were specific, physical promises made exclusively to Abraham’s physical descendants. The promise of spiritual blessings, however, extends to believers in Christ, who are Abraham’s heirs (Gal 3:29). Both Gentile and Jewish believers can be confident that God will always be with them (Mt 28:20; Heb 13:5). WHY DID THE SPIES VISIT THE HOUSE OF A PROSTITUTE? (2:1) It was no doubt a good place to find out information and blend in with other travelers with no questions asked. Also, a house that

310

Joshua 2:4

was part of the city wall was best for a quick escape, in case they were discovered.

king of Jer­i­cho sent this mes­sage to Ra­hab: “Bring out the men who came to you and en­tered your h ­ ouse, be­cause they have come to spy out the ­whole land.” 4 But the wom­an had tak­en the two men and hid­den them. She said, “Yes, the men came to me, but I did not know ­where they had come from. 5 At dusk, when it was time to ­close the city gate, they left. I ­don’t know ­which way they went. Go af­ter them quick­ly. You may c­ atch up with them.” 6 (But she had tak­en them up to the roof and hid­den them un­der the ­stalks of flax she had laid out on the roof.) 7 So the men set out in pur­suit of the ­spies on the road that ­leads to the ­fords of the Jor­dan, and as soon as the pur­su­ers had gone out, the gate was shut. 8 Be­fore the ­spies lay down for the n ­ ight, she went up on the roof 9 and said to them, “I know that the Lord has giv­en you this land and that a g ­ reat fear of you has fall­en on us, so that all who live in this coun­try are melt­ing in fear be­cause ­ eard how the Lord d ­ ried up the wa­ter of of you. 10 We have h the Red Sea a for you when you came out of ­Egypt, and what you did to Si­hon and Og, the two ­kings of the Am­o­rites east of the Jor­dan, whom you com­plete­ly de­stroyed.  b 11 When we ­heard of it, our h ­ earts melt­ed in fear and ev­ery­one’s cour­ age ­failed be­cause of you, for the Lord your God is God in heav­en ­above and on the ­earth be­low. 12 “Now then, p ­ lease ­swear to me by the Lord that you will show kind­ness to my fam­i­ly, be­cause I have ­shown kind­ ness to you. Give me a sure sign 13 that you will ­spare the ­lives of my fa­ther and moth­er, my broth­ers and sis­ters, and all who be­long to them — ​and that you will save us from death.” 14 “Our ­lives for your l­ ives!” the men as­sured her. “If you ­don’t tell what we are do­ing, we will t­ reat you kind­ly and faith­ful­ly when the Lord ­gives us the land.” 15 So she let them down by a rope t­ hrough the win­dow, for the ­house she l­ived in was part of the city wall. 16 She said to them, “Go to the ­hills so the pur­su­ers will not find you. Hide your­selves t­ here ­three days un­til they re­turn, and then go on your way.” 17 Now the men had said to her, “This oath you made us ­swear will not be bind­ing on us 18  un­less, when we en­ter the land, you have tied this scar­let cord in the win­dow ­through ­which you let us down, and un­less you have b ­ rought your fa­ther and moth­er, your broth­ers and all your fam­i­ly into your ­house. 19 If any of them go out­side your ­house into the ­street, ­their ­blood will be on ­their own ­heads; we will not be re­spon­si­ble. As for ­those who are in the ­house with you, ­their ­blood will be on our head if a hand is laid on them. 20 But if you tell what we are do­ing, we will be re­leased from the oath you made us swear.” 21 “Agreed,” she re­plied. “Let it be as you say.” So she sent them away, and they de­part­ed. And she tied the scar­let cord in the win­dow. 22 When they left, they went into the ­hills and ­stayed ­there t­ hree days, un­til the pur­su­ers had ­searched all ­along

WHY WERE THESE SPIES DISCOVERED SO QUICKLY? (2:2) Perhaps as a result of their ineptitude. The point of the story is not to show how skilled the Israelites were at military intelligence but to show how Rahab, a Gentile, became part of the nation of Israel. WHY DID GOD BLESS RAHAB WHEN SHE TOLD A LIE? (2:4 – 5) Although it is clear that God hates lies (Ex 20:16; 23:1; Pr 6:16 – 17; Titus 1:12 – 13), commentators vary in how they view this situation. The Bible neither condemns nor commends Rahab for her deceit. God blessed Rahab for acting on her faith by hiding the spies (Jos 2:6) and then sending them away safely (vv. 15 – 16). She confessed that she believed in Israel’s God (vv. 10 – 13), and she was commended for her faith (Heb 11:31) and her faithful works (Jos 6:17,25; Jas 2:25). See Were the midwives right to lie to and disobey the king? (Ex 1:17 – 19; p. 82). HOW DID THE CANAANITES REGARD THE GOD OF ISRAEL? (2:11) The text doesn’t say if, at this early stage in her faith, Rahab understood that the Lord is the only God in heaven and on earth. Not even the Israelites exhibited a consistent conviction of their belief in one God. Still, word had spread that Israel’s God had defeated Egypt — ​and thus Egypt’s gods — ​through the plagues and the parting of the Red Sea. See the article Why did God choose these particular plagues? (Ex 7:14 — ​11:10; p. 90). The Canaanites had also heard about the recent defeat of the two Amorite kings Sihon and Og. All these events led those outside the nation of Israel to fear the Israelites and their God, as Moses had predicted (Ex 15:14 – 16). WHY DIDN’T THE CANAANITES WORSHIP THE ISRAELITES’ GOD IF THEY KNEW HE WAS SO POWERFUL? (2:11) The reason for this lies in their polytheistic worldview. The Israelite “god” was a new god to them, and they recognized his power. This led to respect and fear, but it did not lead to exclusive worship. He was just another god to them. They continued to worship the gods they knew and turned to them in any confrontation with Israel and its “god.” They perceived their gods to be powerful, successful and worthy of their trust. WHAT WAS THE SIGNIFICANCE OF A SCARLET CORD? (2:18) Some speculate that red cords in ancient times, like “red-light districts” today, advertised houses of prostitution. However, there is no evidence of such a practice. The scarlet cord probably was a decorative rope colored with a red dye made from an insect.

a 10 Or the

Sea of Reeds    b 10  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.   

Joshua 3:17

311

the road and re­turned with­out find­ing them. 23 Then the two men start­ed back. They went down out of the h ­ ills, ford­ed the riv­er and came to Josh­ua son of Nun and told him ev­ery­thing that had hap­pened to them. 24 They said to Josh­ua, “The Lord has sure­ly giv­en the ­whole land into our ­hands; all the peo­ple are melt­ing in fear be­cause of us.”

Crossing the Jordan

3

Ear­ly in the morn­ing Josh­ua and all the Is­ra­el­ites set out from ­Shittim and went to the Jor­dan, ­where they ­camped be­fore cross­ing over. 2  Af­ter ­three days the of­fi­cers went through­out the camp, 3 giv­ing or­ders to the peo­ple: “When you see the ark of the cov­enant of the Lord your God, and the Le­vit­i­cal ­priests car­ry­ing it, you are to move out from your po­si­tions and fol­low it. 4 Then you will know ­which way to go, s­ ince you have nev­er been this way be­fore. But keep a dis­tance of ­about two thou­sand cu­bits a be­tween you and the ark; do not go near it.” 5 Josh­ua told the peo­ple, “Con­se­crate your­selves, for to­ mor­row the Lord will do amaz­ing ­things ­among you.” 6 Josh­ua said to the ­priests, “Take up the ark of the cov­ enant and pass on a ­ head of the peo­ple.” So they took it up and went ­ahead of them. 7 And the Lord said to Josh­ua, “To­day I will be­gin to ex­ alt you in the eyes of all Is­ra­el, so they may know that I am ­ riests who car­ry with you as I was with Mo­ses. 8 Tell the p the ark of the cov­enant: ‘When you ­reach the edge of the Jor­dan’s wa­ters, go and ­stand in the riv­er.’ ” 9 Josh­ua said to the Is­ra­el­ites, “Come here and lis­ten to the ­words of the Lord your God. 10 This is how you will know that the liv­ing God is ­among you and that he will cer­tain­ly ­drive out be­fore you the Ca­naan­ites, Hit­tites, Hi­vites, Per­ iz­zites, Gir­ga­shites, Am­o­rites and Jeb­u­sites. 11 See, the ark of the cov­enant of the Lord of all the ­earth will go into the Jor­dan ­ahead of you. 12 Now then, ­choose ­twelve men from the ­tribes of Is­ra­el, one from each ­tribe. 13 And as soon as the ­priests who car­ry the ark of the Lord — ​the Lord of all the ­earth — ​set foot in the Jor­dan, its wa­ters flow­ing down­ stream will be cut off and ­stand up in a heap.” 14 So when the peo­ple b ­ roke camp to c­ ross the Jor­dan, the ­priests car­ry­ing the ark of the cov­enant went a ­ head of them. 15 Now the Jor­dan is at f­ lood s­ tage all dur­ing har­vest. Yet as soon as the ­priests who car­ried the ark ­reached the Jor­dan and ­their feet ­touched the wa­ter’s edge, 16  the wa­ter from up­stream ­stopped flow­ing. It ­piled up in a heap a ­great dis­tance away, at a town c­ alled Adam in the vi­cin­i­ty of Zar­e­ than, ­while the wa­ter flow­ing down to the Sea of the Ar­a­bah (that is, the Dead Sea) was com­plete­ly cut off. So the peo­ple ­crossed over op­po­site Jer­i­cho. 17 The ­priests who car­ried the ark of the cov­enant of the Lord ­stopped in the mid­dle of the Jor­dan and s­ tood on dry g ­ round, ­while all Is­ra­el ­passed by un­til the ­whole na­tion had com­plet­ed the cross­ing on dry ground. a 4  That

is, about 3,000 feet or about 900 meters   

WHAT WAS THE ARK OF THE COVENANT? (3:3) The design of the ark is found in Exodus 25:10 – 22. It contained the Ten Commandments, along with the jar of manna and Aaron’s staff that budded (Heb 9:4). It symbolized God’s presence among his p ­ eople and was carried before the Israelites when they moved (Nu 10:33). In this story, it emphasized that the Israelites’ situation had little to do with Israel’s prominence and more to do with the presence and power of the Lord (Jos 4:22 – 24). WHY KEEP THE PEOPLE AT A DISTANCE FROM THE ARK? (3:4) The ­people were always kept at a distance from the ark because it represented God’s holiness and presence. Only the priests could come near it, as they served as intermediaries between the p ­ eople and the Lord. Some point out that the distance mentioned here — ​nearly 2/3 of a mile — ​was about the width of the Jordan River’s flood plain. Before the p ­ eople approached the outer banks of the flooded river, the water was stopped, and the priests carried the ark to the middle of the Jordan (vv. 15 – 17). HOW DID THE PEOPLE CONSECRATE THEMSELVES? (3:5) They abstained from sexual relations and washed both themselves and their clothing (Ex 19:10 – 15), which symbolized the need for purity before God. Exodus 29 describes the elaborate ritual required for purifying priests before they could stand before God. WHAT DID GOD HAVE AGAINST THESE GROUPS OF PEOPLE? (3:10) These various groups living throughout the land of Canaan worshiped idols and engaged in detestable practices such as religious prostitution and human sacrifice. From God’s perspective, the conquest of Canaan was judgment for the sin of its inhabitants, which had reached its full measure (Ge 15:16). HOW DEEP WAS THE JORDAN AT FLOOD STAGE? (3:15) It would have been 10 to 12 feet deep in some places. HOW DID GOD STOP THE FLOW OF THE JORDAN? (3:16) We don’t know, but history records two other similar events: In AD 1267, a collapse of the Jordan’s high limestone banks caused the river to dam for 16 hours. In 1927, an earthquake collapsed the western banks of the river, completely blocking the waters for more than 21 hours. Some 16 to 19 miles north of where the Israelites likely crossed, high banks loomed over a narrow stretch of the Jordan. God may have caused their miraculously timed collapse to dam the river in order to get his ­people across.

312 HOW DID THE LORD SPEAK TO JOSHUA? (4:1) We don’t know. God may have spoken audibly, or perhaps he impressed his thoughts upon Joshua’s conscience. Whatever means he used, the important thing was that he communicated directly and clearly to Joshua, affirming him for the task at hand.

WHY WAS A MEMORIAL NEEDED? (4:6 – 7) Stone monuments usually outlive the ­people who erect them. They keep memories alive long after the original players who could tell the stories are gone. These stones were meant to remind the p ­ eople of God’s faithfulness at the beginning of their conquest of Canaan. Together, these 12 stones were also meant to remind them of their national unity.

HOW OLD WAS THE MEMORIAL WHEN THE BOOK OF JOSHUA WAS WRITTEN? (4:9) Scholars generally believe that Joshua wrote most of this book, while small portions — ​ certainly the final section about Joshua’s death and burial — ​were likely written shortly after his death, perhaps by Eleazar, the son of Aaron the priest. The book may have been brought to its finished form during the monarchy, perhaps by Samuel. If so, by then the memorial was probably around 400 years old, meaning the Lord had been given praise for many years because of his great power (4:21 – 24). IF THE ISRAELITES REVERED MOSES, WHY DID THEY REBEL? (4:14) Reverence and rebellion often coincide, as most parents will attest. The Israelites respected Moses for his leadership, but ironically they also rebelled against his authority. New covenant believers are exhorted to avoid their example: God was not pleased with most of them [the forefathers of the Jewish ­people]; their bodies were scattered in the wilderness. Now these things occurred as examples to keep us from setting our hearts on evil things as they did (1Co 10:5 – 6). WHAT CALENDAR DID THE ISRAELITES USE? (4:19; SEE 3:15) Israel used two calendars, one sacred (which is referenced in this passage) and one agricultural, like a business today might use both a standard and a fiscal calendar. God chose Abib (March/April) as the first month of the sacred calendar as a reminder of the Israelites’ deliverance from Egypt and the rebirth of the nation (Ex 12:2). The agricultural calendar began with Ethanim (September/October) and dominated the civil affairs of the nation. See the article How does the Israelite calendar correlate with ours? (Lev 23:5; p. 180).

Joshua 4:1

4

When the ­whole na­tion had fin­ished cross­ing the Jor­ dan, the Lord said to Josh­ua, 2 “Choose t­welve men from a ­ mong the peo­ple, one from each t­ribe, 3 and tell them to take up ­twelve s­ tones from the mid­dle of the Jor­ dan, from r­ ight ­where the p ­ riests are stand­ing, and car­ry them over with you and put them down at the ­place ­where you stay to­night.” 4 So Josh­ua ­called to­geth­er the ­twelve men he had ap­ point­ed from the Is­ra­el­ites, one from each t­ ribe, 5 and said to them, “Go over be­fore the ark of the Lord your God into the mid­dle of the Jor­dan. Each of you is to take up a s­ tone on his shoul­der, ac­cord­ing to the num­ber of the t­ ribes of ­ mong you. In the fu­ture, the Is­ra­el­ites, 6 to ­serve as a sign a when your chil­dren ask you, ‘What do ­these ­stones mean?’ 7 tell them that the flow of the Jor­dan was cut off be­fore the ark of the cov­enant of the Lord. When it c­ rossed the Jor­dan, the wa­ters of the Jor­dan were cut off. ­These s­ tones are to be a me­mo­ri­al to the peo­ple of Is­ra­el for­ev­er.” 8  So the Is­ra­el­ites did as Josh­ua com­mand­ed them. They took t­ welve s­ tones from the mid­dle of the Jor­dan, ac­cord­ ing to the num­ber of the ­tribes of the Is­ra­el­ites, as the Lord had told Josh­ua; and they car­ried them over with them to ­their camp, ­where they put them down. 9 Josh­ua set up the ­twelve ­stones that had been a in the mid­dle of the Jor­dan at the spot ­where the ­priests who car­ried the ark of the cov­ enant had ­stood. And they are ­there to this day. 10 Now the ­priests who car­ried the ark re­mained stand­ ing in the mid­dle of the Jor­dan un­til ev­ery­thing the Lord had com­mand­ed Josh­ua was done by the peo­ple, just as Mo­ ses had di­rect­ed Josh­ua. The peo­ple hur­ried over, 11 and as soon as all of them had ­crossed, the ark of the Lord and the ­priests came to the oth­er side ­while the peo­ple ­watched. 12 The men of Reu­ben, Gad and the half-­tribe of Ma­nas­seh ­crossed over, r­ eady for bat­tle, in ­front of the Is­ra­el­ites, as Mo­ses had di­rect­ed them. 13 About for­ty thou­sand ­armed for bat­tle ­crossed over be­fore the Lord to the p ­ lains of Jer­i­cho for war. 14 That day the Lord ex­alt­ed Josh­ua in the s­ ight of all Is­ ra­el; and they ­stood in awe of him all the days of his life, just as they had ­stood in awe of Mo­ses. 15 Then the Lord said to Josh­ua, 16  “Com­mand the ­priests car­ry­ing the ark of the cov­enant law to come up out of the Jor­dan.” 17 So Josh­ua com­mand­ed the ­priests, “Come up out of the Jor­dan.” 18 And the p ­ riests came up out of the riv­er car­ry­ing the ark of the cov­enant of the Lord. No soon­er had they set ­their feet on the dry ­ground than the wa­ters of the Jor­dan re­turned to ­their ­place and ran at ­flood ­stage as be­fore. 19 On the ­tenth day of the ­first m ­ onth the peo­ple went up from the Jor­dan and ­camped at Gil­gal on the east­ern bor­der of Jer­i­cho. 20 And Josh­ua set up at Gil­gal the t­ welve s­ tones they had tak­en out of the Jor­dan. 21 He said to the Is­ra­el­ites, “In the fu­ture when your de­scen­dants ask ­their par­ents, a 9 Or Joshua

also set up twelve stones   

Joshua 5:14 ‘What do ­these ­stones mean?’ 22  tell them, ‘Is­ra­el ­crossed the Jor­dan on dry ­ground.’ 23 For the Lord your God ­dried up the Jor­dan be­fore you un­til you had ­crossed over. The Lord your God did to the Jor­dan what he had done to the Red Sea a when he ­dried it up be­fore us un­til we had ­crossed over. 24 He did this so that all the peo­ples of the ­earth ­might know that the hand of the Lord is pow­er­ful and so that you ­might al­ways fear the Lord your God.” Now when all the Am­o­rite ­kings west of the Jor­dan and all the Ca­naan­ite k ­ ings ­along the ­coast ­heard how the Lord had d ­ ried up the Jor­dan be­fore the Is­ra­el­ites un­til they b had ­crossed over, t­ heir ­hearts melt­ed in fear and they no lon­ger had the cour­age to face the Is­ra­el­ites.

5

Circumcision and Passover at Gilgal 2 At that time the Lord said to Josh­ua, “Make f­ lint ­knives and cir­cum­cise the Is­ra­el­ites ­again.” 3  So Josh­ua made ­flint ­knives and cir­cum­cised the Is­ra­el­ites at Gib­e­ath Ha­ar­a­loth.  c 4 Now this is why he did so: All ­those who came out of ­Egypt — ​all the men of mil­i­tary age — ​died in the wil­der­ ness on the way af­ter leav­ing ­Egypt. 5 All the peo­ple that came out had been cir­cum­cised, but all the peo­ple born in the wil­der­ness dur­ing the jour­ney from E ­ gypt had not. 6 The Is­ra­el­ites had ­moved ­about in the wil­der­ness for­ty ­years un­til all the men who were of mil­i­tary age when they left ­Egypt had died, ­since they had not o ­ beyed the Lord. For the Lord had s­ worn to them that they ­would not see the land he had sol­emn­ly prom­ised ­their an­ces­tors to give us, a land flow­ing with milk and hon­ey. 7 So he ­raised up ­their sons in ­their p ­ lace, and ­these were the ones Josh­ua cir­cum­cised. They were ­still un­cir­cum­cised be­cause they had not been cir­cum­cised on the way. 8 And af­ter the ­whole na­tion had been cir­cum­cised, they re­mained ­where they were in camp un­til they were healed. 9 Then the Lord said to Josh­ua, “To­day I have ­rolled away the re­proach of E ­ gypt from you.” So the p ­ lace has been ­called Gil­gal  d to this day. 10 On the eve­ning of the four­teenth day of the m ­ onth, ­while c­ amped at Gil­gal on the p ­ lains of Jer­i­cho, the Is­ra­ el­ites cel­e­brat­ed the Pass­over. 11 The day af­ter the Pass­over, that very day, they ate some of the pro­duce of the land: un­ leav­ened ­bread and roast­ed ­grain. 12 The man­na s­ topped the day af­ter  e they ate this food from the land; ­there was no lon­ger any man­na for the Is­ra­el­ites, but that year they ate the pro­duce of Ca­naan.

The Fall of Jericho 13 Now when Josh­ua was near Jer­i­cho, he l­ooked up and saw a man stand­ing in f­ ront of him with a d ­ rawn ­sword in his hand. Josh­ua went up to him and ­asked, “Are you for us or for our en­e­mies?” 14 “Nei­ther,” he re­plied, “but as com­mand­er of the army of the Lord I have now come.” Then Josh­ua fell face­down a 23 Or the

Sea of Reeds    b 1  Another textual tradition we    c 3  Gibeath Haaraloth means the hill of foreskins.    d 9  Gilgal sounds like the Hebrew for roll.    e 12 Or the day   

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WHY DID JOSHUA CIRCUMCISE THE ISRAELITES? (5:3) God required each male to be circumcised as a covenant sign of cutting off the old life and beginning a new life with God (Ge 17:13). See the article Why did God command circumcision? (Ge 17:10; p. 24). WHY HAD THE ISRAELITES STOPPED CIRCUMCISING THEIR CHILDREN? (5:5 – 7) Probably because of the poor spiritual condition of the p ­ eople. The 40-year desert wandering was punishment for their unbelief, so the p ­ eople may have felt rejected by God. They may have neglected circumcision because they felt the spiritual bond it represented was broken or because they did not feel committed enough to God to participate in the rite. WHAT WAS THE REPROACH OF EGYPT? (5:9) Until they entered the promised land, the Israelites’ deliverance from Egypt was incomplete. If their enterprise had failed in the desert, Egypt would have had contempt for God, the Israelites and the promise God had given the Israelites. WHAT WAS MANNA? (5:12) Manna was the food God miraculously supplied in the wilderness (Ex 16:14 – 31). See What was manna? (Ex 16:31; p. 106). WHY DID GOD STOP THE MANNA WHEN HE DID? (5:12) God gave manna to the Israelites to feed them in the desert as well as to humble them and test them (Dt 8:16). Its sudden appearance was undeniably supernatural. Its sudden disappearance reminded the new generation of Israelites that manna was a gift from God and a sign of his provision — ​not a natural phenomenon or a product of their making. God also stopped the manna because the ­people had arrived at the promised land, where they were able to plant and harvest food for themselves. WAS THIS COMMANDER A HUMAN, AN ANGEL OR SOMETHING MORE? (5:14) The being identified himself as commander of the army of the Lord. Joshua responded by falling facedown and addressing him as Lord (Hebrew, Adonai), not Lord (Hebrew, Yahweh). Both of these responses were appropriate cultural responses to a person in authority. So while Joshua probably recognized the commander to be a supernatural being, we cannot be certain. The story is meant to emphasize that God was leading this charge through his commander. WHY WASN’T THE COMMANDER OF THE ARMY OF THE LORD ON ISRAEL’S SIDE? (5:14) God was about to judge the p ­ eople of Canaan, but that didn’t mean the Israelites were in the right. God is righ­teous, but the ­people of Israel were not righ­teous in themselves. Later God used the Assyrians (Isa 10:5 – 19) and Babylonians (Jer 25:9; 39:1 – 18) to judge the Israelites.

314

Joshua 5:15

WHY DID JOSHUA TAKE OFF HIS SANDALS? (5:15) Removing one’s sandals was a sign of respect and humility in the ancient Near East. It also symbolized putting aside the dirt from an impure world. Joshua took off his sandals to acknowledge his own uncleanness.

to the g ­ round in rev­er­ence, and a ­ sked him, “What mes­sage does my Lord a have for his ser­vant?” 15 The com­mand­er of the Lord’s army re­plied, “Take off your san­dals, for the p ­ lace ­where you are stand­ing is holy.” And Josh­ua did so. Now the ­gates of Jer­i­cho were se­cure­ly ­barred be­cause of the Is­ra­el­ites. No one went out and no one came in. 2 Then the Lord said to Josh­ua, “See, I have de­liv­ered Jer­ i­cho into your ­hands, ­along with its king and its fight­ing men. 3 March ­around the city once with all the ­armed men. Do this for six days. 4 Have sev­en ­priests car­ry trum­pets of rams’ ­horns in ­front of the ark. On the sev­enth day, ­march ­around the city sev­en ­times, with the ­priests blow­ing the ­ last on the trum­pets. 5 When you hear them s­ ound a long b trum­pets, have the ­whole army give a loud ­shout; then the wall of the city will col­lapse and the army will go up, ev­ery­one ­straight  in.” 6 So Josh­ua son of Nun c­ alled the p ­ riests and said to them, “Take up the ark of the cov­enant of the Lord and have sev­en ­priests car­ry trum­pets in ­front of it.” 7 And he or­dered the army, “Ad­vance! M ­ arch ­around the city, with an ­armed ­guard go­ing a ­ head of the ark of the Lord.” 8 When Josh­ua had spo­ken to the peo­ple, the sev­en ­priests car­ry­ing the sev­en trum­pets be­fore the Lord went for­ward, blow­ing ­their trum­pets, and the ark of the Lord’s cov­enant fol­lowed them. 9  The ­armed ­guard ­marched ­ahead of the ­priests who blew the trum­pets, and the rear ­guard fol­lowed the ark. All this time the trum­pets were sound­ing. 10 But Josh­ua had com­mand­ed the army, “Do not give a war cry, do not ­raise your voic­es, do not say a word un­til the day I tell you to ­shout. Then s­ hout!” 11 So he had the ark of the Lord car­ried ­around the city, cir­cling it once. Then the army re­turned to camp and ­spent the n ­ ight there. 12 Josh­ua got up ear­ly the next morn­ing and the p ­ riests took up the ark of the Lord. 13  The sev­en ­priests car­ry­ing the sev­en trum­pets went for­ward, march­ing be­fore the ark of the Lord and blow­ing the trum­pets. The ­armed men went ­ahead of them and the rear ­guard fol­lowed the ark of the Lord, ­while the trum­pets kept sound­ing. 14 So on the sec­ond day they m ­ arched ­around the city once and re­turned to the camp. They did this for six days. 15 On the sev­enth day, they got up at day­break and ­marched ­around the city sev­en t­ imes in the same man­ner, ex­cept that on that day they cir­cled the city sev­en t­ imes. 16 The sev­enth time ­around, when the ­priests sound­ed the trum­pet ­blast, Josh­ua com­mand­ed the army, “Shout! For the Lord has giv­en you the city! 17 The city and all that is in it are to be de­vot­ed b to the Lord. Only Ra­hab the pros­ti­tute and all who are with her in her ­house ­shall be ­spared, be­ cause she hid the ­spies we sent. 18 But keep away from the de­vot­ed t­ hings, so that you will not b ­ ring a ­ bout your own de­struc­tion by tak­ing any of them. Oth­er­wise you will make the camp of Is­ra­el li­a­ble to de­struc­tion and b ­ ring trou­ble

ed

it

er

ra

ne

Ai Jericho

R.

Adam Pl a i n s of Mo a b

Beth Jeshimoth Sea of Arabah (Salt Sea)

M

Jerusalem

0 10 km. 0

Mt. Ebal Shechem Mt. Gerizim

Jo rd a n

an

Sea

THE BATTLE OF JERICHO (6:1 – 27)

10 miles

WHY DID GOD SPEAK AS THOUGH VICTORY HAD ALREADY COME? (6:2) Old Testament Hebrew sometimes stated predictions about the future in the present or even past tense. (Prophecies about Christ’s suffering in Isaiah 53 are a good example.) Some say this showed how sure the prediction was — ​so certain it could be stated as though it had already happened. This was a guarantee; God had resolved unequivocally to give Jericho over to the Israelites. WHY DID GOD WANT THE ISRAELITES TO MARCH AROUND THE CITY? (6:3) Circling a city was an ancient ritual of siege. In this setting, it raised the fears of Jericho’s defenders. For their part, the Israelites learned that God’s promises are fulfilled when his conditions are met. By following God’s instructions, as odd or untimely as they might have seemed, the p ­ eople won the battle. WHAT KIND OF TRUMPETS WERE THESE? (6:4) The trumpets were rams’ horns, which could produce a loud, far-reaching tone. They were used to give signals rather than make music. Shepherds used them to call their flocks. ­People also used rams’ horns to summon attendees to an assembly, announce the start of a festival or lead a march into battle. WHY DID GOD WANT THE PEOPLE TO CARRY THE ARK AROUND THE CITY? (6:9) The ark was not a “magic box” that guaranteed victory. (Later, Israel’s enemies captured it; see 1Sa 4:1 – 17.) Rather, it was a symbol of God’s presence among his ­people. Inside it were the stone tablets inscribed with the Ten Commandments, a jar of manna and Aaron’s staff that budded (Heb 9:4). The continual presence of the ark reminded Israel of God’s judgment (commandments), sovereignty (Aaron’s staff) and grace (manna). WHAT WAS SPECIAL ABOUT THE NUMBER SEVEN? (6:13 – 15) The number seven had special significance. It symbolized completeness or perfection. In this case, the ­people saw that it meant God’s total destruction of Jericho. The first six days of the siege led to the city’s complete destruction on the seventh, God’s appointed

6

a 14 Or lord    b 17  The

Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verses 18 and 21.   

Joshua 7:1

315

on it. 19 All the sil­ver and gold and the ar­ti­cles of b ­ ronze and iron are sa­cred to the Lord and must go into his trea­sury.” 20 When the trum­pets sound­ed, the army shout­ed, and at the ­sound of the trum­pet, when the men gave a loud s­ hout, the wall col­lapsed; so ev­ery­one ­charged ­straight in, and they took the city. 21 They de­vot­ed the city to the Lord and de­ stroyed with the ­sword ev­ery liv­ing ­thing in it — ​men and wom­en, ­young and old, cat­tle, ­sheep and don­keys. 22 Josh­ua said to the two men who had ­spied out the land, “Go into the pros­ti­tute’s h ­ ouse and b ­ ring her out and all who be­long to her, in ac­cor­dance with your oath to her.” 23 So the ­young men who had done the spy­ing went in and b ­ rought out Ra­hab, her fa­ther and moth­er, her broth­ers and sis­ters and all who be­longed to her. They b ­ rought out her en­tire fam­i­ly and put them in a ­place out­side the camp of Is­ra­el. 24 Then they b ­ urned the ­whole city and ev­ery­thing in it, but they put the sil­ver and gold and the ar­ti­cles of b ­ ronze and iron into the trea­sury of the Lord’s ­house. 25  But Josh­ua ­spared Ra­hab the pros­ti­tute, with her fam­i­ly and all who be­longed to her, be­cause she hid the men Josh­ua had sent as ­spies to Jer­i­cho  — ​and she ­lives ­among the Is­ra­el­ites to this day. 26 At that time Josh­ua pro­nounced this sol­emn oath: “Cursed be­fore the Lord is the one who un­der­takes to re­ build this city, Jer­i­cho:

time. See the article What’s the significance of numbers in Scripture? (Ex 23:10 – 12; p. 117).

“At the cost of his firstborn son he will lay its foundations; at the cost of his youngest he will set up its gates.” 27 So the Lord was with Josh­ua, and his fame ­spread through­out the land.

Achan’s Sin

7

But the Is­ra­el­ites were un­faith­ful in re­gard to the de­vot­ ed ­things  a; ­Achan son of Kar­mi, the son of Zim­ri, b the son of Ze­rah, of the ­tribe of Ju­dah, took some of them. So the Lord’s an­ger ­burned ­against Is­ra­el.

a 1  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verses 11, 12, 13 and 15.    b 1  See Septuagint and 1 Chron. 2:6; Hebrew Zabdi ; also in verses 17 and 18.   

WAS THE SABBATH IGNORED DURING THIS WAR? (6:15) It is unclear whether Jericho fell on the seventh day of the week or on the seventh day of the siege. Either way, the Sabbath was not observed as usual during that week. It could be that God gave victory on the Sabbath to make Jericho a symbol of ultimate victory. The ­people took their Sabbath rest by fighting to fulfill God’s promise. HOW WAS THE CITY DEVOTED TO THE LORD? (6:17) Moses “devoted” the p ­ eople of Canaan to the Lord (Dt 20:16 – 18) not because they were good but because they were evil. Items devoted in this way were destroyed (see the NIV text note). Animals, for example, were given to the Lord as sacrifices. The residents of Jericho thus paid the price for the city’s long history of corruption and rebellion.

WHAT WAS THE PURPOSE OF THIS CURSE? (6:26) The curse was to make Jericho a permanent memorial to God’s provision and deliverance. Although Jericho was later reinhabited (18:21; Jdg 3:13 – 14 and NIV text note on v. 13; 2Sa 10:5), this curse was fulfilled more than 500 years later when Hiel rebuilt Jericho’s wall; doing so cost the lives of his oldest and youngest sons (1Ki 16:34). WHY PERMIT THE ISRAELITES TO PLUNDER MOST CITIES BUT NOT JERICHO? (7:1) Jericho was the first city Israel conquered in the promised land. It was a kind of firstfruits offering to God. With a few exceptions, all the inhabitants and material possessions of Jericho were to be sacrificed to the Lord. By completely destroying this immoral city, God declared his judgment on all of Canaan and prevented Jericho’s sins from contaminating the Israelites.

W H Y K I L L E V E RY L I V I N G T H I N G ? 6 : 2 1 What was accomplished by annihilating the children, the cattle, the sheep and even the donkeys? God does not delight in the death of the wicked but wants all ­people to repent and live (Eze 18:32; 33:11). Still, the Bible implies that there is a “point of no return” beyond which judgment is inevitable (Jer 11:11; 14:11 – 12; 15:1 – 2). The Canaanite civilization was so thoroughly degenerate that it was beyond repentance. Chief among their sins was idol worship, which included sexual perversion and child sacrifice. Every level of their society was contaminated by evil. If left alone, that evil could have infected the community of God’s ­people. So God dealt with the problem, directly and forcefully. Still, it is difficult to reconcile why every living thing was killed. Couldn’t the babies, at least, have been rescued? We don’t know why God ordered that the young be destroyed along with the rest of the corrupt Canaanites. However, because we know his ways are just (Dt 32:4), we must trust God’s character and his decision in this severe situation. Also, we should remember that the physical death of a child does not necessarily mean the child must face the second death (Rev 21:8).

316

WHY DID JOSHUA TEAR HIS CLOTHES AND FALL FACEDOWN? (7:6) The ancient Israelites openly expressed their grief in customs — ​tearing clothes, wearing scratchy material called sackcloth, going without sandals or headgear, putting dirt on their heads and rolling in dust or ashes — ​that have almost no modern counterparts. Joshua was alarmed and grieved to discover that God had abandoned them in their battle against Ai (vv. 7 – 9). In anguish he prostrated himself before the ark in the presence of the Lord.

WHY BLAME EVERYBODY FOR ONE PERSON’S SIN? (7:11) The Western world’s view of individualism was not part of the Israelite way of thinking; they thought and operated in terms of the community as a whole. Because Achan violated the instructions about Jericho, he broke trust between God and Israel — ​and the nation as a whole suffered. This would have seemed normal and right to the Israelites. WHY WERE THE ISRAELITES MADE LIABLE TO DESTRUCTION? (7:12) God threatened their destruction unless they destroyed everything that had been devoted to destruction (see the NIV text note at 6:17). See What was the difference between dedicating and devoting something to the Lord? (Lev 27:26 – 28; p. 190). WAS THIS JUSTICE BY RANDOM SELECTION? (7:14) No. In this process, God assumed the role of detective and prosecuting attorney. Achan’s confession confirmed the validity of the investigation.

HOW CAN CONFESSING SIN GIVE GLORY AND HONOR TO GOD? (7:19) By confessing sin, the sinner agrees with God that sin is unacceptable. Public confession of that truth glorifies God by acknowledging God to be consistently true and sin to be consistently false, thus pointing ­people to God.

Joshua 7:2 2 Now Josh­ua sent men from Jer­i­cho to Ai, ­which is near Beth Aven to the east of Beth­el, and told them, “Go up and spy out the re­gion.” So the men went up and s­ pied out Ai. 3 When they re­turned to Josh­ua, they said, “Not all the army will have to go up ­against Ai. Send two or ­three thou­ sand men to take it and do not wea­ry the ­whole army, for only a few peo­ple live t­here.” 4  So ­about ­three thou­sand went up; but they were rout­ed by the men of Ai, 5  who ­killed ­about thir­ty-six of them. They c­ hased the Is­ra­el­ites from the city gate as far as the ­stone quar­ries and ­struck them down on the ­slopes. At this the h ­ earts of the peo­ple melt­ed in fear and be­came like wa­ter. 6 Then Josh­ua tore his c­ lothes and fell face­down to the ­ground be­fore the ark of the Lord, re­main­ing ­there till eve­ ning. The el­ders of Is­ra­el did the same, and sprin­kled dust on ­their ­heads. 7  And Josh­ua said, “Alas, Sov­er­eign Lord, why did you ever b ­ ring this peo­ple a ­ cross the Jor­dan to de­ liv­er us into the ­hands of the Am­o­rites to de­stroy us? If only we had been con­tent to stay on the oth­er side of the Jor­dan! 8 Par­don your ser­vant, Lord. What can I say, now that Is­ra­el has been rout­ed by its en­e­mies? 9 The Ca­naan­ites and the oth­er peo­ple of the coun­try will hear ­about this and they will sur­round us and wipe out our name from the ­earth. What then will you do for your own g ­ reat name?” 10 The Lord said to Josh­ua, “Stand up! What are you do­ing down on your face? 11 Is­ra­el has ­sinned; they have vi­o­lat­ed my cov­enant, ­which I com­mand­ed them to keep. They have tak­ en some of the de­vot­ed ­things; they have sto­len, they have lied, they have put them with t­ heir own pos­ses­sions. 12 That is why the Is­ra­el­ites can­not ­stand ­against ­their en­e­mies; they turn t­ heir b ­ acks and run be­cause they have been made li­a­ble to de­struc­tion. I will not be with you any­more un­less you de­ stroy what­ev­er ­among you is de­vot­ed to de­struc­tion. 13  “Go, con­se­crate the peo­ple. Tell them, ‘Con­se­crate your­selves in prep­a­ra­tion for to­mor­row; for this is what the Lord, the God of Is­ra­el, says: ­There are de­vot­ed t­ hings ­among you, Is­ra­el. You can­not ­stand ­against your en­e­mies un­til you re­move them. 14 “ ‘In the morn­ing, pre­sent your­selves t­ ribe by t­ ribe. The ­tribe the Lord choos­es ­shall come for­ward clan by clan; the clan the Lord choos­es ­shall come for­ward fam­i­ly by fam­i­ly; and the fam­i­ly the Lord choos­es ­shall come for­ward man by man. 15  Who­ev­er is ­caught with the de­vot­ed ­things ­shall be de­stroyed by fire, ­along with all that be­longs to him. He has vi­o­lat­ed the cov­enant of the Lord and has done an out­ ra­geous ­thing in Is­ra­el!’  ” 16 Ear­ly the next morn­ing Josh­ua had Is­ra­el come for­ ward by t­ ribes, and Ju­dah was cho­sen. 17  The ­clans of Ju­dah came for­ward, and the Ze­ra­hites were cho­sen. He had the clan of the Ze­ra­hites come for­ward by fam­i­lies, and Zim­ri was cho­sen. 18 Josh­ua had his fam­i­ly come for­ward man by man, and ­Achan son of Kar­mi, the son of Zim­ri, the son of Ze­rah, of the ­tribe of Ju­dah, was cho­sen. 19 Then Josh­ua said to ­Achan, “My son, give glo­ry to the Lord, the God of Is­ra­el, and hon­or him. Tell me what you have done; do not hide it from me.”

Joshua 8:12

Ai Destroyed

8

Then the Lord said to Josh­ua, “Do not be ­afraid; do not be dis­cour­aged. Take the ­whole army with you, and go up and at­tack Ai. For I have de­liv­ered into your ­hands the king of Ai, his peo­ple, his city and his land. 2 You ­shall do to Ai and its king as you did to Jer­i­cho and its king, ex­cept that you may car­ry off t­ heir plun­der and live­stock for your­ selves. Set an am­bush be­hind the city.” 3 So Josh­ua and the ­whole army m ­ oved out to at­tack Ai. He ­chose thir­ty thou­sand of his best fight­ing men and sent them out at ­night 4  with ­these or­ders: “Lis­ten care­ful­ly. You are to set an am­bush be­hind the city. D ­ on’t go very far from it. All of you be on the a ­ lert. 5 I and all t­ hose with me will ad­vance on the city, and when the men come out ­against us, as they did be­fore, we will flee from them. 6  They will pur­sue us un­til we have l­ ured them away from the city, for they will say, ‘They are run­ning away from us as they did be­fore.’ So when we flee from them, 7 you are to rise up from am­bush and take the city. The Lord your God will give it into your hand. 8 When you have tak­en the city, set it on fire. Do what the Lord has com­mand­ed. See to it; you have my or­ders.” 9 Then Josh­ua sent them off, and they went to the ­place of am­bush and lay in wait be­tween Beth­el and Ai, to the west of Ai  — ​but Josh­ua ­spent that ­night with the peo­ple. 10 Ear­ly the next morn­ing Josh­ua mus­tered his army, and he and the lead­ers of Is­ra­el ­marched be­fore them to ­ arched up and Ai. 11 The en­tire f­ orce that was with him m ap­proached the city and ar­rived in ­front of it. They set up camp n ­ orth of Ai, with the val­ley be­tween them and the city. 12 Josh­ua had tak­en ­about five thou­sand men and set them in am­bush be­tween Beth­el and Ai, to the west of the city. a 21 Hebrew Shinar    b 21  That c 21  That

is, about 5 pounds or about 2.3 kilograms    is, about 1 1/4 pounds or about 575 grams    d 26  Achor means trouble.   

WHY PUNISH ACHAN’S SONS AND DAUGHTERS FOR HIS SIN? (7:24 – 25) Achan, as the head of his family, implicated his whole family in his guilt. His family may have helped conceal the plunder. Achan’s disobedience regarding the devoted things was an act of unfaithfulness (v. 1) and showed that he did not fear God. His attitude easily could have rubbed off on his family. To cleanse Israel, all that belonged to Achan (including his children) had to be destroyed. See Why punish the children of sinners? (Jer 32:18; p. 1164). THE BATTLE OF AI (8:1)

Sea of Galilee Mt. Ebal Shechem Mt. Gerizim Gilgal Pl a i n s of Bethel Moa b et-Tell (Ai?) Jerusalem Jericho Beth Jeshimoth Sea of Arabah (Salt Sea)

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20 Achan re­plied, “It is true! I have ­sinned ­against the Lord, the God of Is­ra­el. This is what I have done: 21 When I saw in the plun­der a beau­ti­ful robe from Bab­ylo­nia, a two hun­dred shek­els  b of sil­ver and a bar of gold weigh­ing fif­ty shek­els,  c I cov­et­ed them and took them. They are hid­den in the ­ground in­side my tent, with the sil­ver un­der­neath.” 22 So Josh­ua sent mes­sen­gers, and they ran to the tent, and ­there it was, hid­den in his tent, with the sil­ver un­der­ neath. 23 They took the ­things from the tent, ­brought them to Josh­ua and all the Is­ra­el­ites and ­spread them out be­fore the Lord. 24  Then Josh­ua, to­geth­er with all Is­ra­el, took ­Achan son of Ze­rah, the sil­ver, the robe, the gold bar, his sons and daugh­ ters, his cat­tle, don­keys and s­ heep, his tent and all that he had, to the Val­ley of ­Achor. 25 Josh­ua said, “Why have you ­brought this trou­ble on us? The Lord will ­bring trou­ble on you to­day.” Then all Is­ra­el s­ toned him, and af­ter they had s­ toned ­ eaped up a the rest, they b ­ urned them. 26 Over ­Achan they h ­large pile of r­ ocks, ­which re­mains to this day. Then the Lord ­turned from his f­ ierce an­ger. There­fore that ­place has been ­called the Val­ley of ­Achor  d ever since.

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WHY COULD THE ISRAELITES PLUNDER AI BUT NOT JERICHO? (8:2) Pillaging was a means of resupplying the army with food and equipment. So it was not the battle of Ai that was unusual but the battle of Jericho. The dedication of Jericho’s valuables to the Lord paralleled God’s laws about firstfruits (Ex 23:19; Lev 2:14); the Israelites honored the Lord by giving the first victory to him. WHY DID THE ISRAELITES RELY ON MILITARY STRATEGY TO DEFEAT AI? (8:3 – 19) Why didn’t God perform another miracle as he did at Jericho? In reality, both battles had elements of the supernatural and the natural. Israel sent spies into Jericho, which was clearly a strategic move, as was the use of trumpets, voices and processional marches. At Ai, Joshua’s raised javelin was a sign that God would deliver the city into their hands — ​ clearly a supernatural work. This is an example of how God uses a variety of means to achieve his purposes.

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WHAT HAPPENED TO ALL THE DEAD BODIES? (8:24) It is unknown what happened to the corpses after the valuables were stripped from them. To the ancients (as well as to us), leaving bodies unburied was a great dishonor (Ecc 6:3). Further dishonor resulted when birds and beasts ate the corpses (Dt 28:26). However, to date no ancient mass graves have been found. WHY DESTROY EVERY ONE OF THEM? (8:24 – 25) See the article Why kill every living thing? (6:21; p. 315). WHY HANG THE KING ON A POLE? (8:29) Since Israel did not execute by hanging, the king was likely killed and his body put on display (10:26). The body of a defeated and lifeless king served as a trophy and a warning to surrounding kings. See Why was someone who was hung on a pole cursed by God? (Dt  21:22 – 23; p. 285). WHY WERE UNCUT STONES NEEDED FOR THE ALTAR? (8:31) God had told Moses that using a tool on an altar defiled it (Ex 20:25). The defilement may have arisen from the fact that altars to false gods of the surrounding nations often contained elaborate (and erotic) designs. Israel’s altars would thereby have been distinctively unadorned. The fact that an iron tool was not to be used to cut the stones (Dt 27:5 – 8) suggests that the Israelites (who then possessed no iron) were not to depend on any of the surrounding pagan nations to facilitate worship of the true God.

Joshua 8:13 13 So the sol­diers took up ­their po­si­tions — ​with the main camp to the ­north of the city and the am­bush to the west of it. That ­night Josh­ua went into the val­ley. 14 When the king of Ai saw this, he and all the men of the city hur­ried out ear­ly in the morn­ing to meet Is­ra­el in bat­ tle at a cer­tain ­place over­look­ing the Ar­ab ­ ah. But he did not know that an am­bush had been set ­against him be­hind the city. 15 Josh­ua and all Is­ra­el let them­selves be driv­en back be­fore them, and they fled to­ward the wil­der­ness. 16 All the men of Ai were ­called to pur­sue them, and they pur­sued Josh­ua and were l­ured away from the city. 17 Not a man re­ mained in Ai or Beth­el who did not go af­ter Is­ra­el. They left the city open and went in pur­suit of Is­ra­el. 18 Then the Lord said to Josh­ua, “Hold out to­ward Ai the jav­e­lin that is in your hand, for into your hand I will de­liv­er the city.” So Josh­ua held out to­ward the city the jav­el­in that was in his hand. 19 As soon as he did this, the men in the am­ bush rose quick­ly from ­their po­si­tion and ­rushed for­ward. They en­tered the city and cap­tured it and quick­ly set it on fire. 20 The men of Ai ­looked back and saw the ­smoke of the city ris­ing up ­into the sky, but they had no c­ hance to es­cape in any di­rec­tion; the Is­ra­el­ites who had been flee­ing to­ward the wil­der­ness had ­turned back ­against ­their pur­su­ers. 21 For when Josh­ua and all Is­ra­el saw that the am­bush had tak­en the city and that ­smoke was go­ing up from it, they t­ urned ­around and at­tacked the men of Ai. 22 Those in the am­bush also came out of the city ­against them, so that they were ­caught in the mid­dle, with Is­ra­el­ites on both ­sides. Is­ra­el cut them down, leav­ing them nei­ther sur­vi­vors nor fu­gi­ tives. 23 But they took the king of Ai ­alive and ­brought him to Josh­ua. 24 When Is­ra­el had fin­ished kill­ing all the men of Ai in the ­fields and in the wil­der­ness ­where they had c­ hased them, and when ev­ery one of them had been put to the s­ word, all the Is­ra­el­ites re­turned to Ai and ­killed ­those who were in it. 25 Twelve thou­sand men and wom­en fell that day — ​all the peo­ple of Ai. 26 For Josh­ua did not draw back the hand that held out his jav­e­lin un­til he had de­stroyed a all who l­ived in Ai. 27 But Is­ra­el did car­ry off for them­selves the live­stock and plun­der of this city, as the Lord had in­struct­ed Josh­ua. 28  So Josh­ua ­burned Ai  b and made it a per­ma­nent heap of ru­ins, a des­o­late p ­ lace to this day. 29 He im­paled the body of the king of Ai on a pole and left it ­there un­til eve­ning. At sun­set, Josh­ua or­dered them to take the body from the pole and ­throw it down at the en­trance of the city gate. And they ­raised a l­ arge pile of r­ ocks over it, ­which re­mains to this day.

The Covenant Renewed at Mount Ebal 30 Then Josh­ua ­built on ­Mount Ebal an al­tar to the Lord, the God of Is­ra­el, 31 as Mo­ses the ser­vant of the Lord had com­mand­ed the Is­ra­el­ites. He ­built it ac­cord­ing to what is writ­ten in the Book of the Law of Mo­ses — ​an al­tar of un­ cut ­stones, on ­which no iron tool had been used. On it they ­of­fered to the Lord ­burnt of­fer­ings and sac­ri­ficed fel­low­ a 26  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.    b 28  Ai means the ruin.   

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ship of­fer­ings. 32 There, in the pres­ence of the Is­ra­el­ites, Josh­ua ­wrote on ­stones a copy of the law of Mo­ses. 33 All the Is­ra­el­ites, with ­their el­ders, of­fi­cials and judg­es, were stand­ ing on both ­sides of the ark of the cov­enant of the Lord, fac­ ing the Le­vit­i­cal ­priests who car­ried it. Both the for­eign­ers liv­ing ­among them and the na­tive-born were t­ here. Half of the peo­ple ­stood in ­front of ­Mount Ge­ri­zim and half of them in ­front of ­Mount Ebal, as Mo­ses the ser­vant of the Lord had for­mer­ly com­mand­ed when he gave in­struc­tions to ­bless the peo­ple of Is­ra­el. 34 Af­ter­ward, Josh­ua read all the ­words of the law — ​the bless­ings and the curs­es — ​just as it is writ­ten in the Book of the Law. 35 There was not a word of all that Mo­ses had com­ mand­ed that Josh­ua did not read to the ­whole as­sem­bly of Is­ra­el, in­clud­ing the wom­en and chil­dren, and the for­eign­ ers who ­lived ­among them.

WHY MAKE ANOTHER COPY OF THE COMMANDMENTS? (8:32) Copying the law was a sign of submission to God and his law. It also laid out the guidelines Joshua was to follow as the leader of the Israelites. Reading the law to the ­people was a renewal of the covenant between God and his ­people.

The Gibeonite Deception

9

Now when all the ­kings west of the Jor­dan h ­ eard ­about t­ hese t­ hings — ​the kings in the hill coun­try, in the west­ ern foot­hills, and a ­ long the en­tire ­coast of the Med­it­ er­ra­ne­ an Sea as far as Leb­an ­ on (the ­kings of the Hit­tites, Am­o­rites, Ca­naan­ites, Per­iz­zites, Hi­vites and Jeb­u­sites)  — ​ 2 they came to­geth­er to wage war ­against Josh­ua and Is­ra­el. 3  How­ev­er, when the peo­ple of Gib­e­on ­heard what Josh­ua had done to Jer­ic­ ho and Ai, 4 they re­sort­ed to a ruse: They went as a del­e­ga­tion ­whose don­keys were load­ed  a with worn-out ­sacks and old wine­skins, ­cracked and mend­ed. 5 They put worn and ­patched san­dals on ­their feet and wore old ­clothes. All the ­bread of ­their food sup­ply was dry and ­moldy. 6 Then they went to Josh­ua in the camp at Gil­gal and said to him and the Is­ra­el­ites, “We have come from a dis­tant coun­try; make a trea­ty with us.” 7 The Is­ra­el­ites said to the Hi­vites, “But per­haps you live near us, so how can we make a trea­ty with you?” 8 “We are your ser­vants,” they said to Josh­ua. But Josh­ua ­asked, “Who are you and ­where do you come from?” 9 They an­swered: “Your ser­vants have come from a very dis­tant coun­try be­cause of the fame of the Lord your God. For we have h ­ eard re­ports of him: all that he did in E ­ gypt, 10 and all that he did to the two ­kings of the Am­o­rites east of the Jor­dan — ​Si­hon king of Hesh­bon, and Og king of Ba­shan, who ­reigned in Ash­ta­roth. 11 And our el­ders and all ­those liv­ing in our coun­try said to us, ‘Take pro­vi­sions for your jour­ney; go and meet them and say to them, “We ­ read of are your ser­vants; make a trea­ty with us.” ’ 12 This b ours was warm when we p ­ acked it at home on the day we left to come to you. But now see how dry and m ­ oldy it is. 13 And ­these wine­skins that we ­filled were new, but see how ­cracked they are. And our c­ lothes and san­dals are worn out by the very long jour­ney.” 14 The Is­ra­el­ites sam­pled t­ heir pro­vi­sions but did not in­ ­ eace quire of the Lord. 15 Then Josh­ua made a trea­ty of p a 4  Most Hebrew manuscripts; some Hebrew manuscripts, Vulgate and Syriac (see also Septuagint) They prepared provisions and loaded their donkeys   

WHAT WAS THE SIGNIFICANCE OF THESE TWO MOUNTAINS? (8:33) Mount Gerizim represented the blessings for obedience to God’s law, and Mount Ebal represented the curses for disobedience (Dt 11:29). Six tribes stood in front of each mountain, facing the ark, which was carried by the priests who stood between the two groups. Joshua read the law aloud — ​including the blessings and the curses — ​and solemnly reminded the p ­ eople that they had to obey the Lord to keep the land they had just entered. WHO WERE THE FOREIGNERS WHO LIVED AMONG THEM? (8:35) Rahab and her family lived among them, as did nomads, travelers and vagabonds who had wandered into the Israelite camp for food or shelter. A number of Egyptians and perhaps some non-Hebrew slaves had also left Egypt with the Israelites (Ex 12:38).

WERE THE GIBEONITES “CONVERTS”? (9:9) Only in the basic sense of acknowledging God’s greatness and power. They had not, however, become full-fledged members of God’s covenant with Abraham. They are portrayed in this passage not as brothers but as shrewd bargainers whose mustard-seed glimpse of God saved their lives but did not produce faith. However, with such glimpses faith is sometimes born.

HOW SHOULD THE ISRAELITES HAVE INQUIRED OF THE LORD? (9:14) Perhaps through the Urim and Thummim. See the article What were the Urim and Thummim? (Dt 33:8; p. 305).

Joshua 9:16

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WHY DID THE PEOPLE COMPLAIN? (9:18) There could have been several reasons: (1) Israel’s strength as a nation was still uncertain in the region. The ­people might have doubted their ability to conquer the land if an enemy was allowed to live within their territory. (2) The p ­ eople may have feared the consequences of not following through on the earlier divine order to destroy all the Canaanites (Dt 7:1 – 2). (3) The ­people may have wanted to take over the Gibeonite cities and possessions for themselves. (4) The ­people might have been upset that Joshua and their leaders had been conned by the Gibeonites. They knew Israel could be devastated if other nations saw their leaders as easy marks. WHY HONOR AN OATH GIVEN UNDER FALSE PRETENSES? (9:19) It’s true that the Israelites had been duped into making the treaty with the Gibeonites in violation of Exodus 34:12. But it was made with a p ­ eople who respected Israel and acknowledged the greatness of their God. Breaking an oath was also a violation of the law (Lev 5:4). SHOULD WE ADMIRE THE GIBEONITES’ RESOURCEFULNESS? (9:25) Their trickery avoided harm and circumvented bloodshed. The Gibeonites admitted their ruse, submitted to the Israelites and found mercy (v.  26 – 27). WHAT WERE ROYAL CITIES? (10:2) A royal city was home to the king and the seat of regional government. The region of Canaan included a number of royal city-states, whose kings sometimes led battles against each other and sometimes formed alliances to fight a common enemy, such as the Israelites. Gibeon had no king, but it was large and influential and had its own military force.

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Gibeon Gilgal

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THE BATTLE OF GIBEON (10:5)

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Jerusalem Jarmuth Libnah Makkedah Lachish Hebron Eglon Sea of 20 km. Debir Arabah (Salt Sea) 20 miles Azekah

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WHY DID ISRAEL HAVE TO DEFEND GIBEON? (10:6 – 7) Allies were obliged to help each other. Joshua may have also seen God at work in drawing the armies of five cities together into open battle; it would be less costly to attack them than to besiege five fortified cities individually.

with them to let them live, and the lead­ers of the as­sem­bly rat­i­fied it by oath. 16 Three days af­ter they made the trea­ty with the Gib­eo ­ n­ ites, the Is­ra­el­ites h ­ eard that they were neigh­bors, liv­ing near them. 17 So the Is­ra­el­ites set out and on the ­third day came to ­their cit­ies: Gib­e­on, Ke­phi­rah, Be­e­roth and Kir­i­ath Je­a­rim. 18 But the Is­ra­el­ites did not at­tack them, be­cause the lead­ers of the as­sem­bly had ­sworn an oath to them by the Lord, the God of Is­ra­el. The ­whole as­sem­bly grum­bled ­against the lead­ers, 19 but all the lead­ers an­swered, “We have giv­en them our oath by the Lord, the God of Is­ra­el, and we can­not ­touch them now. 20 This is what we will do to them: We will let them live, so that ­God’s ­wrath will not fall on us for break­ing the oath we s­ wore to them.” 21 They con­tin­ued, “Let them live, but let them be wood­cut­ters and wa­ter car­ri­ers in the ser­vice of the ­whole as­sem­bly.” So the lead­ers’ prom­ise to them was kept. 22 Then Josh­ua sum­moned the Gib­e­on­ites and said, “Why did you de­ceive us by say­ing, ‘We live a long way from you,’ ­while ac­tu­al­ly you live near us? 23 You are now un­der a ­curse: You will nev­er be re­leased from ser­vice as wood­cut­ters and wa­ter car­ri­ers for the ­house of my God.” 24 They an­swered Josh­ua, “Your ser­vants were clear­ly told how the Lord your God had com­mand­ed his ser­vant Mo­ses to give you the ­whole land and to wipe out all its in­hab­i­ tants from be­fore you. So we f­ eared for our l­ives be­cause of you, and that is why we did this. 25 We are now in your ­hands. Do to us what­ev­er ­seems good and r­ ight to you.” 26 So Josh­ua ­saved them from the Is­ra­el­ites, and they did ­ n­ites wood­cut­ not kill them. 27 That day he made the Gib­eo ters and wa­ter car­ri­ers for the as­sem­bly, to pro­vide for the needs of the al­tar of the Lord at the ­place the Lord ­would ­choose. And that is what they are to this day.

The Sun Stands Still

10

Now Ado­ni-Ze­dek king of Je­ru­sa­lem ­heard that Josh­ ua had tak­en Ai and to­tal­ly de­stroyed a it, do­ing to Ai and its king as he had done to Jer­i­cho and its king, and that the peo­ple of Gib­e­on had made a trea­ty of ­peace with Is­ra­el and had be­come ­their al­lies. 2 He and his peo­ple were very much ­alarmed at this, be­cause Gib­e­on was an im­por­ tant city, like one of the roy­al cit­ies; it was larg­er than Ai, and all its men were good fight­ers. 3  So Ado­ni-Ze­dek king of Je­ru­sa­lem ap­pealed to Ho­ham king of He­bron, Pi­ram king of Jar­muth, Ja­phia king of La­chish and De­bir king of Eg­lon. 4 “Come up and help me at­tack Gib­eo ­ n,” he said, “be­cause it has made ­peace with Josh­ua and the Is­ra­el­ites.” 5 Then the five ­kings of the Am­o­rites — ​the ­kings of Je­ru­ sa­lem, He­bron, Jar­muth, La­chish and Eg­lon  — ​­joined forc­es. They ­moved up with all t­ heir ­troops and took up po­si­tions ­against Gib­e­on and at­tacked  it. 6 The Gib­e­on­ites then sent word to Josh­ua in the camp at Gil­gal: “Do not aban­don your ser­vants. Come up to us q ­ uick­ly a 1  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verses 28, 35, 37, 39 and 40.   

Joshua 10:26 and save us! Help us, be­cause all the Am­o­rite ­kings from the hill coun­try have ­joined forc­es ­against us.” 7 So Josh­ua ­marched up from Gil­gal with his en­tire army, in­clud­ing all the best fight­ing men. 8 The Lord said to Josh­ ua, “Do not be a ­ fraid of them; I have giv­en them into your hand. Not one of them will be able to with­stand you.” 9 Af­ter an all-­night ­march from Gil­gal, Josh­ua took them by sur­prise. 10 The Lord ­threw them into con­fu­sion be­fore Is­ra­el, so Josh­ua and the Is­ra­el­ites de­feat­ed them com­plete­ ly at Gib­e­on. Is­ra­el pur­sued them ­along the road go­ing up to Beth Ho­ron and cut them down all the way to Aze­kah and Mak­ke­dah. 11 As they fled be­fore Is­ra­el on the road down from Beth Ho­ron to Aze­kah, the Lord ­hurled ­large hail­ stones down on them, and more of them died from the hail than were ­killed by the ­swords of the Is­ra­el­ites. 12 On the day the Lord gave the Am­o­rites over to Is­ra­el, Josh­ua said to the Lord in the pres­ence of Is­ra­el: “Sun, stand still over Gibeon, and you, moon, over the Valley of Aijalon.” 13 So the sun stood still, and the moon stopped, till the nation avenged itself on a its enemies, as it is writ­ten in the Book of Ja­shar. The sun ­stopped in the mid­dle of the sky and de­layed go­ ing down ­about a full day. 14 There has nev­er been a day like it be­fore or ­since, a day when the Lord lis­tened to a hu­man be­ing. Sure­ly the Lord was fight­ing for Is­ra­el! 15 Then Josh­ua re­turned with all Is­ra­el to the camp at ­Gil­gal.

Five Amorite Kings Killed 16 Now the five ­kings had fled and hid­den in the cave at Mak­ke­dah. 17 When Josh­ua was told that the five ­kings had been ­found hid­ing in the cave at Mak­ke­dah, 18 he said, “Roll ­large ­rocks up to the ­mouth of the cave, and post some men there to g ­ uard it. 19  But ­don’t stop; pur­sue your en­e­mies! At­ tack them from the rear and ­don’t let them ­reach ­their cit­ ies, for the Lord your God has giv­en them into your hand.” 20  So Josh­ua and the Is­ra­el­ites de­feat­ed them com­plete­ ly, but a few sur­vi­vors man­aged to ­reach ­their for­ti­fied cit­ ies. 21 The ­whole army then re­turned safe­ly to Josh­ua in the camp at Mak­ke­dah, and no one ut­tered a word a ­ gainst the Is­ra­el­ites. 22 Josh­ua said, “Open the m ­ outh of the cave and b ­ ring ­those five ­kings out to me.” 23 So they ­brought the five ­kings out of the cave  — ​the ­kings of Je­ru­sa­lem, He­bron, Jar­muth, La­chish and Eg­lon. 24 When they had b ­ rought ­these ­kings to Josh­ua, he sum­moned all the men of Is­ra­el and said to the army com­mand­ers who had come with him, “Come here and put your feet on the ­necks of ­these ­kings.” So they came for­ward and ­placed ­their feet on ­their necks. 25 Josh­ua said to them, “Do not be a ­ fraid; do not be dis­cour­ aged. Be ­strong and cou­ra­geous. This is what the Lord will do to all the en­em ­ ies you are go­ing to ­fight.” 26 Then Josh­ua put a 13 Or nation

triumphed over   

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HOW BIG WERE THESE HAILSTONES? (10:11) While the text does not give specifics, hailstones can be as large as the size of softballs and weigh a pound or more. Also, hailstones sometimes stick together as they fall, creating even larger chunks of ice. ARE NATURAL CALAMITIES “ACTS OF GOD”? (10:11) The Hebrews saw the Creator as the prime cause behind all that happens — ​good or bad. The events of nature, though initiated by God and often used by him for his purposes, happen in a seemingly random manner, affecting both the righ­teous and the unrigh­teous (Mt 5:45). For a discussion of calamities that strike innocent p ­ eople, see the article Are ­people just pawns in God’s chess game? (Job 1:13 – 19; p. 734). WHAT WAS THE BOOK OF JASHAR? (10:13) An ancient collection of songs and historical notes on the achievements of national war heroes. See What was the Book of Jashar? (2Sa 1:18; p. 435). HOW DID THE SUN STAND STILL? (10:13 – 14) Some believe that God extended the hours of daylight to allow time for the Israelites to defeat their enemies. Others suggest that the sun remained cool (perhaps as the result of an overcast sky) for an entire day, allowing the fighting to continue through the afternoon. Still others say the poem is figurative — ​that is, so much was accomplished that day that it seemed like an extraordinarily long day. The fact is we do not know what happened, except that it involved divine intervention. WHY DIDN’T ANYONE UTTER A WORD AGAINST THE ISRAELITES? (10:21) The ferocity of the Israelites’ victories changed their image so that no other p ­ eople, nation or king dared sound hostile toward the wandering nation. WASN’T THIS EXCESSIVELY BRUTAL? (10:24 – 26) Yes, by our standards. But humiliating defeated enemies was customary in the ancient Near East. Plus, the Israelites were engaged in a genuine holy war authorized by God himself. They redeemed Canaan by eliminating pagans, not by converting them. The point of these actions was to remind the Israelites that God was helping them. We must also remember that although technology sometimes puts a greater distance between soldiers and those they kill, modern warfare is also brutal.

Joshua 10:27

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the ­kings to ­death and ex­posed ­their bod­ies on five ­poles, and they were left hang­ing on the ­poles un­til eve­ning. 27 At sun­set Josh­ua gave the or­der and they took them down from the p ­ oles and t­ hrew them into the cave ­where they had been hid­ing. At the ­mouth of the cave they ­placed ­large ­rocks, ­which are ­there to this day.

Southern Cities Conquered WHAT DID JOSHUA DO TO THE KING OF JERICHO? (10:28) The Bible contains no specific information about the death of Jericho’s king. But the king of Ai (who suffered the same fate as the king of Jericho, see 8:2) was killed and his body hung on a pole until evening (8:29). It seems that pagan kings were typically killed and their bodies hung up for public display and humiliation.

WAS THIS EXAGGERATION? (10:40 – 43) It was no exaggeration to say that the Israelites left no survivors (v. 40) in certain areas. It appears that the conquest was extensive enough at this point to give Israel control of the entire region of southern Canaan, though not possession of every city. They still had battles to fight, as the next chapter demonstrates.

Med

iter r Sea anean

Sidon

Tyre

Waters of Merom(?)

V M alley izp o ah f

THE BATTLE OF HAZOR (11:1 – 8)

Laish (Dan) Kedesh Hazor

Akko

Sea of Kinnereth Madon? (Sea of Galilee) Naphoth Dor Shimron Akshaph

King of Hazor’s coalition gathers Israelites pursue defeated coalition

0 10 km. 0

10 miles

28 That day Josh­ua took Mak­ke­dah. He put the city and its king to the ­sword and to­tal­ly de­stroyed ev­ery­one in it. He left no sur­vi­vors. And he did to the king of Mak­ke­dah as he had done to the king of Jer­i­cho. 29 Then Josh­ua and all Is­ra­el with him ­moved on from Mak­ke­dah to Lib­nah and at­tacked it. 30 The Lord also gave that city and its king into Is­ra­el’s hand. The city and ev­ery­ one in it Josh­ua put to the s­ word. He left no sur­vi­vors t­ here. And he did to its king as he had done to the king of Jer­i­cho. 31 Then Josh­ua and all Is­ra­el with him ­moved on from Lib­nah to La­chish; he took up po­si­tions ­against it and at­ tacked it. 32 The Lord gave La­chish into Is­ra­el’s h ­ ands, and Josh­ua took it on the sec­ond day. The city and ev­ery­one in it he put to the ­sword, just as he had done to Lib­nah. 33 Mean­ while, Ho­ram king of Ge­zer had come up to help La­chish, but Josh­ua de­feat­ed him and his army  — ​un­til no sur­vi­vors were left. 34 Then Josh­ua and all Is­ra­el with him m ­ oved on from La­chish to Eg­lon; they took up po­si­tions a ­ gainst it and at­ tacked it. 35 They cap­tured it that same day and put it to the ­sword and to­tal­ly de­stroyed ev­ery­one in it, just as they had done to La­chish. 36 Then Josh­ua and all Is­ra­el with him went up from Eg­ lon to He­bron and at­tacked it. 37 They took the city and put it to the ­sword, to­geth­er with its king, its vil­lag­es and ev­ery­ one in it. They left no sur­vi­vors. Just as at Eg­lon, they to­tal­ly de­stroyed it and ev­ery­one in it. 38 Then Josh­ua and all Is­ra­el with him ­turned ­around and at­tacked De­bir. 39 They took the city, its king and its vil­lag­ es, and put them to the ­sword. Ev­ery­one in it they to­tal­ly de­stroyed. They left no sur­vi­vors. They did to De­bir and its king as they had done to Lib­nah and its king and to He­bron. 40  So Josh­ua sub­dued the ­whole re­gion, in­clud­ing the hill coun­try, the Ne­gev, the west­ern foot­hills and the moun­tain ­slopes, to­geth­er with all t­ heir k ­ ings. He left no sur­vi­vors. He to­tal­ly de­stroyed all who b ­ reathed, just as the Lord, the God of Is­ra­el, had com­mand­ed. 41  Josh­ua sub­dued them from Ka­desh Bar­nea to Gaza and from the ­whole re­gion of Go­shen to Gib­e­on. 42  All ­these ­kings and ­their ­lands Josh­ua con­quered in one cam­paign, be­cause the Lord, the God of Is­ra­el, ­fought for Is­ra­el. 43 Then Josh­ua re­turned with all Is­ra­el to the camp at ­Gil­gal.

Northern Kings Defeated

11

When Ja­bin king of Ha­zor ­heard of this, he sent word to Jo­bab king of Ma­don, to the k ­ ings of Shim­ron and Ak­ shaph, 2 and to the north­ern k ­ ings who were in the moun­

Joshua 11:21 tains, in the Ar­a­bah ­south of Kin­ne­reth, in the west­ern foot­ hills and in Na­photh Dor on the west; 3 to the Ca­naan­ites in the east and west; to the Am­o­rites, Hit­tites, Per­iz­zites and Jeb­us­ ites in the hill coun­try; and to the Hi­vites be­low Her­ mon in the re­gion of Miz­pah. 4 They came out with all t­ heir ­troops and a l­ arge num­ber of hors­es and char­io ­ ts — ​a huge army, as nu­mer­ous as the sand on the sea­shore. 5  All ­these ­kings ­joined forc­es and made camp to­geth­er at the Wa­ters of Me­rom to ­fight ­against Is­ra­el. 6 The Lord said to Josh­ua, “Do not be a ­ fraid of them, be­ cause by this time to­mor­row I will hand all of them, s­ lain, over to Is­ra­el. You are to ham­string t­ heir hors­es and burn ­their char­i­ots.” 7 So Josh­ua and his ­whole army came a ­ gainst them sud­ den­ly at the Wa­ters of Me­rom and at­tacked them, 8 and the Lord gave them into the hand of Is­ra­el. They de­feat­ed them and pur­sued them all the way to Great­er Si­don, to Mis­re­ photh Maim, and to the Val­ley of Miz­pah on the east, un­ til no sur­vi­vors were left. 9 Josh­ua did to them as the Lord had di­rect­ed: He ham­strung ­their hors­es and ­burned ­their char­i­ots. 10 At that time Josh­ua ­turned back and cap­tured Ha­zor and put its king to the s­ word. (Ha­zor had been the head of all ­these king­doms.) 11 Ev­ery­one in it they put to the ­sword. They to­tal­ly de­stroyed  a them, not spar­ing any­one that ­breathed, and he ­burned Ha­zor it­self. 12 Josh­ua took all t­ hese roy­al cit­ies and ­their ­kings and put them to the s­ word. He to­tal­ly de­stroyed them, as Mo­ses the ser­vant of the Lord had com­mand­ed. 13  Yet Is­ra­el did not burn any of the cit­ies ­built on t­ heir ­mounds — ​ex­cept Ha­zor, ­which Josh­ua ­burned. 14  The Is­ra­el­ites car­ried off for them­selves all the plun­der and live­stock of t­ hese cit­ies, but all the peo­ple they put to the s­ word un­til they com­plete­ly de­stroyed them, not spar­ing any­one that ­breathed. 15 As the Lord com­mand­ed his ser­vant Mo­ses, so Mo­ses com­mand­ed Josh­ua, and Josh­ua did it; he left noth­ing un­done of all that the Lord com­mand­ed Mo­ses. 16 So Josh­ua took this en­tire land: the hill coun­try, all the Ne­gev, the ­whole re­gion of Go­shen, the west­ern foot­hills, the Ar­a­bah and the moun­tains of Is­ra­el with ­their foot­hills, 17 from ­Mount Ha­lak, ­which ris­es to­ward Seir, to Baal Gad in the Val­ley of Leb­a­non be­low ­Mount Her­mon. He cap­tured all ­their ­kings and put them to ­death. 18  Josh­ua ­waged war ­against all t­ hese k ­ ings for a long time. 19 Ex­cept for the Hi­ vites liv­ing in Gib­e­on, not one city made a trea­ty of p ­ eace with the Is­ra­el­ites, who took them all in bat­tle. 20 For it was the Lord him­self who hard­ened ­their ­hearts to wage war ­against Is­ra­el, so that he m ­ ight de­stroy them to­tal­ly, ex­ter­ mi­nat­ing them with­out mer­cy, as the Lord had com­mand­ ed Mo­ses. 21 At that time Josh­ua went and de­stroyed the An­a­kites from the hill coun­try: from He­bron, De­bir and Anab, from all the hill coun­try of Ju­dah, and from all the hill coun­try of Is­ra­el. Josh­ua to­tal­ly de­stroyed them and ­their ­towns. a 11  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verses 12, 20 and 21.   

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WHY HAMSTRING PERFECTLY GOOD HORSES? (11:6) God did not want his ­people to put their trust in chariots and horses — ​the modern military technologies of their day (Ps 20:7; 33:17). Rather, the Israelites were to rely solely on God. God was interested not in horses but in the spiritual condition of his p ­ eople. Healthy horses might have impeded their trust in him.

WHAT WERE CITIES BUILT ON THEIR MOUNDS? (11:13) Many cities in ancient times were built on the ruins of previous settlements. Over the course of many years, a mound, or small hill, of accumulated debris formed the foundation for future construction.

324

Joshua 11:22

WHY DID THE ISRAELITES HALT THEIR CONQUEST OF CANAAN BEFORE IT WAS COMPLETE? (11:22 – 23) Although God had promised the Israelites the whole region, many large areas were still home to pagan p ­ eoples. The war-weary Israelites were eager to settle down, build homes and plant crops, so they ended most of their military campaigns. The premature end of the conquest set up the Israelites for continued conflict with various groups, chief of whom were the Philistines.

22  No  An­a­kites were left in Is­ra­el­ite ter­ri­to­ry; only in Gaza, Gath and Ash­dod did any sur­vive. 23 So Josh­ua took the en­tire land, just as the Lord had di­rect­ed Mo­ses, and he gave it as an in­her­i­tance to Is­ra­el ac­cord­ing to t­ heir trib­al di­vi­sions. Then the land had rest from war.

HOW LONG DID THE CONQUEST OF CANAAN TAKE? (11:23) God had told Moses the takeover of Canaan would not be completed in a single year but would happen little by little (Ex 23:29 – 30). Many more battles occurred that are not mentioned in this brief account. Based on Caleb’s report of his age when the territories were divided among the tribes (Jos 14:1 – 10), the conquest likely lasted seven years. HOW DID THE LAND HAVE REST FROM WAR? (11:23) This expression means that the battles for the conquest of the land ended. Conflict had forced the Israelites to live under stressful situations. Just as ­people might respond to a cease-fire today, the Israelites breathed a collective sigh of relief when the fighting and killing stopped. WHO WERE THE REPHAITES? (12:4) The Rephaites were a tribe of very tall ­people who lived near the Jordan River. First mentioned in Genesis 14:5, the Rephaites were one of many ­peoples the king of Elam defeated in Abraham’s time. With the death of Og, king of Bashan, at the hands of the Israelites, the only Rephaites left in the region were the Anakites, who lived in Philistine territory. LINK (12:4) OG KING OF BASHAN Read about the defeat of this king in Deuteronomy 3:1 – 11. HOW MUCH POWER DID THESE KINGS HAVE? (12:7 – 24) These kings were rulers of local city-states. They were more powerful than city mayors

List of Defeated Kings

12

These are the ­kings of the land whom the Is­ra­el­ites had de­feat­ed and ­whose ter­ri­to­ry they took over east of the Jor­dan, from the Ar­non G ­ orge to M ­ ount Her­mon, in­ clud­ing all the east­ern side of the Ar­a­bah: 2 Si­hon king of the Am­or­ ites, who r­ eigned in Hesh­bon. He r­ uled from Aro­er on the rim of the Ar­non ­Gorge — ​ from the mid­dle of the ­gorge — ​to the Jab­bok Riv­er, ­which is the bor­der of the Am­mon­ites. This in­clud­ed half of Gil­e­ad. 3 He also ­ruled over the east­ern Ar­a­bah from the Sea of Gal­i­lee a to the Sea of the Ar­a­bah (that is, the Dead Sea), to Beth Jesh­i­moth, and then south­ ward be­low the ­slopes of Pis­gah. 4 And the ter­ri­to­ry of Og king of Ba­shan, one of the last of the Reph­a­ites, who ­reigned in Ash­ta­roth and Ed­rei. 5 He ­ruled over M ­ ount Her­mon, Sal­e­kah, all of Ba­ shan to the bor­der of the peo­ple of Ge­shur and Ma­ a­kah, and half of Gil­e­ad to the bor­der of Si­hon king of Hesh­bon.

6 Mo­ses, the ser­vant of the Lord, and the Is­ra­el­ites con­ quered them. And Mo­ses the ser­vant of the Lord gave ­their land to the Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­ nas­seh to be ­their pos­ses­sion. 7 Here is a list of the ­kings of the land that Josh­ua and the Is­ra­el­ites con­quered on the west side of the Jor­dan, from Baal Gad in the Val­ley of Leb­a­non to ­Mount Ha­lak, ­which ris­es to­ward Seir. Josh­ua gave their ­lands as an in­her­i­tance a 3 Hebrew Kinnereth   

WA S G O D R E S P O N S I B L E F O R T H E I R HARD HEARTS? 11:20 God works out his sovereign purposes, but p ­ eople are ultimately responsible for the choices they make. Both of these truths resound throughout the Bible, but each seems to nullify the other when pushed to an extreme. Some argue that God’s sovereignty excluded the possibility that Israel’s adversaries had options available to them; they were doomed from the start. According to this view, God’s plan cannot be changed. Both Joshua’s obedience and the opposition of the ­people in the land were predetermined by God. Others say the responsibility for a hardened heart lies ultimately with each human being and is a result of choices made. An extreme position might allow God credit for setting things in motion but makes God a spectator thereafter. According to this view, God is distant, impersonal and only remotely concerned about how history plays out. Still others hold a view that lies between these two positions. They think God achieves his purposes in an open universe with genuine human choices and clear-cut human responsibilities. According to this view, God’s will is always accomplished; however, evil and willful rebellion also occur and God is grieved by it (Ge 6:5 – 6). God shows his power both by helping his ­people and hardening the hearts of those who reject him (Ro 9:19 – 26). The demise of these kings was part of God’s sovereign purpose, and their rebellious choices played a part in his plan. See the articles Who hardened Phar­aoh’s heart? (Ex 10:1; p. 95) and Why does God harden some ­people’s hearts? (Ex 11:10; p. 97).

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CONQUEST OF CANAAN 12:1 b Le

of

Va l

Med ite rra ne an

Se a

Waters of Merom(?)

Kedesh

M

Hazor

A

G

AK

AH U

H ES

R

Sea of Kinnereth

Madon?

Akshaph

on

Mt. Her m o n

le

y

an

Ashtaroth BASHAN

Shimron Megiddo

Edrei

Taanach

Jabesh Gilead

Jo rd a n R .

Hepher

CAN

AAN

Tirzah

G

IL

Salecah

E

AD

Ja b b o k R .

MONITES

Gezer

JE

SI

T

Jarmuth

BU

Gilgal Jericho Jerusalem Beth Jeshimoth

Heshbon Mt. Nebo

ES

Libnah

Ai

AM

Bethel

OR

IT

ES

Aphek

AM

Beth Tappuah

Lachish Makkedah Eglon

Hebron Debir

Hormah

RE Sea of Arabah

UBENITES Aroer

Arno

n Go rg

e

Arad

Ne g e v

0 0

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326

Joshua 12:8

but less important than pharaohs or empire overlords. In sparsely settled areas, their influence extended for a radius of several miles. During times of conflict, they came to the aid of the seminomadic ­peoples living in the countryside.

to the ­tribes of Is­ra­el ac­cord­ing to ­their trib­al di­vi­sions. 8 The ­lands in­cluded the hill coun­try, the west­ern foot­hills, the Ar­ a­bah, the moun­tain ­slopes, the wil­der­ness and the Ne­gev. These were the ­lands of the Hit­tites, Am­o­rites, Ca­naan­ites, Per­iz­zites, Hi­vites and Jeb­u­sites. These were the kings:

WHY LIST ALL THESE VICTIMS? (12:9 – 24) This list of kings and territories is really a statistical praise song declaring the message: “Look at all God has done. Behold the once proud kings who fell to our God!” To the Israelites, this impressive roster was courtroom evidence that the Lord is an awesome God.

THE UNCONQUERED LAND (13:1)

20 miles

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RITES SHU E G Sea of Kinnereth AA (Sea of NI TE Galilee) /EG YPT IAN JEBUSITES

SI D

0

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0 20 km.

CA

CA NA P H ( L AT ANITE ILI ER STI NE)

N Gaza AVVITES

Jebus (Jerusalem) Salt Sea (Dead Sea)

WHY DIVIDE THE LAND NOW RATHER THAN AFTER ALL OF IT WAS CONQUERED? (13:6 – 7) Both the conquest and the division of the land were Joshua’s responsibilities (Dt 31:7). Because of Joshua’s advanced age, time was running out. No single leader would succeed Joshua, so at this time each tribe had to settle into its own territory and develop local leadership. Further military action would be the responsibility of individual tribes under God’s direction. God’s promise to give the land to Israel was so certain, however, that the allocations could be made even before all the land was conquered.

9 the  king  of  Jericho one the  king  of  Ai (near Bethel) one 10 the  king  of  Jerusalem one the  king  of  Hebron one 11 the  king  of  Jarmuth one the  king  of  Lachish one 12 the  king  of  Eglon one the  king  of  Gezer one 13 the  king  of  Debir one the  king  of  Geder one 14 the  king  of  Hormah one the  king  of  Arad one 15 the  king  of  Libnah one the  king  of  Adullam one 16 the  king  of  Makkedah one the  king  of  Bethel one 17 the  king  of  Tappuah one the  king  of  Hepher one 18 the  king  of  Aphek one the  king  of  Lasharon one 19 the  king  of  Madon one the  king  of  Hazor one 20 the  king  of  Shimron Meron one the  king  of  Akshaph one 21 the  king  of  Taanach one the  king  of  Megiddo one 22 the  king  of  Kedesh one the  king  of  Jokneam in Carmel one 23 the  king  of  Dor (in Naphoth Dor) one the  king  of  Goyim in Gilgal one 24 the  king  of  Tirzah one thir­ty-one k ­ ings in all.

Land Still to Be Taken

13

When Josh­ua had g ­ rown old, the Lord said to him, “You are now very old, and ­there are ­still very ­large ar­eas of land to be tak­en over. 2 “This is the land that re­mains: all the re­gions of the Phi­lis­tines and Gesh­u­rites, 3 from the Shi­hor Riv­er on the east of E ­ gypt to the ter­ri­to­ry of Ek­ron on the ­north, all of it count­ed as Ca­naan­ite ­though held by the five Phi­lis­tine rul­ers in Gaza, Ash­dod, Ash­ke­lon, Gath and Ek­ron; the ter­ri­to­ry of the Av­vites 4 on the ­south; all the land of the Ca­naan­ites, from Arah of the Si­do­ni­ans as far as ­Aphek and the bor­der of the Am­o­ rites; 5 the area of Byb­los; and all Leb­a­non to the east, from Baal Gad be­low ­Mount Her­mon to Lebo H ­ a­math.

6 “As for all the in­hab­i­tants of the moun­tain re­gions from Leb­a­non to Mis­re­photh Maim, that is, all the Si­do­ni­ans, I my­self will ­drive them out be­fore the Is­ra­el­ites. Be sure to

Joshua 13:16

Division of the Land East of the Jordan 8 The oth­er half of Ma­nas­seh, a the Reu­ben­ites and the Gad­ ites had re­ceived the in­her­i­tance that Mo­ses had giv­en them east of the Jor­dan, as he, the ser­vant of the Lord, had as­signed it to them. 9 It ex­tend­ed from Aro­er on the rim of the Ar­non ­Gorge, and from the town in the mid­dle of the ­gorge, and in­clud­ed the ­whole pla­teau of Med­e­ba as far as Di­bon, 10 and all the ­towns of Si­hon king of the Am­o­ rites, who r­ uled in Hesh­bon, out to the bor­der of the Am­mon­ites. 11  It also in­clud­ed Gil­e­ad, the ter­ri­to­ry of the peo­ple of Ge­shur and Ma­a­kah, all of M ­ ount Her­ mon and all Ba­shan as far as Sal­e­kah — ​12 that is, the ­whole king­dom of Og in Ba­shan, who had ­reigned in Ash­ta­roth and Ed­rei. (He was the last of the Reph­a­ ites.) Mo­ses had de­feat­ed them and tak­en over t­ heir land. 13 But the Is­ra­el­ites did not ­drive out the peo­ple of Ge­shur and Ma­a­kah, so they con­tin­ue to live ­among the Is­ra­el­ites to this day. 14 But to the t­ ribe of Levi he gave no in­her­i­tance, s­ ince the food of­fer­ings pre­sent­ed to the Lord, the God of Is­ra­el, are ­their in­her­i­tance, as he prom­ised them. 15 This is what Mo­ses had giv­en to the t­ ribe of Reu­ben, ac­ cord­ing to its clans: 16 The ter­ri­to­ry from Aro­er on the rim of the Ar­non ­Gorge, and from the town in the mid­dle of the g ­ orge, a 8 Hebrew With

DIVIDING THE LAND (13:8 — 19:51)

0 20 km. 0

20 miles

ASH ER NAPH TA L I

al­lo­cate this land to Is­ra­el for an in­her­i­tance, as I have in­ struct­ed you, 7 and di­vide it as an in­her­i­tance ­among the nine ­tribes and half of the ­tribe of Ma­nas­seh.”

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ZEBULUN ISSACHAR

MANASSEH EPHRAIM DAN JAMIN BEN AH JUD

SIME

ON

Sea of Kinnereth (Sea of Galilee) EH ASS MAN

GAD RE

UB

EN

Salt Sea (Dead Sea)

WHY DIDN’T THE ISRAELITES DEFEAT ALL THE NATIONS? (13:13) They simply failed to finish the job. They disobeyed God’s command to expel all the inhabitants of the land. God had promised to drive out their enemies (v. 6), but the promise hinged on their obedience. The Israelites also later failed to drive out some of the inhabi­ tants on the western side of the Jordan (15:63; 16:10). HOW DID THE REUBENITES INHERIT THESE TOWNS? (13:15 – 23) The division of the land east of the Jordan and the Dead Sea went to the tribes of Reuben and Gad and the half-tribe of Manasseh. Moses had originally assigned this land and these cities (Nu 32:33).

it (that is, with the other half of Manasseh)   

DID THE GEOGRAPHIC POSITIONING OF THE TRIBES FULFILL JACOB’S BLESSING? 13:8—19:48 When Jacob (also called Israel) was dying (Ge 48:1 — ​49:28), he followed the tradition of his father, Isaac, and pronounced a blessing on each of his sons. Much of Jacob’s blessing was strikingly fulfilled in the distribution of land in Canaan. When Jacob said Joseph’s two sons, Manasseh and Ephraim, would be called by his name (Ge 48:16), he was saying their inheritance would be as if they were Jacob’s sons (Ge 48:5). Generations later, when land assignments were made, Ephraim and Manasseh indeed inherited land with the rest of Jacob’s sons (Jos 16:1 — ​17:18). Jacob denounced Levi and Simeon for the massacre at Shechem (Ge 34:25) and predicted their offspring would be dispersed in Israel (Ge 49:7). These pronouncements were fulfilled in the distribution of the land: Levi’s descendants had no share of the land but were dispersed throughout the land, living in 48 towns scattered among the tribes (Nu 35:2,7; Jos 14:4). Simeon’s descendants were absorbed into the territory of Judah (Jos 19:1,9). Judah’s descendants received the greatest blessing: the promise that a king would come from Judah’s line to rule the nations (Ge 49:10). King David came from Judah, and God himself endorsed this blessing when, through the prophet Jeremiah, he promised a still greater king from David’s line (Jer 23:5) — ​a King whom we now know to be ­Jesus Christ, the Lion of the tribe of Judah (Rev  5:5 – 9). Although Jacob conveyed much of God’s message about the future, a father’s blessing did not necessarily predetermine the outcome of events. For example, Jacob spoke of Zebulun living by the seashore (Ge 49:13), but Zebulun’s inheritance was separated from the coast of the Sea of Kinnereth (Galilee) by Naphtali and from the coast of the Mediterranean Sea by Asher. Ultimately, the promises we can count on are those that originate with God himself. His blessings are sure. See Map 4 at the back of this Bible.

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HOW DID ISRAEL KNOW ABOUT BALAAM? (13:22) The fact that the story of Balaam is included in Scripture (Nu 22 – 24) and referred to by Moses (Dt 23:4 – 5) suggests that the Israelites learned about Balaam from the Lord or from sources not disclosed in the Biblical record. Even without media or advertising, Balaam’s fame had spread. He was apparently well known for making a living by divination (Nu 22:7). Though he was not able to curse Israel, he advised the Moabites and Midianites to corrupt the Israelites by enticing them into sexual immorality and idolatry (Nu 25:1 – 9; 31:16). See Who was Balaam? (Nu 22:7; p. 229).

Joshua 13:17 and the ­whole pla­teau past Med­e­ba 17 to Hesh­bon and all its ­towns on the pla­teau, in­clud­ing Di­bon, Ba­moth Baal, Beth Baal Meon, 18  Ja­haz, Ked­e­moth, Meph­a­ ath, 19  Kir­ia­tha­im, Sib­mah, Ze­reth Sha­har on the hill in the val­ley, 20 Beth Peor, the s­ lopes of Pis­gah, and Beth Jesh­i­moth  — ​ 21 all the t­ owns on the pla­teau and the en­tire ­realm of Si­hon king of the Am­o­rites, who ­ruled at Hesh­bon. Mo­ses had de­feat­ed him and the Mid­i­an­ite c­ hiefs, Evi, Re­kem, Zur, Hur and Reba — ​ princ­es al­lied with Si­hon  — ​who ­lived in that coun­try. 22 In ad­di­tion to t­ hose s­ lain in bat­tle, the Is­ra­el­ites had put to the ­sword Ba­laam son of Beor, who prac­ticed div­i­na­tion. 23 The bound­ary of the Reu­ben­ites was the bank of the Jor­dan. ­These ­towns and ­their vil­lag­ es were the in­her­i­tance of the Reu­ben­ites, ac­cord­ing to ­their clans. 24 This is what Mo­ses had giv­en to the ­tribe of Gad, ac­cord­ ing to its clans: 25 The ter­ri­to­ry of Ja­zer, all the ­towns of Gil­e­ad and half the Am­mon­ite coun­try as far as Aro­er, near Rab­bah; 26 and from Hesh­bon to Ra­math Miz­pah and Bet­o­nim, and from Ma­ha­na­im to the ter­ri­to­ry of De­bir; 27 and in the val­ley, Beth Ha­ram, Beth Nim­rah, Suk­koth and Za­ phon with the rest of the ­realm of Si­hon king of Hesh­ bon (the east side of the Jor­dan, the ter­ri­to­ry up to the end of the Sea of Gal­il­ ee a). 28 These ­towns and ­their vil­lag­es were the in­her­i­tance of the Gad­ites, ac­cord­ing to ­their clans. 29 This is what Mo­ses had giv­en to the half-­tribe of Ma­nas­ seh, that is, to half the fam­i­ly of the de­scen­dants of Ma­nas­ seh, ac­cord­ing to its clans:

HOW DID INHERITING PRIESTLY DUTIES COMPARE TO INHERITING LAND? (13:33; SEE 14:4; 18:7) The Levites did not own land, but they received something far better than material possessions: God honored the Levites by giving them responsibility for the priestly duties (Dt 10:8 – 9; 18:1 – 2). In addition, they received offerings and tithes from the other tribes (Jos 13:14; Nu 18:26). WHY DID JOSHUA CAST LOTS TO ASSIGN THE LAND? (14:1 – 2) Casting lots ensured that no human manipulation or favoritism occurred. Joshua, Eleazar the high priest and a representative from each tribe conducted the selection process. HOW DO WE BENEFIT FROM KNOWING THESE GEOGRAPHIC DETAILS? (14:1 — 21:45) A central theme in the book of Joshua is the fulfillment of God’s promise to give the Israelites the land (1:4; see Ex 23:20 – 33; Dt 7:17 – 24). These geographic details demonstrate the faithfulness of the Lord. God drove out the inhabitants of the land according to his promise (Jos 13:6). Remembering his faithfulness encourages us to trust him more fully. See Map 3 and Map 4 at the back of this Bible.

30  The ter­ri­to­ry ex­tend­ing from Ma­ha­na­im and in­ clud­ing all of Ba­shan, the en­tire r­ ealm of Og king of Ba­shan — ​all the set­tle­ments of Jair in Ba­shan, six­ty ­towns, 31 half of Gil­e­ad, and Ash­ta­roth and Ed­rei (the roy­al cit­ies of Og in Ba­shan). This was for the de­scen­ dants of Ma­kir son of Ma­nas­seh — ​for half of the sons of Ma­kir, ac­cord­ing to ­their clans. 32 This is the in­her­i­tance Mo­ses had giv­en when he was in the ­plains of Moab ­across the Jor­dan east of Jer­i­cho. 33 But to the t­ ribe of Levi, Mo­ses had giv­en no in­her­it­ ance; the Lord, the God of Is­ra­el, is t­ heir in­her­i­tance, as he prom­ised them.

Division of the Land West of the Jordan

14

Now t­ hese are the ar­eas the Is­ra­el­ites re­ceived as an in­her­i­tance in the land of Ca­naan, ­which El­e­a­zar the ­priest, Josh­ua son of Nun and the h ­ eads of the trib­al ­clans of Is­ra­el al­lot­ted to them. 2  Their in­her­i­tanc­es were as­signed by lot to the nine and a half ­tribes, as the Lord had com­ mand­ed ­through Mo­ses. 3 Mo­ses had grant­ed the two and a half ­tribes ­their in­her­i­tance east of the Jor­dan but had not grant­ed the Le­vites an in­her­i­tance ­among the rest, 4 for a 27 Hebrew Kinnereth   

Joshua 15:6

329

Jo­seph’s de­scen­dants had be­come two ­tribes  — ​Ma­nas­seh and Ephra­im. The Le­vites re­ceived no s­ hare of the land but only ­towns to live in, with pas­ture­lands for ­their ­flocks and ­herds. 5 So the Is­ra­el­ites di­vid­ed the land, just as the Lord had com­mand­ed Mo­ses.

Allotment for Caleb 6 Now the peo­ple of Ju­dah ap­proached Josh­ua at Gil­gal, and Ca­leb son of Je­phun­neh the Ken­iz­zite said to him, “You know what the Lord said to Mo­ses the man of God at Ka­ desh Bar­nea ­about you and me. 7 I was for­ty ­years old when Mo­ses the ser­vant of the Lord sent me from Ka­desh Bar­nea to ex­plore the land. And I b ­ rought him back a re­port ac­cord­ ing to my con­vic­tions, 8  but my fel­low Is­ra­el­ites who went up with me made the ­hearts of the peo­ple melt in fear. I, how­ev­er, fol­lowed the Lord my God whole­heart­ed­ly. 9 So on that day Mo­ses s­ wore to me, ‘The land on ­which your feet have ­walked will be your in­her­i­tance and that of your chil­ dren for­ev­er, be­cause you have fol­lowed the Lord my God whole­heart­ed­ly.’  a 10 “Now then, just as the Lord prom­ised, he has kept me ­alive for for­ty-five ­years ­since the time he said this to Mo­ ses, ­while Is­ra­el ­moved ­about in the wil­der­ness. So here I am to­day, ­eighty-five ­years old! 11 I am s­ till as s­ trong to­day as the day Mo­ses sent me out; I’m just as vig­or­ous to go out to bat­tle now as I was then. 12 Now give me this hill coun­ try that the Lord prom­ised me that day. You your­self ­heard then that the An­ak ­ ites were ­there and ­their cit­ies were ­large and for­ti­fied, but, the Lord help­ing me, I will d ­ rive them out just as he said.” 13 Then Josh­ua ­blessed Ca­leb son of Je­phun­neh and gave him He­bron as his in­her­i­tance. 14 So He­bron has be­longed to Ca­leb son of Je­phun­neh the Ken­iz­zite ever ­since, be­cause he fol­lowed the Lord, the God of Is­ra­el, whole­heart­ed­ly. 15 (He­ bron used to be ­called Kir­ia ­ th Arba af­ter Arba, who was the great­est man ­among the An­a­kites.) Then the land had rest from war.

Allotment for Judah

15

The al­lot­ment for the ­tribe of Ju­dah, ac­cord­ing to its ­clans, ex­tend­ed down to the ter­ri­to­ry of Edom, to the Des­ert of Zin in the ex­treme south. 2 Their south­ern bound­ary start­ed from the bay at the south­ern end of the Dead Sea, 3  crossed ­south of Scor­pi­on Pass, con­tin­ued on to Zin and went over to the ­south of Ka­desh Bar­nea. Then it ran past Hez­ ron up to Ad­dar and ­curved ­around to Kar­ka. 4 It then ­passed a ­ long to Az­mon and ­joined the Wadi of ­Egypt, end­ing at the Med­i­ter­ra­ne­an Sea. This is ­their  b south­ ern bound­ary. 5 The east­ern bound­ary is the Dead Sea as far as the ­mouth of the Jor­dan. The north­ern bound­ary start­ed from the bay of the sea at the ­mouth of the Jor­dan, 6 went up to Beth Hog­ lah and con­tin­ued n ­ orth of Beth Ar­a­bah to the ­Stone

a 9 Deut. 1:36    b 4 

Septuagint; Hebrew your   

WHY DID CALEB ASK FOR LAND IF HIS TRIBE (JUDAH) HAD ALREADY RECEIVED LAND? (14:12) Caleb wanted the land God had promised to him when he and Joshua had explored Canaan 45 years earlier (Nu 13:26 – 30; 14:24). At that time, the Israelites feared the giant Anakites and their large, fortified cities. Despite Caleb’s confidence that God would enable them to conquer the land, the Israelites rebelled. God punished them by extending their travels in the wilderness 38 more years. Caleb wanted the very land his feet had walked on as reward for his faithfulness to God (v. 9). HOW DID THE LAND HAVE REST FROM WAR? (14:15) This expression means that the battles for the conquest of the land ended. Conflict had forced the Israelites to live under stressful situations. Just as ­people might respond to a cease-fire today, the Israelites breathed a collective sigh of relief when the fighting and killing stopped.

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Joshua 15:7 of Bo­han son of Reu­ben. 7 The bound­ary then went up to De­bir from the Val­ley of ­Achor and ­turned n ­ orth to Gil­gal, ­which fac­es the Pass of Adum­mim ­south of the ­gorge. It con­tin­ued a ­ long to the wa­ters of En She­mesh and came out at En Ro­gel. 8 Then it ran up the Val­ley of Ben Hin­nom ­along the south­ern s­ lope of the Jeb­u­site city (that is, Je­ru­sa­lem). From t­ here it c­ limbed to the top of the hill west of the Hin­nom Val­ley at the north­ ern end of the Val­ley of Reph­a­im. 9 From the hill­top the bound­ary head­ed to­ward the ­spring of the wa­ters of Neph­to­ah, came out at the t­ owns of M ­ ount E ­ phron and went down to­ward Ba­al­ah (that is, Kir­i­ath Je­a­rim). 10 Then it ­curved west­ward from Ba­al­ah to ­Mount Seir, ran ­along the north­ern ­slope of ­Mount Je­ar­ im (that is, Kes­a­lon), con­tin­ued down to Beth She­mesh and ­crossed to Tim­nah. 11 It went to the north­ern s­ lope of Ek­ron, ­turned to­ward Shik­ke­ron, ­passed ­along to ­Mount Ba­al­ah and ­reached Jab­ne­el. The bound­ary end­ed at the sea. 12 The west­ern bound­ary is the coast­line of the Med­ i­ter­ra­ne­an Sea. These are the bound­aries ­around the peo­ple of Ju­dah by ­their clans.

LINK (15:15 – 19) MY DAUGHTER AKSAH Similar verses can be found in Judges 1:11 – 15. WERE ISRAELITE GIRLS TREATED LIKE PROPERTY? (15:17) More or less, yes. Offering one’s daughter as a reward for a military conquest was customary. It was apparently a deeply ingrained practice in that culture, since it was still occurring nearly 400 years after this event (1Sa 17:25; 18:17). Women did have some rights, however. See What rights did women have? (17:4; p. 332). Although it was not the case here, the marriages of young men were also customarily arranged. WHY DID AKSAH HAVE TO ASK FOR SOMETHING AS BASIC AS WATER? (15:19) Because her father overlooked the fact that the land he gave had no water. Aksah first had her husband, Othniel, ask her father, Caleb, for some land. Although Caleb agreed, the land he gave had no water. He may have noticed his daughter’s reaction and asked her what more he could do for her. It was then that Aksah requested additional land with water. WHY NAME ALL THESE TOWNS AND VILLAGES? (15:21 – 62) This list and the descriptions of the allotments to the rest of the tribes (16:1 — ​19:51) demonstrate that God kept his promise to Abraham that his descendants would have a home. It also serves as a permanent, public record of how the land was distributed.

13  In ac­cor­dance with the Lord’s com­mand to him, Josh­ua gave to Ca­leb son of Je­phun­neh a por­tion in Ju­dah  — ​Kir­i­ ath Arba, that is, He­bron. (Arba was the fore­father of Anak.) 14  From He­bron Ca­leb ­drove out the ­three An­a­kites  — ​She­ shai, Ahi­man and Tal­mai, the sons of Anak. 15 From t­ here he ­marched ­against the peo­ple liv­ing in De­bir (for­mer­ly ­called Kir­i­ath Se­pher). 16 And Ca­leb said, “I will give my daugh­ter Ak­sah in mar­riage to the man who at­tacks and cap­tures Kir­ i­ath Se­pher.” 17 Oth­ni­el son of Ke­naz, Ca­leb’s broth­er, took it; so Ca­leb gave his daugh­ter Ak­sah to him in mar­riage. 18 One day when she came to Oth­ni­el, she ­urged him a to ask her fa­ther for a ­field. When she got off her don­key, Ca­leb ­asked her, “What can I do for you?” 19 She re­plied, “Do me a spe­cial fa­vor. ­Since you have giv­ en me land in the Ne­gev, give me also s­ prings of wa­ter.” So Ca­leb gave her the up­per and low­er springs. 20 This is the in­her­i­tance of the t­ ribe of Ju­dah, ac­cord­ing to its clans: 21 The south­ern­most ­towns of the t­ ribe of Ju­dah in the Ne­ gev to­ward the bound­ary of Edom were: Kab­ze­el, Eder, Ja­gur, 22  Ki­nah, Di­mo­nah, Ad­a­dah, 23 Ke­d esh, Ha­z or, Ith­n an, 24 Ziph, Te­l em, Be­a­l oth, 25  Ha­zor Ha­dat­tah, Ke­ri­oth Hez­ron (that is, Ha­zor), 26  Amam, She­ma, Mol­a­dah, 27  Ha­zar Gad­dah, Hesh­ mon, Beth Pe­let, 28  Ha­zar Shu­al, Be­er­she­ba, Biz­i­o­thi­ ah, 29  Ba­al­ah, Iyim, Ezem, 30  El­to­lad, Ke­sil, Hor­mah, 31  Zik­lag, Mad­man­nah, San­san­nah, 32  Le­ba­oth, Shil­him, Ain and Rim­mon — ​a to­tal of twen­ty-nine ­towns and ­their vil­lag­es. a 18  Hebrew and some Septuagint manuscripts; other Septuagint manuscripts (see also note at Judges 1:14) Othniel, he urged her   

Joshua 16:6 33  In the west­ern foot­hills: Esh­ta­ol, Zo­rah, Ash­nah, 34  Za­no­ah, En Gan­nim, Tap­ pu­ah, Enam, 35  Jar­muth, Adul­lam, So­koh, Aze­kah, 36  Sha­a­ra­im, Ad­i­tha­im and Ge­de­rah (or Ged­e­ro­tha­ im) a  — ​four­teen ­towns and ­their vil­lag­es. 37  Ze­nan, Ha­dash­ah, Mig­dal Gad, 38  Dil­e­an, Miz­pah, Jok­the­el, 39  La­chish, Boz­kath, Eg­lon, 40  Kab­bon, Lah­ mas, Kit­lish, 41  Ge­de­roth, Beth Da­gon, Na­a­mah and Mak­ke­dah  — ​six­teen ­towns and ­their vil­lag­es. 42  Lib­nah, ­Ether, ­Ashan, 43  Iph­tah, Ash­nah, Ne­zib, 44  Ke­i­lah, Ak­zib and Ma­re­shah  — ​nine ­towns and ­their vil­lag­es. 45  Ek­ron, with its sur­round­ing set­tle­ments and vil­ lag­es; 46 west of Ek­ron, all that were in the vi­cin­i­ty of Ash­dod, to­geth­er with ­their vil­lag­es; 47 Ash­dod, its sur­ round­ing set­tle­ments and vil­lag­es; and Gaza, its set­tle­ ments and vil­lag­es, as far as the Wadi of ­Egypt and the coast­line of the Med­i­ter­ra­ne­an Sea. 48 In the hill coun­try: Sha­mir, Jat­tir, So­koh, 49  Dan­nah, Kir­i­ath San­nah (that is, De­bir), 50  Anab, Esh­te­moh, Anim, 51  Go­shen, Ho­lon and Gi­loh  — ​elev­en ­towns and ­their vil­lag­es. 52  Arab, Du­mah, ­Eshan, 53  Ja­nim, Beth Tap­pu­ah, Aphe­kah, 54 Hum­tah, Kir­i­ath Arba (that is, He­bron) and Zior  — ​nine ­towns and ­their vil­lag­es. 55  Maon, Car­mel, Ziph, Jut­tah, 56  Jez­re­el, Jok­de­am, Za­no­ah, 57  Kain, Gib­e­ah and Tim­nah  — ​ten ­towns and ­their vil­lag­es. 58 Hal­hul, Beth Zur, Ge­dor, 59  Ma­a­rath, Beth ­Anoth and El­te­kon  — ​six ­towns and ­their vil­lag­es.  b 60  Kir­i­ath Baal (that is, Kir­i­ath Je­a­rim) and Rab­ bah  — ​two ­towns and ­their vil­lag­es. 61  In the wil­der­ness: Beth Ar­a­bah, Mid­din, Se­ka­kah, 62 Nib­shan, the City of Salt and En Gedi — ​six ­towns and ­their vil­lag­es. 63  Ju­dah ­could not dis­lodge the Jeb­u­sites, who were liv­ ing in Je­ru­sa­lem; to this day the Jeb­us­ ites live ­there with the peo­ple of Ju­dah.

Allotment for Ephraim and Manasseh

16

The al­lot­ment for Jo­seph be­gan at the Jor­dan, east of the s­ prings of Jer­i­cho, and went up from ­there ­through the des­ert into the hill coun­try of Beth­ el. 2 It went on from Beth­el (that is, Luz), c ­crossed over to the ter­ri­to­ry of the Ar­kites in At­a­roth, 3  de­scend­ed west­ward to the ter­ri­to­ry of the Japh­le­tites as far as the re­gion of Low­er Beth Ho­ron and on to Ge­zer, end­ ing at the Med­i­ter­ra­ne­an Sea. 4 So Ma­nas­seh and Ephra­im, the de­scen­dants of Jo­seph, re­ ceived ­their in­her­i­tance. 5 This was the ter­ri­to­ry of Ephra­im, ac­cord­ing to its clans: The bound­ary of ­their in­her­i­tance went from At­a­roth Ad­dar in the east to Up­per Beth Ho­ron 6 and ­con­tin­ued a 36 Or Gederah

and Gederothaim    b 59  The Septuagint adds another district of eleven towns, including Tekoa and Ephrathah (Bethlehem).    c 2  Septuagint; Hebrew Bethel to Luz   

331

WHAT WAS THE WADI OF EGYPT? (15:47) A wadi is an otherwise dry valley through which water runs during the wet seasons of the year. This particular wadi is probably the Wadi el-Arish, located in the northeastern part of the Sinai peninsula (see Map 2 at the back of this Bible).

WHY COULDN’T JUDAH DRIVE OUT THE JEBUSITES? (15:63) They couldn’t because they wouldn’t. God had promised to remove their enemies little by little (Dt 7:22; see Ex 23:29). After six years, however, the conquest of the land was still incomplete (13:1 – 5). When the Israelites decided to tolerate their enemies rather than expel them, they failed to act on God’s promises. They also set a dangerous precedent that eventually resulted in the evil God had warned Moses about (Ex 23:32 – 33; Dt 6:14 – 15; 7:1 – 4).

332

HOW DID THE ISRAELITES GET THE CANAANITES TO DO FORCED LABOR? (16:10) Israel chose to exploit the Canaanites rather than exterminate them. Though the Lord had commanded total destruction (Dt 7:2; 12:2 – 3) and warned of dire consequences for anything short of that (Nu 33:50 – 56; Dt 12:29 – 32), the Israelites valued the convenience of having slaves more than the importance of obeying God.

WHAT RIGHTS DID WOMEN HAVE? (17:4) The women of ancient Israel had few rights by today’s standards. But the law provided for their care and protection in several important ways: (1) A childless widow was granted the right of a son by her husband’s brother (thus insuring inheritance rights; see Dt 25:5 – 6). (2) Depending on the circumstances, some divorces were prohibited (e.g., Dt 22:19). (3) A woman without any brothers could inherit her father’s land (Nu 27:3 – 8). (4) Provisions were made to protect widows from starvation (Dt 24:19 – 21). WHY DID THE DAUGHTERS CLAIM A RIGHT TO LAND? (17:4) The daughters of Zelophehad had appealed to Moses before he died and before the conquest of Canaan began (Nu 27:1 – 11). Moses had amended the inheritance rules to allow daughters to inherit their father’s land if the family had no sons. After the conquest, Zelophehad’s daughters reminded Joshua and the other leaders of Moses’ promise.

Joshua 16:7 to the Med­i­ter­ra­ne­an Sea. From Mik­me­thath on the ­north it ­curved east­ward to Ta­a­nath Shi­loh, pass­ing by it to Ja­no­ah on the east. 7 Then it went down from Ja­ no­ah to At­a­roth and Na­a­rah, ­touched Jer­i­cho and came out at the Jor­dan. 8  From Tap­pu­ah the bor­der went west to the Ka­nah Ra­vine and end­ed at the Med­i­ter­ ra­ne­an Sea. This was the in­her­i­tance of the t­ ribe of the Ephra­im­ites, ac­cord­ing to its ­clans. 9 It also in­clud­ed all the t­ owns and t­ heir vil­lag­es that were set a ­ side for the Ephra­im­ites with­in the in­her­i­tance of the Ma­nas­sites. 10 They did not dis­lodge the Ca­naan­ites liv­ing in Ge­zer; to this day the Ca­naan­ites live ­among the peo­ple of Ephra­im but are re­quired to do ­forced la­bor. This was the al­lot­ment for the ­tribe of Ma­nas­seh as Jo­seph’s first­born, that is, for Ma­kir, Ma­nas­seh’s first­ born. Ma­kir was the an­ces­tor of the Gil­ea ­ d­ites, who had re­ ceived Gil­e­ad and Ba­shan be­cause the Ma­kir­ites were ­great sol­diers. 2 So this al­lot­ment was for the rest of the peo­ple of Ma­nas­seh  — ​the ­clans of Abi­e­zer, He­lek, As­ri­el, She­chem, He­pher and She­mi­da. ­These are the oth­er male de­scen­dants of Ma­nas­seh son of Jo­seph by ­their clans. 3 Now Ze­lo­phe­had son of He­pher, the son of Gil­ea ­ d, the son of Ma­kir, the son of Ma­nas­seh, had no sons but only daugh­ters, ­whose ­names were Mah­lah, Noah, Hog­lah, Mil­ kah and Tir­zah. 4  They went to El­e­a­zar the ­priest, Josh­ua son of Nun, and the lead­ers and said, “The Lord com­mand­ed Mo­ses to give us an in­her­i­tance a ­ mong our rel­a­tives.” So Josh­ua gave them an in­her­i­tance ­along with the broth­ers of t­ heir fa­ther, ac­cord­ing to the Lord’s com­mand. 5  Ma­nas­ seh’s s­ hare con­sist­ed of ten t­ racts of land be­sides Gil­e­ad and Ba­shan east of the Jor­dan, 6 be­cause the daugh­ters of the ­tribe of Ma­nas­seh re­ceived an in­her­i­tance ­among the sons. The land of Gil­e­ad be­longed to the rest of the de­scen­dants of Ma­nas­seh. 7  The ter­ri­to­ry of Ma­nas­seh ex­tend­ed from Ash­er to Mik­me­thath east of She­chem. The bound­ary ran south­ward from t­here to in­clude the peo­ple liv­ing at En Tap­pu­ah. 8 (Ma­nas­seh had the land of Tap­pu­ ah, but Tap­pu­ah it­self, on the bound­ary of Ma­nas­seh, be­longed to the Ephra­im­ites.) 9 Then the bound­ary con­tin­ued ­south to the Ka­nah Ra­vine. ­There were ­towns be­long­ing to Ephra­im ly­ing ­among the ­towns of ­Ma­nas­seh, but the bound­ary of Ma­nas­seh was the north­ern side of the ra­vine and end­ed at the Med­i­ ter­ra­ne­an Sea. 10 On the s­ outh the land be­longed to Ephra­im, on the ­north to Ma­nas­seh. The ter­ri­to­ry of Ma­nas­seh ­reached the Med­i­ter­ra­ne­an Sea and bor­ dered Ash­er on the ­north and Is­sa­char on the east. 11  With­in Is­sa­char and Ash­er, Ma­nas­seh also had Beth Shan, Ib­le­am and the peo­ple of Dor, En­dor, Ta­ a­nach and Me­gid­do, to­geth­er with ­their sur­round­ing set­tle­ments (the ­third in the list is Na­photh a ). 12 Yet the Ma­nas­sites were not able to oc­cu­py ­these ­towns, for the Ca­naan­ites were de­ter­mined to live in that re­gion. 13  How­ev­er, when the Is­ra­el­ites grew stron­ger, they sub­ject­

17

a 11  That

is, Naphoth Dor   

Joshua 18:11

333

ed the Ca­naan­ites to f­ orced la­bor but did not d ­ rive them out com­plete­ly. 14 The peo­ple of Jo­seph said to Josh­ua, “Why have you giv­en us only one al­lot­ment and one por­tion for an in­her­i­ tance? We are a nu­mer­ous peo­ple, and the Lord has b ­ lessed us abun­dant­ly.” 15 “If you are so nu­mer­ous,” Josh­ua an­swered, “and if the hill coun­try of Ephra­im is too ­small for you, go up into the for­est and c­ lear land for your­selves ­there in the land of the Per­iz­zites and Reph­a­ites.” 16 The peo­ple of Jo­seph re­plied, “The hill coun­try is not ­enough for us, and all the Ca­naan­ites who live in the p ­ lain have char­i­ots fit­ted with iron, both ­those in Beth Shan and its set­tle­ments and ­those in the Val­ley of Jez­re­el.” 17 But Josh­ua said to the ­tribes of Jo­seph — ​to Ephra­im and Ma­nas­seh  — ​“You are nu­mer­ous and very pow­er­ful. You will have not only one al­lot­ment 18 but the for­est­ed hill coun­try as well. ­Clear it, and its far­thest lim­its will be ­yours; ­though the Ca­naan­ites have char­io ­ ts fit­ted with iron and ­though they are ­strong, you can ­drive them out.”

WEREN’T THEY ARGUING WITH GOD’S ALLOTMENT OF LAND TO THEM? (17:14) There was some precedent for debate — ​after all, two and a half tribes had previously negotiated to settle outside the promised land (Nu 34:14 – 15). The first allotments in Canaan, given to the tribes of Judah and Joseph, were larger than the others. But Joseph’s descendants contended that the land would not support their numbers, because some of it was forested and some of it was still occupied by Canaanites. Joshua challenged them to finish their conquest of the land and take control of all their territory. Their excuses indicated a lack of faith in God’s promise to drive out the remaining inhabitants.

Division of the Rest of the Land

18

The ­whole as­sem­bly of the Is­ra­el­ites gath­ered at Shi­ loh and set up the tent of meet­ing ­there. The coun­try was ­brought un­der ­their con­trol, 2  but ­there were ­still sev­en Is­ra­el­ite ­tribes who had not yet re­ceived ­their in­her­i­tance. 3 So Josh­ua said to the Is­ra­el­ites: “How long will you wait be­fore you be­gin to take pos­ses­sion of the land that the Lord, the God of your an­ces­tors, has giv­en you? 4  Ap­point ­three men from each ­tribe. I will send them out to make a sur­vey of the land and to ­write a de­scrip­tion of it, ac­cord­ing to the in­her­it­ ance of each. Then they will re­turn to me. 5 You are to di­vide the land into sev­en ­parts. Ju­dah is to re­main in its ter­ri­to­ry on the ­south and the t­ ribes of Jo­seph in their ter­ri­to­ry on the ­north. 6  Af­ter you have writ­ten de­scrip­tions of the sev­en p ­ arts of the land, ­bring them here to me and I will cast lots for you in the pres­ence of the Lord our God. 7 The Le­vites, how­ev­er, do not get a por­tion ­among you, be­ cause the priest­ly ser­vice of the Lord is ­their in­her­i­tance. And Gad, Reu­ben and the half-­tribe of Ma­nas­seh have al­ ready re­ceived t­ heir in­her­i­tance on the east side of the Jor­ dan. Mo­ses the ser­vant of the Lord gave it to them.” 8 As the men start­ed on t­ heir way to map out the land, Josh­ua in­struct­ed them, “Go and make a sur­vey of the land and ­write a de­scrip­tion of it. Then re­turn to me, and I will cast lots for you here at Shi­loh in the pres­ence of the Lord.” 9 So the men left and went ­through the land. They ­wrote its de­scrip­tion on a s­ croll, town by town, in sev­en p ­ arts, and re­turned to Josh­ua in the camp at Shi­loh. 10  Josh­ua then cast lots for them in Shi­loh in the pres­ence of the Lord, and ­there he dis­trib­ut­ed the land to the Is­ra­el­ites ac­cord­ing to ­their trib­al di­vi­sions.

Allotment for Benjamin 11 The ­first lot came up for the ­tribe of Ben­ja­min ac­cord­ing to its ­clans. ­Their al­lot­ted ter­ri­to­ry lay be­tween the ­tribes of Ju­dah and Jo­seph:

WHY DID THE PEOPLE MENTION THE CANAANITES’ CHARIOTS FITTED WITH IRON? (17:16) These were actually iron-plated chariots. Chariots were particularly difficult to fight against on open plains because of their maneuverability and speed. When fitted with iron, chariots were virtually invincible (Jdg 1:19). During the shift from the bronze age to the iron age (around 1200 BC), the Canaanites jealously guarded the metallurgical secrets they had seized from the Hittites of Asia Minor. Iron became as highly prized as gold and silver and was seen as a sign of great strength and power. Iron weapons gave the Philistines a considerable advantage in their battles against the hill-dwelling Israelites (1Sa 4:1 – 2,10). WAS IT FAIR TO MAKE THE TRIBES OF JOSEPH FIGHT THEIR OWN BATTLES? (17:17 – 18) The time had come for Joshua to hand leadership over to the tribes. No single leader would succeed him after he died. His rebuke of the descendants of Joseph was a not-so-subtle nudge for them to take responsibility for themselves and trust God. WHAT WAS THE PURPOSE OF THE TENT OF MEETING? (18:1) The tent of meeting housed the ark of the covenant (Ex 25:8 – 22) and was the designated place where God met with his ­people. It was placed in Shiloh, which was centrally located and probably best situated to help unify the ­people. See What was the tent of meeting? (Nu 1:1; p. 193). WHAT WERE THESE SEVEN TRIBES WAITING FOR? (18:2 – 3) All the land had been taken by Joshua (11:23), meaning the tribes had joined forces and fought together. Following the general defeat of the Canaanites, individual tribes were expected to eliminate pockets of resistance in their assigned territories. Until they did, the tribal clans of each tribe lived close together because the tribes were scattered throughout the land in a loose coalition. WHY CAST LOTS TO DIVIDE THE LAND? (18:10) Impartial decisions were made when the Israelites relied on God to direct the outcome of the lots (Lev 16:8; 1Sa 14:42; Ne 10:34; Pr 16:33). They most likely mixed small marked stones in a jar and drew them out one at a time.

334

Joshua 18:12

WAS THIS AN ADVANTAGEOUS PLACEMENT FOR BENJAMIN? (18:11) Yes. The land allotted to Benjamin’s descendants not only placed them between the territories of Judah and Joseph but also gave them the city that later became Jerusalem, the capital of Israel. Moses, when blessing the ­people before his death, said Benjamin would rest between the Lord’s shoulders (Dt 33:12). That is a picturesque way of saying the tribe would be protected and close to God’s heart. Its allotment between two strong tribes, with Jerusalem as the national center of worship, fulfilled Moses’ blessing.

12 On the ­north side ­their bound­ary be­gan at the Jor­ dan, ­passed the north­ern s­ lope of Jer­i­cho and head­ed west into the hill coun­try, com­ing out at the wil­der­ ness of Beth Aven. 13 From ­there it c­ rossed to the s­ outh ­slope of Luz (that is, Beth­el) and went down to At­a­roth Ad­dar on the hill ­south of Low­er Beth Ho­ron. 14 From the hill fac­ing Beth Ho­ron on the s­ outh the bound­ary ­turned ­south ­along the west­ern side and came out at Kir­i­ath Baal (that is, Kir­i­ath Je­a­rim), a town of the peo­ple of Ju­dah. This was the west­ern side. 15 The south­ern side be­gan at the out­skirts of Kir­i­ath Je­a­rim on the west, and the bound­ary came out at the ­spring of the wa­ters of Neph­to­ah. 16 The bound­ary went down to the foot of the hill fac­ing the Val­ley of Ben Hin­ nom, n ­ orth of the Val­ley of Reph­a­im. It con­tin­ued down the Hin­nom Val­ley ­along the south­ern ­slope of the Jeb­ u­site city and so to En Ro­gel. 17 It then ­curved n ­ orth, went to En She­mesh, con­tin­ued to Ge­li­loth, ­which fac­es the Pass of Adum­mim, and ran down to the ­Stone of Bo­ han son of Reu­ben. 18 It con­tin­ued to the north­ern ­slope of Beth Ar­a­bah a and on down into the Ar­a­bah. 19 It then went to the north­ern ­slope of Beth Hog­lah and came out at the north­ern bay of the Dead Sea, at the m ­ outh of the Jor­dan in the s­ outh. This was the south­ern bound­ary. 20 The Jor­dan f­ ormed the bound­ary on the east­ern side. These were the bound­aries that m ­ arked out the in­her­i­tance of the ­clans of Ben­ja­min on all sides.

WHAT WAS THE STONE OF BOHAN? (18:17) Large, naturally occurring stones were often used as boundary markers. We don’t know anything about Bohan except that he was a Reubenite (15:6). This particular boundary stone was named for him. It was likely located somewhere southeast of Jericho.

WHY PUT SIMEON’S INHERITANCE WITHIN THE TERRITORY OF JUDAH? (19:1) Although Simeon’s descendants were few in number, they worked well with Judah’s descendants in conquering Canaanite groups living in Judah’s territory (Jdg 1:3). This is why some of Judah’s cities were reassigned to Simeon. That solution fulfilled Jacob’s prophecy that Simeon’s descendants would be scattered among the nation of Israel (Ge 49:5 – 7). HOW DID SIMEON END UP SURROUNDED BY JUDAH? (19:1 – 9) The men of Judah had apparently taken more initiative in conquering sections of land. As a result, Judah (along with four other tribes) acquired territory before the final seven tribes received theirs. Joshua urged the remaining seven tribes to overcome their reluctance to fight, and then he cast lots to divide the land (18:3,10). Simeon joined forces with Judah, which apparently had received more land than it needed (Jdg 1:3,17). Their joint venture explains why Simeon settled within Judah’s territory.

21 The ­tribe of Ben­ja­min, ac­cord­ing to its c­ lans, had the fol­ low­ing towns: Jer­i­cho, Beth Hog­lah, Emek Ke­ziz, 22  Beth Ar­a­bah, Zem­a­ra­im, Beth­el, 23  Av­vim, Pa­rah, Oph­rah, 24  Ke­phar Am­mo­ni, Oph­ni and Geba  — ​­twelve ­towns and ­their vil­lag­es. 25  Gib­e­on, Ra­mah, Be­e­roth, 26  Miz­pah, Ke­phi­rah, Mo­zah, 27  Re­kem, Ir­pe­el, Tar­a­lah, 28  Ze­lah, Ha­e­leph, the Jeb­u­site city (that is, Je­ru­sa­lem), Gib­e­ah and Kir­i­ath  — ​ four­teen ­towns and ­their vil­lag­es. This was the in­her­i­tance of Ben­ja­min for its clans.

Allotment for Simeon

19

The sec­ond lot came out for the ­tribe of Sim­e­on ac­ cord­ing to its ­clans. ­Their in­her­i­tance lay with­in the ter­ri­to­ry of Ju­dah. 2  It in­clud­ed: Be­er­she­ba (or She­ba),  b Mol­a­dah, 3  Ha­zar Shu­al, Ba­ lah, Ezem, 4  El­to­lad, Beth­ul, Hor­mah, 5  Zik­lag, Beth Mar­ka­both, Ha­zar Su­sah, 6  Beth Le­ba­oth and Sha­ru­ hen  — ​thir­teen ­towns and ­their vil­lag­es; 7 Ain, Rim­mon, E ­ ther and ­Ashan — ​four t­ owns and ­their vil­lag­es  — ​ 8  and all the vil­lag­es ­around ­these ­towns as far as Ba­al­ath Beer (Ra­mah in the Ne­gev). This was the in­her­i­tance of the ­tribe of the Sim­e­on­ites, ac­ cord­ing to its ­clans. 9  The in­her­i­tance of the Sim­e­on­ites was tak­en from the ­share of Ju­dah, be­cause Ju­dah’s por­tion was a 18 

Septuagint; Hebrew slope facing the Arabah    b 2 Or Beersheba, Sheba; 1 Chron. 4:28 does not have Sheba.   

Joshua 19:33

335

more than they need­ed. So the Sim­e­on­ites re­ceived ­their in­her­i­tance with­in the ter­ri­to­ry of Ju­dah.

Allotment for Zebulun 10 The ­third lot came up for Zeb­u­lun ac­cord­ing to its clans: The bound­ary of ­their in­her­i­tance went as far as Sa­rid. 11 Go­ing west it ran to Mar­a­lah, t­ouched Dab­ be­sheth, and ex­tend­ed to the ra­vine near Jok­ne­am. 12 It ­turned east from Sa­rid to­ward the sun­rise to the ter­ri­to­ry of Kis­loth Ta­bor and went on to Dab­e­rath and up to Ja­phia. 13 Then it con­tin­ued east­ward to Gath He­pher and Eth Ka­zin; it came out at Rim­mon and ­turned to­ward Neah. 14 There the bound­ary went ­around on the ­north to Han­na­thon and end­ed at the Val­ley of Iph­tah El. 15  In­clud­ed were Kat­tath, Na­ha­lal, Shim­ron, Id­a­lah and Beth­le­hem. ­There were ­twelve ­towns and ­their vil­lag­es. 16  These ­towns and ­their vil­lag­es were the in­her­i­tance of Zeb­u­lun, ac­cord­ing to its clans.

Allotment for Issachar 17 The ­fourth lot came out for Is­sa­char ac­cord­ing to its ­clans. 18  Their ter­ri­to­ry in­clud­ed: Jez­re­el, Ke­sul­loth, Shu­nem, 19  Haph­a­ra­im, Shi­on, Ana­ha­rath, 20  Rab­bith, Kish­i­on, Ebez, 21  Re­meth, En Gan­nim, En Had­dah and Beth Paz­zez. 22  The bound­ary ­touched Ta­bor, Sha­ha­zu­mah and Beth She­mesh, and end­ed at the Jor­dan. ­There were six­teen ­towns and ­their vil­lag­es. 23  These ­towns and ­their vil­lag­es were the in­her­i­tance of the ­tribe of Is­sa­char, ac­cord­ing to its clans.

HOW CAN TOWNS HAVE VILLAGES? (19:15) Towns typically had villages clustered around them both for convenience and protection. Living outside the town proper made it easier for villagers to work in the fields. But living in small, unwalled settlements also made ­people more vulnerable to enemy attack. So whenever invaders came, the villagers would abandon their homes and gather in the central town, where they could be protected by the town walls and mount a concerted effort to defend themselves.

Allotment for Asher 24 The ­fifth lot came out for the ­tribe of Ash­er ac­cord­ing to its ­clans. 25  Their ter­ri­to­ry in­clud­ed: Hel­kath, Hali, Be­ten, Ak­shaph, 26 Al­lam­me­lek, Amad and Mi­shal. On the west the bound­ary t­ ouched Car­mel and Shi­hor Lib­nath. 27 It then ­turned east to­ward Beth Da­gon, t­ ouched Zeb­u­lun and the Val­ley of Iph­tah El, and went ­north to Beth Emek and Ne­i­el, pass­ing Ka­bul on the left. 28  It went to Ab­don,  a Re­hob, Ham­mon and Ka­nah, as far as Great­er Si­don. 29 The bound­ary then ­turned back to­ward Ra­mah and went to the for­ti­fied city of Tyre, ­turned to­ward Ho­sah and came out at the Med­i­ter­ra­ne­an Sea in the re­gion of Ak­zib, 30  Um­mah, ­Aphek and Re­hob. ­There were twen­ty-two ­towns and ­their vil­lag­es. 31  These ­towns and ­their vil­lag­es were the in­her­i­tance of the ­tribe of Ash­er, ac­cord­ing to its clans.

Allotment for Naphtali 32 The s­ ixth lot came out for Naph­ta­li ac­cord­ing to its clans: 33 Their bound­ary went from He­leph and the ­large tree in Za­a­nan­nim, pass­ing Ad­a­mi Ne­keb and Jab­ne­el a 28  Some Hebrew manuscripts (see also 21:30); most Hebrew manuscripts Ebron   

WHAT WAS A FORTIFIED CITY? (19:29) Well-protected cities that were usually surrounded by walls and often built on steep hills to provide further protection from hostile forces.

336

Joshua 19:34

WHY DID THE DANITES GO AFTER TERRITORY THAT WAS NOT ALLOTTED TO THEM? (19:47) The Danites took it upon themselves to solve their territorial problems. Though God had not instructed them to go elsewhere, he hadn’t specifically prohibited them from doing so. Because they had trouble conquering the small section allotted to them, between the territory of Benjamin and the Mediterranean (see Map 4 at the back of this Bible), they were hemmed in and confined by the Amorites to the hill country (Jdg 1:34). The Danites found Leshem to the north easier to defeat than the cities in the coastal plain.

to Lak­kum and end­ing at the Jor­dan. 34  The bound­ary ran west ­through Az­noth Ta­bor and came out at Huk­ kok. It ­touched Zeb­u­lun on the s­ outh, Ash­er on the west and the Jor­dan a on the east. 35  The for­ti­fied ­towns were Zid­dim, Zer, Ham­math, Rak­kath, Kin­ne­reth, 36  Ad­a­mah, Ra­mah, Ha­zor, 37  Ke­desh, Ed­rei, En Ha­zor, 38 Iron, Mig­dal El, Ho­rem, Beth ­Anath and Beth She­ mesh. ­There were nine­teen ­towns and ­their vil­lag­es. 39  These ­towns and ­their vil­lag­es were the in­her­i­tance of the ­tribe of Naph­ta­li, ac­cord­ing to its clans.

WHY WASN’T THE DISTRIBUTION OF THIS LAND DECIDED BY LOT? (19:49 – 50) Of the 12 men on the reconnaissance mission to Canaan (Nu 13:1 – 33), Caleb and Joshua were the only ones who believed God’s promise that the Israelites could conquer the land. As a result, both men survived the wilderness trek and were given land of their own choosing. WHY DID JOSHUA DIVIDE AND ASSIGN LAND THAT HADN’T YET BEEN CONQUERED? (19:51) By dividing the land before they actually possessed it, Joshua demonstrated his trust in the Lord’s promise (Ex 23:23; Dt 7:1). The Lord offered the whole land as an inheritance to the Israelites, but the Israelites were responsible for demonstrating their faith in God by driving out the Canaanites and thereby possessing the land (Nu 33:50 – 53). WHAT WERE CITIES OF REFUGE? (20:2) Six cities (three on each side of the Jordan River) were established as safe havens for those who had accidentally killed someone (Nu 35:9 – 34). While living in a city of refuge, anyone accused of killing someone was protected until trial from the victim’s avenging relative (Nu 35:12). If found guilty, the person was turned over to the avenger of blood for execution (Dt 19:11 – 13). If found innocent, the accused could safely remain in the city of refuge until the death of the high priest; then the person was permitted to return to their home (Nu 35:28). See How did the judicial process work? (Nu 35:24 – 25; p. 251). WAS THIS THE USUAL METHOD OF HANDLING ACCIDENTAL DEATHS? (20:2 – 3) The concept promoted by cities of refuge was quite progressive for that time. The system upheld the sanctity of life and imposed limits on retribution that protected those who accidentally killed someone. Other cultures did not show this kind of respect for the accused. This system established a principle still valued by many cultures: “innocent until proven guilty.” WHAT DID AN AVENGER OF BLOOD DO? (20:3) When someone was killed, the avenger of blood (typically the nearest male relative of the victim) was obligated to put the killer to death. The avenger was not to be a vigilante seeking vengeance; his aim was retribution, restoring the life balance in society. His motivation was justice, not anger (Ex 21:23 – 25; Lev 24:17). See Who was the avenger of blood? (Nu 35:19; p. 251).

Allotment for Dan 40 The sev­enth lot came out for the t­ ribe of Dan ac­cord­ing to its ­clans. 41  The ter­ri­to­ry of ­their in­her­i­tance in­clud­ed: Zo­rah, Esh­ta­ol, Ir She­mesh, 42  Sha­a­lab­bin, Ai­ja­lon, Ith­lah, 43  Elon, Tim­nah, Ek­ron, 44  El­te­keh, Gib­be­thon, Ba­al­ath, 45 Je­hud, Bene Be­rak, Gath Rim­mon, 46 Me Jar­ kon and Rak­kon, with the area fac­ing Jop­pa. 47 (When the ter­ri­to­ry of the Dan­ites was lost to them, they went up and at­tacked Le­shem, took it, put it to the ­sword and oc­cu­pied it. They set­tled in Le­shem and ­named it Dan af­ter ­their an­ces­tor.) 48  These ­towns and ­their vil­lag­es were the in­her­i­tance of the ­tribe of Dan, ac­cord­ing to its clans.

Allotment for Joshua 49 When they had fin­ished di­vid­ing the land into its al­ lot­ted por­tions, the Is­ra­el­ites gave Josh­ua son of Nun an in­her­i­tance ­among them, 50 as the Lord had com­mand­ed. They gave him the town he ­asked for — ​Tim­nath Se­rah b in the hill coun­try of Ephra­im. And he ­built up the town and set­tled there. 51  These are the ter­ri­to­ries that El­e­a­zar the ­priest, Josh­ua son of Nun and the h ­ eads of the trib­al ­clans of Is­ra­el as­ signed by lot at Shi­loh in the pres­ence of the Lord at the en­trance to the tent of meet­ing. And so they fin­ished di­ vid­ing the land.

Cities of Refuge

20

Then the Lord said to Josh­ua: 2  “Tell the Is­ra­el­ites to des­ig­nate the cit­ies of ref­uge, as I in­struct­ed you ­through Mo­ses, 3 so that any­one who ­kills a per­son ac­ci­den­ tal­ly and un­in­ten­tion­al­ly may flee ­there and find pro­tec­tion from the aveng­er of blood. 4 When they flee to one of ­these cit­ies, they are to s­ tand in the en­trance of the city gate and ­state ­their case be­fore the el­ders of that city. Then the el­ders are to ad­mit the fu­gi­tive into t­ heir city and pro­vide a p ­ lace to live among them. 5 If the aveng­er of ­blood comes in pur­ suit, the el­ders must not sur­ren­der the fu­gi­tive, be­cause the fu­gi­tive ­killed ­their neigh­bor un­in­ten­tion­al­ly and with­out mal­ice afore­thought. 6 They are to stay in that city un­til they have s­ tood tri­al be­fore the as­sem­bly and un­til the ­death of the high ­priest who is serv­ing at that time. Then they may go back to ­their own home in the town from ­which they fled.” a 34 

Septuagint; Hebrew west, and Judah, the Jordan,    b 50  Also known as Timnath Heres (see Judges 2:9)   

Joshua 21:19 CITIES OF REFUGE (20:7 – 9)

Sea

Kedesh Sea of Kinnereth (Sea of Galilee) Golan

0

AN NA

CA

0 20 km.

Hebron

20 miles

Jo rd a n R .

an ne

ra

er

Shechem

it

ed M

7 So they set ­apart Ke­desh in Gal­i­lee in the hill coun­try of Naph­ta­li, She­chem in the hill coun­try of Ephra­im, and Kir­i­ath Arba (that is, He­bron) in the hill coun­try of Ju­dah. 8 East of the Jor­dan (on the oth­er side from Jer­i­cho) they des­ig­nat­ed Be­zer in the wil­der­ness on the pla­teau in the ­tribe of Reu­ben, Ra­moth in Gil­ea ­ d in the ­tribe of Gad, and Go­lan in Ba­shan in the t­ ribe of Ma­nas­seh. 9 Any of the Is­ ra­el­ites or any for­eign­er re­sid­ing ­among them who ­killed some­one ac­ci­den­tal­ly ­could flee to ­these des­ig­nat­ed cit­ies and not be ­killed by the aveng­er of ­blood pri­or to stand­ing tri­al be­fore the as­sem­bly.

337

Ramoth Gilead

Bezer Salt Sea (Dead Sea)

Towns for the Levites

21

Now the fam­i­ly ­heads of the Le­vites ap­proached El­ea ­­ zar the ­priest, Josh­ua son of Nun, and the ­heads of the oth­er trib­al fam­i­lies of Is­ra­el 2 at Shi­loh in Ca­naan and said to them, “The Lord com­mand­ed ­through Mo­ses that you give us ­towns to live in, with pas­ture­lands for our live­stock.” 3 So, as the Lord had com­mand­ed, the Is­ra­el­ites gave the Le­vites the fol­low­ing t­ owns and pas­ture­lands out of ­their own in­her­i­tance: 4 The f­ irst lot came out for the Ko­hath­ites, ac­cord­ing to ­their ­clans. The Le­vites who were de­scen­dants of Aar­on the ­priest were al­lot­ted thir­teen ­towns from the ­tribes of Ju­ dah, Sim­e­on and Ben­ja­min. 5 The rest of Ko­hath’s de­scen­ dants were al­lot­ted ten t­ owns from the c­ lans of the t­ ribes of Ephra­im, Dan and half of Ma­nas­seh. 6  The de­scen­dants of Ger­shon were al­lot­ted thir­teen ­towns from the ­clans of the ­tribes of Is­sa­char, Ash­er, Naph­ ta­li and the half-­tribe of Ma­nas­seh in Ba­shan. 7  The de­scen­dants of Me­ra­ri, ac­cord­ing to ­their ­clans, re­ ceived ­twelve ­towns from the t­ ribes of Reu­ben, Gad and Zeb­u­lun. 8 So the Is­ra­el­ites al­lot­ted to the Le­vites ­these ­towns and ­their pas­ture­lands, as the Lord had com­mand­ed ­through Mo­ses. 9 From the ­tribes of Ju­dah and Sim­e­on they al­lot­ted the fol­ low­ing t­ owns by name 10 (these ­towns were as­signed to the de­scen­dants of Aar­on who were from the Ko­hath­ite ­clans of the Le­vites, be­cause the ­first lot fell to them): 11 They gave them Kir­i­ath Arba (that is, He­bron), with its sur­round­ing pas­ture­land, in the hill coun­try of Ju­dah. (Arba was the fore­father of Anak.) 12 But the ­fields and vil­lag­es a ­ round the city they had giv­en to Ca­leb son of Je­phun­neh as his pos­ses­sion. 13 So to the de­scen­dants of Aar­on the p ­ riest they gave He­bron (a city of ref­uge for one ac­cused of mur­ der), Lib­nah, 14  Jat­tir, Esh­te­moa, 15  Ho­lon, De­bir, 16 Ain, Jut­tah and Beth She­mesh, to­geth­er with ­their pas­ture­ lands — ​nine t­ owns from ­these two tribes. 17 And from the t­ ribe of Ben­ja­min they gave them Gib­e­on, Geba, 18  An­a­thoth and Al­mon, to­geth­er with ­their pas­ture­lands  — ​four towns. 19 The to­tal num­ber of ­towns for the ­priests, the de­scen­ dants of Aar­on, came to thir­teen, to­geth­er with ­their pas­ ture­lands.

WERE THESE TOWNS STANDING VACANT? (21:3) No. Some cities were occupied by Israelites, some by Canaanites. The Canaanites would have been forcibly evicted, just as they had been removed from other occupied towns. WHY WERE THE LEVITES SCATTERED AMONG THE TRIBES? (21:3) Their scattering among the other tribes fulfilled Jacob’s curse on Levi (Ge 49:5 – 7) for his part in the massacre at Shechem (Ge 34:25 – 29). By the time the Israelites entered the promised land, the tribe of Levi was very small. But through Moses and Aaron, Levi’s descendants became a blessing to the nation in their ser­vice as priests and caretakers of the tabernacle. Their scattering spread the priests’ spiritual influence throughout the nation. WHY LIST THE TOWNS OF THE LEVITES? (21:8 – 42) The Levites were a reminder that God had given the promised land to Israel. Since the Le­ vites did not inherit specific territory like the other tribes did but were scattered in towns throughout the land, the Israelites could pay their tithes to the Levites, who were living symbols of God in the land. Giving a portion of what they earned from the land was a way the p ­ eople acknowledged that the land belonged to God.

WHAT WAS A CITY OF REFUGE? (21:13) Six cities (three on each side of the Jordan River) were established as safe havens for those who had accidentally killed someone (Nu 35:9 – 34). While living in a city of refuge, anyone accused of killing someone was protected until trial from the victim’s avenging relative (Nu 35:12). If found guilty, the person was turned over to the avenger of blood for execution (Dt 19:11 – 13). If found innocent, the accused could safely remain in the city of refuge until the death of the high priest; then the person was permitted to return to their home (Nu 35:28). See How did the judicial process work? (Nu 35:24 – 25; p. 251).

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Joshua 21:20 20 The rest of the Ko­hath­ite ­clans of the Le­vites were al­lot­ted t­ owns from the ­tribe of Ephra­im: 21 In the hill coun­try of Ephra­im they were giv­en She­chem (a city of ref­uge for one ac­cused of mur­der) and Ge­zer, 22  Kib­za­im and Beth Ho­ron, to­geth­er with ­their pas­ture­lands  — ​four towns. 23 Also from the t­ ribe of Dan they re­ceived El­te­keh, Gib­be­thon, 24  Ai­ja­lon and Gath Rim­mon, to­geth­er with ­their pas­ture­lands  — ​four towns. 25 From half the t­ ribe of Ma­nas­seh they re­ceived Ta­ a­nach and Gath Rim­mon, to­geth­er with ­their pas­ture­ lands — ​two towns. 26 All ­these ten ­towns and ­their pas­ture­lands were giv­en to the rest of the Ko­hath­ite clans. 27 The Le­vite ­clans of the Ger­shon­ites were giv­en: from the half-­tribe of Ma­nas­seh, Go­lan in Ba­shan (a city of ref­uge for one ac­cused of mur­der) and Be Esh­te­rah, to­geth­er with ­their pas­ture­ lands — ​two towns; 28 from the ­tribe of Is­sa­char, Kish­i­on, Dab­e­rath, 29 Jar­muth and En Gan­nim, to­geth­ er with ­their pas­ture­lands  — ​four towns; 30 from the ­tribe of Ash­er, Mi­shal, Ab­don, 31  Hel­kath and Re­hob, to­geth­er with ­their pas­ture­lands  — ​four towns; 32 from the ­tribe of Naph­ta­li, Ke­desh in Gal­i­lee (a city of ref­uge for one ac­cused of mur­der), Ham­moth Dor and Kar­tan, to­geth­er with ­their pas­ture­lands  — ​­three towns. 33 The to­tal num­ber of ­towns of the Ger­shon­ite c­ lans came to thir­teen, to­geth­er with ­their pas­ture­lands. 34 The Me­ra­rite ­clans (the rest of the Le­vites) were giv­en: from the ­tribe of Zeb­u­lun, Jok­ne­am, Kar­tah, 35  Dim­nah and Na­ha­lal, to­geth­er with ­their pas­ture­lands  — ​four towns; 36 from the ­tribe of Reu­ben, Be­zer, Ja­haz, 37  Ked­e­moth and Meph­a­ath, to­geth­er with ­their pas­ture­lands  — ​four towns; 38 from the ­tribe of Gad, Ra­moth in Gil­e­ad (a city of ref­uge for one ac­cused of mur­der), Ma­ha­na­im, 39  Hesh­bon and Ja­zer, to­geth­er with ­their pas­ture­lands  — ​four ­towns in all. 40 The to­tal num­ber of t­ owns al­lot­ted to the Me­ra­rite c­ lans, who were the rest of the Le­vites, came to twelve. 41 The ­towns of the Le­vites in the ter­ri­to­ry held by the Is­ ra­el­ites were for­ty-­eight in all, to­geth­er with ­their pas­ture­ lands. 42  Each of ­these ­towns had pas­ture­lands sur­round­ing it; this was true for all ­these towns.

HOW COULD IT BE SAID THAT THE LORD GAVE ALL THEIR ENEMIES INTO THEIR HANDS? (21:44) God offered the land to the Israelites, to take little by little. Israel, however, failed to take all God had provided. The Lord’s promise was as good as the deed: he handed their enemies over to them, but they didn’t act on his ­promise.

43 So the Lord gave Is­ra­el all the land he had ­sworn to give t­ heir an­ces­tors, and they took pos­ses­sion of it and set­ tled ­there. 44 The Lord gave them rest on ev­ery side, just as he had ­sworn to ­their an­ces­tors. Not one of ­their en­em ­ ies with­stood them; the Lord gave all ­their en­e­mies into t­ heir ­hands. 45 Not one of all the Lord’s good prom­is­es to Is­ra­el ­failed; ev­ery one was ful­filled.

Joshua 22:19

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Eastern Tribes Return Home

22

Then Josh­ua sum­moned the Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­nas­seh 2 and said to them, “You have done all that Mo­ses the ser­vant of the Lord com­ mand­ed, and you have o ­ beyed me in ev­ery­thing I com­ mand­ed. 3 For a long time now — ​to this very day — ​you have not de­sert­ed your fel­low Is­ra­el­ites but have car­ried out the mis­sion the Lord your God gave you. 4 Now that the Lord your God has giv­en them rest as he prom­ised, re­turn to your h ­ omes in the land that Mo­ses the ser­vant of the Lord gave you on the oth­er side of the Jor­dan. 5 But be very care­ful to keep the com­mand­ment and the law that Mo­ses the ser­vant of the Lord gave you: to love the Lord your God, to walk in obe­di­ence to him, to keep his com­mands, to hold fast to him and to s­ erve him with all your h ­ eart and with all your soul.” 6 Then Josh­ua ­blessed them and sent them away, and they went to ­their ­homes. 7 (To the half-­tribe of Ma­nas­seh Mo­ses had giv­en land in Ba­shan, and to the oth­er half of the t­ ribe Josh­ua gave land on the west side of the Jor­dan ­along with their fel­low Is­ra­el­ites.) When Josh­ua sent them home, he b ­ lessed them, 8  say­ing, “Re­turn to your ­homes with your ­great ­wealth  — ​with ­large ­herds of live­stock, with sil­ver, gold, ­bronze and iron, and a ­great quan­ti­ty of cloth­ ing  — ​and di­vide the plun­der from your en­e­mies with your fel­low Is­ra­el­ites.” 9 So the Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­ nas­seh left the Is­ra­el­ites at Shi­loh in Ca­naan to re­turn to Gil­e­ad, t­ heir own land, ­which they had ac­quired in ac­cor­ dance with the com­mand of the Lord ­through Mo­ses. 10 When they came to Ge­li­loth near the Jor­dan in the land of Ca­naan, the Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­nas­seh ­built an im­pos­ing al­tar ­there by the Jor­dan. 11 And when the Is­ra­el­ites h ­ eard that they had b ­ uilt the al­tar on the bor­der of Ca­naan at Ge­li­loth near the Jor­dan on the Is­ra­ el­ite side, 12  the ­whole as­sem­bly of Is­ra­el gath­ered at Shi­loh to go to war ­against them. 13  So the Is­ra­el­ites sent Phin­e­has son of El­e­a­zar, the ­priest, to the land of Gil­e­ad — ​to Reu­ben, Gad and the half-­tribe of Ma­nas­seh. 14 With him they sent ten of the ­chief men, one from each of the ­tribes of Is­ra­el, each the head of a fam­il­y di­vi­sion ­among the Is­ra­el­ite clans. 15 When they went to Gil­e­ad — ​to Reu­ben, Gad and the half-­tribe of Ma­nas­seh — ​they said to them: 16  “The ­whole as­sem­bly of the Lord says: ‘How c­ ould you b ­ reak ­faith with the God of Is­ra­el like this? How c­ ould you turn away from the Lord and b ­ uild your­selves an al­tar in re­bel­lion ­against him now? 17 Was not the sin of Peor e ­ nough for us? Up to this very day we have not c­ leansed our­selves from that sin, even ­though a ­plague fell on the com­mu­ni­ty of the Lord! 18 And are you now turn­ing away from the Lord? “ ‘If you re­bel a ­ gainst the Lord to­day, to­mor­row he will be an­gry with the ­whole com­mu­ni­ty of Is­ra­el. 19 If the land you pos­sess is de­filed, come over to the Lord’s land, ­where the Lord’s tab­er­na­cle ­stands, and ­share the land with us. But do not re­bel ­against the Lord or a ­ gainst us by build­ing

HOW LONG DID THEY FIGHT THE CAMPAIGN FOR CANAAN? (22:3) About seven years. The division of the land and assignment of the cities seems to have occurred at the same time as Caleb’s request (14:10).

WHY WERE THE ISRAELITES SO QUICK TO GO TO WAR OVER AN ALTAR? (22:10 – 12) They thought the altar was a threat to the altar of the Lord in Shiloh (vv. 16,29). Ancient Israel couldn’t risk divided loyalties. The Israelites felt that if the tribes east of the Jordan departed from the Lord, God would judge all the tribes of Israel (vv. 16 – 18).

WHAT WAS THE SIN OF PEOR AND WHY HAD THE ISRAELITES NOT YET BEEN CLEANSED FROM IT? (22:17) The Israelites had committed sexual immorality with the p ­ eople of Moab and Midian and had worshiped the Baal of Peor with them (Nu 25:1 – 3). By admitting they were not yet cleansed, the ­people were acknowledging that the resulting plague had not removed their tendency to sin. Plagues could cause the ­people to fear the Lord, but plagues could not change sinful hearts into righ­teous hearts.

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WHY DID THEY REPEAT GOD’S NAMES? (22:22) To show their deep emotion in calling on God as a witness to their innocence. All three names highlight different aspects of God’s attributes, including his power. In this particular instance, the names also highlighted his personal covenant with them. WHY DID THE EASTERN TRIBES THINK THE JORDAN MIGHT ONE DAY MARK THE BORDER OF THE LORD’S TERRITORY? (22:24 – 25) The Jordan was a natural border between the eastern tribes (Reuben, Gad and the half-tribe of Manasseh; 13:8) and the western tribes. The eastern tribes were afraid that future generations of the more numerous western tribes who lived in Canaan proper might assume God had established this border to separate his ­people from outsiders, thus cutting out the eastern tribes.

Joshua 22:20 an al­tar for your­selves, oth­er than the al­tar of the Lord our God. 20 When ­Achan son of Ze­rah was un­faith­ful in re­gard to the de­vot­ed ­things,  a did not ­wrath come on the ­whole com­mu­ni­ty of Is­ra­el? He was not the only one who died for his sin.’ ” 21 Then Reu­ben, Gad and the half-­tribe of Ma­nas­seh re­ ­ ighty One, plied to the h ­ eads of the c­ lans of Is­ra­el: 22 “The M God, the Lord! The M ­ ighty One, God, the Lord! He ­knows! And let Is­ra­el know! If this has been in re­bel­lion or dis­obe­ di­ence to the Lord, do not ­spare us this day. 23 If we have ­built our own al­tar to turn away from the Lord and to of­fer ­burnt of­fer­ings and ­grain of­fer­ings, or to sac­ri­fice fel­low­ ship of­fer­ings on it, may the Lord him­self call us to ac­count. 24 “No! We did it for fear that some day your de­scen­dants ­might say to ours, ‘What do you have to do with the Lord, the God of Is­ra­el? 25 The Lord has made the Jor­dan a bound­ ary be­tween us and you — ​you Reu­ben­ites and Gad­ites! You have no ­share in the Lord.’ So your de­scen­dants ­might ­cause ours to stop fear­ing the Lord. 26 “That is why we said, ‘Let us get r­ eady and b ­ uild an al­tar  — ​but not for ­burnt of­fer­ings or sac­ri­fic­es.’ 27 On the con­trary, it is to be a wit­ness be­tween us and you and the gen­er­a­tions that fol­low, that we will wor­ship the Lord at his sanc­tu­ary with our ­burnt of­fer­ings, sac­ri­fic­es and fel­ low­ship of­fer­ings. Then in the fu­ture your de­scen­dants will not be able to say to ours, ‘You have no ­share in the Lord.’ 28 “And we said, ‘If they ever say this to us, or to our de­ scen­dants, we will an­swer: Look at the rep­li­ca of the Lord’s al­tar, ­which our an­ces­tors ­built, not for ­burnt of­fer­ings and sac­ri­fic­es, but as a wit­ness be­tween us and you.’ 29 “Far be it from us to re­bel ­against the Lord and turn away from him to­day by build­ing an al­tar for ­burnt of­fer­ ings, g ­ rain of­fer­ings and sac­ri­fic­es, oth­er than the al­tar of the Lord our God that ­stands be­fore his tab­er­na­cle.” 30 When Phin­e­has the p ­ riest and the lead­ers of the com­mu­ ni­ty  — ​the ­heads of the ­clans of the Is­ra­el­ites  — ​­heard what Reu­ben, Gad and Ma­nas­seh had to say, they were p ­ leased. 31 And Phin­eh ­ as son of El­e­a­zar, the ­priest, said to Reu­ben, Gad and Ma­nas­seh, “To­day we know that the Lord is with us, be­ cause you have not been un­faith­ful to the Lord in this mat­ter. Now you have res­cued the Is­ra­el­ites from the Lord’s hand.” 32 Then Phin­e­has son of El­e­a­zar, the ­priest, and the lead­ers re­turned to Ca­naan from t­ heir meet­ing with the Reu­ben­ites and Gad­ites in Gil­e­ad and re­port­ed to the Is­ra­el­ites. 33 They were glad to hear the re­port and p ­ raised God. And they ­talked no more ­about go­ing to war ­against them to dev­as­ tate the coun­try ­where the Reu­ben­ites and the Gad­ites lived. 34 And the Reu­ben­ites and the Gad­ites gave the al­tar this name: A Wit­ness Be­tween Us  — ​that the Lord is God.

Joshua’s Farewell to the Leaders

23

Af­ter a long time had ­passed and the Lord had giv­en Is­ra­el rest from all ­their en­e­mies ­around them, Josh­ ua, by then a very old man, 2  sum­moned all Is­ra­el  — ​­their

a 20  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.   

Joshua 23:16 ­el­ders, lead­ers, judg­es and of­fi­cials — ​and said to them: “I am very old. 3 You your­selves have seen ev­ery­thing the Lord your God has done to all ­these na­tions for your sake; it was the Lord your God who ­fought for you. 4  Re­mem­ber how I have al­lot­ted as an in­her­i­tance for your ­tribes all the land of the na­tions that re­main — ​the na­tions I con­quered — ​be­ tween the Jor­dan and the Med­i­ter­ra­ne­an Sea in the west. 5 The Lord your God him­self will push them out for your sake. He will d ­ rive them out be­fore you, and you will take pos­ses­sion of t­ heir land, as the Lord your God prom­ised you. 6 “Be very ­strong; be care­ful to obey all that is writ­ten in the Book of the Law of Mo­ses, with­out turn­ing ­aside to the ­right or to the left. 7  Do not as­so­ci­ate with ­these na­tions that re­main a ­ mong you; do not in­voke the ­names of ­their gods or s­ wear by them. You must not s­ erve them or bow down to them. 8 But you are to hold fast to the Lord your God, as you have un­til now. 9 “The Lord has driv­en out be­fore you ­great and pow­er­ful na­tions; to this day no one has been able to with­stand you. 10 One of you ­routs a thou­sand, be­cause the Lord your God ­fights for you, just as he prom­ised. 11 So be very care­ful to love the Lord your God. 12 “But if you turn away and ally your­selves with the sur­ vi­vors of ­these na­tions that re­main ­among you and if you in­ter­mar­ry with them and as­so­ci­ate with them, 13 then you may be sure that the Lord your God will no lon­ger ­drive out ­these na­tions be­fore you. In­stead, they will be­come ­snares and t­ raps for you, ­whips on your ­backs and ­thorns in your eyes, un­til you per­ish from this good land, ­which the Lord your God has giv­en you. 14 “Now I am a ­ bout to go the way of all the ­earth. You know with all your h ­ eart and soul that not one of all the good prom­is­es the Lord your God gave you has ­failed. Ev­ ery prom­ise has been ful­filled; not one has ­failed. 15 But just as all the good t­ hings the Lord your God has prom­ised you have come to you, so he will b ­ ring on you all the evil t­ hings he has threat­ened, un­til the Lord your God has de­stroyed you from this good land he has giv­en you. 16  If you vi­o­late

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HOW COULD JOSHUA SAY THAT SOME NATIONS REMAINED IF HE HAD INDEED CONQUERED THEM? (23:4) The land as a whole had been conquered, but individual pockets of resistance remained. See How could it be said that the Lord gave all their enemies into their hands? (21:44; p. 338).

HOW WOULD THE NATIONS BECOME SNARES AND TRAPS TO ISRAEL? (23:13) Snares sprang shut with flexible branches or ropes that someone pulled. Traps usually captured birds and other wild animals by entangling them in nets. The terms, often used interchangeably, illustrate how Israel would become entangled with the idols and affairs of foreign nations, which would lead to destruction. HOW WOULD THE NATIONS BECOME THORNS IN ISRAEL’S EYES? (23:13) Before land could be used for crops, it had to be cleared of thistles and thorns. In the process, branches and thorns could easily scratch a person, and the eyes were especially sensitive. Because they didn’t clear the Canaanites from the land, the Israelites lost their ability to “see” clearly. Unable to discern right from wrong, the Israelites stumbled and fell into sin. WHY IS PUNISHMENT FROM GOD DESCRIBED AS EVIL? (23:15) God’s punishment is just. ­People bring dire consequences upon themselves when they indulge in wicked behavior. The Lord had warned the Israelites of the consequences — ​ which were “evil” from their perspective — ​if they failed to keep their part of the covenant (Lev 26:14 – 33; Dt 28:15 – 68).

WHY WOULD THE ISRAELITES BE TEMPTED BY OTHER GODS? 23:7 Although the Israelites were blessed by God as his chosen p ­ eople, they seemed to be infatuated with idols and false gods. Several factors probably made such idolatry attractive to them:



1. Idols were physical objects that could be seen (Lev 26:1). Israel’s God, on the other hand, was unseen. 2. Idols could be carried, controlled and confined. Israel’s God, however, was an awesome and mysterious God who could not be manipulated by his p ­ eople. He “moved” whenever and wherever he wanted. 3. Foreign gods were thought to have power over crops, a prime concern of the Israelites. The ­people were superstitious and didn’t want to risk their harvests by offending the pagan gods. 4. Some foreign gods were believed to give fertility. The worship of these gods involved religious prostitution (1Ki 14:24) and other sexually immoral practices, which appealed to the sensual desires of the Israelites. The Israelites may have concluded that it was better to indulge in these pleasurable activities than to displease the gods of fertility. 5. Idol worship was a cultural norm. The Israelites often found it easier to join in local customs than to go against them.

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Joshua 24:1 the cov­enant of the Lord your God, ­which he com­mand­ed you, and go and s­ erve oth­er gods and bow down to them, the Lord’s an­ger will burn ­against you, and you will quick­ly per­ish from the good land he has giv­en you.”

The Covenant Renewed at Shechem

24

LINK (24:9) HE SENT FOR BALAAM . . . TO PUT A CURSE ON YOU See Numbers 22:1 — ​24:25.

DID GOD SEND LITERAL HORNETS? (24:12) Perhaps. Hornets may have made living in the land extremely difficult. However, the hornet was also Egypt’s national symbol, so the term may be a reference to Egyptian troops. The Egyptians raided Canaan regularly, which could have weakened the nations prior to the Israelite invasion. See Did God really send hornets? (Ex 23:28; p. 118) and How could the hornet finish off the remaining enemy? (Dt 7:20; p. 267). WHY HAD THE ISRAELITES KEPT THE FALSE GODS OF THEIR ANCESTORS? (24:14,23) As a whole, Israel had clung to the Lord (23:8). But some were apparently still worshiping idols acquired from the years of slavery in Egypt (Eze 20:7 – 8; 23:3,8). They were also undoubtedly influenced by their idolworshiping neighbors. Perhaps they wanted something to fall back on in case the Lord didn’t come through for them.

Then Josh­ua as­sem­bled all the t­ribes of Is­ra­el at She­chem. He sum­moned the el­ders, lead­ers, judg­es and of­fi­cials of Is­ra­el, and they pre­sent­ed them­selves be­ fore God. 2 Josh­ua said to all the peo­ple, “This is what the Lord, the God of Is­ra­el, says: ‘Long ago your an­ces­tors, in­clud­ing Te­rah the fa­ther of Abra­ham and Na­hor, ­lived be­yond the Eu­phra­tes Riv­er and wor­shiped oth­er gods. 3 But I took your fa­ther Abra­ham from the land be­yond the Eu­phra­tes and led him through­out Ca­naan and gave him many de­scen­ dants. I gave him I­ saac, 4 and to I­ saac I gave Ja­cob and Esau. I as­signed the hill coun­try of Seir to Esau, but Ja­cob and his fam­il­ y went down to Egypt. 5 “ ‘Then I sent Mo­ses and Aar­on, and I af­flict­ed the Egyp­ tians by what I did ­there, and I ­brought you out. 6 When I ­brought your peo­ple out of ­Egypt, you came to the sea, and the Egyp­tians pur­sued them with char­i­ots and horse­men a as far as the Red Sea. b 7 But they ­cried to the Lord for help, and he put dark­ness be­tween you and the Egyp­tians; he ­brought the sea over them and cov­ered them. You saw with your own eyes what I did to the Egyp­tians. Then you l­ived in the wil­der­ness for a long time. 8 “ ‘I b ­ rought you to the land of the Am­or­ ites who ­lived east of the Jor­dan. They ­fought ­against you, but I gave them into your h ­ ands. I de­stroyed them from be­fore you, and you took pos­ses­sion of t­ heir land. 9 When Ba­lak son of Zip­por, the king of Moab, pre­pared to f­ ight a ­ gainst Is­ra­el, he sent for Ba­laam son of Beor to put a ­curse on you. 10  But I ­would not lis­ten to Ba­laam, so he b ­ lessed you ­again and ­again, and I de­liv­ered you out of his hand. 11 “ ‘Then you ­crossed the Jor­dan and came to Jer­i­cho. The cit­i­zens of Jer­i­cho ­fought ­against you, as did also the Am­ o­rites, Per­iz­zites, Ca­naan­ites, Hit­tites, Gir­ga­shites, Hi­vites and Jeb­u­sites, but I gave them into your h ­ ands. 12 I sent the hor­net ­ahead of you, ­which ­drove them out be­fore you  — ​ also the two Am­o­rite ­kings. You did not do it with your own ­sword and bow. 13 So I gave you a land on ­which you did not toil and cit­ies you did not b ­ uild; and you live in them and eat from vine­yards and ol­ive ­groves that you did not plant.’ 14 “Now fear the Lord and ­serve him with all faith­ful­ness. ­Throw away the gods your an­ces­tors wor­shiped be­yond the Eu­phra­tes Riv­er and in ­Egypt, and ­serve the Lord. 15 But if serv­ing the Lord s­ eems un­de­sir­able to you, then ­choose for your­selves this day whom you will ­serve, wheth­er the gods your an­ces­tors ­served be­yond the Eu­phra­tes, or the gods of the Am­o­rites, in ­whose land you are liv­ing. But as for me and my house­hold, we will ­serve the Lord.” 16 Then the peo­ple an­swered, “Far be it from us to for­sake the Lord to s­ erve oth­er gods! 17 It was the Lord our God him­ a 6 Or charioteers    b 6 Or the

Sea of Reeds   

Joshua 24:28 self who b ­ rought us and our par­ents up out of E ­ gypt, from that land of slav­ery, and per­formed ­those ­great ­signs be­fore our eyes. He pro­tect­ed us on our en­tire jour­ney and ­among all the na­tions ­through ­which we trav­eled. 18 And the Lord ­drove out be­fore us all the na­tions, in­clud­ing the Am­o­rites, who l­ived in the land. We too will s­ erve the Lord, be­cause he is our God.” 19 Josh­ua said to the peo­ple, “You are not able to ­serve the Lord. He is a holy God; he is a jeal­ous God. He will not for­give your re­bel­lion and your sins. 20 If you for­sake the Lord and ­serve for­eign gods, he will turn and b ­ ring di­sas­ ter on you and make an end of you, af­ter he has been good to you.” 21 But the peo­ple said to Josh­ua, “No! We will ­serve the Lord.” 22  Then Josh­ua said, “You are wit­ness­es ­against your­ selves that you have cho­sen to ­serve the Lord.” “Yes, we are wit­ness­es,” they re­plied. 23 “Now then,” said Josh­ua, “throw away the for­eign gods that are a ­ mong you and ­yield your h ­ earts to the Lord, the God of Is­ra­el.” 24 And the peo­ple said to Josh­ua, “We will s­ erve the Lord our God and obey him.” 25 On that day Josh­ua made a cov­enant for the peo­ple, and ­there at She­chem he re­af­firmed for them de­crees and laws. 26 And Josh­ua re­cord­ed ­these ­things in the Book of the Law of God. Then he took a l­arge s­ tone and set it up t­ here un­der the oak near the holy ­place of the Lord. 27 “See!” he said to all the peo­ple. “This s­ tone will be a wit­ness a ­ gainst us. It has ­heard all the ­words the Lord has said to us. It will be a wit­ness ­against you if you are un­true to your God.” 28 Then Josh­ua dis­missed the peo­ple, each to ­their own in­her­i­tance.

W H AT VA L U E S D O E S A C H R I S T I A N FA M I LY HOLD? 24:15

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WHY WAS JOSHUA SO NEGATIVE? (24:19) Joshua was rebuking the people for their hasty, naive response (vv. 16 – 18). He wanted the ­people to be careful about making flippant promises, to see their spiritual weakness and inability to please their holy and jealous God. Joshua wanted them to recognize that they needed to depend on God. WHY DID THE PEOPLE NEED NEW DECREES AND LAWS? (24:24 – 25) They didn’t. Joshua did not add to the Law of Moses or change it in any way. Though it is not precisely spelled out, this covenant apparently reaffirmed the Law (1:8; 22:5; 23:6) and reinforced the greatest commandment (see ­Jesus’ comments in Mk 12:28 – 30). WHAT WAS THE BOOK OF THE LAW OF GOD? (24:26) The text is not clear on this. It may have been a collection of decrees and laws (v. 25) from the Law of Moses. Or it may have contained the words of Joshua’s sermon as recorded in chapter 24. This closing sermon is reminiscent of Moses’ final sermons at the end of his life (Dt 31:24 – 29). A permanent record of this covenant (Jos 24:25) made it binding and allowed the p ­ eople to read and remember it. It was probably stored with the Book of the Law of Moses (cf. 1:8; 8:30 – 35). WHAT WAS THE HOLY PLACE OF THE LORD? (24:26) Perhaps the site of an old altar that stood in Shechem near the oak tree. This same oak tree is mentioned elsewhere (Ge 12:6; 35:4; Dt 11:30; Jdg 9:6,37). The tree was located between Mount Ebal and Mount Gerizim near the modern-day city of Nablus (see Map 4 at the back of this Bible).

TOP 100

A Chris­tian is someone who knows there is nothing they can do to deserve God’s love but MOST-ASKED who gratefully accepts and trusts in what God has done through the sacrifice of his Son, ­Jesus Christ. This faith translates into a life lived in love, gratitude and ser­vice. A Chris­tian family, then, reflects these same values. While the members of a Chris­tian family are not perfect ­people and are not without problems, they do believe that God has their best interests at heart. The Bible and the commandments from God found in it serve as their rules for living. They strive to live according to God’s Word and make God the foundation of their beliefs as a family unit. However, the modern family unit has changed over the years. Whether comprised of a husband and wife with no children, a husband and wife with children, a single parent raising a child or children alone, or any number of other scenarios — ​the goal of a Chris­tian family is to love God and love p ­ eople. With that in mind, the definition of “family” can extend beyond blood relatives and those related by marriage. One Biblical illustration of what a Chris­tian family can look like may be found in Matthew 12:48 – 50, where J­esus said that his “family” is comprised of those who do the will of his Father in heaven. ­Jesus’ answer emphasizes the great importance of our spiritual family — ​those with whom we may not share blood but with whom we share a common and strong faith in God and his Son, ­Jesus Christ. It should be noted, however, that being a Chris­tian doesn’t necessarily mean that every member of one’s family will also be a Chris­tian. It’s possible that only one spouse may believe (1Co 7:12 – 14; 1Pe 3:1) or that some children won’t believe. After all, even Satan rebelled against the perfect Father.

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Joshua 24:29 Buried in the Promised Land

LINK (24:32) JOSEPH’S BONES For background on why the Israelites had been carrying Joseph’s bones around all these years, read Genesis 50:24 – 26 and Exodus 13:19.

29 Af­ter t­ hese t­ hings, Josh­ua son of Nun, the ser­vant of the Lord, died at the age of a hun­dred and ten. 30 And they bur­ied him in the land of his in­her­i­tance, at Tim­nath Se­rah a in the hill coun­try of Ephra­im, ­north of M ­ ount Ga­ash. 31  Is­ra­el ­served the Lord through­out the life­time of Josh­ ua and of the el­ders who out­lived him and who had ex­pe­ri­ enced ev­ery­thing the Lord had done for Is­ra­el. 32  And Jo­seph’s ­bones, ­which the Is­ra­el­ites had ­brought up from E ­ gypt, were bur­ied at She­chem in the t­ ract of land that Ja­cob ­bought for a hun­dred piec­es of sil­ver b from the sons of Ha­mor, the fa­ther of She­chem. This be­came the in­ her­i­tance of Jo­seph’s de­scen­dants. 33 And El­e­a­zar son of Aar­on died and was bur­ied at Gib­e­ ah, ­which had been al­lot­ted to his son Phin­e­has in the hill coun­try of Ephra­im.

a 30  Also

known as Timnath Heres (see Judges 2:9)    b 32 Hebrew hundred kesitahs; a kesitah was a unit of money of unknown weight and value.   

JUDGES INTRODUCTION

WHY READ THIS BOOK?

Judges is filled with stories as sensational and exciting as any of today’s headlines. In terms of sheer drama — ​gruesome murders, sexual exploits, superhuman feats of strength, bizarre mutilation — ​no tabloid can offer you more. But no tabloid can offer the eternal truth you’ll find within these stories. The book of Judges shows what happened when Israel slid into moral anarchy, and it highlights God’s merciful deliverance when his ­people cry out to him in repentance.

WHO WROTE THIS BOOK?

Tradition credits the prophet Samuel with authorship, but we don’t know for sure who wrote the book of Judges. The author may have been one of Samuel’s associates or perhaps another prophet.

WHY WAS IT WRITTEN?

To recount the stories of Israel’s early leaders — ​called judges — ​and to give the nation a sense of its history prior to the time when God appointed kings as its leaders. The stories of six of the twelve judges and their amazing accomplishments are told in detail. It is clear that these judges were more than legal advisers; they were civil and military leaders as well as guardians of the covenant.

WHEN WAS IT WRITTEN?

Perhaps as many as 380 years after the events it describes — ​probably during the days of Israel’s first kings, Saul and David (around 1000 BC), but before David captured Jerusalem (1:21). The book covers a period of about 350 years.

TO WHOM WAS IT WRITTEN?

WHAT TO LOOK FOR IN JUDGES:

The ­people of Israel. The cycles of Israel’s relationship with God: (1) God’s blessing, (2) spiritual complacency, (3) sin, especially idolatry, (4) suffering at the hands of enemies, (5) a cry to God for help and (6) God’s deliverance through one of the judges. On the negative side, this book will show you the human tendency to sin. On the positive side, you’ll see a description of God’s unrelenting love.

WHEN DID THESE THINGS HAPPEN?

 ISRAELITES ENTER CANAAN (C. 1406 BC)   DEBORAH’S RULE (C. 1209 – 1169 BC)   GIDEON’S RULE (C. 1162 – 1122 BC)   SAMUEL’S BIRTH (C. 1105 BC)   JEPHTHAH’S RULE (C. 1078 – 1072 BC)   SAMSON’S RULE (C. 1075 – 1055 BC)   BOOK OF JUDGES WRITTEN (C. 1000 BC)   DIVISION OF THE KINGDOM (930 BC) 

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

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Judges 1:1

HOW DID THE ISRAELITES COMMUNICATE WITH THE LORD? (1:1 – 2) When Joshua was commissioned, the Lord said Eleazar would make decisions for Joshua with the Urim (Nu 27:21), which was probably used in this case as well. The Urim and Thummim were small objects kept in the high priest’s breastpiece, which was attached to the front of the ephod (Ex 28:30). With the stones, the high priest sought a yes or no answer from God. See the article What were the Urim and Thummim? (Dt 33:8; p. 305).

Israel Fights the Remaining Canaanites

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JUDAH’S FIGHT FOR LAND (1:4)

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Jerusalem Ashkelon Ekron H A Gaza D Hebron U J Sa lt Sea Debir (Dead Sea) S I M E O N N e g e v

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20 miles

WHY CUT OFF THE KING’S THUMBS AND BIG TOES? (1:6 – 7) Judah’s soldiers wanted to humiliate and cripple the conquered king. Without thumbs, he could no longer wield a weapon. Without big toes, he could no longer run during battle. Such treatment of war prisoners was common among nations at the time. The defeated king accepted his fate philosophically. He knew his punishment was no worse than the various tortures he had imposed on those he had conquered. WHY GIVE YOUR DAUGHTER AS A TROPHY OF WAR? (1:12 – 13) Caleb was essentially hiring someone to lead a successful attack on Debir. His offer was consistent with customs of the time. Because women were valued primarily for the work they could do, when a daughter married, it meant her family lost a worker. A prospective groom would compensate the bride’s family by paying a bride-price to finalize the marriage contract. By waiving the bride-price for his daughter, Caleb offered his warriors the chance to gain a wife with heroism rather than wealth. See Were Israelite girls treated like property? (Jos 15:17; p. 330). WHY DID CHARIOTS FITTED WITH IRON STOP THEM? (1:19) Chariots were particularly difficult to fight against on open plains because of their maneuverability and speed. When fitted with iron, chariots were virtually invincible. During the shift from the Bronze Age to the Iron Age (c. 1200 BC), the Canaanites jealously guarded the metallurgical secrets they had learned from the Hittites of Asia Minor. Iron became as highly prized as gold and silver, and it was seen as a sign of great strength and power.

1

Af­ter the ­death of Josh­ua, the Is­ra­el­ites ­asked the Lord, “Who of us is to go up ­first to ­fight ­against the Ca­naan­ ites?” 2 The Lord an­swered, “Ju­dah s­ hall go up; I have giv­en the land into ­their hands.” 3 The men of Ju­dah then said to the Sim­e­on­ites ­their fel­ low Is­ra­el­ites, “Come up with us into the ter­ri­to­ry al­lot­ted to us, to ­fight a ­ gainst the Ca­naan­ites. We in turn will go with you into ­yours.” So the Sim­eo ­ n­ites went with them. 4  When Ju­dah at­tacked, the Lord gave the Ca­naan­ites and Per­iz­zites into ­their ­hands, and they ­struck down ten thou­sand men at Be­zek. 5 It was ­there that they ­found Ado­niBe­zek and f­ ought a ­ gainst him, put­ting to rout the Ca­naan­ ites and Per­iz­zites. 6 Ado­ni-Be­zek fled, but they ­chased him and ­caught him, and cut off his ­thumbs and big toes. 7  Then Ado­ni-Be­zek said, “Sev­en­ty ­kings with ­their ­thumbs and big toes cut off have p ­ icked up s­ craps un­der my ta­ble. Now God has paid me back for what I did to them.” They ­brought him to Je­ru­sa­lem, and he died there. 8 The men of Ju­dah at­tacked Je­ru­sa­lem also and took it. They put the city to the ­sword and set it on fire. 9 Af­ter that, Ju­dah went down to f­ight a ­ gainst the Ca­ naan­ites liv­ing in the hill coun­try, the Ne­gev and the west­ ern foot­hills. 10  They ad­vanced ­against the Ca­naan­ites ­liv­ing in He­bron (for­mer­ly ­called Kir­i­ath Arba) and de­feat­ed She­shai, Ahi­man and Tal­mai. 11 From ­there they ad­vanced ­against the peo­ple liv­ing in De­bir (for­mer­ly ­called Kir­i­ath Se­pher). 12 And Ca­leb said, “I will give my daugh­ter Ak­sah in mar­ riage to the man who at­tacks and cap­tures Kir­ia ­ th Se­pher.” 13 Oth­ni­el son of Ke­naz, Ca­leb’s youn­ger broth­er, took it; so Ca­leb gave his daugh­ter Ak­sah to him in mar­riage. 14 One day when she came to Oth­ni­el, she ­urged him a to ask her fa­ther for a ­field. When she got off her don­key, Ca­leb ­asked her, “What can I do for you?” 15 She re­plied, “Do me a spe­cial fa­vor. ­Since you have giv­ en me land in the Ne­gev, give me also s­ prings of wa­ter.” So Ca­leb gave her the up­per and low­er springs. 16 The de­scen­dants of Mo­ses’ fa­ther-in-law, the Ke­nite, went up from the City of P ­ alms b with the peo­ple of Ju­dah to live ­among the in­hab­i­tants of the Des­ert of Ju­dah in the Ne­gev near Arad. 17 Then the men of Ju­dah went with the Sim­eo ­ n­ites ­their fel­low Is­ra­el­ites and at­tacked the Ca­naan­ites liv­ing in Ze­ phath, and they to­tal­ly de­stroyed c the city. There­fore it was ­called Hor­mah.  d 18 Ju­dah also took e Gaza, Ash­ke­lon and Ek­ ron  — ​each city with its ter­ri­to­ry. 19 The Lord was with the men of Ju­dah. They took pos­ ses­sion of the hill coun­try, but they were un­able to ­drive the peo­ple from the ­plains, be­cause they had char­i­ots fit­ted with iron. 20 As Mo­ses had prom­ised, He­bron was giv­en to a 14 

Hebrew; Septuagint and Vulgate Othniel, he urged her    b 16  That is, Jericho    c 17  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.    d 17  Hormah means destruction.    e 18  Hebrew; Septuagint Judah did not take   

Judges 2:6

347

Ca­leb, who ­drove from it the ­three sons of Anak. 21 The Ben­ ja­mites, how­ev­er, did not ­drive out the Jeb­u­sites, who were liv­ing in Je­ru­sa­lem; to this day the Jeb­u­sites live ­there with the Ben­ja­mites. 22 Now the t­ ribes of Jo­seph at­tacked Beth­el, and the Lord was with them. 23 When they sent men to spy out Beth­el (for­mer­ly ­called Luz), 24 the ­spies saw a man com­ing out of the city and they said to him, “Show us how to get into the city and we will see that you are treat­ed well.” 25 So he ­showed them, and they put the city to the s­ word but ­spared the man and his ­whole fam­i­ly. 26 He then went to the land of the Hit­tites, ­where he ­built a city and ­called it Luz, ­which is its name to this day. 27 But Ma­nas­seh did not ­drive out the peo­ple of Beth Shan or Ta­a­nach or Dor or Ib­le­am or Me­gid­do and ­their sur­round­ ing set­tle­ments, for the Ca­naan­ites were de­ter­mined to live in that land. 28 When Is­ra­el be­came ­strong, they ­pressed the Ca­naan­ites into ­forced la­bor but nev­er ­drove them out com­ plete­ly. 29 Nor did Ephra­im ­drive out the Ca­naan­ites liv­ing in Ge­zer, but the Ca­naan­ites con­tin­ued to live ­there a ­ mong them. 30 Nei­ther did Zeb­ul­un ­drive out the Ca­naan­ites liv­ ing in Kit­ron or Na­ha­lol, so ­these Ca­naan­ites ­lived ­among them, but Zeb­u­lun did sub­ject them to ­forced la­bor. 31 Nor did Ash­er d ­ rive out t­ hose liv­ing in Akko or Si­don or Ah­ lab or Ak­zib or Hel­bah or ­Aphek or Re­hob. 32  The Ash­er­ites ­lived ­among the Ca­naan­ite in­hab­i­tants of the land be­cause they did not ­drive them out. 33  Nei­ther did Naph­ta­li ­drive out ­those liv­ing in Beth She­mesh or Beth ­Anath; but the Naph­ta­lites too ­lived ­among the Ca­naan­ite in­hab­i­tants of the land, and ­those liv­ing in Beth She­mesh and Beth ­Anath be­came ­forced la­bor­ers for them. 34  The Am­o­rites con­fined the Dan­ites to the hill coun­try, not al­low­ing them to come down into the ­plain. 35  And the Am­o­rites were de­ter­mined also to hold out in ­Mount He­res, Ai­ja­lon and Sha­al­bim, but when the pow­er of the ­tribes of Jo­seph in­creased, they too were ­pressed into f­ orced la­bor. 36 The bound­ary of the Am­o­ rites was from Scor­pi­on Pass to Sela and be­yond.

Iron weapons gave the Philistines a considerable advantage in battle against the hilldwelling Israelites (1Sa 4:1 – 2,10). DO ENEMIES MAKE GOOD NEIGHBORS? (1:21) It was common for enemies during this era to maintain a fragile truce. But pagan enemies didn’t make good neighbors. With the Jebu­ sites living nearby, the Benjamites fell victim to various temptations — ​they intermarried with their neighbors and participated in their wickedness and idolatry. WAS IT COMMON PRACTICE TO SPARE COOPERATIVE ENEMIES? (1:25) The man the tribes of Joseph spared was not merely cooperative; he chose to side with the Israelites against his own p ­ eople. Apparently he believed that the Israelites were favored by God and that the p ­ eople of Luz/Bethel were not. The fact that he and his family left the area to build a city elsewhere shows his willingness to start a new life away from former allegiances (v. 26). WHY MAKE SLAVES OF THE CANAANITES? (1:28) The text suggests that Israel enslaved the Canaanites out of laziness and unbelief. God had commanded Israel to drive the Canaanites out of the land completely (Dt 7:1 – 2; Jos 1:4; 3:10; 23:5,12 – 13). Instead of obeying God, the Israelites chose to acquire a slave force to do their work for them. As it turned out, Israel didn’t conquer the Canaanites completely until King David’s time. The Israelites paid a hidden price for enslaving the Canaanites: when the Canaanite slaves were assimilated into northern Israel, they accelerated the nation’s slide into idolatry.

The Angel of the Lord at Bokim

2

The an­gel of the Lord went up from Gil­gal to Bo­kim and said, “I b ­ rought you up out of E ­ gypt and led you into the land I s­ wore to give to your an­ces­tors. I said, ‘I will nev­er ­break my cov­enant with you, 2 and you ­shall not make a cov­enant with the peo­ple of this land, but you ­shall ­break down ­their al­tars.’ Yet you have dis­obeyed me. Why have you done this? 3 And I have also said, ‘I will not ­drive them out be­fore you; they will be­come ­traps for you, and ­their gods will be­come ­snares to you.’ ” 4 When the an­gel of the Lord had spo­ken ­these ­things to all the Is­ra­el­ites, the peo­ple wept ­aloud, 5 and they c­ alled that ­place Bo­kim.  a ­There they of­fered sac­ri­fic­es to the Lord.

Disobedience and Defeat 6  Af­ter Josh­ua had dis­missed the Is­ra­el­ites, they went to take pos­ses­sion of the land, each to ­their own in­her­it­ ance. a 5 

Bokim means weepers.   

WHAT KIND OF ANGEL SPOKE TO THE NATION? (2:1,4) Some say this was a temporary manifestation or appearance of God himself (a theophany). See Was this an angel or the Lord? (6:11 – 12; p. 354). Others think this angel may have been a human messenger, such as Phinehas the priest or perhaps a prophet. Since this book includes several appearances of angels as they are commonly understood — ​as heavenly messengers — ​that is probably how this account should be understood as well. WHY DID THE ISRAELITES OFFER SACRIFICES AT BOKIM? (2:5) Perhaps because of their sin or because of the trouble God said the Canaanites would cause them. By offering sacrifices, the p ­ eople acknowledged God’s pronouncement and affirmed their covenant relationship with him. Israel sometimes built altars at the sites of significant events.

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HOW COULD A WHOLE GENERATION NOT KNOW THE LORD? (2:10) Evidently, the Israelite parents had failed to teach their children. God had commanded the Israelites to pass his laws and moral values along to the next generation (Dt 6:4 – 9). Gradually influenced by the paganism around them, however, the Israelites surrendered to the prevailing cultural and social values — ​despite the angel’s direct warning.

WHY DID THE PEOPLE NEED LEADERS TO KEEP THEM FAITHFUL TO GOD? (2:19) Without strong leadership, keeping faith with God seems to have been almost impossible for the p ­ eople of Israel. Even with the leadership of godly men like Moses and Joshua, the ­people had fallen under the influence of the idol worshipers who lived around them. Most of the judges were military leaders rather than spiritual leaders. They liberated the ­people from oppressors, but after each judge died, the p ­ eople returned to the idol worship practiced by their oppressors and neighbors. See the article Why was this time of the judges so troubled? (2:10 – 23; below). WHY DID GOD DECIDE TO STOP HELPING ISRAEL? (2:20 – 21) God worked with Israel on the basis of a conditional covenant, or agreement. It specified certain conditions the Israelites had to follow if they wanted to receive God’s promised blessings. They could expect life and prosperity or death and destruction, depending on their response to God’s commands (Dt 30:15 – 18). God didn’t change his mind; he merely carried out the terms of the covenant.

Judges 2:7 7 The peo­ple ­served the Lord through­out the life­time of Josh­ua and of the el­ders who out­lived him and who had seen all the ­great t­ hings the Lord had done for Is­ra­el. 8 Josh­ua son of Nun, the ser­vant of the Lord, died at the age of a hun­dred and ten. 9 And they bur­ied him in the land of his in­her­i­tance, at Tim­nath He­res  a in the hill coun­try of Ephra­im, ­north of ­Mount Ga­ash. 10  Af­ter that ­whole gen­er­a­tion had been gath­ered to ­their an­ces­tors, an­oth­er gen­er­a­tion grew up who knew nei­ther the Lord nor what he had done for Is­ra­el. 11 Then the Is­ra­ el­ites did evil in the eyes of the Lord and s­ erved the Ba­als. 12 They for­sook the Lord, the God of t­ heir an­ces­tors, who had ­brought them out of E ­ gypt. They fol­lowed and wor­shiped var­i­ous gods of the peo­ples a ­ round them. They a ­ roused the Lord’s an­ger 13 be­cause they for­sook him and ­served Baal and the Ash­to­reths. 14 In his an­ger a ­ gainst Is­ra­el the Lord gave them into the ­hands of raid­ers who plun­dered them. He sold them into the ­hands of ­their en­e­mies all ­around, whom they were no lon­ger able to re­sist. 15  When­ev­er Is­ra­el went out to ­fight, the hand of the Lord was ­against them to de­feat them, just as he had s­ worn to them. They were in ­great dis­tress. 16 Then the Lord ­raised up judg­es, b who s­ aved them out of the ­hands of ­these raid­ers. 17 Yet they ­would not lis­ten to t­ heir judg­es but pros­ti­tut­ed them­selves to oth­er gods and wor­shiped them. They quick­ly ­turned from the ways of ­their an­ces­tors, who had been obe­di­ent to the Lord’s com­ mands. 18  When­ev­er the Lord ­raised up a ­judge for them, he was with the ­judge and ­saved them out of the ­hands of ­their en­e­mies as long as the ­judge ­lived; for the Lord re­lent­ ed be­cause of t­ heir groan­ing un­der ­those who op­pressed and af­flict­ed them. 19 But when the j­udge died, the peo­ple re­turned to ways even more cor­rupt than ­those of t­ heir an­ ces­tors, fol­low­ing oth­er gods and serv­ing and wor­ship­ing them. They re­fused to give up ­their evil prac­tic­es and stub­ born ways. 20  There­fore the Lord was very an­gry with Is­ra­el and said, “Be­cause this na­tion has vi­o­lat­ed the cov­enant I or­dained for ­their an­ces­tors and has not lis­tened to me, 21 I will no lon­ger ­drive out be­fore them any of the na­tions Josh­ua left a 9  Also

known as Timnath Serah (see Joshua 19:50 and 24:30)    b 16 Or leaders; similarly in verses 17-19   

W H Y WA S T H I S T I M E O F T H E J U D G E S SO TROUBLED? 2:10–23 Israel was a theocracy — ​that is, God was its ruler. The ­people were to obey God and follow his leadership. But the ­ eople found it difficult to follow a leader without a human face and presence. By the time Joshua — ​the last of the p great leaders of the exodus — ​died (v. 8), a new generation had grown up; they knew neither the Lord nor what he had done for Israel (v. 10). So God raised up judges to save them. Israel, having been met with disaster (v. 14), accepted each judge when they needed military and civil leadership. And if the judge was a godly leader, the p ­ eople obeyed God and kept the covenant. But after each leader’s death, the p ­ eople again turned away from the Lord and followed the example of the pagan Canaanites who lived among them — ​worshiping Baal, Asherah and other idols. Ultimately, God met our need for a leader with a human face once and for all — ​in ­Jesus Christ, who became one of us and who is able to empathize with our weaknesses [for he] . . . has been tempted in every way, just as we are — ​yet he did not sin (Heb 4:15). He is now always with believers to the very end of the age (Mt 28:20).

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when he died. 22 I will use them to test Is­ra­el and see wheth­ er they will keep the way of the Lord and walk in it as t­ heir an­ces­tors did.” 23 The Lord had al­lowed ­those na­tions to re­ main; he did not ­drive them out at once by giv­ing them into the ­hands of Josh­ua. These are the na­tions the Lord left to test all t­ hose Is­ ra­el­ites who had not ex­pe­ri­enced any of the wars in Ca­ naan 2 (he did this only to ­teach war­fare to the de­scen­dants of the Is­ra­el­ites who had not had pre­vi­ous bat­tle ex­pe­ri­ ence): 3 the five rul­ers of the Phi­lis­tines, all the Ca­naan­ites, the Si­do­ni­ans, and the Hi­vites liv­ing in the Leb­a­non moun­ tains from M ­ ount Baal Her­mon to Lebo Ha­math. 4 They were left to test the Is­ra­el­ites to see wheth­er they ­would obey the Lord’s com­mands, ­which he had giv­en ­their an­ces­tors ­through Mo­ses. 5  The Is­ra­el­ites ­lived ­among the Ca­naan­ites, Hit­tites, Am­ o­rites, Per­iz­zites, Hi­vites and Jeb­u­sites. 6 They took t­ heir daugh­ters in mar­riage and gave t­heir own daugh­ters to ­their sons, and ­served t­ heir gods.

WHY DID GOD TEST ISRAEL? (2:22) God’s testing of Israel was an ongoing examination to determine whether or not the nation would keep the way of the Lord and walk in it as their ancestors did. It was not a once-for-all event, like a final exam at the end of a course. Rather, the attacks, as well as the proximity of several nations (3:5) over a number of years, challenged the faithfulness of Israel. Each new test actually brought Israel a new opportunity to love and serve God.

3

WHY DID GOD WANT THEM TO LEARN WARFARE? (3:2) The Lord taught warfare to an inexperienced generation of Israelites for two reasons: (1) to help them better protect themselves and (2) to test their faith and obedience. Engaging in war with their enemies gave them opportunities to see God’s promises at work.

Othniel 7 The Is­ra­el­ites did evil in the eyes of the Lord; they for­ got the Lord ­their God and ­served the Ba­als and the Ashe­ rahs. 8 The an­ger of the Lord ­burned ­against Is­ra­el so that he sold them into the ­hands of Cu­shan-Rish­a­tha­im king of Aram Na­ha­ra­im,  a to whom the Is­ra­el­ites were sub­ject for ­eight ­years. 9 But when they c­ ried out to the Lord, he ­raised up for them a de­liv­er­er, Oth­ni­el son of Ke­naz, Ca­leb’s youn­ ger broth­er, who s­ aved them. 10 The Spir­it of the Lord came on him, so that he be­came Is­ra­el’s ­judge b and went to war. The Lord gave Cu­shan-Rish­a­tha­im king of Aram into the ­hands of Oth­ni­el, who over­pow­ered him. 11 So the land had ­peace for for­ty ­years, un­til Oth­ni­el son of Ke­naz died.

Ehud 12 Again the Is­ra­el­ites did evil in the eyes of the Lord, and be­cause they did this evil the Lord gave Eg­lon king of Moab pow­er over Is­ra­el. 13  Get­ting the Am­mon­ites and Am­a­lek­ites to join him, Eg­lon came and at­tacked Is­ra­el, and they took pos­ses­sion of the City of ­Palms. c 14  The Is­ra­el­ites were sub­ ject to Eg­lon king of Moab for eigh­teen years. 15 Again the Is­ra­el­ites ­cried out to the Lord, and he gave them a de­liv­er­er — ​Ehud, a left-hand­ed man, the son of Gera the Ben­ja­mite. The Is­ra­el­ites sent him with trib­ute to Eg­lon king of Moab. 16 Now Ehud had made a dou­ble-­edged s­ word ­about a cu­bit  d long, ­which he s­ trapped to his r­ ight t­ high un­ der his cloth­ing. 17 He pre­sent­ed the trib­ute to ­Eg­lon king of Moab, who was a very fat man. 18  Af­ter Ehud had pre­sent­ed the trib­ute, he sent on their way ­those who had car­ried it. 19 But on reach­ing the ­stone im­ag­es near Gil­gal he him­self went back to Eg­lon and said, “Your Maj­es­ty, I have a se­cret mes­sage for you.” The king said to his at­ten­dants, “Leave us!” And they all left. a 8  That

is, Northwest Mesopotamia    b 10 Or leader    c 13 That is, Jericho    is, about 18 inches or about 45 centimeters   

d 16  That

WHAT WERE THE SIGNS THAT THE SPIRIT HAD COME ON OTHNIEL? (3:10) Othniel probably displayed unusual leadership abilities. It’s likely that God equipped him with extraordinary wisdom, courage and strength that would have been evident to the ­people of Israel and their oppressors. This was not unusual in Israel’s history; God had raised up others on whom his Spirit worked in special ways (e.g., Ex 31:1 – 5).

HOW DID THE ISRAELITES CRY OUT TO THE LORD? (3:15) Although we don’t know how widespread this spiritual distress call was, it’s likely the leaders and ­people of Israel called out to God both individually and collectively. Their prayers to God were born of desperation, like that of their ancestors who had suffered oppression in Egypt. It seems that for most of them, the plea may have been a superficial means of escaping oppression, because their fervor for seeking God did not last. WHAT WERE THESE STONE IMAGES NEAR GILGAL? (3:19) They may have been carved stones that were much larger than typical pagan idols and therefore served as landmarks. Alternatively, they may have been a local boundary marker. Still another possibility is that they were the stones set up by Joshua to commemorate the miraculous crossing of the Jordan River (Jos  4:19 – 24).

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WHY DID IT TAKE A LEFT-HANDED MAN TO PULL THIS OFF? (3:21) Ehud hid his weapon on his right thigh, making it easy to draw the blade with his left hand. When Ehud passed through the palace gates, the guards probably looked for a weapon strapped to his left thigh, where right-handed soldiers carried their swords, and they did not see the short sword he concealed. As a result, Eglon thought Ehud was unarmed and was taken by surprise. CAN ASSASSINATION BE GOD’S WILL? (3:21) The Moabite oppression was broken and Israel’s territory freed because of Ehud’s courage and cunning. However, we don’t have to admire Ehud’s assassination of Eglon or say that God approved of it. Other such distasteful scenes in this book reflect prevailing wickedness and not necessarily the plan of God. These stories cannot be used to sanction evil or attribute it to God. Humans are always responsible to God for their actions, regardless of the benefits of the outcome. The accomplishment of God’s will never requires a breach of his covenant or character. WHY PROVIDE SUCH GRUESOME DETAILS? (3:22) Details, even unpleasant ones, make a narrative vivid and fully informative. In this case, the details demonstrate that Ehud, because of the force with which he drove his sword, carried out his task thoroughly and with determination. WHAT WAS AN OXGOAD? (3:31) An oxgoad was a long wooden stick, sometimes having a stone or metal tip. It was used to poke oxen to make them keep moving when working. It was a simple farm instrument that many Israelites owned, and for Shamgar to use it successfully against hundreds of well-armed Philistines shows God’s supernatural blessing on his exploits.

an

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DEBORAH DEFEATS KING JABIN (4:2)

Kishon R. Hazor

Kedesh ZEBULUN Mt.Tabor

Me

dit

err

Megiddo Zaanannim Harosheth Taanach Haggoyim Hill Country of Ephraim Ramah Bethel 0 20 km. Jerusalem Sal t Sea (Dea d Sea ) 0 20 miles

IN WHAT WAY DID THE LORD SELL HIS PEOPLE? (4:2) The Lord sold them by allowing them to be defeated by a pagan nation. The domination of their enemies left them hopeless and in virtual slavery (2:14; 3:8; 10:7; 1Sa 12:9). Moses used this graphic word himself in his prophetic song (Dt 32:30): Israel had clearly been warned that God would indeed “sell” them to their enemies if they forsook him.

20 Ehud then ap­proached him ­while he was sit­ting a ­ lone in the up­per room of his pal­ace a and said, “I have a mes­sage from God for you.” As the king rose from his seat, 21 Ehud ­reached with his left hand, drew the ­sword from his ­right ­thigh and ­plunged it into the ­king’s bel­ly. 22 Even the han­dle sank in af­ter the b ­ lade, and his bow­els dis­charged. Ehud did not pull the ­sword out, and the fat ­closed in over it. 23 Then Ehud went out to the ­porch b; he shut the ­doors of the up­per room be­hind him and ­locked them. 24 Af­ter he had gone, the ser­vants came and ­found the ­doors of the up­per room ­locked. They said, “He must be re­liev­ing him­self in the in­ner room of the pal­ace.” 25 They wait­ed to the p ­ oint of em­bar­rass­ment, but when he did not open the ­doors of the room, they took a key and un­locked them. ­There they saw t­ heir lord fall­en to the f­ loor, dead. 26 While they wait­ed, Ehud got away. He p ­ assed by the ­stone im­ag­es and es­caped to Se­i­rah. 27 When he ar­rived ­there, he blew a trum­pet in the hill coun­try of Ephra­im, and the Is­ra­el­ites went down with him from the h ­ ills, with him lead­ing them. 28 “Fol­low me,” he or­dered, “for the Lord has giv­en Moab, your en­e­my, into your ­hands.” So they fol­lowed him down and took pos­ses­sion of the ­fords of the Jor­dan that led to Moab; they al­lowed no one to c­ ross over. 29 At that time they ­struck down ­about ten thou­sand Mo­ab­ites, all vig­or­ous and ­strong; not one es­caped. 30 That day Moab was made sub­ject to Is­ra­el, and the land had ­peace for ­eighty years.

Shamgar 31 Af­ter Ehud came Sham­gar son of ­Anath, who s­ truck down six hun­dred Phi­lis­tines with an ox­goad. He too s­ aved Is­ra­el.

Deborah

4

Again the Is­ra­el­ites did evil in the eyes of the Lord, now that Ehud was dead. 2 So the Lord sold them into the ­hands of Ja­bin king of Ca­naan, who r­ eigned in Ha­zor. Sis­ era, the com­mand­er of his army, was ­based in Ha­ro­sheth Hag­goy­im. 3 Be­cause he had nine hun­dred char­i­ots fit­ted with iron and had cru­el­ly op­pressed the Is­ra­el­ites for twen­ ty ­years, they c­ ried to the Lord for help. 4 Now Deb­o­rah, a proph­et, the wife of Lap­pi­doth, was lead­ing  c Is­ra­el at that time. 5 She held c­ ourt un­der the Palm of Deb­o­rah be­tween Ra­mah and Beth­el in the hill coun­try of Ephra­im, and the Is­ra­el­ites went up to her to have ­their dis­putes de­cid­ed. 6 She sent for Bar­ak son of Abin­o­am from Ke­desh in Naph­ta­li and said to him, “The Lord, the God of Is­ra­el, com­mands you: ‘Go, take with you ten thou­sand men of Naph­ta­li and Zeb­u­lun and lead them up to M ­ ount Ta­bor. 7 I will lead Sis­era, the com­mand­er of Ja­bin’s army, with his char­i­ots and his ­troops to the Ki­shon Riv­er and give him into your hands.’ ” 8 Bar­ak said to her, “If you go with me, I will go; but if you ­don’t go with me, I ­won’t go.” a 20  The

meaning of the Hebrew for this word is uncertain; also in verse 24.    b 23  The meaning of the Hebrew for this word is uncertain.    c 4 Traditionally judging   

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9 “Cer­tain­ly I will go with you,” said Deb­or­ ah. “But be­ cause of the c­ ourse you are tak­ing, the hon­or will not be ­yours, for the Lord will de­liv­er Sis­era into the ­hands of a wom­an.” So Deb­o­rah went with Bar­ak to Ke­desh. 10 There Bar­ak sum­moned Zeb­u­lun and Naph­ta­li, and ten thou­sand men went up un­der his com­mand. Deb­o­rah also went up with him. 11 Now He­ber the Ke­nite had left the oth­er Ke­nites, the de­ scen­dants of Ho­bab, Mo­ses’ broth­er-in-law,  a and ­pitched his tent by the ­great tree in Za­a­nan­nim near Ke­desh. 12 When they told Sis­era that Bar­ak son of Abin­o­am had gone up to ­Mount Ta­bor, 13  Sis­era sum­moned from Ha­ro­ sheth Hag­goy­im to the Ki­shon Riv­er all his men and his nine hun­dred char­i­ots fit­ted with iron. 14 Then Deb­o­rah said to Bar­ak, “Go! This is the day the Lord has giv­en Sis­era into your ­hands. Has not the Lord gone a ­ head of you?” So Bar­ak went down M ­ ount Ta­bor, with ten thou­sand men fol­low­ing him. 15 At Bar­ak’s ad­vance, the Lord rout­ed Sis­era and all his char­i­ots and army by the ­sword, and Sis­era got down from his char­io ­ t and fled on foot. 16 Bar­ak pur­sued the char­i­ots and army as far as Ha­ro­ sheth Hag­goy­im, and all Sis­era’s t­ roops fell by the ­sword; not a man was left. 17 Sis­era, mean­while, fled on foot to the tent of Jael, the wife of He­ber the Ke­nite, be­cause ­there was an al­li­ance be­tween Ja­bin king of Ha­zor and the fam­i­ly of He­ber the Ke­nite. 18 Jael went out to meet Sis­era and said to him, “Come, my lord, come ­right in. ­Don’t be ­afraid.” So he en­tered her tent, and she cov­ered him with a blan­ket. 19 “I’m ­thirsty,” he said. “Please give me some wa­ter.” She ­opened a skin of milk, gave him a ­drink, and cov­ered him up. 20 “Stand in the door­way of the tent,” he told her. “If some­one ­comes by and asks you, ‘Is any­one in there?’ say  ‘No.’ ” 21 But Jael, He­ber’s wife, p ­ icked up a tent peg and a ham­ mer and went qui­et­ly to him ­while he lay fast ­asleep, ex­ haust­ed. She d ­ rove the peg t­ hrough his tem­ple into the ­ground, and he died. 22 Just then Bar­ak came by in pur­suit of Sis­era, and Jael went out to meet him. “Come,” she said, “I will show you the man ­you’re look­ing for.” So he went in with her, and t­ here lay Sis­era with the tent peg ­through his tem­ple — ​dead. 23 On that day God sub­dued Ja­bin king of Ca­naan be­fore the Is­ra­el­ites. 24 And the hand of the Is­ra­el­ites p ­ ressed hard­ er and hard­er ­against Ja­bin king of Ca­naan un­til they de­ stroyed him.

HOW COULD A WOMAN BE A LEADER IN A PATRIARCHAL SOCIETY? (4:4 – 5) Although it was rare for a woman to be a leader in Israel, there was no divine injunction against it (e.g., Miriam, Ex 15:20; Huldah, 2Ki 22:14). In fact, God blessed Deborah for her trust in him, and because the ­people recognized God’s hand on her, they sought her out for her wisdom.

The Song of Deborah

5

On that day Deb­o­rah and Bar­ak son of Abin­o­am sang this song:

2 “When the princes in Israel take the lead, when the people willingly offer themselves — ​ praise the Lord! a 11 Or father-in-law   

WHY DID BARAK INSIST THAT DEBORAH GO WITH HIM TO MOUNT TABOR? (4:8) After 20 years of oppression at the hands of the Canaanites, Barak had reason to be concerned. Deborah, a prophetess, was recognized as one to whom God spoke. Barak probably wanted her to accompany him as insurance that God would go with them and assist them in rebelling against their oppressors. This may also be an early indicator of a common religious phenomenon in Judges — ​ ­people with a “lucky charm” mentality.

WHY KILL AN ALLY? (4:17,21) Jael knew that her husband, Heber — ​along with the rest of the Kenite clan — ​had tried to be friends to both the Israelites and the Canaanites. But by killing Sisera, she declared herself loyal to Israel. She may have known that whoever blessed Israel would in turn be blessed (Ge 12:3), or she may simply have wanted to repay a favor to Deborah or Barak.

SHOULD JAEL BE PRAISED FOR KILLING A MAN SHE WELCOMED INTO HER TENT? (4:21; 5:24 – 27) Sisera had no claim to Jael’s hospitality. He was a military commander on the run while his soldiers were fighting and dying. Jael was alone and in no position to refuse entrance to this powerful warrior who had been a brutal oppressor of God’s ­people for 20 years. Jael’s ­people, the Kenites, were descendants of Moses’ father-in-law and thus had a long history of close relations with the Israelites (1:16). When faced with Israel’s oppressor, Jael used the only weapons of war most women had — ​ her wits and whatever was at hand. Deborah described Jael as most blessed of women (5:24). Like Rahab before her (Jos 2:1 – 21), Jael chose to side with the ­people of God. WHY INCLUDE A SONG IN A HISTORY BOOK? (5:1) The song of Deborah and Barak is a celebrative chronicle of the Israelites’ victory. It was sung to inspire praise and adoration for God, affirming his saving power and concern for his ­people. It proclaimed Israel’s faith. It also encouraged intertribal cooperation by commending the tribes that had joined in the battle and rebuking those that had not. Songs were a commonly used teaching tool in many ancient cultures.

352

Judges 5:3 3 “Hear this, you kings! Listen, you rulers! I, even I, will sing to a the Lord; I will praise the Lord, the God of Israel, in song. 4 “When you, Lord, went out from Seir, when you marched from the land of Edom, the earth shook, the heavens poured, the clouds poured down water. 5 The mountains quaked before the Lord, the One of Sinai, before the Lord, the God of Israel.

WHY WOULD THE ROADS BE ABANDONED? (5:6) This image offers a clue about these difficult and violent times in Israel. Basic communication and travel was disrupted. Commerce was impossible. Those who had to travel took obscure paths to avoid the robbers who had commandeered the main roads. IN WHAT WAY DID VILLAGERS HOLD BACK? (5:7) The rampages of the Canaanites threatened the farmers, who typically lived in small villages near their farmlands. Small communities did not have walls or soldiers to keep out marauders. Some farmers may have gone into hiding, hoping to farm secluded plots of ground. Others may have sought safety within walled towns. Either way, villagers did not fight. WHAT DID THE ISRAELITES FIGHT WITH? (5:8) It’s likely that the Canaanites suppressed the Israelites by taking their weapons and not allowing the manufacture of new ones. Sometimes Israel’s enemies allowed no blacksmiths in the land, which prevented them from making spears and swords (1Sa 13:19). The song says there were no weapons at all in Israel, but that is no doubt poetic exaggeration; there were weapons enough to fight the battle at Kishon. They probably relied on small, concealed weapons and farming implements such as the oxgoad (Jdg 3:31), not large shields and spears.

WHAT DID THESE TRIBES DO? (5:15 – 17) Reuben to the southeast, Dan to the south and Asher to the northwest lived some distance from the action (see Map 4 at the back of this Bible). They probably felt relatively secure and preferred to stay home rather than get involved in the battles of others. But that was precisely Deborah’s concern. In effect, their disloyalty showed that they viewed the tribes of Israel as separate entities rather than as a single nation. This is a recurring issue throughout the book of Judges (8:6 – 9; 12:1 – 7; 21:8).

6 “In the days of Shamgar son of Anath, in the days of Jael, the highways were abandoned; travelers took to winding paths. 7 Villagers in Israel would not fight; they held back until I, Deborah, arose, until I arose, a mother in Israel. 8 God chose new leaders when war came to the city gates, but not a shield or spear was seen among forty thousand in Israel. 9 My heart is with Israel’s princes, with the willing volunteers among the people. Praise the Lord! 10 “You who ride on white donkeys, sitting on your saddle blankets, and you who walk along the road, consider 11 the voice of the singers b at the watering places. They recite the victories of the Lord, the victories of his villagers in Israel. “Then the people of the Lord went down to the city gates. 12 ‘Wake up, wake up, Deborah! Wake up, wake up, break out in song! Arise, Barak! Take captive your captives, son of Abinoam.’ 13 “The remnant of the nobles came down; the people of the Lord came down to me against the mighty. 14 Some came from Ephraim, whose roots were in Amalek; Benjamin was with the people who followed you. From Makir captains came down, from Zebulun those who bear a commander’s b staff. 15 The princes of Issachar were with Deborah; yes, Issachar was with Barak, sent under his command into the valley. In the districts of Reuben there was much searching of heart. 16 Why did you stay among the sheep pens c to hear the whistling for the flocks? a 3 Or of    b 11,14  The c 16 Or the

meaning of the Hebrew for this word is uncertain.    campfires; or the saddlebags   

Judges 5:31

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In the districts of Reuben there was much searching of heart. 17 Gilead stayed beyond the Jordan. And Dan, why did he linger by the ships? Asher remained on the coast and stayed in his coves. 18 The people of Zebulun risked their very lives; so did Naphtali on the terraced fields. 19 “Kings came, they fought, the kings of Canaan fought. At Taanach, by the waters of Megiddo, they took no plunder of silver. 20 From the heavens the stars fought, from their courses they fought against Sisera. 21 The river Kishon swept them away, the age-old river, the river Kishon. March on, my soul; be strong! 22 Then thundered the horses’ hooves — ​ galloping, galloping go his mighty steeds. 23 ‘Curse Meroz,’ said the angel of the Lord. ‘Curse its people bitterly, because they did not come to help the Lord, to help the Lord against the mighty.’ 24 “Most blessed of women be Jael, the wife of Heber the Kenite, most blessed of tent-dwelling women. 25 He asked for water, and she gave him milk; in a bowl fit for nobles she brought him curdled milk. 26 Her hand reached for the tent peg, her right hand for the workman’s hammer. She struck Sisera, she crushed his head, she shattered and pierced his temple. 27 At her feet he sank, he fell; there he lay. At her feet he sank, he fell; where he sank, there he fell — ​dead. 28 “Through the window peered Sisera’s mother; behind the lattice she cried out, ‘Why is his chariot so long in coming? Why is the clatter of his chariots delayed?’ 29 The wisest of her ladies answer her; indeed, she keeps saying to herself, 30 ‘Are they not finding and dividing the spoils: a woman or two for each man, colorful garments as plunder for Sisera, colorful garments embroidered, highly embroidered garments for my neck — ​ all this as plunder?’ 31 “So may all your enemies perish, Lord! But may all who love you be like the sun when it rises in its strength.” Then the land had ­peace for­ty years.

WHERE WAS MEROZ? (5:23) Perhaps near the Kishon River, where the battle was fought. Some think Meroz was a Canaanite town that had previously made a treaty with Manasseh. The ­people of Meroz, probably thinking Israel would be defeated, broke the treaty and changed loyalties to avoid punishment by the Canaanites. It was common practice for the ­people of the land, including the Israelites later on, to hedge their bets and try to be in the good graces of whoever was most powerful at any given time (8:6,8).

WHY TALK ABOUT SISERA’S MOTHER? (5:28) Deborah’s song is poetry, not a factual, narrative account. Deborah and Barak probably did not have any information about Sisera’s mother. But they poetically expressed the emotions she was likely to have felt. This was their way of describing the anguish of their defeated enemies in contrast to their own exuberant joy.

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Judges 6:1 Gideon

6 WHY DID MIDIAN DESTROY ISRAEL’S CROPS? (6:4) This common practice of warfare kept the Israelites in dire straits, constantly scrambling just to survive. The Midianites wanted Israel to be too weak to mount a counterattack. They may also have used some of the crops for themselves, since they lived off the land as seminomads.

WAS THIS AN ANGEL OR THE LORD? (6:11 – 12,14 – 16) It isn’t clear. The writer uses angel of the Lord (v. 11) and the Lord (v. 14) interchangeably. The terms are synonymous in this case. The temporary manifestation or appearance of God in human or angelic form (a theophany) occurs several times in the Old Testament. Also, God’s activities and his characteristics are commonly referred to in human terms in the Bible. In either case, the text is clear that this was God’s messenger with God’s message. See the article Who was the angel of God? (Ge 21:17; p. 30). WAS GIDEON ANGRY WITH GOD? (6:13) It seems Gideon was disappointed with God and perhaps angry as well. He was almost certainly not alone. The oppression of the Israelites by the Midianites was severe and painful, and the ­people would have been apt to blame God. Many Israelites surely thought, God can do anything, so why doesn’t he take all our problems away? In reality, the oppression by the Midianites was well-earned divine punishment for idolatry (2:10 – 15), not an indication that God didn’t care about his ­people. WAS GIDEON RIGHT TO ASK FOR A SIGN? (6:17) Gideon wanted to be certain that: (1) the message was truly from God and (2) the things the messenger said would happen. A sign would confirm this for him. The Lord honored the request, though he had already assured Gideon of success in resisting the Midianites.

The Is­ra­el­ites did evil in the eyes of the Lord, and for sev­en ­years he gave them into the ­hands of the Mid­ i­an­ites. 2  Be­cause the pow­er of Mid­i­an was so op­pres­sive, the Is­ra­el­ites pre­pared shel­ters for them­selves in moun­ tain ­clefts, ­caves and strong­holds. 3  When­ev­er the Is­ra­el­ites plant­ed ­their ­crops, the Mid­i­an­ites, Am­a­lek­ites and oth­er east­ern peo­ples in­vad­ed the coun­try. 4 They ­camped on the land and ru­ined the c­ rops all the way to Gaza and did not ­spare a liv­ing ­thing for Is­ra­el, nei­ther ­sheep nor cat­tle nor don­keys. 5 They came up with t­ heir live­stock and t­ heir ­tents like ­swarms of lo­custs. It was im­pos­si­ble to ­count them or ­their cam­els; they in­vad­ed the land to rav­age it. 6  Mid­i­an so im­pov­er­ished the Is­ra­el­ites that they ­cried out to the Lord for help. 7 When the Is­ra­el­ites ­cried out to the Lord be­cause of Mid­i­an, 8 he sent them a proph­et, who said, “This is what the Lord, the God of Is­ra­el, says: I b ­ rought you up out of ­Egypt, out of the land of slav­ery. 9 I res­cued you from the hand of the Egyp­tians. And I de­liv­ered you from the hand of all your op­pres­sors; I d ­ rove them out be­fore you and gave you ­their land. 10 I said to you, ‘I am the Lord your God; do not wor­ship the gods of the Am­o­rites, in ­whose land you live.’ But you have not lis­tened to me.” 11 The an­gel of the Lord came and sat down un­der the oak in Oph­rah that be­longed to Jo­ash the Abi­ez­rite, ­where his son Gid­e­on was thresh­ing ­wheat in a wine­press to keep it from the Mid­i­an­ites. 12 When the an­gel of the Lord ap­ peared to Gid­e­on, he said, “The Lord is with you, ­mighty war­rior.” 13 “Par­don me, my lord,” Gid­eo ­ n re­plied, “but if the Lord is with us, why has all this hap­pened to us? ­Where are all his won­ders that our an­ces­tors told us ­about when they said, ‘Did not the Lord ­bring us up out of E ­ gypt?’ But now the Lord has aban­doned us and giv­en us into the hand of ­Mid­i­an.” 14 The Lord t­ urned to him and said, “Go in the s­ trength you have and save Is­ra­el out of Mid­i­an’s hand. Am I not send­ing you?” 15 “Par­don me, my lord,” Gid­e­on re­plied, “but how can I save Is­ra­el? My clan is the weak­est in Ma­nas­seh, and I am the ­least in my fam­i­ly.” 16 The Lord an­swered, “I will be with you, and you will ­strike down all the Mid­i­an­ites, leav­ing none a ­ live.” 17 Gid­e­on re­plied, “If now I have f­ ound fa­vor in your eyes, give me a sign that it is real­ly you talk­ing to me. 18 Please do not go away un­til I come back and b ­ ring my of­fer­ing and set it be­fore you.” And the Lord said, “I will wait un­til you re­turn.” 19 Gid­e­on went in­side, pre­pared a ­young goat, and from an ­ephah  a of ­flour he made b ­ read with­out ­yeast. Put­ting the meat in a bas­ket and its b ­ roth in a pot, he b ­ rought them out and of­fered them to him un­der the oak. 20 The an­gel of God said to him, “Take the meat and the un­leav­ened ­bread, ­place them on this rock, and pour out a 19  That

is, probably about 36 pounds or about 16 kilograms   

Judges 6:38 the ­broth.” And Gid­e­on did so. 21 Then the an­gel of the Lord ­touched the meat and the un­leav­ened ­bread with the tip of the ­staff that was in his hand. Fire ­flared from the rock, con­sum­ing the meat and the ­bread. And the an­gel of the Lord dis­ap­peared. 22 When Gid­e­on re­al­ized that it was the an­gel of the Lord, he ex­claimed, “Alas, Sov­er­eign Lord! I have seen the an­gel of the Lord face to face!” 23 But the Lord said to him, “Peace! Do not be ­afraid. You are not go­ing to die.” 24 So Gid­e­on ­built an al­tar to the Lord t­ here and c­ alled it The Lord Is P ­ eace. To this day it s­ tands in Oph­rah of the Abi­ez­rites. 25 That same n ­ ight the Lord said to him, “Take the sec­ond bull from your fa­ther’s herd, the one sev­en ­years old. a Tear down your fa­ther’s al­tar to Baal and cut down the Ashe­rah pole b be­side it. 26 Then ­build a prop­er kind of c al­tar to the Lord your God on the top of this h ­ eight. Us­ing the wood of the Ashe­rah pole that you cut down, of­fer the sec­ond d bull as a ­burnt of­fer­ing.” 27 So Gid­e­on took ten of his ser­vants and did as the Lord told him. But be­cause he was a ­ fraid of his fam­i­ly and the towns­peo­ple, he did it at ­night rath­er than in the day­time. 28 In the morn­ing when the peo­ple of the town got up, ­there was Ba­al’s al­tar, de­mol­ished, with the Ashe­rah pole be­side it cut down and the sec­ond bull sac­ri­ficed on the new­ly ­built al­tar! 29 They ­asked each oth­er, “Who did this?” When they care­ful­ly in­ves­ti­gat­ed, they were told, “Gid­e­ on son of Jo­ash did it.” 30 The peo­ple of the town de­mand­ed of Jo­ash, “Bring out your son. He must die, be­cause he has bro­ken down Ba­al’s al­tar and cut down the Ashe­rah pole be­side it.” 31 But Jo­ash re­plied to the hos­tile c­ rowd a ­ round him, “Are you go­ing to ­plead Ba­al’s ­cause? Are you try­ing to save him? Who­ev­er ­fights for him ­shall be put to ­death by morn­ing! If Baal real­ly is a god, he can de­fend him­self when some­ one ­breaks down his al­tar.” 32  So be­cause Gid­e­on ­broke down Ba­al’s al­tar, they gave him the name Jer­ub-Baal e that day, say­ing, “Let Baal con­tend with him.” 33  Now all the Mid­i­an­ites, Am­a­lek­ites and oth­er east­ ern peo­ples ­joined forc­es and ­crossed over the Jor­dan and ­camped in the Val­ley of Jez­re­el. 34 Then the Spir­it of the Lord came on Gid­e­on, and he blew a trum­pet, sum­mon­ing the Abi­ez­rites to fol­low him. 35  He sent mes­sen­gers through­out Ma­nas­seh, call­ing them to arms, and also into Ash­er, Zeb­ u­lun and Naph­ta­li, so that they too went up to meet them. 36 Gid­e­on said to God, “If you will save Is­ra­el by my hand as you have prom­ised  — ​ 37 look, I will p ­ lace a wool f­ leece on the thresh­ing f­ loor. If t­ here is dew only on the f­ leece and all the ­ground is dry, then I will know that you will save Is­ ra­el by my hand, as you said.” 38 And that is what hap­pened. Gid­e­on rose ear­ly the next day; he s­ queezed the ­fleece and ­wrung out the dew — ​a bowl­ful of wa­ter. a 25 Or Take

a full-grown, mature bull from your father’s herd    b 25  That is, a wooden symbol of the goddess Asherah; also in verses 26, 28 and 30    c 26 Or build with layers of stone an    d 26 Or full-grown; also in verse 28    e 32  Jerub-Baal probably means let Baal contend.   

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WHY DID THE LORD REASSURE GIDEON THAT GIDEON WAS NOT GOING TO DIE? (6:23) The Hebrew translated the angel of the Lord (v. 22) could mean the angel who is the Lord or the angel through whom the Lord manifests himself. From Gideon’s response, it’s evident that he assumed the visitor was the Lord himself. And he knew that for a sinful human to be in the visible presence of God meant death (Ex 33:20). The supernatural visitor, whether God himself or an angel, assured Gideon that he would not die. See Was this an angel or the Lord? (6:11 – 12,14 – 16; p. 354). WHY DID GOD CHOOSE SOMEONE WHOSE FAMILY WORSHIPED BAAL? (6:25) Gideon’s family mixed their worship of God with the worship of false gods. Sadly, this was more common in Israel at this time than the exclusive worship of the one true God. Gideon, for his part, was keenly aware of his own inadequacies and was extremely reluctant to be Israel’s leader (v. 15). Perhaps it was because of Gideon’s humility that God used him. God saw Gideon’s weaknesses but gave the young man the grace to be a courageous leader. WHAT WAS A PROPER KIND OF ALTAR? (6:26) This might refer to the materials used in its construction. Unlike altars to pagan gods, altars to the Lord were made with natural — ​ uncut — ​stones. Proper may also refer to the purpose of the altar; it was a place where only the true God was worshiped.

WHO WERE THESE ABIEZRITES? (6:34) The men of Abiezer, Gideon’s hometown, were the first to respond to his call to action. They claimed to be the poorest clan in the tribe of Manasseh (v. 15).

WHAT IS “PUTTING OUT A FLEECE”? (6:37 – 40) Some Chris­tians use the phrase “putting out a fleece” to express their desire to know exactly what God’s will is for them. Putting out a fleece often describes a specific action that tests God’s approval or disapproval. See the article Can we determine God’s will by “putting out a fleece”? (6:36 – 40; p. 356).

Judges 6:39

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39 Then Gid­e­on said to God, “Do not be an­gry with me. Let me make just one more re­quest. Al­low me one more test with the f­ leece, but this time make the f­ leece dry and let the ­ground be cov­ered with dew.” 40 That ­night God did so. Only the ­fleece was dry; all the ­ground was cov­ered with dew.

Gideon Defeats the Midianites

GIDEON’S VICTORY (7:1)

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Sea of Kinnereth Mt. (Sea of Galilee) Tabor Mt. Moreh Ophrah Spring of Harod Abel Meholah Penuel Sukkoth Bethel

Jerusalem

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20 miles

Salt Sea (Dead Sea)

WHAT WAS SIGNIFICANT ABOUT THE WAY THE MEN DRANK? (7:5 – 6) The drinking test had no special significance or historical precedent. It was simply a way to reduce the size of the army to 300 men. The point is that God was not interested in mounting forces of superior size to secure the victory. WHY CHOOSE THESE 300 MEN? WERE THEY THE BEST FIGHTERS? (7:7) The text gives us no evidence that these 300 men were the best fighters; it only says that they were the ones remaining after God’s seemingly arbitrary test. We do know, however, that these men didn’t need to fight. God trimmed the ranks of Gideon’s army to prove his own might in the face of the Midianite oppressors.

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Ear­ly in the morn­ing, Jer­ub-Baal (that is, Gid­eo ­ n) and all his men c­ amped at the s­ pring of Ha­rod. The camp of Mid­i­an was n ­ orth of them in the val­ley near the hill of Mo­reh. 2 The Lord said to Gid­eo ­ n, “You have too many men. I can­not de­liv­er Mid­i­an into ­their ­hands, or Is­ra­el ­would ­boast a ­ gainst me, ‘My own s­ trength has s­ aved me.’ 3 Now an­nounce to the army, ‘Any­one who trem­bles with fear may turn back and l­eave M ­ ount Gil­ea ­ d.’ ” So twen­ty-two thou­ sand men left, ­while ten thou­sand re­mained. 4 But the Lord said to Gid­e­on, “There are ­still too many men. Take them down to the wa­ter, and I will thin them out for you t­ here. If I say, ‘This one s­ hall go with you,’ he ­shall go; but if I say, ‘This one s­ hall not go with you,’ he s­ hall not go.” 5 So Gid­e­on took the men down to the wa­ter. ­There the Lord told him, “Sep­ar­ ate ­those who lap the wa­ter with ­their ­tongues as a dog laps from ­those who ­kneel down to ­drink.” 6 Three hun­dred of them d ­ rank from ­cupped h ­ ands, lap­ping like dogs. All the rest got down on ­their ­knees to drink. 7 The Lord said to Gid­eo ­ n, “With the ­three hun­dred men that l­ apped I will save you and give the Mid­i­an­ites into your ­hands. Let all the oth­ers go home.” 8 So Gid­e­on sent the rest of the Is­ra­el­ites home but kept the t­ hree hun­dred, who took over the pro­vi­sions and trum­pets of the oth­ers. Now the camp of Mid­i­an lay be­low him in the val­ ley. 9 Dur­ing that ­night the Lord said to Gid­e­on, “Get up, go down ­against the camp, be­cause I am go­ing to give it into your ­hands. 10 If you are a ­ fraid to at­tack, go down to the camp with your ser­vant Pu­rah 11 and lis­ten to what they

CAN WE DETERMINE GOD’S WILL BY “PUTTING OUT A FLEECE”? 6:36 – 40

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In Judges 6, Gideon placed a wool fleece on the threshing floor to confirm God’s comMOST-ASKED mand to fight the Midianites. His test was a way of gaining confidence in God’s will. However, the fleece really exposed Gideon’s lack of faith. God had already revealed his presence (v. 12), his unmistakable instructions (vv. 14 – 16) and his power (vv. 21 – 22). Gideon had everything he needed in order to know and follow God’s will. But because he lacked faith, he searched for more evidence, more assurance and more confidence. Today, God communicates his will through his Word, the Bible. And where his Word is clear, we should not put out our own “fleece” to decide whether or not we should obey. For example, the Bible’s commands to tell the truth and submit to authority are non-negotiable. To test God regarding whether or not either one is his will for our lives only reveals a lack of faith. Putting out a fleece at these times is usually more about second-guessing God’s direction than about seeking it. However, the Bible isn’t always specific in its application of God’s commands. We know God calls us to serve, but we may not be sure where or in what capacity. We know God is leading us to develop our talents, but we don’t know which college to attend or which job to apply for. At these times, we may seek the signs that clarify God’s leading (Ge 24:1 – 21). In this way, we act wisely (Eph 5:17) and avoid presumption (Jas 5:17) in obeying the will of God.

Judges 8:1 are say­ing. Af­ter­ward, you will be en­cour­aged to at­tack the camp.” So he and Pu­rah his ser­vant went down to the out­ posts of the camp. 12  The Mid­i­an­ites, the Am­a­lek­ites and all the oth­er east­ern peo­ples had set­tled in the val­ley, ­thick as lo­custs. ­Their cam­els c­ ould no more be count­ed than the sand on the sea­shore. 13 Gid­e­on ar­rived just as a man was tell­ing a f­ riend his ­dream. “I had a d ­ ream,” he was say­ing. “A r­ ound loaf of bar­ ley ­bread came tum­bling into the Mid­i­an­ite camp. It ­struck the tent with such f­ orce that the tent over­turned and col­ lapsed.” 14 His f­ riend re­spond­ed, “This can be noth­ing oth­er than the ­sword of Gid­eo ­ n son of Jo­ash, the Is­ra­el­ite. God has giv­ en the Mid­i­an­ites and the ­whole camp into his hands.” 15  When Gid­e­on ­heard the ­dream and its in­ter­pre­ta­tion, he ­bowed down and wor­shiped. He re­turned to the camp of Is­ra­el and c­ alled out, “Get up! The Lord has giv­en the Mid­i­ an­ite camp into your ­hands.” 16  Di­vid­ing the ­three hun­dred men into ­three com­pa­nies, he ­placed trum­pets and emp­ty jars in the h ­ ands of all of them, with torch­es in­side. 17 “Watch me,” he told them. “Fol­low my lead. When I get to the edge of the camp, do ex­act­ly as I do. 18 When I and all who are with me blow our trum­pets, then from all ­around the camp blow ­yours and ­shout, ‘For the Lord and for Gid­ e­on.’  ” 19 Gid­e­on and the hun­dred men with him r­ eached the edge of the camp at the be­gin­ning of the mid­dle ­watch, just af­ter they had ­changed the ­guard. They blew ­their trum­ pets and b ­ roke the jars that were in ­their h ­ ands. 20  The ­three com­pa­nies blew the trum­pets and ­smashed the jars. Grasp­ ing the torch­es in ­their left ­hands and hold­ing in ­their ­right ­hands the trum­pets they were to blow, they shout­ed, “A ­sword for the Lord and for Gid­e­on!” 21 While each man held his po­si­tion ­around the camp, all the Mid­i­an­ites ran, cry­ing out as they fled. 22 When the ­three hun­dred trum­pets sound­ed, the Lord ­caused the men through­out the camp to turn on each oth­ er with ­their ­swords. The army fled to Beth S ­ hittah to­ward Zer­e­rah as far as the bor­der of Abel Me­ho­lah near Tab­bath. 23  Is­ra­el­ites from Naph­ta­li, Ash­er and all Ma­nas­seh were ­called out, and they pur­sued the Mid­ia ­ n­ites. 24  Gid­e­on sent mes­sen­gers through­out the hill coun­try of Ephra­im, say­ing, “Come down ­against the Mid­i­an­ites and ­seize the wa­ters of the Jor­dan ­ahead of them as far as Beth Bar­ah.” So all the men of Ephra­im were c­ alled out and they ­seized the wa­ters of the Jor­dan as far as Beth Bar­ah. 25 They also cap­tured two of the Mid­i­an­ite lead­ers, Oreb and Zeeb. They ­killed Oreb at the rock of Oreb, and Zeeb at the wine­ press of Zeeb. They pur­sued the Mid­i­an­ites and b ­ rought the h ­ eads of Oreb and Zeeb to Gid­e­on, who was by the ­Jor­dan.

Zebah and Zalmunna

8

Now the Ephra­im­ites ­asked Gid­e­on, “Why have you treat­ed us like this? Why d ­ idn’t you call us when you went to ­fight Mid­i­an?” And they chal­lenged him vig­or­ous­ly.

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WAS THE MIDIANITE’S INTERPRETATION INSPIRED BY RUMORS OR BY GOD? (7:14) No doubt the Midianites had heard about Gideon’s uprising and the army he had gathered, and the dream reinforced what they’d heard. However, God made the interpretation clear to confirm to Gideon that God was with him. Because of the dream, Gideon could see that the surprise attack would cause panic among the Midianites. HOW COULD GIDEON UNDERSTAND THEIR LANGUAGE? (7:15) The Midianites consisted of five families that were linked to Abraham through Midian, Abraham’s son by his concubine Keturah (Ge 25:1 – 4). The Midianite language, if not identical to Hebrew, was similar enough for Gideon to understand what the sentries were saying. DO DREAMS HELP US KNOW GOD’S WILL TODAY? (7:15) Today God’s Spirit most often guides ­people through Scripture, prayer, worship, the counsel of godly friends and circumstances. Rare incidents do occur when someone is led by a vision or a dream. However, if God chooses to reveal his will through a dream, we can be confident that it will not conflict with the truth he has already revealed in his Word. WHAT TIME WAS THE MIDDLE WATCH? (7:19) It was between 10:00 p.m. and 2:00 a.m., the second of three periods during the night when guards were posted to keep watch.

WHY WERE THEY TO SEIZE THE WATERS OF THE JORDAN? (7:24) This probably meant that they were to control the places where ­people could cross the river. In this way they could cut off some of the escape routes of the Midianites and inflict greater losses to their army.

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WHY DIDN’T THESE TOWNS OFFER HELP TO THEIR FELLOW ISRAELITES? (8:6,8) Gideon’s tiny attack force did not inspire ­people’s confidence that it would be a longlasting protective army. The p ­ eople of Sukkoth and Peniel felt that their security in the long run depended on maintaining good relations with the Midianites. Rather than risk later revenge from the Midianites, they treated Gideon’s request coolly and refused to give him supplies.

WHAT KIND OF LESSON COULD DESERT THORNS AND BRIERS TEACH? (8:16) This most likely was capital punishment accomplished by torture. The men of Sukkoth learned to support Gideon when they saw their elders suffer a painful death, beaten with whips made of thorns and briers. WAS GIDEON RIGHT TO EXTRACT SUCH BRUTAL REVENGE? (8:16 – 17) Gideon was at least right in his own estimation (17:6; 21:25). He had warned the men of Sukkoth that they would suffer such consequences if they persisted in supporting Israel’s enemies (8:7). The death penalty probably seemed appropriate because their refusal to help him in battle constituted treason, a capital offense.

Judges 8:2 2 But he an­swered them, “What have I ac­com­plished com­ pared to you? ­Aren’t the glean­ings of Ephra­im’s ­grapes bet­ ter than the full ­grape har­vest of Abi­e­zer? 3 God gave Oreb and Zeeb, the Mid­i­an­ite lead­ers, into your h ­ ands. What was I able to do com­pared to you?” At this, t­ heir re­sent­ment ­against him sub­sid­ed. 4 Gid­e­on and his ­three hun­dred men, ex­haust­ed yet keep­ ing up the pur­suit, came to the Jor­dan and ­crossed it. 5 He said to the men of Suk­koth, “Give my t­ roops some b ­ read; they are worn out, and I am s­ till pur­su­ing Ze­bah and Zal­ mun­na, the ­kings of Mid­i­an.” 6 But the of­fi­cials of Suk­koth said, “Do you al­ready have the ­hands of Ze­bah and Zal­mun­na in your pos­ses­sion? Why ­should we give ­bread to your troops?” 7 Then Gid­e­on re­plied, “Just for that, when the Lord has giv­en Ze­bah and Zal­mun­na into my hand, I will tear your ­flesh with des­ert ­thorns and bri­ers.” 8 From t­ here he went up to Pe­ni­el a and made the same re­quest of them, but they an­swered as the men of Suk­koth had. 9 So he said to the men of Pe­ni­el, “When I re­turn in tri­ umph, I will tear down this tow­er.” 10 Now Ze­bah and Zal­mun­na were in Kar­kor with a ­force of ­about fif­teen thou­sand men, all that were left of the ar­ mies of the east­ern peo­ples; a hun­dred and twen­ty thou­ sand swords­men had fall­en. 11 Gid­e­on went up by the r­ oute of the no­mads east of No­bah and Jog­be­hah and at­tacked the un­sus­pect­ing army. 12 Ze­bah and Zal­mun­na, the two ­kings of Mid­ia ­ n, fled, but he pur­sued them and cap­tured them, rout­ing ­their en­tire army. 13 Gid­e­on son of Jo­ash then re­turned from the bat­tle by the Pass of He­res. 14 He c­ aught a ­young man of Suk­koth and ques­tioned him, and the ­young man ­wrote down for him the ­names of the sev­en­ty-sev­en of­fi­cials of Suk­koth, the el­ ders of the town. 15 Then Gid­e­on came and said to the men of Suk­koth, “Here are Ze­bah and Zal­mun­na, a ­ bout whom you taunt­ed me by say­ing, ‘Do you al­ready have the ­hands of Ze­bah and Zal­mun­na in your pos­ses­sion? Why ­should we give ­bread to your ex­haust­ed ­men?’  ” 16 He took the el­ders of the town and t­ aught the men of Suk­koth a les­son by pun­ ish­ing them with des­ert t­ horns and bri­ers. 17 He also p ­ ulled down the tow­er of Pe­ni­el and k ­ illed the men of the town. 18 Then he ­asked Ze­bah and Zal­mun­na, “What kind of men did you kill at Ta­bor?” “Men like you,” they an­swered, “each one with the bear­ ing of a prince.” 19 Gid­eo ­ n re­plied, “Those were my broth­ers, the sons of my own moth­er. As sure­ly as the Lord ­lives, if you had ­spared ­their ­lives, I ­would not kill you.” 20  Turn­ing to Je­ther, his old­est son, he said, “Kill them!” But Je­ther did not draw his ­sword, be­cause he was only a boy and was afraid. 21 Ze­bah and Zal­mun­na said, “Come, do it your­self. ‘As is the man, so is his s­ trength.’ ” So Gid­eo ­ n s­ tepped for­ward and ­killed them, and took the or­na­ments off t­ heir cam­els’ necks. a 8 Hebrew Penuel,

a variant of Peniel ; also in verses 9 and 17   

Judges 9:6

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Gideon’s Ephod 22 The Is­ra­el­ites said to Gid­e­on, “Rule over us — ​you, your son and your grand­son — ​be­cause you have ­saved us from the hand of Mid­i­an.” 23 But Gid­e­on told them, “I will not rule over you, nor will my son rule over you. The Lord will rule over you.” 24 And he said, “I do have one re­quest, that each of you give me an ear­ring from your ­share of the plun­der.” (It was the cus­tom of the Ish­ma­el­ites to wear gold ear­rings.) 25 They an­swered, “We’ll be glad to give them.” So they ­spread out a gar­ment, and each of them ­threw a ring from his plun­der onto it. 26 The ­weight of the gold ­rings he ­asked for came to sev­en­teen hun­dred shek­els, a not count­ing the or­na­ments, the pen­dants and the pur­ple gar­ments worn by the ­kings of Mid­i­an or the ­chains that were on ­their cam­ els’ ­necks. 27 Gid­e­on made the gold into an e ­ phod, ­which he ­placed in Oph­rah, his town. All Is­ra­el pros­ti­tut­ed them­ selves by wor­ship­ing it ­there, and it be­came a ­snare to Gid­ e­on and his fam­i­ly.

Gideon’s Death 28  Thus Mid­i­an was sub­dued be­fore the Is­ra­el­ites and did not ­raise its head ­again. Dur­ing Gid­e­on’s life­time, the land had ­peace for­ty years. 29 Jer­ub-Baal son of Jo­ash went back home to live. 30 He had sev­en­ty sons of his own, for he had many ­wives. 31 His con­cu­bine, who ­lived in She­chem, also bore him a son, whom he ­named Abim­e­lek. 32 Gid­e­on son of Jo­ash died at a good old age and was bur­ied in the tomb of his fa­ther Jo­ash in Oph­rah of the Abi­ez­rites. 33 No soon­er had Gid­e­on died than the Is­ra­el­ites a ­ gain pros­ti­tut­ed them­selves to the Ba­als. They set up Baal-Be­rith as ­their god 34 and did not re­mem­ber the Lord t­ heir God, who had res­cued them from the h ­ ands of all t­ heir en­em ­ ies on ev­ery side. 35 They also ­failed to show any loy­al­ty to the fam­i­ly of Jer­ub-Baal (that is, Gid­e­on) in s­ pite of all the good ­things he had done for them.

Abimelek

9

Abim­e­lek son of Jer­u b-Baal went to his moth­e r’s broth­ers in She­chem and said to them and to all his moth­er’s clan, 2 “Ask all the cit­i­zens of She­chem, ‘Which is bet­ter for you: to have all sev­en­ty of Jer­ub-Ba­al’s sons rule over you, or just one man?’ Re­mem­ber, I am your ­flesh and blood.” 3 When the broth­ers re­peat­ed all this to the cit­iz­ ens of She­chem, they were in­clined to fol­low Abim­e­lek, for they said, “He is re­lat­ed to us.” 4  They gave him sev­en­ty ­shek­els  b of sil­ver from the tem­ple of Baal-Be­rith, and Abim­e­lek used it to hire reck­less scoun­drels, who be­came his fol­low­ers. 5 He went to his fa­ther’s home in Oph­rah and on one ­stone mur­ dered his sev­en­ty broth­ers, the sons of Jer­ub-Baal. But Jo­ tham, the youn­gest son of Jer­ub-Baal, es­caped by hid­ing. 6 Then all the cit­i­zens of She­chem and Beth Mil­lo gath­ered a 26  That

is, about 43 pounds or about 20 kilograms    b 4  That is, about 1 3/4 pounds or about 800 grams   

WHAT WAS GIDEON’S EPHOD? (8:27) The original ephod was worn by the high priest (Ex 39:1 – 26). The attached breastpiece held the Urim and Thummim, which were used to determine God’s will (Ex 28:30; Lev 8:8; see the article What were the Urim and Thummim? [Dt 33:8; p. 305]). Gideon’s ephod was made from the gold earrings of the defeated Midianites. The problem was not with the ephod itself, but with what it became in the minds of the ­people. When they began to worship it, they violated God’s command against making and worshiping images. HOW COULD GIDEON MAKE SUCH A BIG MISTAKE? (8:27) While refusing to become Israel’s king (vv. 22 – 23), Gideon did in fact assume many of the prerogatives of a king: he established a large harem (v. 30) and amassed a fortune from his grateful soldiers, including royal robes (v. 26). With the gold Gideon was given, he made an ephod, likely replicating that which the high priest wore. Gideon seems to have wrongly assumed priestly functions. Regardless of his intentions, Gideon — ​who had boldly broken up his father’s altar to Baal (6:25 – 27) — ​was now setting a snare for himself and his own family. WHY DID GIDEON HAVE SO MANY WIVES? (8:30) The practice of having many wives was part of his culture. The story of Adam and Eve indicates God’s ideal is one man and one woman in a marriage (Ge 2:24). But early on several men, including Abraham, Jacob and David, married multiple wives without God’s express disapproval. Though it was not necessarily considered a sin to have multiple wives at that time in Biblical history, the practice contributed to family problems, breakdowns in relationships and sin. See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443). WERE ABIMELEK’S CHARGES TRUE? (9:2) Gideon had promised that neither he nor his son would rule over Israel (8:23), so Abim­ elek’s influence was limited primarily to Ophrah, his hometown. However, Abimelek’s name itself, which means “my father is king,” causes some to wonder how Gideon handled his ongoing role as leader. Abimelek may indeed have manifested charisma similar to that of his father, but with less prudence. He apparently played on the fears of his relatives that Gideon’s many sons could oppress them, and he used their fears as a political opportunity to promote himself. Besides selfish ambition, he may also have been motivated by jealousy and hatred. His half brothers probably looked down on him because he was the son of a slave girl (9:18).

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HOW COULD JOTHAM BE HEARD WITHOUT GETTING KILLED? (9:7) Being within earshot didn’t necessarily mean that he was within the clear shot of a bow. Jotham climbed the slopes of Mount Gerizim — ​ perhaps shouting down from the top of a cliff or out of a cave or from a hiding place behind some rocks. The rough terrain made it possible to be heard but not easily reached. Also, the walls of the valley may have served to amplify his voice. Another possibility is that the Shechemites were feasting and drinking to Abimelek’s coronation and were in no condition to chase Jotham. WHAT DOES THIS PARABLE MEAN? (9:8 – 15) Plants that produce olives, figs and grapes are valuable. Thornbushes are worthless weeds that burn quickly. The meaning of Jotham’s story is that Abimelek (the thornbush) had killed off his competition, Gideon’s 70 sons (the worthy plants). Fiery, combustible Abimelek would eventually destroy even the Shechemites who wanted him as king (vv.  42 – 57).

WHAT DOES THIS FIRE . . . FROM ABIMELEK REFER TO? (9:20) This prediction that Abimelek and the ­people of Shechem would destroy each other was fulfilled three years later (vv. 22,42 – 57). The thornbush (v. 15), which has the quality of burning quickly (Ps 58:9), would ignite a deadly blaze, and Jotham’s curse would be fulfilled in a remarkably literal way (Jdg 9:49,57). WHY WAS SHECHEM, A CITY OF REFUGE, SO TORN BY CONFLICT — ​ AND FINALLY DESTROYED? (9:22 – 24,45) Shechem was intended to be a city of refuge for those accused of murder (Jos 21:21), but it became a place of violence, conspiracy and treachery. As there is “no honor among thieves,” so it is with traitorous killers. In judgment God allowed these p ­ eople to turn their hatred on each other. WHY WOULD GOD STIR UP ANIMOSITY BETWEEN ABIMELEK AND THE SHECHEMITES? (9:23) We may debate whether God caused the breakdown of the relationship between Abim­elek and the Shechemites or whether he permitted them to reap the consequences of their own treacherous ways. The author of Judges, in language consistent with Old Testament theology, attributes the action to God as a recognition that God is in control of all history. God, as the ultimate power, can use anything to accomplish his purpose, regardless of how disastrous it seems to be (Ge 50:20).

Judges 9:7 be­side the g ­ reat tree at the pil­lar in She­chem to c­ rown Abim­e­lek king. 7 When Jo­tham was told a ­ bout this, he c­ limbed up on the top of M ­ ount Ge­ri­zim and shout­ed to them, “Lis­ten to me, cit­i­zens of She­chem, so that God may lis­ten to you. 8 One day the t­ rees went out to a ­ noint a king for them­selves. They said to the ol­ive tree, ‘Be our king.’ 9 “But the ol­ive tree an­swered, ‘Should I give up my oil, by ­which both gods and hu­mans are hon­ored, to hold sway over the trees?’ 10 “Next, the ­trees said to the fig tree, ‘Come and be our king.’ 11 “But the fig tree re­plied, ‘Should I give up my f­ ruit, so good and ­sweet, to hold sway over the trees?’ 12 “Then the t­ rees said to the vine, ‘Come and be our king.’ 13 “But the vine an­swered, ‘Should I give up my wine, ­which ­cheers both gods and hu­mans, to hold sway over the trees?’ 14 “Fi­nal­ly all the ­trees said to the thorn­bush, ‘Come and be our king.’ 15 “The thorn­bush said to the ­trees, ‘If you real­ly want to a ­ noint me king over you, come and take ref­uge in my ­shade; but if not, then let fire come out of the thorn­bush and con­sume the ce­dars of Leb­an ­ on!’ 16 “Have you act­ed hon­or­ably and in good f­ aith by mak­ ing Abim­e­lek king? Have you been fair to Jer­ub-Baal and his fam­i­ly? Have you treat­ed him as he de­serves? 17  Re­mem­ber that my fa­ther ­fought for you and ­risked his life to res­cue you from the hand of Mid­i­an. 18  But to­day you have re­volt­ed ­against my fa­ther’s fam­i­ly. You have mur­dered his sev­en­ty sons on a sin­gle s­ tone and have made Abim­e­lek, the son of his fe­male ­slave, king over the cit­i­zens of She­chem be­ cause he is re­lat­ed to you. 19  So have you act­ed hon­or­ably and in good f­ aith to­ward Jer­ub-Baal and his fam­i­ly to­day? If you have, may Abim­el­ ek be your joy, and may you be his, too! 20 But if you have not, let fire come out from Abim­el­ ek and con­sume you, the cit­i­zens of She­chem and Beth Mil­lo, and let fire come out from you, the cit­i­zens of She­chem and Beth Mil­lo, and con­sume Abim­e­lek!” 21 Then Jo­tham fled, es­cap­ing to Beer, and he l­ ived ­there be­cause he was ­afraid of his broth­er Abim­e­lek. 22  Af­ter Abim­e­lek had gov­erned Is­ra­el ­three ­years, 23 God ­stirred up an­i­mos­i­ty be­tween Abim­e­lek and the cit­i­zens of She­chem so that they act­ed treach­er­ous­ly ­against Abim­e­ lek. 24 God did this in or­der that the ­crime ­against Jer­ubBa­al’s sev­en­ty sons, the shed­ding of ­their b ­ lood, ­might be ­avenged on ­their broth­er Abim­el­ek and on the cit­i­zens of She­chem, who had ­helped him mur­der his broth­ers. 25 In op­po­si­tion to him t­ hese cit­i­zens of She­chem set men on the hill­tops to am­bush and rob ev­ery­one who ­passed by, and this was re­port­ed to Abim­e­lek. 26 Now Gaal son of Ebed ­moved with his clan into She­ chem, and its cit­i­zens put ­their con­fi­dence in him. 27  Af­ter they had gone out into the f­ ields and gath­ered the g ­ rapes and trod­den them, they held a fes­ti­val in the tem­ple of ­their god. ­While they were eat­ing and drink­ing, they c­ ursed

Judges 9:48 Abim­e­lek. 28 Then Gaal son of Ebed said, “Who is Abim­e­lek, and why should we She­chem­ites be sub­ject to him? I­ sn’t he Jer­ub-Ba­al’s son, and ­isn’t Ze­bul his dep­u­ty? ­Serve the fam­i­ly of Ha­mor, She­chem’s fa­ther! Why ­should we ­serve Abim­e­lek? 29 If only this peo­ple were un­der my com­mand! Then I ­would get rid of him. I ­would say to Abim­el­ ek, ‘Call out your ­whole army!’ ” a 30 When Ze­bul the gov­er­nor of the city ­heard what Gaal son of Ebed said, he was very an­gry. 31 Un­der cov­er he sent mes­sen­gers to Abim­e­lek, say­ing, “Gaal son of Ebed and his clan have come to She­chem and are stir­ring up the city ­against you. 32 Now then, dur­ing the ­night you and your men s­ hould come and lie in wait in the ­fields. 33 In the morn­ing at sun­rise, ad­vance ­against the city. When Gaal and his men come out ­against you, seize the op­por­tu­ni­ty to at­tack them.” 34 So Abim­e­lek and all his ­troops set out by ­night and took up con­cealed po­si­tions near She­chem in four com­pa­nies. 35 Now Gaal son of Ebed had gone out and was stand­ing at the en­trance of the city gate just as Abim­e­lek and his ­troops came out from ­their hid­ing place. 36 When Gaal saw them, he said to Ze­bul, “Look, peo­ple are com­ing down from the tops of the moun­tains!” Ze­bul re­plied, “You mis­take the shad­ows of the moun­ tains for men.” 37 But Gaal ­spoke up ­again: “Look, peo­ple are com­ing down from the cen­tral hill, b and a com­pa­ny is com­ing from the di­rec­tion of the di­vin­ers’ tree.” 38 Then Ze­bul said to him, “Where is your big talk now, you who said, ‘Who is Abim­e­lek that we ­should be sub­ject to him?’ ­Aren’t ­these the men you rid­i­culed? Go out and ­fight them!” 39 So Gaal led out c the cit­i­zens of She­chem and f­ought Abim­e­lek. 40 Abim­e­lek ­chased him all the way to the en­ trance of the gate, and many were ­killed as they fled. 41 Then Abim­e­lek ­stayed in Aru­mah, and Ze­bul ­drove Gaal and his clan out of She­chem. 42 The next day the peo­ple of She­chem went out to the ­fields, and this was re­port­ed to Abim­e­lek. 43 So he took his men, di­vid­ed them into ­three com­pa­nies and set an am­ bush in the ­fields. When he saw the peo­ple com­ing out of the city, he rose to at­tack them. 44 Abim­e­lek and the com­ pa­nies with him ­rushed for­ward to a po­si­tion at the en­ trance of the city gate. Then two com­pa­nies at­tacked ­those in the f­ ields and ­struck them down. 45  All that day Abim­e­lek ­pressed his at­tack ­against the city un­til he had cap­tured it and ­killed its peo­ple. Then he de­stroyed the city and scat­ tered salt over it. 46 On hear­ing this, the cit­i­zens in the tow­er of She­chem went into the strong­hold of the tem­ple of El-Be­rith. 47 When Abim­e­lek ­heard that they had as­sem­bled ­there, 48 he and all his men went up ­Mount Zal­mon. He took an ax and cut off some branch­es, ­which he lift­ed to his shoul­ders. He or­dered a 29  Septuagint; Hebrew him.” Then he said to Abimelek, “Call out your whole army!”    b 37  The Hebrew for this phrase means the navel of the earth.    c 39 Or Gaal went out in the sight of   

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WHAT WAS THIS DIVINERS’ TREE? (9:37) At this time, the tree was apparently a gathering place for fortunetellers and their clients. It may have been the same tree where the ­people of Shechem crowned Abimelek their king (v. 6). It may also have been the oak at Moreh, where Abraham built an altar to the Lord (Ge 12:6 – 8) and where Jacob buried the idols carried by his household (Ge 35:4).

WHY DID ABIMELEK SCATTER SALT OVER THE CITY? (9:45) Salt ruins soil so that nothing can grow in it (Dt 29:23). It was a common practice in the ancient world for warriors to salt the conquered land of their enemies, including the farmland of adjoining cities, so that it would be desolate and not bear crops for many years to come. Salting land is also used in the Bible as a symbol of God’s judgment (Ps 107:34; Jer 48:9). WHAT KIND OF TOWER COULD HOLD 1,000 PEOPLE? (9:46,49) Some towers were built into city walls, but larger ones stood alone as fortresses or citadels. This particular tower apparently stood some distance from the city of Shechem. Since it was connected to a stronghold of a pagan temple, it seems to have been more than a mere tower. Shechem had already been destroyed (v. 45), so some think this tower may have been some distance away at Beth Millo (v. 6).

362

DO CURSES HAVE REAL POWER? (9:57) Generally, yes — ​just as blessings are effective by God’s enabling. In Old Testament history, many curses like Jotham’s were fulfilled as the outworking of God’s judgment. Moses himself offered the ­people a choice between blessings and curses (Dt 27:11 — ​28:68; Jos 8:33). The power was not in Jotham, but in God. God used Jotham as his spokesman to pronounce judgment.

Judges 9:49 the men with him, “Quick! Do what you have seen me do!” 49 So all the men cut branch­es and fol­lowed Abim­e­lek. They ­piled them a ­ gainst the strong­hold and set it on fire with the peo­ple ­still in­side. So all the peo­ple in the tow­er of She­ chem, ­about a thou­sand men and wom­en, also died. 50 Next Abim­el­ ek went to The­bez and be­sieged it and cap­ tured it. 51 In­side the city, how­ev­er, was a s­ trong tow­er, to ­which all the men and wom­en — ​all the peo­ple of the city — ​ had fled. They had ­locked them­selves in and ­climbed up on the tow­er roof. 52 Abim­e­lek went to the tow­er and at­tacked it. But as he ap­proached the en­trance to the tow­er to set it on fire, 53 a wom­an ­dropped an up­per mill­stone on his head and ­cracked his skull. 54 Hur­ried­ly he ­called to his ar­mor-bear­er, “Draw your ­sword and kill me, so that they c­ an’t say, ‘A wom­an ­killed him.’ ” So his ser­vant ran him ­through, and he died. 55 When the Is­ra­el­ites saw that Abim­e­lek was dead, they went home. 56  Thus God re­paid the wick­ed­ness that Abim­e­lek had done to his fa­ther by mur­der­ing his sev­en­ty broth­ers. 57 God also made the peo­ple of She­chem pay for all ­their wick­ed­ ness. The ­curse of Jo­tham son of Jer­ub-Baal came on them.

Tola

10

Af­ter the time of Abim­el­ ek, a man of Is­sa­char ­named Tola son of Puah, the son of Dodo, rose to save Is­ra­el. He ­lived in Sha­mir, in the hill coun­try of Ephra­im. 2 He led a Is­ra­el twen­ty-­three ­years; then he died, and was bur­ied in Sha­mir.

Jair WHAT WAS SIGNIFICANT ABOUT RIDING ON DONKEYS? (10:4) Riding on a donkey was a mark of both prestige and power. Horses were evidently not present in the region until later, when Solomon imported them.

3 He was fol­lowed by Jair of Gil­e­ad, who led Is­ra­el twen­ ty-two ­years. 4 He had thir­ty sons, who rode thir­ty don­keys. They con­trolled thir­ty t­ owns in Gil­e­ad, ­which to this day are ­called Hav­voth Jair.  b 5 When Jair died, he was bur­ied in Ka­mon.

Jephthah WHAT WAS THE ATTRACTION OF FOREIGN GODS? (10:6) See the article Why would the Israelites be tempted by other gods? (Jos 23:7; p. 341).

6 Again the Is­ra­el­ites did evil in the eyes of the Lord. They ­served the Ba­als and the Ash­to­reths, and the gods of Aram, the gods of Si­don, the gods of Moab, the gods of the Am­mon­ites and the gods of the Phi­lis­tines. And be­cause the Is­ra­el­ites for­sook the Lord and no lon­ger s­ erved him, 7 he be­came an­gry with them. He sold them into the h ­ ands of the Phi­lis­tines and the Am­mon­ites, 8 who that year shat­ tered and ­crushed them. For eigh­teen ­years they op­pressed all the Is­ra­el­ites on the east side of the Jor­dan in Gil­ea ­ d, the land of the Am­o­rites. 9  The Am­mon­ites also ­crossed the Jor­ dan to ­fight ­against Ju­dah, Ben­ja­min and Ephra­im; Is­ra­el was in ­great dis­tress. 10 Then the Is­ra­el­ites ­cried out to the Lord, “We have ­sinned ­against you, for­sak­ing our God and serv­ing the Ba­als.” 11 The Lord re­plied, “When the Egyp­tians, the Am­o­rites, the Am­mon­ites, the Phi­lis­tines, 12  the Si­do­ni­ans, the Am­a­ lek­ites and the Ma­on­ites  c op­pressed you and you c­ ried to a 2 Traditionally judged ; c 12 

also in verse 3    b 4 Or called the settlements of Jair    Hebrew; some Septuagint manuscripts Midianites   

Judges 11:17 me for help, did I not save you from ­their ­hands? 13 But you have for­sak­en me and ­served oth­er gods, so I will no lon­ger save you. 14 Go and cry out to the gods you have cho­sen. Let them save you when you are in trou­ble!” 15 But the Is­ra­el­ites said to the Lord, “We have s­ inned. Do with us what­ev­er you ­think best, but ­please res­cue us now.” 16 Then they got rid of the for­eign gods ­among them and ­served the Lord. And he ­could bear Is­ra­el’s mis­ery no lon­ger. 17 When the Am­mon­ites were c­ alled to arms and ­camped in Gil­e­ad, the Is­ra­el­ites as­sem­bled and ­camped at Miz­pah. 18 The lead­ers of the peo­ple of Gil­e­ad said to each oth­er, “Who­ev­er will take the lead in at­tack­ing the Am­mon­ites will be head over all who live in Gil­e­ad.” Jeph­thah the Gil­e­ad­ite was a ­mighty war­rior. His fa­ ther was Gil­e­ad; his moth­er was a pros­ti­tute. 2  Gil­e­ad’s wife also bore him sons, and when they were ­grown up, they d ­ rove Jeph­thah away. “You are not go­ing to get any in­her­i­tance in our fam­i­ly,” they said, “be­cause you are the son of an­oth­er wom­an.” 3 So Jeph­thah fled from his broth­ers and set­tled in the land of Tob, ­where a gang of scoun­drels gath­ered ­around him and fol­lowed him. 4  Some time lat­er, when the Am­mon­ites were fight­ing ­against Is­ra­el, 5 the el­ders of Gil­e­ad went to get Jeph­thah from the land of Tob. 6 “Come,” they said, “be our com­mand­ er, so we can ­fight the Am­mon­ites.” 7 Jeph­thah said to them, “Didn’t you hate me and d ­ rive me from my fa­ther’s ­house? Why do you come to me now, when ­you’re in trou­ble?” 8 The el­ders of Gil­ea ­ d said to him, “Nev­er­the­less, we are turn­ing to you now; come with us to f­ ight the Am­mon­ites, and you will be head over all of us who live in Gil­e­ad.” 9 Jeph­thah an­swered, “Sup­pose you take me back to ­fight the Am­mon­ites and the Lord ­gives them to me — ​will I real­ly be your head?” 10 The el­ders of Gil­e­ad re­plied, “The Lord is our wit­ness; we will cer­tain­ly do as you say.” 11 So Jeph­thah went with the el­ders of Gil­e­ad, and the peo­ple made him head and com­ mand­er over them. And he re­peat­ed all his ­words be­fore the Lord in Miz­pah. 12  Then Jeph­thah sent mes­sen­gers to the Am­mon­ite king with the ques­tion: “What do you have ­against me that you have at­tacked my coun­try?” 13 The king of the Am­mon­ites an­swered Jeph­thah’s mes­ sen­gers, “When Is­ra­el came up out of E ­ gypt, they took away my land from the Ar­non to the Jab­bok, all the way to the Jor­dan. Now give it back peace­ably.” 14 Jeph­thah sent back mes­sen­gers to the Am­mon­ite king, 15  say­ing:

11

“This is what Jeph­thah says: Is­ra­el did not take the land of Moab or the land of the Am­mon­ites. 16 But when they came up out of E ­ gypt, Is­ra­el went t­ hrough the wil­ der­ness to the Red Sea a and on to Ka­desh. 17 Then Is­ra­el sent mes­sen­gers to the king of Edom, say­ing, ‘Give us a 16 Or the

Sea of Reeds   

363

WHY COULDN’T GOD BEAR TO SEE ISRAEL SUFFER? (10:16) Once the Israelites turned back to him and began to act faithfully again, their suffering at the hands of their enemies was no longer a punishment for their unfaithfulness (2:10 – 15). It then became a hardship that God desired to protect them from. His compassion and love for them were aroused; he resolved to end their suffering and deliver them according to his mercy, for he promises mercy to those who put their trust in him.

WHY DID THE ELDERS PICK AN OUTCAST TO LEAD THEM? (11:4 – 6) The elders recruited Jephthah because no leader emerged when the troops assembled at Mizpah (10:17 – 18). With their very survival at stake, they did not worry about protocol or pedigree. The crisis demanded that they do whatever was necessary to protect themselves. Their choice was Jephthah, the illegitimate son of Gilead (11:1), who had proven his charismatic skills as a leader in exile (v. 3).

WHY DID JEPHTHAH REPEAT HIMSELF? (11:11) With this second declaration, Jephthah was formally installed as the commander of Israel’s army. He repeated before the troops what he and the elders had earlier vowed. Also, the rank-and-file soldiers confirmed the elders’ choice and agreed to Jephthah’s terms: if he led them in war, they would follow him in peace as well (vv. 8 – 10). HOW COULD THIS EVENT BE VIEWED SO DIFFERENTLY BY THE TWO NATIONS? (11:13 – 15) Jephthah argued that Israel had taken land from the Amorites (v. 21), not the Ammonites. The Lord had forbidden Israel to take any land belonging to the Ammonites (Dt 2:19). The Ammonite king may have been claiming territory that had belonged to his ­people before it belonged to the Amorites.

364

WAS THIS A LEGITIMATE REASON FOR WAR? (11:23 – 24) Jephthah’s logic made sense in the culture of that day. ­People assumed that the god of each nation established its territorial bound­ aries and that stronger gods dominated weaker gods. Jephthah didn’t say he believed in the Ammonite god, but he appealed to the Ammonites’ belief in their god Chemosh. If the Ammonites thought Chemosh was going to give them the land of Israel, Jephthah was determined to defend God’s honor. His conviction was centered in the truth that the Lord had given Israel the land in which they lived.

WHAT WERE THE SIGNS THAT THE SPIRIT OF THE LORD HAD COME ON JEPHTHAH? (11:29) The Spirit empowered Jephthah to lead Israel’s army. As he headed to battle, troops from the tribes of Gad and Manasseh joined him. Gideon had earlier had a similar experience: when the Spirit of the Lord had come on Gideon, he had summoned troops to join him in battle, and they had responded to his call (6:34 – 35). IF THE SPIRIT OF THE LORD WAS ON JEPHTHAH, HOW COULD HE MAKE SUCH A THOUGHTLESS VOW? (11:29 – 31) There is no connection between the Spirit’s empowering of Jephthah and his vow. Possessing the Holy Spirit to do the work of God does not guarantee a person will be faultless in other areas of life. Jephthah, like Gideon, attempted to strike a deal with God instead of just trusting him.

Judges 11:18 per­mis­sion to go ­through your coun­try,’ but the king of Edom ­would not lis­ten. They sent also to the king of Moab, and he re­fused. So Is­ra­el ­stayed at Ka­desh. 18 “Next they trav­eled ­through the wil­der­ness, skirt­ ed the l­ ands of Edom and Moab, p ­ assed a ­ long the east­ ern side of the coun­try of Moab, and ­camped on the oth­er side of the Ar­non. They did not en­ter the ter­ri­ to­ry of Moab, for the Ar­non was its bor­der. 19 “Then Is­ra­el sent mes­sen­gers to Si­hon king of the Am­o­rites, who ­ruled in Hesh­bon, and said to him, ‘Let us pass ­through your coun­try to our own ­place.’ 20  Si­hon, how­ev­er, did not ­trust Is­ra­el  a to pass ­through his ter­ri­to­ry. He mus­tered all his troops and en­camped at Ja­haz and ­fought with Is­ra­el. 21 “Then the Lord, the God of Is­ra­el, gave Si­hon and his ­whole army into Is­ra­el’s ­hands, and they de­feat­ ed them. Is­ra­el took over all the land of the Am­o­rites who l­ived in that coun­try, 22 cap­tur­ing all of it from the Ar­non to the Jab­bok and from the des­ert to the Jor­dan. 23 “Now s­ ince the Lord, the God of Is­ra­el, has driv­en the Am­o­rites out be­fore his peo­ple Is­ra­el, what ­right have you to take it over? 24 Will you not take what your god Che­mosh ­gives you? Like­wise, what­ev­er the Lord our God has giv­en us, we will pos­sess. 25 Are you any bet­ter than Ba­lak son of Zip­por, king of Moab? Did he ever quar­rel with Is­ra­el or ­fight with them? 26  For ­three hun­dred ­years Is­ra­el oc­cu­pied Hesh­bon, Aro­er, the sur­round­ing set­tle­ments and all the ­towns ­along the Ar­non. Why d ­ idn’t you re­take them dur­ing that time? 27 I have not ­wronged you, but you are do­ing me ­wrong by wag­ing war a ­ gainst me. Let the Lord, the ­Judge, de­cide the dis­pute this day be­tween the Is­ra­el­ites and the Am­mon­ites.” 28 The king of Am­mon, how­ev­er, paid no at­ten­tion to the mes­sage Jeph­thah sent him. 29 Then the Spir­it of the Lord came on Jeph­thah. He ­crossed Gil­e­ad and Ma­nas­seh, ­passed ­through Miz­pah of Gil­e­ad, and from ­there he ad­vanced ­against the Am­mon­ ites. 30 And Jeph­thah made a vow to the Lord: “If you give the Am­mon­ites into my ­hands, 31 what­ev­er ­comes out of the door of my ­house to meet me when I re­turn in tri­umph from the Am­mon­ites will be the Lord’s, and I will sac­ri­fice it as a ­burnt of­fer­ing.” 32 Then Jeph­thah went over to ­fight the Am­mon­ites, and the Lord gave them into his ­hands. 33  He dev­as­tat­ed twen­ty ­towns from Aro­er to the vi­cin­i­ty of Min­nith, as far as Abel Ker­a­mim. Thus Is­ra­el sub­dued Am­mon. 34 When Jeph­thah re­turned to his home in Miz­pah, who ­should come out to meet him but his daugh­ter, danc­ing to the ­sound of tim­brels! She was an only c­ hild. Ex­cept for her he had nei­ther son nor daugh­ter. 35 When he saw her, he tore his c­ lothes and c­ ried, “Oh no, my daugh­ter! You have ­brought me down and I am dev­as­tat­ed. I have made a vow to the Lord that I can­not break.” a 20 Or however, would

not make an agreement for Israel   

Judges 12:6

365

36 “My fa­ther,” she re­plied, “you have giv­en your word to the Lord. Do to me just as you prom­ised, now that the Lord has ­avenged you of your en­e­mies, the Am­mon­ites. 37 But ­grant me this one re­quest,” she said. “Give me two ­months to roam the h ­ ills and weep with my ­friends, be­cause I will nev­er mar­ry.” 38 “You may go,” he said. And he let her go for two ­months. She and her f­ riends went into the h ­ ills and wept be­cause she ­would nev­er mar­ry. 39 Af­ter the two ­months, she re­turned to her fa­ther, and he did to her as he had ­vowed. And she was a vir­gin. From this ­comes the Is­ra­el­ite tra­di­tion 40 that each year the ­young wom­en of Is­ra­el go out for four days to com­ mem­o­rate the daugh­ter of Jeph­thah the Gil­e­ad­ite.

WHY WAS JEPHTHAH’S DAUGHTER MORE CONCERNED ABOUT NOT MARRYING THAN ABOUT DYING? (11:37) The goal of every Hebrew girl was to marry and have children. Whether Jephthah was sacrificing his daughter’s life or only her opportunity to marry and have children, she would do neither. The yearly commemoration of this noble young woman (vv. 39 – 40) makes more sense if she died at the hands of her father. The death of Jephthah’s only child (v. 34) would mean the end of his family line, adding to his daughter’s grief over her inability to marry and have children. See the article What’s behind this bizarre deal with God? (11:31,39).

Jephthah and Ephraim

12

The Ephra­im­ite forc­es were c­alled out, and they ­crossed over to Za­phon. They said to Jeph­thah, “Why did you go to ­fight the Am­mon­ites with­out call­ing us to go with you? ­We’re go­ing to burn down your ­house over your head.” 2 Jeph­thah an­swered, “I and my peo­ple were en­gaged in a ­great strug­gle with the Am­mon­ites, and al­though I c­ alled, you ­didn’t save me out of ­their ­hands. 3 When I saw that you ­wouldn’t help, I took my life in my h ­ ands and c­ rossed over to ­fight the Am­mon­ites, and the Lord gave me the vic­to­ry over them. Now why have you come up to­day to f­ ight me?” 4 Jeph­thah then c­ alled to­geth­er the men of Gil­ea ­ d and ­fought ­against Ephra­im. The Gil­e­ad­ites ­struck them down be­cause the Ephra­im­ites had said, “You Gil­e­ad­ites are ren­e­gades from Ephra­im and Ma­nas­seh.” 5  The Gil­e­ad­ites cap­tured the f­ ords of the Jor­dan lead­ing to Ephra­im, and when­ev­er a sur­vi­vor of Ephra­im said, “Let me c­ ross over,” the men of Gil­ead ­asked him, “Are you an Ephra­im­ite?” If he re­plied, “No,” 6 they said, “All r­ ight, say ‘Shib­bo­leth.’ ” If he said, “Sib­bo­leth,” be­cause he ­could not pro­nounce the

WHY DID JEPHTHAH’S DAUGHTER ROAM THE HILLS FOR TWO MONTHS? (11:37) Her retreat to the mountains may have been personal, or it may have been a local custom. It may also have reflected the beliefs of the Canaanite society in which she lived. The mourners who accompanied her may have feared that the sacrifice of her fertility would make the land unfruitful; hence they were crying not only for their friend but also for themselves. HOW WIDESPREAD DID THIS CUSTOM BECOME? (11:39 – 40) Because there is no other mention of this custom in the Old Testament, the ceremony may have been practiced only in the region where Jephthah’s family lived. WHY WERE THE MEN OF EPHRAIM SO OFFENDED? (12:1) Not being invited to the fight was an insult to their pride, undermining their role as a leading tribe. Ephraim claimed leadership responsibility for all the northern tribes as well as for those who lived east of the Jordan (see Map 4 at the back of this Bible). Ephraim figured quite prominently in northern Israel throughout all its history. The men of Ephraim felt entitled to share in the glory and spoils of war (see also 8:1).

W H AT WA S B E H I N D T H I S B I Z A R R E D E A L WITH GOD? 11:31,39 This story often troubles us and creates several questions: 1. Why would a man who was used by God take such risks with his family? Though anointed by God, Jephthah was far from infallible. Perhaps he thought God would be impressed by his devotion. 2. Could God be honored by a sinful act (human sacrifice) if it was to fulfill a vow? No. Fulfilling a vow was a high priority in ancient times (Nu 30:2; Dt 23:21 – 23; Ecc 5:1 – 5), and Jephthah apparently was afraid of breaking his vow and didn’t want to be humiliated by reversing his promise. But God had outlawed human sacrifice (Lev 18:21; 20:1 – 5). God disapproves of sin, even when it is committed to fulfill a vow. 3. Why didn’t Jephthah take some alternate action? He may have. In fact, some think it is not absolutely clear that he kept his vow. His sacrifice may have been to dedicate his daughter to the Lord for lifelong ser­vice and perpetual virginity (vv. 38 – 39). However, since he had vowed to sacrifice a burnt offering (v. 31), this explanation seems unlikely. This whole episode illustrates that even those whom God uses as leaders do not always follow his ways. Rather than trust God, Jephthah tried to bargain for God’s blessing, and he mixed his own ideas and cultural practices with the truth about God and his ways. As with many others throughout the book of Judges, what Jephthah got was grief instead of blessing.

366

Judges 12:7

WHY COULDN’T THE EPHRAIMITES PRONOUNCE SHIBBOLETH? (12:6) Shibboleth, meaning “floods,” was apparently chosen as the password because those living west of the Jordan could not pronounce the sh sound. A phonetic limitation of their dialect betrayed them.

word cor­rect­ly, they s­ eized him and k ­ illed him at the f­ ords of the Jor­dan. For­ty-two thou­sand Ephra­im­ites were ­killed at that time. 7  Jeph­thah led  a Is­ra­el six ­years. Then Jeph­thah the Gil­e­ ad­ite died and was bur­ied in a town in Gil­ea ­ d.

Ibzan, Elon and Abdon WHO APPOINTED THE JUDGES? (12:8,11,13) The judges were raised up by God in response to the Israelites’ cries for help (2:16). Gideon, for example, had a personal encounter with an angelic messenger. Jephthah was selected by the tribal elders and approved by the ­people. Samson’s parents were instructed to dedicate him for ser­vice to the Lord. The methods may have varied, but in each case God enabled the person that was called to lead, and the p ­ eople recognized the person’s leadership. WERE MARRIAGES TO OUTSIDERS UNUSUAL? (12:9) It was permissible to marry outside a clan or even a tribe as long as the spouse was still from another Israelite tribe. But marrying a foreigner was prohibited (Dt 7:1 – 4). The neighboring nations’ worship of pagan gods would undermine Israel’s commitment to the Lord. WHY DID ABDON’S SONS AND GRANDSONS RIDE ON DONKEYS? (12:14) Riding on a donkey was a mark of both prestige and power. Horses were evidently not present in the region until later, when Solomon imported them.

WHAT WAS A NAZIRITE? (13:5) This was a person who was ceremonially consecrated to the Lord and who thus lived an ascetic lifestyle — ​abstaining from grape products, nonkosher foods, haircuts and contact with dead bodies. For Samson (as for Samuel and John the Baptist) this was a lifelong vow. The Bible also gives examples of temporary Nazirite vows (Ac 18:18; 21:23 – 24).

WHY DID SAMSON’S PARENTS ASK FOR PARENTING ADVICE? (13:8) Many factors are involved in the way children turn out. Samson’s parents wisely asked for God’s help in knowing how to raise him. Of course, even with good parents and God’s blessings, children can choose to act selfishly and destructively. Samson proves this point, as he seems to have been spoiled and incorrigible (14:2 – 3).

8  Af­ter him, Ib­zan of Beth­le­hem led Is­ra­el. 9 He had thir­ ty sons and thir­ty daugh­ters. He gave his daugh­ters away in mar­riage to t­ hose out­side his clan, and for his sons he ­brought in thir­ty ­young wom­en as ­wives from out­side his clan. Ib­zan led Is­ra­el sev­en ­years. 10 Then Ib­zan died and was bur­ied in Beth­le­hem. 11  Af­ter him, Elon the Zeb­u­lun­ite led Is­ra­el ten ­years. 12 Then Elon died and was bur­ied in Ai­ja­lon in the land of Zeb­u­lun. 13 Af­ter him, Ab­don son of Hil­lel, from Pir­a­thon, led Is­ra­ el. 14 He had for­ty sons and thir­ty grand­sons, who rode on sev­en­ty don­keys. He led Is­ra­el ­eight ­years. 15  Then Ab­don son of Hil­lel died and was bur­ied at Pir­a­thon in Ephra­im, in the hill coun­try of the Am­a­lek­ites.

The Birth of Samson

13

Again the Is­ra­el­ites did evil in the eyes of the Lord, so the Lord de­liv­ered them into the h ­ ands of the Phi­lis­ tines for for­ty years. 2 A cer­tain man of Zo­rah, ­named Ma­no­ah, from the clan of the Dan­ites, had a wife who was child­less, un­able to give ­birth. 3 The an­gel of the Lord ap­peared to her and said, “You are bar­ren and child­less, but you are go­ing to be­come preg­ nant and give ­birth to a son. 4 Now see to it that you ­drink no wine or oth­er fer­ment­ed ­drink and that you do not eat any­thing un­clean. 5 You will be­come preg­nant and have a son ­whose head is nev­er to be ­touched by a ra­zor be­cause the boy is to be a Naz­irite, ded­i­cat­ed to God from the womb. He will take the lead in de­liv­er­ing Is­ra­el from the ­hands of the Phi­lis­tines.” 6 Then the wom­an went to her hus­band and told him, “A man of God came to me. He ­looked like an an­gel of God, very awe­some. I ­didn’t ask him ­where he came from, and he ­didn’t tell me his name. 7 But he said to me, ‘You will be­come preg­nant and have a son. Now then, ­drink no wine or oth­er fer­ment­ed ­drink and do not eat any­thing un­clean, be­cause the boy will be a Naz­irite of God from the womb un­til the day of his death.’ ” 8 Then Ma­no­ah p ­ rayed to the Lord: “Par­don your ser­vant, Lord. I beg you to let the man of God you sent to us come ­again to ­teach us how to ­bring up the boy who is to be born.” 9 God h ­ eard Ma­no­ah, and the an­gel of God came a ­ gain to the wom­an ­while she was out in the ­field; but her hus­band Ma­no­ah was not with her. 10 The wom­an hur­ried to tell her hus­band, “He’s here! The man who ap­peared to me the oth­ er day!” 11 Ma­no­ah got up and fol­lowed his wife. When he came to the man, he said, “Are you the man who ­talked to my wife?” a 7 Traditionally judged ;

also in verses 8-14   

Judges 14:6 “I am,” he said. 12 So Ma­no­ah ­asked him, “When your ­words are ful­filled, what is to be the rule that gov­erns the ­boy’s life and work?” 13 The an­gel of the Lord an­swered, “Your wife must do all that I have told her. 14 She must not eat any­thing that ­comes from the grape­vine, nor d ­ rink any wine or oth­er fer­ment­ed ­drink nor eat any­thing un­clean. She must do ev­ery­thing I have com­mand­ed her.” 15 Ma­no­ah said to the an­gel of the Lord, “We ­would like you to stay un­til we pre­pare a ­young goat for you.” 16 The an­gel of the Lord re­plied, “Even ­though you de­ tain me, I will not eat any of your food. But if you pre­pare a ­burnt of­fer­ing, of­fer it to the Lord.” (Ma­no­ah did not re­al­ize that it was the an­gel of the Lord.) 17 Then Ma­no­ah in­quired of the an­gel of the Lord, “What is your name, so that we may hon­or you when your word ­comes true?” 18 He re­plied, “Why do you ask my name? It is be­yond un­ der­stand­ing.  a ” 19  Then Ma­no­ah took a ­young goat, to­geth­er with the g ­ rain of­fer­ing, and sac­ri­ficed it on a rock to the Lord. And the Lord did an amaz­ing ­thing ­while Ma­no­ah and his wife w ­ atched: 20 As the ­flame ­blazed up from the al­tar to­ward heav­en, the an­gel of the Lord as­cend­ed in the ­flame. See­ing this, Ma­no­ah and his wife fell with t­ heir fac­es to the ­ground. 21 When the an­gel of the Lord did not show him­self ­again to Ma­no­ah and his wife, Ma­no­ah re­al­ized that it was the an­gel of the Lord. 22 “We are ­doomed to die!” he said to his wife. “We have seen God!” 23 But his wife an­swered, “If the Lord had ­meant to kill us, he ­would not have ac­cept­ed a b ­ urnt of­fer­ing and ­grain of­fer­ing from our h ­ ands, nor s­ hown us all t­ hese ­things or now told us this.” 24 The wom­an gave ­birth to a boy and ­named him Sam­ son. He grew and the Lord b ­ lessed him, 25 and the Spir­it of the Lord be­gan to stir him ­while he was in Ma­ha­neh Dan, be­tween Zo­rah and Esh­ta­ol.

Samson’s Marriage

14

Sam­son went down to Tim­nah and saw t­ here a ­young Phi­lis­tine wom­an. 2 When he re­turned, he said to his fa­ther and moth­er, “I have seen a Phi­lis­tine wom­an in Tim­ nah; now get her for me as my wife.” 3 His fa­ther and moth­er re­plied, “Isn’t ­there an ac­cept­able wom­an ­among your rel­a­tives or a ­ mong all our peo­ple? Must you go to the un­cir­cum­cised Phi­lis­tines to get a wife?” But Sam­son said to his fa­ther, “Get her for me. ­She’s the r­ ight one for me.” 4 (His par­ents did not know that this was from the Lord, who was seek­ing an oc­ca­sion to con­ front the Phi­lis­tines; for at that time they were rul­ing over Is­ra­el.) 5  Sam­son went down to Tim­nah to­geth­er with his fa­ther and moth­er. As they ap­proached the vine­yards of Tim­nah, sud­den­ly a ­young lion came roar­ing to­ward him. 6 The Spir­ it of the Lord came pow­er­ful­ly ­upon him so that he tore a 18 Or is wonderful   

367

WHAT WAS WRONG WITH GRAPES AND WINE? (13:14) Grapes and wine were delicacies, but to a Nazirite they had spiritual significance. Fruit from the vineyard may have symbolized the intoxicating qualities of wine. The vineyard may also have been a reminder of the sins of the Canaanites (who practiced prostitution with their agricultural fertility cults). Though other Israelites could drink wine, the life of a Nazirite could not be touched with even a hint of impropriety.

IN WHAT WAY WAS THE ANGEL’S NAME BEYOND UNDERSTANDING? (13:18) This Hebrew word can also be translated “wonderful” (see the NIV text note). This was a way of saying that he was something to wonder at; he was no ordinary messenger. Some think this implies that he may have been a temporary manifestation or appearance of God himself (a theophany). This same Hebrew word is later used by Isaiah to describe the Messiah (Isa 9:6). Since God is beyond our understanding, any attempt to describe him in human terms will always be inadequate. HOW DID THE SPIRIT OF THE LORD BEGIN TO STIR SAMSON? (13:25) This expression describes results more than methods. We can’t be sure precisely how Samson encountered the living God. But we do know that the Spirit of the Lord equipped Samson to be a judge and infused him with enormous physical strength. Other judges were differently gifted: Othniel (3:10) and Gideon (6:34) were gifted with leadership abilities. DID GOD CAUSE SAMSON TO BREAK HIS OWN COMMAND? (14:4) No. Samson’s passions were his own; they caused him to desire a wife contrary to God’s revealed will (Dt 7:1 – 4). However, God remained involved in Samson’s life despite Samson’s sinful choices. God was committed to accomplishing his purposes (Ro 8:28) — ​using Samson’s failures as well as his successes. Since the author of Judges wrote after the fact, some editorial comments like these (note the parentheses in the text) provide insight into God’s sovereign involvement. DOES THE POWER OF THE SPIRIT GIVE PHYSICAL STRENGTH? (14:6) While the Spirit gave physical strength to Samson, he gave courage and strength to others (e.g., Amasai [1Ch 12:18]). This does not establish a principle, however. It is more appropriate to say that the Lord gives his servants whatever is necessary to accomplish the tasks to which he has called them. For example, the Spirit gave Bezalel craftsmanship skills in order to complete the work of the tabernacle (Ex 31:1 – 5).

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WHY WAS SAMSON GIVEN 30 COMPANIONS? (14:11) It was customary for the groom to be surrounded by his friends (the groomsmen). Since Samson was getting married in the bride’s city rather than his own, the bride’s family, who had a vested interest in Samson, may have provided these men to serve as groomsmen and perhaps as bodyguards. WHY GIVE SOMEONE SETS OF CLOTHES? (14:12 – 13) Sets of clothes are mentioned elsewhere in the Bible as gifts of value (2Ki 5:22).

WHY SUCH A HARSH THREAT JUST TO SOLVE A RIDDLE? (14:15) It was important for the Philistines to gain power over Samson, whose great strength represented a potential problem for them. In addition, they did not like the idea of any Israelite making them look foolish, since they regarded themselves as the masters of the Israelites. Their cruel disregard for the lives of Samson’s wife and her family is shown in the severity of their threat.

Judges 14:7 the lion ­apart with his bare ­hands as he ­might have torn a ­ oung goat. But he told nei­ther his fa­ther nor his moth­er y what he had done. 7 Then he went down and ­talked with the wom­an, and he ­liked her. 8 Some time lat­er, when he went back to mar­ry her, he ­turned ­aside to look at the li­on’s car­cass, and in it he saw a ­swarm of bees and some hon­ey. 9 He ­scooped out the hon­ey with his h ­ ands and ate as he went a ­ long. When he re­joined his par­ents, he gave them some, and they too ate it. But he did not tell them that he had tak­en the hon­ey from the li­ on’s car­cass. 10 Now his fa­ther went down to see the wom­an. And t­ here Sam­son held a f­east, as was cus­tom­ary for ­young men. 11 When the peo­ple saw him, they ­chose thir­ty men to be his com­pan­ions. 12 “Let me tell you a rid­dle,” Sam­son said to them. “If you can give me the an­swer with­in the sev­en days of the ­feast, I will give you thir­ty lin­en gar­ments and thir­ty sets of ­clothes. 13 If you ­can’t tell me the an­swer, you must give me thir­ty lin­en gar­ments and thir­ty sets of clothes.” “Tell us your rid­dle,” they said. “Let’s hear it.” 14  He re­plied, “Out of the eater, something to eat; out of the strong, something sweet.” For ­three days they ­could not give the an­swer. 15 On the ­fourth a day, they said to Sam­son’s wife, “Coax your hus­band into ex­plain­ing the rid­dle for us, or we will burn you and your fa­ther’s house­hold to ­death. Did you in­ vite us here to ­steal our prop­er­ty?” 16 Then Sam­son’s wife ­threw her­self on him, sob­bing, “You hate me! You ­don’t real­ly love me. ­You’ve giv­en my peo­ple a rid­dle, but you ­haven’t told me the an­swer.” “I ­haven’t even ex­plained it to my fa­ther or moth­er,” he re­plied, “so why s­ hould I ex­plain it to you?” 17 She c­ ried the ­whole sev­en days of the ­feast. So on the sev­enth day he fi­ nal­ly told her, be­cause she con­tin­ued to p ­ ress him. She in turn ex­plained the rid­dle to her peo­ple. 18 Be­fore sun­set on the sev­enth day the men of the town said to him, “What is sweeter than honey? What is stronger than a lion?” a 15 

Some Septuagint manuscripts and Syriac; Hebrew seventh   

WHY DID GOD CHOOSE SUCH SINFUL PEOPLE TO BE JUDGES? 14:1—16:31 Some judges, such as Deborah (4:1 — ​5:31), were faithful and noble. But most reflected the character of their times. They were ordinary ­people who were influenced by their culture and the company they kept. The judges were not primarily rulers; they were deliverers. Many of them were fierce warriors, chosen to marshal military strength rather than give spiritual leadership. God used Ehud’s skill to kill an oppressive king and rally an army (3:12 – 30). Jephthah’s zeal led him to military might but also to make a rash vow that cost him the life of his daughter (11:1 – 40). Samson’s bravado resulted not only in the defeat of the Philistines but in his own death as well (13:1 — ​16:31). God did not encourage the judges in their failings; he used them despite their failings.

Judges 15:14

HOW COULD SAMSON CATCH 300 FOXES? (15:4) Perhaps his superior strength was matched by a superior agility that enabled him to outrun them as they tried to escape. Or perhaps he devised traps and caged the foxes until he had enough for his malicious arson at Timnah. However he managed it, Samson was in a class by himself. Any warrior who could kill 1,000 armed soldiers with the jawbone of a donkey (v. 15) could handle 300 foxes.

a

SAMSON AND THE PHILISTINES (15:9)

n

Se

So re k Va l l e y

P h i l i s t i a

Ashkelon Gaza 0 0

Jo rd a n R .

Lat­er on, at the time of ­wheat har­vest, Sam­son took a ­young goat and went to vis­it his wife. He said, “I’m go­ing to my ­wife’s room.” But her fa­ther ­would not let him go in. 2 “I was so sure you hat­ed her,” he said, “that I gave her to your com­pan­ion. ­Isn’t her youn­ger sis­ter more at­trac­tive? Take her in­stead.” 3 Sam­son said to them, “This time I have a r­ ight to get even with the Phi­lis­tines; I will real­ly harm them.” 4 So he went out and c­ aught ­three hun­dred fox­es and tied them tail to tail in ­pairs. He then fas­tened a ­torch to ev­ery pair of ­tails, 5 lit the torch­es and let the fox­es ­loose in the stand­ing ­grain of the Phi­lis­tines. He ­burned up the ­shocks and stand­ing ­grain, to­geth­er with the vine­yards and ol­ive groves. 6 When the Phi­lis­tines a ­ sked, “Who did this?” they were told, “Sam­son, the Tim­nite’s son-in-law, be­cause his wife was giv­en to his com­pan­ion.” So the Phi­lis­tines went up and ­burned her and her fa­ ther to d ­ eath. 7 Sam­son said to them, “Since ­you’ve act­ed like this, I ­swear that I ­won’t stop un­til I get my re­venge on you.” 8 He at­tacked them vi­cious­ly and slaugh­tered many of them. Then he went down and s­ tayed in a cave in the rock of Etam. 9 The Phi­lis­tines went up and ­camped in Ju­dah, spread­ ing out near Lehi. 10 The peo­ple of Ju­dah ­asked, “Why have you come to ­fight us?” “We have come to take Sam­son pris­on­er,” they an­swered, “to do to him as he did to us.” 11 Then ­three thou­sand men from Ju­dah went down to the cave in the rock of Etam and said to Sam­son, “Don’t you re­al­ize that the Phi­lis­tines are rul­ers over us? What have you done to us?” He an­swered, “I mere­ly did to them what they did to me.” 12 They said to him, “We’ve come to tie you up and hand you over to the Phi­lis­tines.” Sam­son said, “Swear to me that you ­won’t kill me your­ selves.” 13 “Agreed,” they an­swered. “We will only tie you up and hand you over to them. We will not kill you.” So they ­bound him with two new r­ opes and led him up from the rock. 14 As he ap­proached Lehi, the Phi­lis­tines came to­ward him shout­ing. The Spir­it of the Lord came pow­er­ful­ly ­upon him. The ­ropes on his arms be­came like ­charred flax, and the

ea

15

HOW COULD THE WOMAN MARRY WHILE SHE WAS STILL MARRIED TO SAMSON? (14:20) The bride should not have been able to marry another man since she was Samson’s wife (vv. 15,16; 15:1,6). Apparently the marriage had not been consummated. Until it was, the Philistines may not have recognized the marriage as legitimate. Because Samson left in such anger, the bride’s father doubted he would return to claim her as his wife (15:1 – 2). To keep her from being disgraced, her father gave her to the best man.

an

Samson’s Vengeance on the Philistines

err

19 Then the Spir­it of the Lord came pow­er­ful­ly ­upon him. He went down to Ash­ke­lon, ­struck down thir­ty of ­their men, ­stripped them of ev­ery­thing and gave ­their ­clothes to ­those who had ex­plained the rid­dle. Burn­ing with an­ger, he re­ turned to his fa­ther’s home. 20 And Sam­son’s wife was giv­ en to one of his com­pan­ions who had at­tend­ed him at the feast.

dit

“If you had not plowed with my heifer, you would not have solved my riddle.”

WHY WOULD GOD’S SPIRIT GIVE SAMSON STRENGTH IN ORDER TO KILL PEOPLE? (14:19) God undoubtedly gave Samson superhuman strength, but this does not mean that such strength was intended to be used to kill ­people. Although Samson used his brute strength to kill 30 Philistines for his own reasons (to pay off his bet), God may have had other things in mind. Although Samson’s motives were often self-indulgent, God used Samson, despite his follies, to bring judgment on the Philistines during a dark time in Israel’s history.

Me

Sam­son said to them,

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Timnah Eshtaol Lehi? Jerusalem

Gath

30 km.

Beth Shemesh Zorah

Hebron Salt Sea (Dead Sea)

30 miles

WHY WEREN’T THE ISRAELITES HAPPY THAT SAMSON HAD ATTACKED THE PHILISTINES? (15:11) They feared that the Philistines, who were both brutal and more powerful than they were, would slaughter large numbers of Israelites in retaliation for Samson’s attack. WHAT DID A MAN LIKE SAMSON HAVE TO FEAR? (15:11 – 12) In spite of his unusual physical strength, Samson’s inward strength seems at times to have been limited by his impulsivity and arrogance. He had taken revenge on his own behalf without regard for the safety of his countrymen. And for all his strength, Samson was still mortal (v. 18). Confronted by 3,000 angry Israelites, he had good reason to be fearful. Moreover, since those confronting him on this occasion were his own p ­ eople — ​

370

Judges 15:15

the p ­ eople he had been sent to deliver — ​he may have realized that he was not likely to receive supernatural power to oppose them.

­ ind­ings ­dropped from his ­hands. 15  Find­ing a ­fresh jaw­bone b of a don­key, he ­grabbed it and s­ truck down a thou­sand men. 16 Then Sam­son said, “With a donkey’s jawbone I have made donkeys of them. a With a donkey’s jawbone I have killed a thousand men.”

DID GOD’S MIRACULOUS SUPPLY OF WATER INDICATE HE APPROVED OF SAMSON’S DEEDS? (15:19) God’s responsiveness didn’t mean he approved of the things Samson had done. God responded because Samson, despite his arrogance and violence, cried out to him, as the Israelites had done in the desert (Ex 17:1 – 7; Nu 20:2 – 13). God, in his mercy, graciously supplied Samson’s need. WHY DID THE PEOPLE FOLLOW SOMEONE THEY HAD BETRAYED? (15:20; SEE VV. 11 – 12) The men of Judah had betrayed Samson because he had put them in danger and because they were intimidated by the Philistines. Once Samson defeated their enemies, the ­people of Judah happily supported him again.

HOW MUCH WOULD ELEVEN HUNDRED SHEKELS OF SILVER HAVE BEEN WORTH? (16:5) A shekel was a bit less than a half ounce (the measurement standards were not exact, however, so this figure could vary from time to time and place to place). Eleven hundred shekels was the equivalent of approximately 33 pounds of silver. In today’s market, where prices fluctuate substantially, it would be equal to nearly $15,000. It was an extraordinarily generous amount of money (cf. 17:10).

17 When he fin­ished speak­ing, he ­threw away the jaw­bone; and the ­place was ­called Ra­math Lehi. b 18 Be­cause he was very ­thirsty, he ­cried out to the Lord, “You have giv­en your ser­vant this ­great vic­to­ry. Must I now die of t­ hirst and fall into the ­hands of the un­cir­cum­cised?” 19 Then God ­opened up the hol­low p ­ lace in Lehi, and wa­ter came out of it. When Sam­son ­drank, his ­strength re­turned and he re­vived. So the s­ pring was c­ alled En Hak­ko­re, c and it is ­still ­there in Lehi. 20  Sam­son led  d Is­ra­el for twen­ty ­years in the days of the Phi­lis­tines.

Samson and Delilah

16

One day Sam­son went to Gaza, ­where he saw a pros­ ti­tute. He went in to s­ pend the n ­ ight with her. 2 The peo­ple of Gaza were told, “Sam­son is here!” So they sur­ round­ed the p ­ lace and lay in wait for him all n ­ ight at the city gate. They made no move dur­ing the ­night, say­ing, “At dawn ­we’ll kill him.” 3 But Sam­son lay t­ here only un­til the mid­dle of the ­night. Then he got up and took hold of the d ­ oors of the city gate, to­geth­er with the two ­posts, and tore them ­loose, bar and all. He lift­ed them to his shoul­ders and car­ried them to the top of the hill that fac­es He­bron. 4 Some time lat­er, he fell in love with a wom­an in the Val­ ley of So­rek ­whose name was De­li­lah. 5 The rul­ers of the Phi­ lis­tines went to her and said, “See if you can lure him into show­ing you the se­cret of his g ­ reat s­ trength and how we can over­pow­er him so we may tie him up and sub­due him. Each one of us will give you elev­en hun­dred shek­els e of sil­ver.” a 16 Or made a heap or two; the Hebrew for donkey sounds like the Hebrew for heap.    b 17  Ramath Lehi means jawbone hill.    c 19  En Hakkore means caller’s spring.    d 20 Traditionally judged    e 5  That is, about 28 pounds or about 13 kilograms   

HOW COULD A MAN AS WICKED AS SAMSON LEAD ISRAEL? 15:20 Samson had charisma. He was also hotheaded and selfish and demonstrated little control over his passions. He was a wicked and profane man, even though God had set him apart from birth (13:3 – 5). Samson broke every regulation of his Nazirite call (Nu 6:1 – 12), including drinking wine and other fermented drink and defiling himself by coming into contact with dead bodies. He ate nonkosher foods, slept with prostitutes, married an unbelieving Philistine woman, ate honey from a carcass and courted death, particularly when he went on killing sprees among the Philistines. However, Samson also helped free Israel from oppression at the hands of the Philistines. God made him a warrior of extra­ordinary strength who could kill 30 men with his bare hands or 1,000 with the jawbone of a donkey. Samson was a judge, but not in the sense of ruling Israel in judicial matters or guiding it in ethical conduct. Rather, he served as a deliverer and protector by keeping relations between the Israelites and Philistines in constant upheaval. Through his ­actions, Samson helped keep Israel from being absorbed into the Philistine culture.

Judges 16:20 6 So De­li­lah said to Sam­son, “Tell me the se­cret of your ­great ­strength and how you can be tied up and sub­dued.” 7 Sam­son an­swered her, “If any­one ties me with sev­en ­fresh bow­strings that have not been d ­ ried, I’ll be­come as weak as any oth­er man.” 8 Then the rul­ers of the Phi­lis­tines ­brought her sev­en ­fresh bow­strings that had not been d ­ ried, and she tied him with them. 9 With men hid­den in the room, she c­ alled to him, “Sam­son, the Phi­lis­tines are upon you!” But he ­snapped the bow­strings as eas­i­ly as a ­piece of ­string ­snaps when it ­comes c­ lose to a ­flame. So the se­cret of his ­strength was not dis­cov­ered. 10 Then De­li­lah said to Sam­son, “You have made a fool of me; you lied to me. Come now, tell me how you can be tied.” 11 He said, “If any­one ties me se­cure­ly with new ­ropes that have nev­er been used, I’ll be­come as weak as any oth­er man.” 12 So De­li­lah took new r­ opes and tied him with them. Then, with men hid­den in the room, she ­called to him, “Sam­son, the Phi­lis­tines are upon you!” But he s­ napped the ­ropes off his arms as if they were threads. 13 De­li­lah then said to Sam­son, “All this time you have been mak­ing a fool of me and ly­ing to me. Tell me how you can be tied.” He re­plied, “If you ­weave the sev­en ­braids of my head into the fab­ric on the loom and tight­en it with the pin, I’ll be­come as weak as any oth­er man.” So ­while he was sleep­ ing, De­li­lah took the sev­en ­braids of his head, wove them into the fab­ric 14 and a tight­ened it with the pin. Again she ­called to him, “Sam­son, the Phi­lis­tines are upon you!” He ­awoke from his s­ leep and ­pulled up the pin and the loom, with the fab­ric. 15 Then she said to him, “How can you say, ‘I love you,’ when you ­won’t con­fide in me? This is the ­third time you have made a fool of me and h ­ aven’t told me the se­cret of your ­great ­strength.” 16 With such nag­ging she prod­ded him day af­ter day un­til he was ­sick to death of it. 17 So he told her ev­ery­thing. “No ra­zor has ever been used on my head,” he said, “be­cause I have been a Naz­irite ded­ i­cat­ed to God from my moth­er’s womb. If my head were ­shaved, my ­strength ­would ­leave me, and I ­would be­come as weak as any oth­er man.” 18 When De­li­lah saw that he had told her ev­ery­thing, she sent word to the rul­ers of the Phi­lis­tines, “Come back once more; he has told me ev­ery­thing.” So the rul­ers of the Phi­lis­tines re­turned with the sil­ver in ­their ­hands. 19  Af­ter put­ting him to ­sleep on her lap, she ­called for some­one to ­shave off the sev­en b ­ raids of his hair, and so be­gan to sub­ due him. b And his ­strength left him. 20 Then she ­called, “Sam­son, the Phi­lis­tines are upon you!” He ­awoke from his ­sleep and ­thought, “I’ll go out as be­ fore and ­shake my­self free.” But he did not know that the Lord had left him. a 13,14  Some Septuagint manuscripts; Hebrew replied, “I can if you weave the seven braids of my head into the fabric on the loom.” 14So she    b 19 Hebrew; some Septuagint manuscripts and he began to weaken   

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WHY DID SAMSON WEAR SEVEN BRAIDS? (16:13) In ancient Israel, the number seven had symbolic significance. Seven was the “perfect” number — ​indicating completeness or even holiness. As a Nazirite set apart to God, the fact that Samson had seven braids may have indicated his special, holy calling.

WHY DID SAMSON GIVE IN TO DELILAH’S NAGGING? (16:16 – 17) It seems Samson was influenced more by his passion than by his will. And he was often self-seeking and shortsighted, as when he had insisted on a Philistine bride (14:2 – 3). In addition, he was often ruled by his rage (14:19; 15:8), and his uncontrolled lust had led to his trysts with Delilah in the first place (16:4). Blinded by his own desires, he could not readily discern God’s will. AFTER ALL HE’D DONE, WHY WAS CUTTING HIS HAIR SO BAD? (16:20) The Lord had remained with the willful Samson even though Samson had visited prostitutes and sinned in many other ways. The haircut was a violation of his Nazirite vow (13:5; Nu 6:4) and a visible and blatant renunciation of God’s sovereignty in his life. DID GOD LEAVE SAMSON PERMANENTLY? (16:20 – 22) No. God’s love for Samson (like God’s love for Israel) had not been exhausted, despite Samson’s foolishness and sin. Though the symbol of God’s power and presence in Samson’s life had been cut off, the hair on his head began to grow again (v. 22). The new growth suggested that God’s plan to deliver Israel from the Philistines had not been abandoned. It may also have reminded Samson of God’s care for him, giving him hope.

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Judges 16:21 21 Then the Phi­lis­tines ­seized him, ­gouged out his eyes and took him down to Gaza. Bind­ing him with ­bronze shack­les, they set him to grind­ing ­grain in the pris­on. 22 But the hair on his head be­gan to grow a ­ gain af­ter it had been shaved.

The Death of Samson WHO WAS DAGON? (16:23 – 24) Dagon was one of the chief Philistine gods. Some think Dagon was a fish-god; others, a god of weather. Dagon means “grain” in Hebrew, indicating that he may have been regarded as the giver of crops. Some sources also describe Dagon as the father of Baal. The Philistines celebrated Samson’s capture, viewing it as Dagon’s revenge for the burning of the Philistines’ fields and vineyards (15:3 – 5) and the killing of many of their ­people.

HOW DID KNOCKING DOWN TWO PILLARS MAKE THE WHOLE BUILDING COLLAPSE? (16:29 – 30) Archaeological evidence shows that one type of temple from this time period was constructed with two closely spaced central supporting pillars made of wood. These pillars, standing on marble bases, held most of the weight of the roof. By pushing these pillars off their bases, Samson caused the entire roof of the building to come crashing down, killing those beneath and on the roof (v. 27).

23 Now the rul­ers of the Phi­lis­tines as­sem­bled to of­fer a ­ reat sac­ri­fice to Da­gon ­their god and to cel­eb g ­ rate, say­ing, “Our god has de­liv­ered Sam­son, our en­e­my, into our hands.” 24 When the peo­ple saw him, they p ­ raised ­their god, say­ ing, “Our god has delivered our enemy into our hands, the one who laid waste our land and multiplied our slain.” 25 While they were in high spir­its, they shout­ed, “Bring out Sam­son to en­ter­tain us.” So they c­ alled Sam­son out of the pris­on, and he per­formed for them. When they ­stood him ­among the pil­lars, 26 Sam­son said to the ser­vant who held his hand, “Put me ­where I can feel the pil­lars that sup­port the tem­ple, so that I may lean ­against them.” 27 Now the tem­ple was crowd­ed with men and wom­ en; all the rul­ers of the Phi­lis­tines were ­there, and on the roof were ­about ­three thou­sand men and wom­en watch­ing Sam­son per­form. 28 Then Sam­son ­prayed to the Lord, “Sov­ er­eign Lord, re­mem­ber me. ­Please, God, strength­en me just once more, and let me with one blow get re­venge on the Phi­lis­tines for my two eyes.” 29  Then Sam­son ­reached to­ward the two cen­tral pil­lars on ­which the tem­ple ­stood. Brac­ing him­self ­against them, his ­right hand on the one and his left hand on the oth­er, 30 Sam­son said, “Let me die with the Phi­lis­tines!” Then he ­pushed with all his ­might, and down came the tem­ple on the rul­ers and all the peo­ple in it. Thus he ­killed many more when he died than ­while he lived. 31 Then his broth­ers and his fa­ther’s ­whole fam­i­ly went down to get him. They ­brought him back and bur­ied him be­tween Zo­rah and Esh­ta­ol in the tomb of Ma­no­ah his fa­ ther. He had led a Is­ra­el twen­ty years. a 31 Traditionally judged   

DID SAMSON COMMIT SUICIDE? 16:30 Samson’s death may have been a casualty of war, not a suicide. His plea, Let me die with the Philistines! (v. 30), demonstrates his willingness to see the battle through to the end, even to his death. Samson’s prayer was a request for help in the ongoing fight against his enemies. Like a soldier facing overwhelming odds, Samson accepted that his own death was likely. In Samson’s death, the prophesied purpose for his life was realized (13:5). God had raised Samson up to punish the sinful ­Philistines and to influence Israel’s deliverance. On this occasion — ​in the temple of their god Dagon — ​the Philistines saw Samson’s imprisonment as a sign of Dagon’s victory over the God of Israel (16:23 – 24). But even while the Philistines were celebrating, God was working through Samson to halt such blasphemy — ​to punish the Philistines and destroy the temple of a false god.

Judges 18:5

373

Now a man ­named Mi­cah from the hill coun­try of Ephra­im 2 said to his moth­er, “The elev­en hun­dred shek­els  a of sil­ver that were tak­en from you and ­about ­which I ­heard you ut­ter a ­curse — ​I have that sil­ver with me; I took it.” Then his moth­er said, “The Lord b ­ less you, my son!” 3 When he re­turned the elev­en hun­dred shek­els of sil­ver to his moth­er, she said, “I sol­emn­ly con­se­crate my sil­ver to the Lord for my son to make an im­age over­laid with sil­ver. I will give it back to you.” 4 So af­ter he re­turned the sil­ver to his moth­er, she took two hun­dred shek­els  b of sil­ver and gave them to a sil­ver­ smith, who used them to make the idol. And it was put in Mi­cah’s house. 5 Now this man Mi­cah had a ­shrine, and he made an ­ephod and some house­hold gods and in­stalled one of his sons as his ­priest. 6 In ­those days Is­ra­el had no king; ev­ery­ one did as they saw fit. 7 A ­young Le­vite from Beth­le­hem in Ju­dah, who had been liv­ing with­in the clan of Ju­dah, 8 left that town in s­ earch of some oth­er ­place to stay. On his way c he came to Mi­cah’s ­house in the hill coun­try of Ephra­im. 9 Mi­cah ­asked him, “Where are you from?” “I’m a Le­vite from Beth­le­hem in Ju­dah,” he said, “and I’m look­ing for a ­place to stay.” 10 Then Mi­cah said to him, “Live with me and be my fa­ ther and p ­ riest, and I’ll give you ten shek­els d of sil­ver a year, your ­clothes and your food.” 11 So the Le­vite ­agreed to live with him, and the ­young man be­came like one of his sons to him. 12 Then Mi­cah in­stalled the Le­vite, and the ­young man be­came his ­priest and ­lived in his ­house. 13  And Mi­cah said, “Now I know that the Lord will be good to me, ­since this Le­vite has be­come my priest.”

WHY WOULD SOMEONE WORSHIP THE LORD BY MAKING AN IDOL? (17:1 – 6) This was a case of spiritual anarchy: In those days Israel had no king; everyone did as they saw fit. Just as the ­people of Israel had previously attempted to worship the Lord by making a golden calf (Ex 32:1 – 35), so at this time many individual Israelites made household gods as a means of worshiping God in their own way. They were “customizing” their faith by mixing it with pagan practices.

Micah’s Idols

a 2  That

is, about 28 pounds or about 13 kilograms    b 4  That is, about 5 pounds or about 2.3 kilograms    c 8 Or To carry on his profession    d 10 That is, about 4 ounces or about 115 grams   

DANITES MOVE NORTH (18:1 – 2)

CA

NAA

N

Sea

Laish/ D A N Leshem Hill (Dan) Country of Sea of Kinnereth Ephraim (Sea of Galilee)

Jo r d a n R .

In ­those days Is­ra­el had no king. And in ­those days the ­tribe of the Dan­ites was seek­ ing a ­place of ­their own ­where they ­might set­tle, be­cause they had not yet come into an in­her­i­tance ­among the ­tribes of Is­ra­el. 2 So the Dan­ites sent five of ­their lead­ing men from Zo­rah and Esh­ta­ol to spy out the land and ex­plore it. ­These men rep­re­sent­ed all the Dan­ites. They told them, “Go, ex­ plore the land.” So they en­tered the hill coun­try of Ephra­im and came to the ­house of Mi­cah, ­where they s­ pent the ­night. 3 When they were near Mi­cah’s h ­ ouse, they rec­og­nized the ­voice of the ­young Le­vite; so they t­ urned in ­there and a ­ sked him, “Who ­brought you here? What are you do­ing in this ­place? Why are you here?” 4 He told them what Mi­cah had done for him, and said, “He has h ­ ired me and I am his priest.” 5 Then they said to him, “Please in­quire of God to l­earn wheth­er our jour­ney will be suc­cess­ful.”

WHY DIDN’T THE LEVITE REFUSE THE OFFER? (17:11 – 12) Apparently prestige was his motivation, as evidenced later when he accepted an offer to lead an entire tribe in idol worship (18:19 – 20).

ean

18

WHY KEEP REPEATING THAT ISRAEL HAD NO KING? (17:6; 18:1; 19:1; 21:25) This phrase, twice followed by everyone did as they saw fit (17:6; 21:25), reveals the character of the times. Spiritual life had declined. Rather than doing as God had commanded, ­people were following their own whims. These verses were written by someone who was living during the early time of the monarchy, when the spiritual life in Israel had improved.

rran

The Danites Settle in Laish

WHY DID MICAH WANT A PERSONAL PRIEST IN HIS OWN HOUSE? (17:5,10,13) Micah may have sought the ser­vices of a personal priest to legitimize his hybrid religion. A priest was necessary to provide mediation in Israel’s religion. Micah’s syncretistic error seems more grievous because he recruited a Levite to serve as a priest, corrupting the priest’s sacred role as a servant to the Godordained office.

Medite

17

0 20 km.

DAN 0 20 miles Jebus Eshtaol Zorah (Jerusalem) Salt Sea JUDAH (Dead Sea)

HOW WOULD THE DANITES HAVE RECOGNIZED THE LEVITE’S VOICE? (18:3) It’s possible they detected a southern accent, since the Levite was some distance from his home. The questions they asked support such a view. It’s also possible that they recognized his religious order by his manner of speaking, perhaps as he was chanting a ritual.

374

WHY DID THE MEN STEAL THE IDOLS? (18:17) The Danites, like Micah, thought they could attain supernatural power through the false gods. Later, in their new home, they used Micah’s idols for their own religious purposes (v. 31).

WHY WAS THE YOUNG PRIEST GLAD? (18:20) The young Levite’s self-serving character is exposed here. He was more than happy to accept the Danites’ offer. It appears that the reputation of being the spiritual sage of an entire tribe was preferred to that of a single family. His motivation was power and recognition. That seems to be why he left Bethlehem in the first place and agreed to engage in false worship.

Judges 18:6 6 The ­priest an­swered them, “Go in ­peace. Your jour­ney has the Lord’s ap­prov­al.” 7 So the five men left and came to La­ish, ­where they saw that the peo­ple were liv­ing in safe­ty, like the Si­do­ni­ans, at peace and se­cure. And ­since ­their land ­lacked noth­ing, they were pros­per­ous.  a Also, they l­ ived a long way from the Si­do­ ni­ans and had no re­la­tion­ship with any­one else. b 8 When they re­turned to Zo­rah and Esh­ta­ol, their fel­low Dan­ites ­asked them, “How did you find things?” 9 They an­swered, “Come on, ­let’s at­tack them! We have seen the land, and it is very good. ­Aren’t you go­ing to do some­thing? ­Don’t hes­i­tate to go t­here and take it over. 10 When you get t­ here, you will find an un­sus­pect­ing peo­ple and a spa­cious land that God has put into your ­hands, a land that ­lacks noth­ing what­ev­er.” 11 Then six hun­dred men of the Dan­ites, ­armed for bat­tle, set out from Zo­rah and Esh­ta­ol. 12 On ­their way they set up camp near Kir­i­ath Je­a­rim in Ju­dah. This is why the ­place west of Kir­i­ath Je­a­rim is ­called Ma­ha­neh Dan  c to this day. 13 From ­there they went on to the hill coun­try of Ephra­im and came to Mi­cah’s house. 14 Then the five men who had s­ pied out the land of La­ ish said to t­ heir fel­low Dan­ites, “Do you know that one of ­these hous­es has an ­ephod, some house­hold gods and an im­age over­laid with sil­ver? Now you know what to do.” 15 So they ­turned in ­there and went to the ­house of the ­young Le­vite at Mi­cah’s ­place and greet­ed him. 16 The six hun­dred Dan­ites, ­armed for bat­tle, ­stood at the en­trance of the gate. 17 The five men who had s­ pied out the land went in­side and took the idol, the ­ephod and the house­hold gods ­while the ­priest and the six hun­dred a ­ rmed men s­ tood at the en­ trance of the gate. 18 When the five men went into Mi­cah’s ­house and took the idol, the ­ephod and the house­hold gods, the ­priest said to them, “What are you do­ing?” 19 They an­swered him, “Be qui­et! ­Don’t say a word. Come with us, and be our fa­ther and p ­ riest. ­Isn’t it bet­ter that you ­serve a ­tribe and clan in Is­ra­el as p ­ riest rath­er than just one ­ riest was very ­pleased. He took ­man’s house­hold?” 20 The p the ­ephod, the house­hold gods and the idol and went ­along with the peo­ple. 21  Put­ting ­their lit­tle chil­dren, ­their live­ stock and ­their pos­ses­sions in ­front of them, they ­turned away and left. 22 When they had gone some dis­tance from Mi­cah’s ­house, the men who ­lived near Mi­cah were c­ alled to­geth­er and over­took the Dan­ites. 23 As they shout­ed af­ter them, the Dan­ites ­turned and said to Mi­cah, “What’s the mat­ter with you that you ­called out your men to fight?” 24 He re­plied, “You took the gods I made, and my p ­ riest, and went away. What else do I have? How can you ask, ‘What’s the mat­ter with you?’ ” 25 The Dan­ites an­swered, “Don’t ar­gue with us, or some of the men may get an­gry and at­tack you, and you and your a 7  The

meaning of the Hebrew for this clause is uncertain.    b 7 Hebrew; some Septuagint manuscripts with the Arameans    c 12  Mahaneh Dan means Dan’s camp.   

Judges 19:12

375

fam­i­ly will lose your ­lives.” 26 So the Dan­ites went ­their way, and Mi­cah, see­ing that they were too ­strong for him, t­ urned ­around and went back home. 27 Then they took what Mi­cah had made, and his ­priest, and went on to La­ish, ­against a peo­ple at peace and se­cure. They at­tacked them with the s­ word and b ­ urned down t­ heir city. 28 There was no one to res­cue them be­cause they ­lived a long way from Si­don and had no re­la­tion­ship with any­one else. The city was in a val­ley near Beth Re­hob. The Dan­ites re­built the city and set­tled t­here. 29 They ­named it Dan af­ter t­ heir an­ces­tor Dan, who was born to Is­ ra­el — ​­though the city used to be c­ alled La­ish. 30 There the Dan­ites set up for them­selves the idol, and Jon­a­than son of Ger­shom, the son of Mo­ses, a and his sons were ­priests for the ­tribe of Dan un­til the time of the cap­tiv­i­ty of the land. 31 They con­tin­ued to use the idol Mi­cah had made, all the time the ­house of God was in Shi­loh.

WERE THE DANITES RIGHT TO DESTROY LAISH? (18:27) What occurred in Laish should never have happened. The Danites had not been overlooked when Joshua originally parceled out the land of Canaan. Dan had been given a section of land between the territories of Ephraim and Judah (Jos 19:40 – 48; see Map 4 at the back of this Bible). Rather than trusting God to help them drive out the Philistines in their allotted territory, the Danites sought an easier way to find themselves a home. They took advantage of an unsuspecting city outside of their territory.

A Levite and His Concubine

19

In ­those days Is­ra­el had no king. Now a Le­vite who l­ived in a re­mote area in the hill coun­try of Ephra­im took a con­cu­bine from Beth­le­hem in Ju­dah. 2 But she was un­faith­ful to him. She left him and went back to her par­ents’ home in Beth­le­hem, Ju­dah. Af­ ter she had been ­there four ­months, 3 her hus­band went to her to per­suade her to re­turn. He had with him his ser­vant and two don­keys. She took him into her par­ents’ home, and when her fa­ther saw him, he glad­ly wel­comed him. 4 His fa­ ther-in-law, the wom­an’s fa­ther, pre­vailed on him to stay; so he re­mained with him ­three days, eat­ing and drink­ing, and sleep­ing there. 5 On the ­fourth day they got up ear­ly and he pre­pared to ­leave, but the wom­an’s fa­ther said to his son-in-law, “Re­ fresh your­self with some­thing to eat; then you can go.” 6 So the two of them sat down to eat and ­drink to­geth­er. Af­ ter­ward the wom­an’s fa­ther said, “Please stay to­night and ­en­joy your­self.” 7 And when the man got up to go, his fa­ ther-in-law per­suad­ed him, so he ­stayed ­there that n ­ ight. 8 On the morn­ing of the ­fifth day, when he rose to go, the wom­an’s fa­ther said, “Re­fresh your­self. Wait till af­ter­noon!” So the two of them ate to­geth­er. 9 Then when the man, with his con­cu­bine and his ser­vant, got up to ­leave, his fa­ther-in-law, the wom­an’s fa­ther, said, “Now look, it’s al­most eve­ning. S ­ pend the n ­ ight here; the day is near­ly over. Stay and en­joy your­self. Ear­ly to­mor­row morn­ing you can get up and be on your way home.” 10 But, un­will­ing to stay an­oth­er n ­ ight, the man left and went to­ ward Je­bus (that is, Je­ru­sa­lem), with his two sad­dled don­ keys and his con­cu­bine. 11 When they were near Je­bus and the day was al­most gone, the ser­vant said to his mas­ter, “Come, l­ et’s stop at this city of the Jeb­u­sites and s­ pend the night.” 12 His mas­ter re­plied, “No. We ­won’t go into any city ­whose a 30  Many Hebrew manuscripts, some Septuagint manuscripts and Vulgate; many other Hebrew manuscripts and some other Septuagint manuscripts Manasseh   

HOW COULD MOSES’ GRANDSON HAVE BEEN INVOLVED IN IDOL WORSHIP? (18:30 – 31) When there is no prophetic voice clarifying the truth and calling the faithful to accountability, the result can be outright heresy. Even Moses’ brother had earlier slipped into idolatry during Moses’ brief absence while on Mount Sinai (Ex 32:1 – 6). It wasn’t that these Israelites intended to reject the Lord; they just didn’t think that it mattered if they included other gods in their worship. WHAT WAS THE SIGNIFICANCE OF THIS NEW PRIESTHOOD? (18:30 – 31) The descendants of Dan, feeling squeezed out of their land allotment, moved to the far north and claimed a new territory. They recruited Micah’s priest to be their own — ​he was, after all, a Levite. But Jonathan, a Levite and a direct descendant of Moses, led the Danites in idol worship. Their city, renamed Dan, became a center of idolatry and a rival worship center to the tabernacle in Shiloh (1Ki 12:29 – 30). WAS THIS WOMAN THE LEVITE’S CONCUBINE OR WIFE? (19:1,3 – 4) She probably was a second or later wife who did not enjoy the status of a first wife. The Levite is called her husband, and the woman’s father is called the Levite’s father-in-law. WHY DID THE FATHER-IN-LAW FORCE HOSPITALITY ON THE LEVITE? (19:4 – 10) In the culture of the ancient Near East, providing hospitality was taken very seriously. The quality of hospitality was a reflection of the character of the host. Because this man’s daughter had disgraced the family name by being unfaithful to her husband and returning to her childhood home, he may have been all the more determined to lavish expressions of apology and regret on his son-in-law. Out of respect for his father-in-law and host, the young Levite remained longer than he really wanted to.

376

WAS IT UNSAFE TO SPEND THE NIGHT IN THE SQUARE? (19:20) Apparently. The old man performed the usual duties of a host, as was the custom: providing food, lodging and (he thought) safety. He opened his home to the Levite and his traveling companions to keep the Levite safe from the city’s predators. But it seems that neither he nor the Levite considered it his duty to protect the concubine. WHY WOULD THE HOST SACRIFICE HIS DAUGHTER TO PROTECT A STRANGER? (19:24) Influenced by the moral decay of his culture, the old man’s priorities were obviously misplaced. Since the ­people of this culture defined their values for themselves (17:6), they sank as low as human depravity would allow — ​even as low as the residents of Sodom and Gomorrah, of which this story is reminiscent (Ge 19:1 – 29). The old man’s values were so askew that he actually deemed the rape of his daughter a reasonable tradeoff for maintaining his culture’s standards of hospitality. In the culture of that day, women were often treated as property rather than valued as ­people. WHY WAS THE LEVITE OUTRAGED, SINCE HE WAS PARTIALLY TO BLAME? (19:25; 20:6) He may have believed that he had given his concubine to the men of Gibeah for sexual entertainment — ​but for nothing more. Thus (he reasoned) they had abused his generosity by raping and abusing his concubine to death. It seems he had been thinking only of his own safety when he had sent her out to them in the first place, so it’s possible that he was at least partially angry with himself. Nonetheless, he vented his anger on the gang of rapists. WHY DID HE MUTILATE HER BODY? (19:29) Given the fact that she was already dead, the Levite resorted to this grisly act to evoke a visceral reaction from the surrounding tribes. He hoped to arouse their indignation by graphically illustrating the heinous crime. WHAT DID THE RESPONSE OF THE ISRAELITES MEAN? (19:30) The first part of their response — ​Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt — ​shows that they took the incident at Gibeah to be a horrible crime, the sort that would require severe punishment. The second part of their response — ​Just imagine! We must do something! So speak up! — ​shows that they knew their retribution would have to be well crafted, since punishing a mob or (potentially) a whole city for a crime was far more complicated than punishing an individual.

Judges 19:13 peo­ple are not Is­ra­el­ites. We will go on to Gib­e­ah.” 13 He add­ ed, “Come, ­let’s try to ­reach Gib­e­ah or Ra­mah and ­spend the ­night in one of t­ hose plac­es.” 14 So they went on, and the sun set as they n ­ eared Gib­e­ah in Ben­ja­min. 15 There they s­ topped to ­spend the ­night. They went and sat in the city ­square, but no one took them in for the night. 16 That eve­ning an old man from the hill coun­try of Ephra­im, who was liv­ing in Gib­e­ah (the in­hab­i­tants of the ­place were Ben­ja­mites), came in from his work in the f­ ields. 17 When he ­looked and saw the trav­el­er in the city ­square, the old man ­asked, “Where are you go­ing? ­Where did you come from?” 18 He an­swered, “We are on our way from Beth­le­hem in Ju­dah to a re­mote area in the hill coun­try of Ephra­im ­where I live. I have been to Beth­le­hem in Ju­dah and now I am go­ing to the h ­ ouse of the Lord. a No one has tak­en me in for the n ­ ight. 19 We have both s­ traw and fod­der for our don­ keys and ­bread and wine for our­selves your ser­vants — ​me, the wom­an and the ­young man with us. We ­don’t need any­ thing.” 20 “You are wel­come at my h ­ ouse,” the old man said. “Let me sup­ply what­ev­er you need. Only d ­ on’t s­ pend the n ­ ight in the ­square.” 21 So he took him into his ­house and fed his don­keys. Af­ter they had ­washed ­their feet, they had some­ thing to eat and drink. 22 While they were en­joy­ing them­selves, some of the wick­ed men of the city sur­round­ed the h ­ ouse. Pound­ing on the door, they shout­ed to the old man who o ­ wned the ­house, “Bring out the man who came to your h ­ ouse so we can have sex with him.” 23 The own­er of the ­house went out­side and said to them, “No, my f­ riends, ­don’t be so vile. ­Since this man is my g ­ uest, ­don’t do this out­ra­geous ­thing. 24 Look, here is my vir­gin daugh­ter, and his con­cu­bine. I will b ­ ring them out to you now, and you can use them and do to them what­ev­er you wish. But as for this man, ­don’t do such an out­ra­geous thing.” 25 But the men ­would not lis­ten to him. So the man took his con­cu­bine and sent her out­side to them, and they ­raped her and ­abused her through­out the ­night, and at dawn they let her go. 26 At day­break the wom­an went back to the ­house ­where her mas­ter was stay­ing, fell down at the door and lay ­there un­til day­light. 27 When her mas­ter got up in the morn­ing and o ­ pened the door of the h ­ ouse and s­ tepped out to con­tin­ue on his way, t­ here lay his con­cu­bine, fall­en in the door­way of the ­house, with her ­hands on the thresh­old. 28 He said to her, “Get up; ­let’s go.” But ­there was no an­swer. Then the man put her on his don­key and set out for home. 29 When he r­ eached home, he took a k ­ nife and cut up his con­cu­bine, limb by limb, into ­twelve ­parts and sent them into all the ar­eas of Is­ra­el. 30  Ev­ery­one who saw it was say­ing to one an­oth­er, “Such a t­ hing has nev­er been seen or done, not ­since the day the Is­ra­el­ites came up out of ­Egypt. ­Just imag­ine! We must do some­thing! So speak up!” a 18 

Hebrew, Vulgate, Syriac and Targum; Septuagint going home   

Judges 20:22

377

The Israelites Punish the Benjamites

20

Then all Is­ra­el from Dan to Be­er­she­ba and from the land of Gil­e­ad came to­geth­er as one and as­sem­bled be­fore the Lord in Miz­pah. 2 The lead­ers of all the peo­ple of the ­tribes of Is­ra­el took ­their plac­es in the as­sem­bly of God’s peo­ple, four hun­dred thou­sand men a ­ rmed with ­swords. 3 (The Ben­ja­mites ­heard that the Is­ra­el­ites had gone up to Miz­pah.) Then the Is­ra­el­ites said, “Tell us how this aw­ful ­thing hap­pened.” 4 So the Le­vite, the hus­band of the mur­dered wom­an, said, “I and my con­cu­bine came to Gib­e­ah in Ben­ja­min to ­spend the ­night. 5 Dur­ing the ­night the men of Gib­ea ­ h came af­ter me and sur­round­ed the ­house, in­tend­ing to kill me. They r­ aped my con­cu­bine, and she died. 6 I took my con­cu­ bine, cut her into piec­es and sent one p ­ iece to each re­gion of Is­ra­el’s in­her­i­tance, be­cause they com­mit­ted this lewd and out­ra­geous act in Is­ra­el. 7  Now, all you Is­ra­el­ites, ­speak up and tell me what you have de­cided to do.” 8 All the men rose up to­geth­er as one, say­ing, “None of us will go home. No, not one of us will re­turn to his ­house. 9 But now this is what ­we’ll do to Gib­e­ah: ­We’ll go up ­against it in the order de­cided by cast­ing lots. 10 We’ll take ten men out of ev­ery hun­dred from all the ­tribes of Is­ra­el, and a hun­ dred from a thou­sand, and a thou­sand from ten thou­sand, to get pro­vi­sions for the army. Then, when the army ar­rives at Gib­e­ah  a in Ben­ja­min, it can give them what they de­serve for this out­ra­geous act done in Is­ra­el.” 11  So all the Is­ra­el­ites got to­geth­er and unit­ed as one ­against the city. 12 The t­ ribes of Is­ra­el sent mes­sen­gers through­out the ­tribe of Ben­ja­min, say­ing, “What a ­ bout this aw­ful c­ rime that was com­mit­ted ­among you? 13  Now turn ­those wick­ed men of Gib­e­ah over to us so that we may put them to ­death and p ­ urge the evil from Is­ra­el.” But the Ben­ja­mites ­would not lis­ten to t­ heir fel­low Is­ra­ el­ites. 14 From ­their ­towns they came to­geth­er at Gib­e­ah to ­fight ­against the Is­ra­el­ites. 15 At once the Ben­ja­mites mo­bi­ lized twen­ty-six thou­sand swords­men from ­their ­towns, in ad­di­tion to sev­en hun­dred able ­young men from t­ hose liv­ ing in Gib­e­ah. 16 Among all ­these sol­diers ­there were sev­en hun­dred se­lect troops who were left-hand­ed, each of whom ­could ­sling a ­stone at a hair and not miss. 17  Is­ra­el, ­apart from Ben­ja­min, mus­tered four hun­dred thou­sand swords­men, all of them fit for ­battle. 18  The Is­ra­el­ites went up to Beth­el  b and in­quired of God. They said, “Who of us is to go up ­first to ­fight ­against the Ben­ja­mites?” The Lord re­plied, “Ju­dah ­shall go first.” 19 The next morn­ing the Is­ra­el­ites got up and ­pitched camp near Gib­e­ah. 20 The Is­ra­el­ites went out to ­fight the Ben­ja­mites and took up bat­tle po­si­tions ­against them at Gib­e­ah. 21 The Ben­ja­mites came out of Gib­e­ah and cut down twen­ty-two thou­sand Is­ra­el­ites on the bat­tle­field that day. 22  But the Is­ra­el­ites en­cour­aged one an­oth­er and ­again took up t­ heir po­si­tions ­where they had sta­tioned them­selves the a 10  One Hebrew manuscript; most Hebrew manuscripts Geba, a variant of Gibeah    b 18 Or to the house of God ; also in verse 26   

WHY DID THE BENJAMITES DEFEND THE GUILTY MEN? (20:13 – 14) Since the “law” of the land at this time was that everyone did as they saw fit (17:6), the Benjamites placed tribal loyalty above bringing the men of Gibeah to justice for their atrocity. WHY DOES THE BIBLE RECORD THE DETAILS OF THIS BATTLE STRATEGY? (20:14 – 43) Although the Bible does not always give such details regarding the ebb and flow of a battle, it is helpful on occasion to see with vivid clarity how things actually occurred. The reality of Biblical history affects us more deeply when we read stories with such a level of detail. This is more than words on a page; it’s the account of flesh-and-blood ­people who lived and breathed and had feelings. Details help us see the emotions behind the history: the sorrow and confusion of the Israelites (vv. 26,28) was followed by scheming (vv. 29,32); the overconfidence of the Benjamites (vv. 32,34,39) was followed by terror and panic (vv. 41 – 42). WAS LEFT-HANDEDNESS A VIRTUE? (20:16) No, but a large number of left-handed soldiers had honed their skills in warfare, especially in using the sling. Like Ehud before them (3:21), these Benjamites used their left-handedness to an advantage, training themselves in tasks suited to their abilities. In some battle situations, being left-handed would have provided the element of surprise. WHY, AFTER GAINING GOD’S GUIDANCE, DID THE ISRAELITES LOSE 40,000 MEN? (20:18 – 25) Anytime Israelites lost warriors in battle, it was a sign of God’s displeasure with them (Dt 20:1 – 4; Jos 7:4 – 12). The mere fact that God had reminded them of their obligation to fight (Jdg 20:23) was not a promise of an easy, immediate victory without casualties. If they had really been faithful agents of God’s judgment in this case, he would have protected them and promptly defeated the Benjamites before them. As it was, their own sins, past and present, stood in the way of immediate victory, even though they were doing the right thing by taking the battle to the Benjamites.

378

WHY DID THE BENJAMITES NOT REALIZE HOW NEAR DISASTER WAS? (20:34) When fighting is light and limited to skirmishes, an army can send out scouts to determine where enemy forces are located and how strong they are — ​thus assessing the likely direction of events. But in this case, the all-out fighting involved virtually every Benjamite warrior, and the life-or-death urgency of battle kept them from being able to evaluate the overall tactical situation. Thus they did not understand that they were not winning the battle this time but were actually on the verge of complete defeat. WHY IS THIS PART OF THE STORY REPEATED? (20:39) In the prior verses, the story is told mainly from the Israelites’ point of view (v. 32). Beginning with this verse, we look at the story once again, but this time from the Benjamites’ point of view. The repetition helps us see how their false confidence and optimism contributed to their defeat.

Judges 20:23 ­first day. 23 The Is­ra­el­ites went up and wept be­fore the Lord un­til eve­ning, and they in­quired of the Lord. They said, “Shall we go up a ­ gain to f­ ight a ­ gainst the Ben­ja­mites, our fel­low Is­ra­el­ites?” The Lord an­swered, “Go up a ­ gainst them.” 24 Then the Is­ra­el­ites drew near to Ben­ja­min the sec­ond day. 25 This time, when the Ben­ja­mites came out from Gib­e­ ah to op­pose them, they cut down an­oth­er eigh­teen thou­ sand Is­ra­el­ites, all of them ­armed with swords. 26 Then all the Is­ra­el­ites, the ­whole army, went up to Beth­el, and t­ here they sat weep­ing be­fore the Lord. They fast­ed that day un­til eve­ning and pre­sent­ed ­burnt of­fer­ings and fel­low­ship of­fer­ings to the Lord. 27  And the Is­ra­el­ites in­quired of the Lord. (In t­ hose days the ark of the cov­enant ­ ­zar, the son of of God was ­there, 28 with Phin­e­has son of El­ea Aar­on, min­is­ter­ing be­fore it.) They a ­ sked, “Shall we go up ­again to ­fight ­against the Ben­ja­mites, our fel­low Is­ra­el­ites, or not?” The Lord re­spond­ed, “Go, for to­mor­row I will give them into your hands.” 29  Then Is­ra­el set an am­bush ­around Gib­e­ah. 30 They went up ­against the Ben­ja­mites on the ­third day and took up po­ si­tions ­against Gib­e­ah as they had done be­fore. 31 The Ben­ ja­mites came out to meet them and were d ­ rawn away from the city. They be­gan to in­flict ca­su­al­ties on the Is­ra­el­ites as be­fore, so that a ­ bout thir­ty men fell in the open f­ ield and on the r­ oads — ​the one lead­ing to Beth­el and the oth­er to Gib­e­ah. 32 While the Ben­ja­mites were say­ing, “We are de­feat­ ing them as be­fore,” the Is­ra­el­ites were say­ing, “Let’s re­treat and draw them away from the city to the roads.” 33 All the men of Is­ra­el ­moved from t­heir plac­es and took up po­si­tions at Baal Ta­mar, and the Is­ra­el­ite am­bush ­charged out of its ­place on the west a of Gib­e­ah.  b 34 Then ten thou­sand of Is­ra­el’s able ­young men made a fron­tal at­tack on Gib­e­ah. The fight­ing was so h ­ eavy that the Ben­ja­mites did not re­al­ize how near di­sas­ter was. 35 The Lord de­feat­ed Ben­ja­min be­fore Is­ra­el, and on that day the Is­ra­el­ites ­struck down 25,100 Ben­ja­mites, all ­armed with ­swords. 36 Then the Ben­ja­mites saw that they were beat­en. Now the men of Is­ra­el had giv­en way be­fore Ben­ja­min, be­cause they re­lied on the am­bush they had set near Gib­e­ ah. 37 Those who had been in am­bush made a sud­den dash into Gib­e­ah, ­spread out and put the ­whole city to the ­sword. 38 The Is­ra­el­ites had ar­ranged with the am­bush that they ­should send up a ­great ­cloud of ­smoke from the city, 39 and then the Is­ra­el­ites ­would coun­ter­at­tack. The Ben­ja­mites had be­gun to in­flict ca­su­al­ties on the Is­ra­el­ites (about thir­ty), and they said, “We are de­feat­ ing them as in the f­ irst bat­tle.” 40 But when the col­umn of ­smoke be­gan to rise from the city, the Ben­ja­mites t­ urned and saw the whole city go­ing up in ­smoke. 41 Then the Is­ra­ el­ites coun­ter­at­tacked, and the Ben­ja­mites were ter­ri­fied, be­cause they re­al­ized that di­sas­ter had come on them. 42 So they fled be­fore the Is­ra­el­ites in the di­rec­tion of the wil­der­ a 33  Some Septuagint manuscripts and Vulgate; the meaning of the Hebrew for this word is uncertain.    b 33 Hebrew Geba, a variant of Gibeah   

Judges 21:14 ness, but they c­ ould not es­cape the bat­tle. And the Is­ra­el­ites who came out of the t­ owns cut them down t­ here. 43 They sur­round­ed the Ben­ja­mites, ­chased them and eas­i­ly  a over­ ran them in the vi­cin­i­ty of Gib­e­ah on the east. 44  Eigh­teen thou­sand Ben­ja­mites fell, all of them val­iant fight­ers. 45 As they t­ urned and fled to­ward the wil­der­ness to the rock of Rim­mon, the Is­ra­el­ites cut down five thou­sand men ­along the ­roads. They kept press­ing af­ter the Ben­ja­mites as far as Gi­dom and s­ truck down two thou­sand more. 46 On that day twen­ty-five thou­sand Ben­ja­mite swords­ men fell, all of them val­iant fight­ers. 47 But six hun­dred of them ­turned and fled into the wil­der­ness to the rock of Rim­ mon, ­where they s­ tayed four m ­ onths. 48 The men of Is­ra­el went back to Ben­ja­min and put all the ­towns to the ­sword, in­clud­ing the an­i­mals and ev­ery­thing else they ­found. All the t­ owns they came a ­ cross they set on fire.

Wives for the Benjamites

21

The men of Is­ra­el had tak­en an oath at Miz­pah: “Not one of us will give his daugh­ter in mar­riage to a Ben­ ja­mite.” 2 The peo­ple went to Beth­el, b ­where they sat be­fore God un­til eve­ning, rais­ing ­their voic­es and weep­ing bit­ter­ly. 3 “Lord, God of Is­ra­el,” they c­ ried, “why has this hap­pened to Is­ra­el? Why ­should one ­tribe be miss­ing from Is­ra­el to­day?” 4 Ear­ly the next day the peo­ple ­built an al­tar and pre­sent­ ed ­burnt of­fer­ings and fel­low­ship of­fer­ings. 5 Then the Is­ra­el­ites ­asked, “Who from all the ­tribes of Is­ ra­el has f­ ailed to as­sem­ble be­fore the Lord?” For they had tak­en a sol­emn oath that any­one who ­failed to as­sem­ble be­fore the Lord at Miz­pah was to be put to death. 6 Now the Is­ra­el­ites g ­ rieved for the tribe of Ben­ja­min, their fel­low Is­ra­el­ites. “To­day one ­tribe is cut off from Is­ ra­el,” they said. 7 “How can we pro­vide ­wives for t­ hose who are left, s­ ince we have tak­en an oath by the Lord not to give ­ sked, them any of our daugh­ters in mar­riage?” 8 Then they a “Which one of the ­tribes of Is­ra­el ­failed to as­sem­ble be­fore the Lord at Miz­pah?” They dis­cov­ered that no one from Ja­ besh Gil­e­ad had come to the camp for the as­sem­bly. 9 For when they count­ed the peo­ple, they ­found that none of the peo­ple of Ja­besh Gil­e­ad were there. 10 So the as­sem­bly sent ­twelve thou­sand fight­ing men with in­struc­tions to go to Ja­besh Gil­ea ­ d and put to the ­sword ­those liv­ing ­there, in­clud­ing the wom­en and chil­ dren. 11 “This is what you are to do,” they said. “Kill ev­ery male and ev­ery wom­an who is not a vir­gin.” 12  They ­found ­among the peo­ple liv­ing in Ja­besh Gil­e­ad four hun­dred ­young wom­en who had nev­er ­slept with a man, and they took them to the camp at Shi­loh in Ca­naan. 13 Then the ­whole as­sem­bly sent an of­fer of ­peace to the Ben­ja­mites at the rock of Rim­mon. 14 So the Ben­ja­mites re­ turned at that time and were giv­en the wom­en of Ja­besh Gil­e­ad who had been s­ pared. But t­ here were not e ­ nough for all of them. a 43  The

meaning of the Hebrew for this word is uncertain.    b 2 Or to the house of God   

379

WHY DID THEY DESTROY ALL BUT 600 MEN OF THE WHOLE TRIBE OF BENJAMIN — ​EVEN ANIMALS — ​ FOR THE SIN OF A FEW? (20:46 – 48) They shouldn’t have done this. The precedent for total annihilation is found in the Lord’s words to Moses with regard to the worship of false gods (Dt 13:15) and to Joshua with regard to the occupation of the land (Jos 6:21). However, the Lord had prescribed limited retribution for his own ­people (Ex 21:12 – 36). Due to their own sinfulness, the Israelites administered justice incorrectly in the case of the Benjamites.

WHERE WAS THE JUSTICE IN ALL THIS KILLING? (21:10 – 11; SEE 20:47) There is no justice when p ­ eople do not seek or heed the guidance of God. He never told the Israelites to annihilate the tribe of Benjamin. He never told them to withhold their daughters from marriage to the survivors or to massacre the men of Jabesh Gilead. This whole account, from beginning to end, shows how innocent p ­ eople suffered because the Israelites put their own interests and values before the Lord’s (17:6).

380

WHY WOULD GIRLS BE DANCING AT SHILOH? (21:19 – 21) This dancing may have been part of the Festival of Tabernacles — ​a joyful celebration of God’s past provision for the Israelites while they traveled in the desert after the exodus from Egypt. During this time of celebration, the tabernacle and the ark of the covenant were kept at Shiloh (see Map 4 at the back of this Bible). WHY TELL THE BENJAMITES TO KIDNAP GIRLS TO ACQUIRE WIVES? (21:21) This custom was probably borrowed from pagan ­peoples. To the Israelites, it seemed to be the only way around the thoughtless vow they had made (v. 1). If the Benjamites kidnapped the girls, the Israelites could avoid breaking their vow and still allow the Benjamites to take Israelite women in marriage.

Judges 21:15 15 The peo­ple ­grieved for Ben­ja­min, be­cause the Lord had made a gap in the t­ ribes of Is­ra­el. 16 And the el­ders of the as­sem­bly said, “With the wom­en of Ben­ja­min de­stroyed, how ­shall we pro­vide ­wives for the men who are left? 17 The Ben­ja­mite sur­vi­vors must have h ­ eirs,” they said, “so that a ­tribe of Is­ra­el will not be ­wiped out. 18 We ­can’t give them our daugh­ters as ­wives, ­since we Is­ra­el­ites have tak­en this oath: ‘Cursed be any­one who g ­ ives a wife to a Ben­ja­mite.’ 19 But look, t­ here is the an­nu­al fes­ti­val of the Lord in Shi­loh, which lies n ­ orth of Beth­el, east of the road that goes from Beth­el to She­chem, and ­south of Le­bo­nah.” 20 So they in­struct­ed the Ben­ja­mites, say­ing, “Go and hide in the vine­yards 21  and ­watch. When the ­young wom­en of Shi­loh come out to join in the danc­ing, rush from the vine­ yards and each of you s­ eize one of them to be your wife. Then re­turn to the land of Ben­ja­min. 22  When ­their fa­thers or broth­ers com­plain to us, we will say to them, ‘Do us the favor of help­ing them, be­cause we did not get ­wives for them dur­ing the war. You will not be guil­ty of break­ing your oath be­cause you did not give your daugh­ters to them.’ ” 23 So that is what the Ben­ja­mites did. ­While the ­young wom­en were danc­ing, each man c­ aught one and car­ried her off to be his wife. Then they re­turned to ­their in­her­i­tance and re­built the ­towns and set­tled in them. 24 At that time the Is­ra­el­ites left that ­place and went home to t­ heir ­tribes and ­clans, each to his own in­her­i­tance. 25 In ­those days Is­ra­el had no king; ev­ery­one did as they saw fit.

RUTH INTRODUCTION

WHY READ THIS BOOK?

Living in a fallen world, you may be facing losses that leave you asking questions about God: Is he good? Does he care about me? The book of Ruth raises those questions through the wrenching story of a suffering woman. Naomi, like Job, was a follower of God who endured a barrage of tragedies that left her looking at God from rock bottom. God answered Naomi’s accusations through Ruth, Naomi’s foreign daughter-in-law, who, along with Boaz, displayed God’s hesed — ​a brand of sacrificial love that far exceeds the limits of ordinary human love.

WHO WROTE THIS BOOK?

Jewish tradition attributes the story to Samuel, but it was likely written later by an unknown writer.

WHEN WAS IT WRITTEN?

The events in Ruth probably took place during the period of the judges (1375 – 1050 BC). When the story was written is not known, though it was likely written after David became king in 1010 BC (cf. Ru 4:17,22).

WHY WAS IT WRITTEN?

To reassure God’s ­people then and now that even during the darkest circumstances, when doubts about God overwhelm them, God’s love for them is sure. The book also preserves a significant chapter in Israel’s royal history.

TO WHOM WAS IT WRITTEN?

WHAT TO LOOK FOR IN RUTH:

The ­people of Israel who lived after David became king of Israel. Look for love — ​but not just the romantic love often associated with the book of Ruth. Look for hesed, the undying love that God has for his ­people and that they, in turn, are to demonstrate in their relationships with others. Also look for redemption: Ruth was transformed from a poor widow into a prosperous wife, from a woman without children into a mother and from a foreigner to one of God’s own ­people.

WHEN DID THESE THINGS HAPPEN?

 ISRAELITES ENTER CANAAN (C. 1406 BC)   JUDGES BEGIN TO RULE (C. 1375 BC)   DEBORAH’S RULE (C. 1209 – 1169 BC)   SAMUEL’S BIRTH (C. 1105 BC)   SAMSON’S RULE (C. 1075 – 1055 BC)   DAVID NAMED KING (C. 1010 BC)   BOOK OF RUTH WRITTEN (C. 1000 BC)   DIVISION OF THE KINGDOM (930 BC) 

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

Ruth 1:1

382

Naomi Loses Her Husband and Sons

N NAA

CA

nea

rra ite

0

Jo rd a n R .

n S ea

SETTING OF RUTH (1:1)

0

20 km. 20 miles

Jerusalem

M

ed

Bethlehem En Gedi Beersheba Salt Sea (Dead Sea)

MOAB

IS THIS WHERE JESUS WAS BORN? (1:1) Yes. Bethlehem, five miles south of Jerusalem, was later known as the town of David (Lk 2:4) and the birthplace of the Messiah (Mic 5:2; Mt 2:1). WAS IT WRONG FOR AN ISRAELITE TO MARRY A FOREIGNER? (1:4) The Moabites, though not Israelites, were considered distant relatives because they were descendants of Lot, Abraham’s nephew (Ge 19:36 – 37). Therefore, the restrictions against marriage to foreigners did not apply to the Moabites. But the Moabites and Israelites were longstanding enemies; no Moabite or any of their descendants to the tenth generation was allowed to enter the Lord’s sanctuary (Dt 23:3). WHY DID NAOMI REGRET NOT BEING ABLE TO HAVE MORE SONS? (1:11 – 12) Naomi was referring to the levirate law, which required a deceased man’s brother to marry his brother’s widow if she had no son. This law protected the widow, preserved the brother’s name and continued the family line (Dt 25:5 – 10). Naomi’s sorrow was because she could not provide husbands for her daughters-in-law and therefore would have no offspring to continue the family line. WAS GOD TO BLAME FOR NAOMI’S BITTERNESS? (1:13,20 – 21) Naomi believed he was. Her thoughts are a reflection of the Old Testament view that the sovereign God is in control of everything that happens, good or bad. Naomi was expressing normal human emotions. We’ll miss the whole point of this story if we don’t enter into Naomi’s struggle with loss. Like Job, she believed God had turned against her (Job 6:4; 7:20; 16:11 – 14). Grief drew her toward God with an honesty he invites. WHY DID NAOMI TELL RUTH TO RETURN TO HER OWN GODS? (1:15) Naomi knew that Ruth and Orpah, as Moabites, would be at a disadvantage in Israel. She urged them to go back because she cared about them. In ancient times it was believed that a deity had power only in the geographic region occupied by their worshipers. ­People were seen as inseparable from their land and their gods. Naomi wouldn’t have expected Ruth and Orpah to believe in Israel’s God. WHY DID RUTH SAY GOD COULD PUNISH HER IF SHE BROKE HER PROMISE? (1:17) This is one of the most powerful conversion accounts in the Bible. In contrast to Orpah, who sensibly submitted to her mother-in-law

1

In the days when the judg­es r­ uled, a ­there was a fam­ine in the land. So a man from Beth­le­hem in Ju­dah, to­geth­er with his wife and two sons, went to live for a ­while in the coun­try of Moab. 2  The ­man’s name was Elim­e­lek, his ­wife’s name was Na­o­mi, and the n ­ ames of his two sons were Mah­ lon and Kil­i­on. They were Eph­rath­ites from Beth­le­hem, Ju­ dah. And they went to Moab and ­lived there. 3 Now Elim­e­lek, Na­o­mi’s hus­band, died, and she was left with her two sons. 4  They mar­ried Mo­ab­ite wom­en, one ­named Or­pah and the oth­er Ruth. Af­ter they had l­ ived t­ here ­about ten ­years, 5 both Mah­lon and Kil­i­on also died, and Na­ o­mi was left with­out her two sons and her hus­band.

Naomi and Ruth Return to Bethlehem 6 When Na­o­mi ­heard in Moab that the Lord had come to the aid of his peo­ple by pro­vid­ing food for them, she and her daugh­ters-in-law pre­pared to re­turn home from ­there. 7 With her two daugh­ters-in-law she left the p ­ lace ­where she had been liv­ing and set out on the road that ­would take them back to the land of Ju­dah. 8 Then Na­o­mi said to her two daugh­ters-in-law, “Go back, each of you, to your moth­er’s home. May the Lord show you kind­ness, as you have s­ hown kind­ness to your dead hus­ bands and to me. 9 May the Lord g ­ rant that each of you will find rest in the home of an­oth­er hus­band.” Then she k ­ issed them goodbye and they wept a ­ loud 10 and said to her, “We will go back with you to your peo­ple.” 11 But Na­o­mi said, “Re­turn home, my daugh­ters. Why ­would you come with me? Am I go­ing to have any more sons, who ­could be­come your hus­bands? 12  Re­turn home, my daugh­ters; I am too old to have an­oth­er hus­band. Even if I t­ hought t­ here was s­ till hope for me — ​even if I had a hus­band to­night and then gave ­birth to sons — ​13 would you wait un­til they grew up? ­Would you re­main un­mar­ried for them? No, my daugh­ters. It is more bit­ter for me than for you, be­cause the Lord’s hand has ­turned ­against me!” 14 At this they wept a ­ loud a ­ gain. Then Or­pah ­kissed her moth­er-in-law goodbye, but Ruth ­clung to her. 15 “Look,” said Na­o­mi, “your sis­ter-in-law is go­ing back to her peo­ple and her gods. Go back with her.” 16 But Ruth re­plied, “Don’t urge me to ­leave you or to turn back from you. ­Where you go I will go, and ­where you stay I will stay. Your peo­ple will be my peo­ple and your God my God. 17 Where you die I will die, and ­there I will be bur­ied. May the Lord deal with me, be it ever so se­vere­ly, if even ­death sep­a­rates you and me.” 18  When Na­o­mi re­al­ized that Ruth was de­ter­mined to go with her, she ­stopped urg­ing her. 19 So the two wom­en went on un­til they came to Beth­le­ hem. When they ar­rived in Beth­le­hem, the ­whole town was ­stirred be­cause of them, and the wom­en ex­claimed, “Can this be Na­o­mi?” 20 “Don’t call me Na­o­mi, b ” she told them. “Call me Mara, c a 1 Traditionally judged    b 20 

bitter.   

Naomi means pleasant.    c 20  Mara means

Ruth 2:15

383

be­cause the Al­mighty  a has made my life very bit­ter. 21 I went away full, but the Lord has b ­ rought me back emp­ty. Why call me Na­o­mi? The Lord has af­flict­ed  b me; the Al­mighty has b ­ rought mis­for­tune upon me.” 22 So Na­o­mi re­turned from Moab ac­com­pa­nied by Ruth the Mo­ab­ite, her daugh­ter-in-law, ar­riv­ing in Beth­le­hem as the bar­ley har­vest was be­gin­ning.

and headed back to her parents’ home, Ruth rejected Naomi’s commands. Light had penetrated Ruth’s heart. She could not return to the darkness of her own gods, no matter what it cost her. Calling down God’s wrath silenced Naomi and put teeth to Ruth’s vow. This vow was the impetus for Ruth’s actions in the rest of the story. Thereafter she lived as a follower of the Lord.

Ruth Meets Boaz in the Grain Field

2

Now Na­o­mi had a rel­a­tive on her hus­band’s side, a man of stand­ing from the clan of Elim­el­ ek, ­whose name was Boaz. 2 And Ruth the Mo­ab­ite said to Na­om ­ i, “Let me go to the ­fields and pick up the left­over ­grain be­hind any­one in ­whose eyes I find fa­vor.” Na­om ­ i said to her, “Go ­ahead, my daugh­ter.” 3 So she went out, en­tered a f­ ield and be­gan to g ­ lean be­hind the har­vest­ ers. As it t­ urned out, she was work­ing in a f­ ield be­long­ing to Boaz, who was from the clan of Elim­e­lek. 4 Just then Boaz ar­rived from Beth­le­hem and greet­ed the har­vest­ers, “The Lord be with you!” “The Lord ­bless you!” they an­swered. 5 Boaz ­asked the over­seer of his har­vest­ers, “Who does that ­young wom­an be­long  to?” 6 The over­seer re­plied, “She is the Mo­ab­ite who came back from Moab with Na­o­mi. 7 She said, ‘Please let me g ­ lean and gath­er a ­ mong the ­sheaves be­hind the har­vest­ers.’ She came into the f­ ield and has re­mained here from morn­ing till now, ex­cept for a ­short rest in the shel­ter.” 8 So Boaz said to Ruth, “My daugh­ter, lis­ten to me. D ­ on’t go and ­glean in an­oth­er f­ ield and d ­ on’t go away from here. Stay here with the wom­en who work for me. 9 Watch the ­field ­where the men are har­vest­ing, and fol­low a ­ long af­ter the wom­en. I have told the men not to lay a hand on you. And when­ev­er you are ­thirsty, go and get a d ­ rink from the wa­ter jars the men have filled.” 10 At this, she ­bowed down with her face to the ­ground. She ­asked him, “Why have I f­ ound such fa­vor in your eyes that you no­tice me  — ​a for­eign­er?” 11 Boaz re­plied, “I’ve been told all ­about what you have done for your moth­er-in-law s­ ince the d ­ eath of your hus­ band — ​how you left your fa­ther and moth­er and your home­land and came to live with a peo­ple you did not know be­fore. 12 May the Lord re­pay you for what you have done. May you be rich­ly re­ward­ed by the Lord, the God of Is­ra­el, un­der ­whose ­wings you have come to take ref­uge.” 13 “May I con­tin­ue to find fa­vor in your eyes, my lord,” she said. “You have put me at ease by speak­ing kind­ly to your ser­vant — ​­though I do not have the stand­ing of one of your ser­vants.” 14 At meal­time Boaz said to her, “Come over here. Have some ­bread and dip it in the wine vin­egar.” When she sat down with the har­vest­ers, he of­fered her some roast­ed ­grain. She ate all she want­ed and had some left over. 15 As she got up to g ­ lean, Boaz gave or­ders to his a 20 Hebrew Shaddai ;

also in verse 21    b 21 Or has testified against   

WHY DIDN’T NAOMI DIRECT RUTH TO BOAZ’S FIELD IN THE FIRST PLACE? (2:1 – 3) We don’t know. For some reason Naomi did not seem to expect help from her husband’s guardian-redeemers, of whom Boaz was the second. It might be that on returning to Bethlehem, Naomi was deeply depressed — ​so much so that old friends didn’t recognize her (1:19) — ​ and so she didn’t offer guidance to Ruth. The meeting of Ruth and Boaz in his field emphasizes the role of God’s providence in looking after the needs of the two widows. Later, when Boaz blessed Ruth, Naomi recognized Boaz’s dedication to them as family (2:20) and advised Ruth to continue gleaning in Boaz’s fields because he had guaranteed her safety (v. 22). WHY COULD RUTH TAKE GRAIN BELONGING TO OTHERS? (2:2) Mosaic Law prohibited landowners from harvesting the corners and edges of their fields and instructed them to leave behind grain their hired harvesters had missed (Lev 23:22; Dt 24:19 – 20). The poor were permitted to gather the grain left after the harvesters had bundled the sheaves. It was a hand-to-mouth existence, but Ruth was grateful that she was allowed, as a foreigner, to glean (Ru 2:10). WAS RUTH IN DANGER? (2:9; SEE ALSO 2:22) As a foreigner and as a widow without a male family member to act in her defense, Ruth was completely vulnerable. We are not told what might have happened to her, but Boaz’s blunt instruction to the men working in the fields suggests that a lone woman was in danger of harassment — ​if not worse. This reality gave Naomi reason to be anxious for Ruth’s welfare. WHY WAS BOAZ SO IMPRESSED BY RUTH’S DEVOTION TO HER MOTHERIN-LAW? (2:11) ­People were talking in Bethlehem about the young Moabitess who had left her own ­people and gods to come with Naomi to their town and embrace their God. Her radical sacrifice demonstrates the gospel’s theme, for she laid down her life for another. Compelled by her vow to care for Naomi, Ruth worked hard all day with few breaks. Boaz rewarded her dedication by instructing his workers to allow her to gather among the sheaves; what’s more, he told them to pull stalks from the bundles and leave them for her (vv. 15 – 16). WAS BOAZ’S KINDNESS TOWARD RUTH UNUSUAL? (2:15 – 16) It was probably unusual for a landowner to have any contact with gleaners. Boaz’s attentions to Ruth have traditionally been attributed to romantic interest. But a godly man of Boaz’s stature in the community probably would not have looked for love among those scavenging to survive.

384

Ruth 2:16

HOW WAS BARLEY THRESHED? (2:17) The cut stalks were laid on a flat rock or on packed ground called a threshing floor. Small amounts of grain were beaten with sticks, as undoubtedly Ruth did here. For larger amounts, workers used animals to trample over the stalks or drove rudimentary machines over them. This continued until all the grain was freed from the stalks.

men, “Let her gath­er a ­ mong the ­sheaves and ­don’t rep­ri­ mand her. 16 Even pull out some s­ talks for her from the bun­ dles and ­leave them for her to pick up, and ­don’t re­buke her.” 17 So Ruth g ­ leaned in the ­field un­til eve­ning. Then she ­threshed the bar­ley she had gath­ered, and it amount­ed to ­about an ­ephah. a 18 She car­ried it back to town, and her moth­er-in-law saw how much she had gath­ered. Ruth also ­brought out and gave her what she had left over af­ter she had eat­en enough. 19 Her moth­er-in-law ­asked her, “Where did you ­glean to­ day? ­Where did you work? ­Blessed be the man who took no­tice of you!” Then Ruth told her moth­er-in-law a ­ bout the one at ­whose ­place she had been work­ing. “The name of the man I ­worked with to­day is Boaz,” she said. 20 “The Lord ­bless him!” Na­o­mi said to her daugh­ter-inlaw. “He has not s­ topped show­ing his kind­ness to the liv­ing and the dead.” She add­ed, “That man is our ­close rel­at­ ive; he is one of our guard­ian-re­deem­ers. b” 21 Then Ruth the Mo­ab­ite said, “He even said to me, ‘Stay with my work­ers un­til they fin­ish har­vest­ing all my grain.’ ” 22 Na­o­mi said to Ruth her daugh­ter-in-law, “It will be good for you, my daugh­ter, to go with the wom­en who work for him, be­cause in some­one ­else’s ­field you ­might be harmed.” 23 So Ruth ­stayed ­close to the wom­en of Boaz to ­glean un­til the bar­ley and ­wheat har­vests were fin­ished. And she ­lived with her moth­er-in-law.

WHAT WAS AN EPHAH? (2:17) An ephah was roughly 29 pounds, or 3/5 of a bushel. In one day Ruth had gleaned an unusual amount of barley, which marked a turning point in the story for Naomi. WHAT CHANGED NAOMI’S OUTLOOK FROM THE BEGINNING OF THE STORY? (2:20) Pain had probably sensitized Naomi and prepared her to recognize God’s love. Seeing Ruth’s load of grain (vv. 17 – 18), Naomi realized that God had not forgotten his kindness (hesed) to her. We have no English equivalent for the Hebrew word hesed — ​a self-sacrificing, stubborn, costly, undeserved, voluntary love — ​ which is the love God has for his ­people and the love his p ­ eople are to have for others. Ruth’s acts of hesed (as well as those of Boaz and his harvesters) demonstrated God’s hesed to Naomi’s hungry soul, reawakening her hope in God. HOW DID BOAZ HONOR THE DEAD? (2:20) Naomi identified Boaz as one of her family’s guardian-redeemers (see the article What was a guardian-redeemer? [2:20; below]). Scholars have debated whether the phrase he has not stopped showing his kindness to the living and the dead refers to God or to Boaz. Perhaps the author deliberately employed ambiguity to stress that both Boaz and the Lord (through Boaz) had shown hesed. If Naomi was referring to Boaz’s kindness, she was likely linking Boaz’s generosity to his commitment to Elimelek and his sons (the dead). Boaz’s kindness awakened Naomi’s belief that God had forgotten neither the living nor the dead, for he was blessing both through Boaz’s goodness. HOW WAS BARLEY WINNOWED? (3:2) After threshing (see How was barley threshed? [2:17; above]), the cut stalks were tossed into the air with a pitchfork or shovel so the wind could carry away the straw and chaff (bits of

Ruth and Boaz at the Threshing Floor

3

One day Ruth’s moth­er-in-law Na­o­mi said to her, “My daugh­ter, I must find a home c for you, ­where you will be ­ hose wom­en you have well pro­vid­ed for. 2 Now Boaz, with w ­worked, is a rel­a­tive of ours. To­night he will be win­now­ ing bar­ley on the thresh­ing ­floor. 3 Wash, put on per­fume, and get ­dressed in your best ­clothes. Then go down to the thresh­ing ­floor, but ­don’t let him know you are ­there un­til

a 17  That

is, probably about 30 pounds or about 13 kilograms    b 20 The Hebrew word for guardian-redeemer is a legal term for one who has the obligation to redeem a relative in serious difficulty (see Lev. 25:25-55).    c 1 Hebrew find rest (see 1:9)   

W H AT WA S A G U A R D I A N - R E D E E M E R ? 2:20; 3:12; 4:3–6 A guardian-redeemer was a close family relative. His duties, under the Mosaic Law, were to redeem (buy back) the land of a relative who had fallen on hard times (Lev 25:25), to buy back an enslaved relative (Lev 25:47 – 49), to avenge a relative’s murder (Nu 35:19 – 21), and to fulfill the levirate law, that is, to provide an heir for a brother who had died (Dt 25:5 – 10). The responsibilities of a guardian-redeemer called for sacrifice: the man who performed these duties voluntarily diminished his own inheritance for the sake of another. God is the guardian-redeemer of his p ­ eople. Throughout the Old Testament, he is seen voluntarily redeeming and restoring Israel (Ex 6:6 – 8; Ps 19:14; Isa 43:1). The word redeemer finds ultimate fulfillment in the Messiah (Isa 59:20; cf. Ro 11:26). ­Jesus Christ, our near guardian, sacrificed himself to bring us into God’s family (1Pe 3:18). In the New Testament, the concept is r­eflected in the various words for redeem, a word which suggests paying a ransom, buying back or saving from loss (Mt 20:28; Ro 5:10; Gal 4:4 – 5; 1Ti 2:5 – 6; Titus 2:11 – 14; 3:4 – 7; Heb 9:15; 1Pe  1:18 – 19).

Ruth 4:3

385

he has fin­ished eat­ing and drink­ing. 4 When he lies down, note the p ­ lace ­where he is ly­ing. Then go and un­cov­er his feet and lie down. He will tell you what to do.” 5 “I will do what­ev­er you say,” Ruth an­swered. 6 So she went down to the thresh­ing f­ loor and did ev­ery­thing her moth­er-in-law told her to do. 7 When Boaz had fin­ished eat­ing and drink­ing and was in good spir­its, he went over to lie down at the far end of the ­grain pile. Ruth ap­proached qui­et­ly, un­cov­ered his feet ­ ight some­thing star­ and lay down. 8 In the mid­dle of the n tled the man; he ­turned — ​and ­there was a wom­an ly­ing at his feet! 9 “Who are you?” he asked. “I am your ser­vant Ruth,” she said. “Spread the cor­ner of your gar­ment over me, s­ ince you are a guard­ian-re­deem­er a of our ­family.” 10 “The Lord ­bless you, my daugh­ter,” he re­plied. “This kind­ness is great­er than that ­which you ­showed ear­li­er: You have not run af­ter the youn­ger men, wheth­er rich or poor. 11 And now, my daugh­ter, ­don’t be ­afraid. I will do for you all you ask. All the peo­ple of my town know that you are a wom­an of no­ble char­ac­ter. 12 Al­though it is true that I am a guard­ian-re­deem­er of our fam­ily, t­ here is an­oth­er who is more close­ly re­lat­ed than I. 13 Stay here for the ­night, and in the morn­ing if he ­wants to do his duty as your guard­ian-re­ deem­er, good; let him re­deem you. But if he is not will­ing, as sure­ly as the Lord ­lives I will do it. Lie here un­til morn­ing.” 14 So she lay at his feet un­til morn­ing, but got up be­fore any­one c­ ould be rec­og­nized; and he said, “No one must know that a wom­an came to the thresh­ing floor.” 15 He also said, “Bring me the ­shawl you are wear­ing and hold it out.” When she did so, he p ­ oured into it six mea­sures of bar­ley and placed the bun­dle on her. Then he b went back to town. 16 When Ruth came to her moth­er-in-law, Na­om ­ i ­asked, “How did it go, my daugh­ter?” Then she told her ev­ery­thing Boaz had done for her 17 and add­ed, “He gave me ­these six mea­sures of bar­ley, say­ing, ‘Don’t go back to your moth­er-in-law emp­ty-hand­ed.’ ” 18 Then Na­o­mi said, “Wait, my daugh­ter, un­til you find out what hap­pens. For the man will not rest un­til the mat­ter is set­tled to­day.”

husk that held the grain in place on the stalk), while the kernels fell onto the threshing floor. The threshing floor was located on the downwind side of the village, so the chaff would blow away from the village. Winnowing was usually done in the evening, after the day’s harvesting and threshing were complete.

Boaz Marries Ruth

4

Mean­while Boaz went up to the town gate and sat down ­there just as the guard­ian-re­deem­er  c he had men­tioned came ­along. Boaz said, “Come over here, my ­friend, and sit down.” So he went over and sat down. 2 Boaz took ten of the el­ders of the town and said, “Sit here,” and they did so. 3 Then he said to the guard­ianre­deem­er, “Na­o­mi, who has come back from Moab, is ­sell­ing

a 9  The Hebrew word for guardian-redeemer is a legal term for one who has the obligation to redeem a relative in serious difficulty (see Lev. 25:25-55); also in verses 12 and 13.    b 15  Most Hebrew manuscripts; many Hebrew manuscripts, Vulgate and Syriac she    c 1  The Hebrew word for guardian-redeemer is a legal term for one who has the obligation to redeem a relative in serious difficulty (see Lev. 25:25-55); also in verses 3, 6, 8 and 14.   

WHAT WAS NAOMI INSTRUCTING RUTH TO DO? (3:3 – 4) She was telling Ruth to present herself as a woman eligible for marriage. Revived by God’s hesed (2:20), Naomi focused on Ruth’s future, since the younger woman would likely outlive her. Naomi focused on Ruth’s security and finding a suitable husband for her (3:1). A man of Boaz’s age (he was not a young man [v. 10]) and stature would most likely have had a wife and children, so producing an heir would not have been a primary motivation. Naomi hoped compassion and family connections would make him inclined to marry Ruth. WHY DID BOAZ SLEEP AT THE THRESHING FLOOR? (3:7) There was general disregard for the law during this time when the judges ruled (1:1) and everyone did as they saw fit (Jdg 21:25). It’s likely that Boaz and his men slept there to protect the grain from theft. Naomi chose the perfect moment to have Ruth approach him. Darkness shielded both Ruth and Boaz from public shame should Boaz refuse her request, and it also gave him the freedom to accept it. WAS RUTH BEING IMMORAL? (3:7 – 8,13 – 14) Ruth’s actions were simply a ceremonial request for marriage. What we do know is that Ruth and Boaz both had impeccable character, that Ruth’s quiet actions neither compromised Boaz nor forced him into marriage (he praised her conduct), and that she did not dishonor the nearer guardian-redeemer, who had first rights to marry her and redeem Elimelek’s land. WHAT DID IT MEAN TO SPREAD THE CORNER OF YOUR GARMENT OVER SOMEONE? (3:9) Ruth’s proposal alludes to Boaz’s earlier description of her taking shelter under the Lord’s wings (2:12). Spreading the corner of his garment reflects a marriage custom still practiced today in some cultures whereby a man symbolically takes a wife by throwing the corner of his garment over her. Ruth’s request employed language (you are a guardian-redeemer of our family) that set the legal system in motion. The only obstacle to their marriage was the nearer guardian-redeemer (3:11 – 13). HOW WAS RUTH SHOWING KINDNESS TO BOAZ? (3:10) The English word kindness falls short of Boaz’s meaning because hesed is the Hebrew word he used (see What changed Naomi’s outlook from the beginning of the story? [2:20; p. 384]). Earlier Boaz had affirmed Ruth’s exceptional kindness toward Naomi (2:11). Here he proclaimed that she was showing him an even greater kindness. Instead of chasing after young men and thereby serving her own pleasures, Ruth respectfully and honorably asked Boaz to join her in rescuing this dying family — ​a notion foreign in our world but ­paramount in

386

Ruth 4:4

theirs. Her vow on the road to Bethlehem (1:16 – 17) had been only the beginning.

the p ­ iece of land that be­longed to our rel­a­tive Elim­e­lek. 4 I thought I ­should ­bring the mat­ter to your at­ten­tion and sug­gest that you buy it in the pres­ence of t­ hese seat­ed here and in the pres­ence of the el­ders of my peo­ple. If you will re­deem it, do so. But if you a will not, tell me, so I will know. For no one has the ­right to do it ex­cept you, and I am next in line.” “I will re­deem it,” he said. 5 Then Boaz said, “On the day you buy the land from Na­ o­mi, you also ac­quire Ruth the Mo­ab­ite, the b dead m ­ an’s wid­ow, in or­der to main­tain the name of the dead with his prop­er­ty.” 6 At this, the guard­ian-re­deem­er said, “Then I can­not re­ deem it be­cause I ­might en­dan­ger my own es­tate. You re­ deem it your­self. I can­not do it.” 7 (Now in ear­li­er t­ imes in Is­ra­el, for the re­demp­tion and trans­fer of prop­er­ty to be­come fi­nal, one par­ty took off his san­dal and gave it to the oth­er. This was the meth­od of le­ gal­iz­ing trans­ac­tions in Is­ra­el.) 8 So the guard­ian-re­deem­er said to Boaz, “Buy it your­ self.” And he re­moved his san­dal. 9 Then Boaz an­nounced to the el­ders and all the peo­ple, “To­day you are wit­ness­es that I have b ­ ought from Na­om ­ i all the prop­er­ty of Elim­e­lek, Kil­i­on and Mah­lon. 10 I have also ac­quired Ruth the Mo­ab­ite, Mah­lon’s wid­ow, as my wife, in

WHY WAS NAOMI SELLING HER LAND? (4:3) If Naomi’s husband sold the land before they left for Moab (1:1), Naomi still had the right to redeem the property (Lev 25:23 – 25). If this was the case, Naomi was technically selling the right to repurchase the land — ​something only a close relative was permitted to do. Alternatively, if Naomi still owned the land but was forced to sell it because she needed the money it would bring, it was the duty of the guardian-redeemer to buy any land in danger of being sold outside the family. IF REDEEMING THE LAND ALSO MEANT MARRYING THE WIDOW, WHY DIDN’T BOAZ HAVE TO MARRY NAOMI? (4:5) The law of “levirate marriage” (levir is Latin for “brother-in-law”) stipulated that a deceased man’s brother was required to marry his brother’s widow and produce a son to carry on his dead brother’s name and lineage (Ge 38:8; Dt 25:5 – 10). Elimelek obviously had no living brother, and the book of Ruth shows that the custom extended to the nearest living relative. Naomi was too old to get pregnant (Ru 1:12), so the levirate law would not have applied to her. In a radical act of hesed (risking further disappointment, disgrace and sorrow to herself), Ruth offered herself as Naomi’s surrogate. HOW WOULD HIS OWN ESTATE HAVE BEEN ENDANGERED? (4:6) The nearer guardian-redeemer probably refused to marry Ruth because he was afraid

a 4  Many Hebrew manuscripts, Septuagint, Vulgate and Syriac; most Hebrew manuscripts he    b 5  Vulgate and Syriac; Hebrew (see also Septuagint) Naomi and from Ruth the Moabite, you acquire the   

WHICH OF THE BIBLE’S INSTRUCTIONS REGARDING MALE AND FEMALE ROLES ARE S P E C I F I C T O F I R S T- C E N T U RY C U LT U R E ? 4 : 1   –   2 2

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Biblical teaching on male and female roles and relationships in the church is first and MOST-ASKED foremost grounded in the foundational principle of equality in Christ (Gal 3:28) — ​neither gender is intrinsically better than the other. Yet within that equality, God’s Word assigns distinctive roles to each gender. For example, the apostle Paul gives specific instructions in the New Testament regarding male and female roles — ​especially in his letters to the Corinthians, the Galatians, the Ephesians and T­ imothy. Paul indicates that the responsibility of leadership in the home falls to husbands (Eph 5:23 – 33). He told Timothy that women were to be restricted from serving in the office of elder (1Ti 2:12; 3:1 – 5). Some scholars have suggested that this limitation was confined to the region of Ephesus, where Timothy was serving; other scholars feel this limitation is unlikely in view of the similar themes found in other passages (e.g., 1Co 11:8 – 9; 14:34 – 38; 1Pe 3:4 – 6). Similarly, some scholars feel that these gender roles were merely an accommodation to New Testament culture that is no longer necessary (Gal 3:28), while others note that Paul rooted these directives in the created order (1Co 11:8 – 9; 1Ti 2:11 – 14). The New Testament texts that exhort women to comply with the cultural custom of female submissiveness do not refer to the spiritual authority of male over female as a timeless creational mandate. Rather, the New Testament submission texts (e.g., 1Ti 2:11) speak of the Biblical principle — ​emphasized especially in Christ’s teaching and the letters of Paul and Peter — ​that all believers should be submissive to one another rather than seek to rule others (Eph 5:21 – 30). And all believers should also submit to the civil laws and cultural standards of the day to the extent that they do not involve disobedience to God’s law. For example, Paul’s command to Timothy that women be silent in the church was not absolute (1Ti 2:12), for women prayed in the assembly and exercised the gift of prophecy (1Co 11:5). Moreover, women are not the only ones who are told to be “quiet” in Scripture. Similar language is used elsewhere in contexts that would include males (e.g., 1Co 14:28; 1Th 4:11). Thus, women in the New Testament church, who were in many ways culturally and legally subordinate to men, were instructed to comply with their social role in a manner that brought glory to God.

Ruth 4:22

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or­der to main­tain the name of the dead with his prop­er­ty, so that his name will not dis­ap­pear from ­among his fam­i­ly or from his home­town. To­day you are wit­ness­es!” 11 Then the el­ders and all the peo­ple at the gate said, “We are wit­ness­es. May the Lord make the wom­an who is com­ ing into your home like Ra­chel and Leah, who to­geth­er ­built up the ­fam­i­ly of Is­ra­el. May you have stand­ing in Eph­ra­thah and be fa­mous in Beth­le­hem. 12 Through the off­spring the Lord ­gives you by this ­young wom­an, may your fam­i­ly be like that of Pe­rez, whom Ta­mar bore to Ju­dah.”

that if he and Ruth produced his only surviving male heir, not only the land in question but also his own property would transfer to Elimelek’s family.

Naomi Gains a Son 13 So Boaz took Ruth and she be­came his wife. When he made love to her, the Lord en­abled her to con­ceive, and she gave ­birth to a son. 14 The wom­en said to Na­om ­ i: “Praise be to the Lord, who this day has not left you with­out a guard­ ian-re­deem­er. May he be­come fa­mous through­out Is­ra­el! 15 He will re­new your life and sus­tain you in your old age. For your daugh­ter-in-law, who l­oves you and who is bet­ter to you than sev­en sons, has giv­en him birth.” 16 Then Na­o­mi took the ­child in her arms and ­cared for him. 17 The wom­en liv­ing ­there said, “Na­o­mi has a son!” And they ­named him Obed. He was the fa­ther of Jes­se, the fa­ther of Da­vid.

The Genealogy of David 18 This, then, is the fam­i­ly line of Pe­rez: Pe­rez was the fa­ther of Hez­ron, 19 Hez­ron the fa­ther of Ram, Ram the fa­ther of Am­min­a­dab, 20 Am­min­a­dab the fa­ther of Nah­shon, Nah­shon the fa­ther of Sal­mon, a 21 Sal­mon the fa­ther of Boaz, Boaz the fa­ther of Obed, 22 Obed the fa­ther of Jes­se, and Jes­se the fa­ther of Da­vid.

SINCE PEREZ’S MOTHER HAD BEEN A SCHEMER, WHAT KIND OF BLESSING WAS THIS? (4:12) Perez was Boaz’s ancestor (vv. 18 – 21), so it was proper to refer to him in the blessing (v. 18) that the family flourish. And Tamar, Pe­ rez’s mother, had been in a situation similar to Ruth’s: she had been a widow facing a childless future (Ge 38:1 – 30). Because Judah did not keep his word when he offered his youngest son as Tamar’s husband, Tamar tricked Judah into fathering her twin sons. Perez and his brother symbolized offspring born despite hopelessness. HOW WAS THIS BABY NAOMI’S GUARDIAN-REDEEMER? (4:14 – 15) Though she would go to her grave grieving the loved ones she had buried in Moab, the birth of Obed restored Naomi’s future. He was the Lord’s provision to Naomi as a guardianredeemer in the sense that he would renew Naomi’s life and support her in her old age. As a guardian-redeemer, the infant boy would make her family whole again. WHY DID THE WOMEN SAY THAT RUTH WAS BETTER TO NAOMI THAN SEVEN SONS? (4:15) Because the number seven was symbolic of completeness and perfection, having seven or more sons was the best blessing any family could receive. It was ultimate praise for Ruth’s devotion to Naomi. IF NAOMI WAS OBED’S GRANDMOTHER, WHY CALL HIM HER SON? (4:17) Ruth’s deceased husband, Mahlon, would have been considered the boy’s father for purposes of inheritance. As Mahlon’s heir, Obed would be responsible for Naomi’s care in her old age, as Mahlon would have been if he had lived. IF BOAZ MARRIED RUTH TO PRESERVE MAHLON’S NAME, WHY ISN’T MAHLON IN THE LINEAGE? (4:21) Mahlon’s name remained with his property on the town records (v. 10). This genealogy, however, traces the biological lineage of King David back to Perez, who is identified (v. 12) as the son of Judah, the tribal patriarch. Also, the nearer guardian-redeemer remained unnamed but the name of Boaz — ​the man who made costly sacrifices (v. 6) for his relative Elimelek — ​was preserved forever.

a 20  A few Hebrew manuscripts, some Septuagint manuscripts and Vulgate (see also verse 21 and Septuagint of 1 Chron. 2:11); most Hebrew manuscripts Salma   

WHY DID GOD CHOOSE A FOREIGNER, A NON-ISRAELITE, TO BE AN ANCESTOR OF DAVID? (4:22) The genealogy is the punch line of the story. The lives of Ruth, Naomi and Boaz had kingdom significance. Unbeknownst to them, the family they saved was in the royal line of King David and ­Jesus, the Messiah. Ruth was not the first Gentile in this line (Mt 1:3 and Mt 1:5 list the Gentile women Tamar and Rahab). From the outset God’s kingdom has always been global.

1 SAM­U EL INTRODUCTION

WHY READ THIS BOOK?

A great play, according to playwright Arthur Miller, is one in which you discover your own characteristics in the drama’s characters. That may also be true of great books. In the two books of Samuel you will find heroic stories and colorful characters. As you experience their tragedies and triumphs, their emotional highs and lows, you’ll learn more about yourself — ​and how God wants to work in your life. A common thread through all these stories is God’s undying faithfulness to his ­people.

WHO WROTE THIS BOOK?

The author is anonymous. The prophets Samuel, Nathan and Gad all kept rec­ ords (1Ch 29:29), which later may have been combined to form 1 and 2 Sam­ uel. Others think official court historians may have chronicled these events (2Sa 8:16 – 17; 1Ki 4:3).

WHEN WAS IT WRITTEN?

Sometime after the division of the nation into the northern and southern kingdoms in 930 BC.

WHY WAS IT WRITTEN?

First Samuel continues the history of God’s relationship with his ­people. It connects the era when the judges ruled Israel to the time of the kings.

WHAT TO LOOK FOR IN 1 SAM­UEL:

Each of the book’s main characters has flaws and strengths. But some are blessed by God while others receive his judgment. Look for qualities of the soul that God honors in his ­people. You also will spot God’s amazing grace despite Israel’s obstinate ways and wavering commitment.

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 ISRAELITES ENTER CANAAN (C. 1406 BC)   JUDGES BEGIN TO RULE (C. 1375 BC)   SAUL NAMED KING (1050 BC)   DAVID KILLS GOLIATH (C. 1025 BC)   SAUL DIES; DAVID NAMED KING (1010 BC)   SOLOMON’S REIGN (970 – 930 BC)   DIVISION OF THE KINGDOM (930 BC)   BOOK OF 1 SAM­UEL WRITTEN (C. 925 BC) 

1 Sam­uel 1:21

389

The Birth of Samuel

1

There was a cer­tain man from Ra­ma­tha­im, a Zuph­ite a from the hill coun­try of Ephra­im, ­whose name was El­ka­ nah son of Je­ro­ham, the son of Eli­hu, the son of Tohu, the son of Zuph, an Ephra­im­ite. 2 He had two ­wives; one was ­called Han­nah and the oth­er Pe­nin­nah. Pe­nin­nah had chil­ dren, but Han­nah had none. 3 Year af­ter year this man went up from his town to wor­ ship and sac­ri­fice to the Lord Al­mighty at Shi­loh, ­where Hoph­ni and Phin­e­has, the two sons of Eli, were p ­ riests of the Lord. 4 When­ev­er the day came for El­ka­nah to sac­ri­fice, he ­would give por­tions of the meat to his wife Pe­nin­nah and to all her sons and daugh­ters. 5 But to Han­nah he gave a dou­ble por­tion be­cause he ­loved her, and the Lord had ­closed her womb. 6  Be­cause the Lord had c­ losed Han­nah’s womb, her ri­val kept pro­vok­ing her in or­der to ir­ri­tate her. 7 This went on year af­ter year. When­ev­er Han­nah went up to the h ­ ouse of the Lord, her ri­val pro­voked her till she wept and ­would not eat. 8 Her hus­band El­ka­nah ­would say to her, “Han­nah, why are you weep­ing? Why ­don’t you eat? Why are you down­heart­ed? ­Don’t I mean more to you than ten sons?” 9 Once when they had fin­ished eat­ing and drink­ing in Shi­loh, Han­nah ­stood up. Now Eli the p ­ riest was sit­ting on his c­ hair by the door­post of the Lord’s ­house. 10 In her deep an­guish Han­nah ­prayed to the Lord, weep­ing bit­ter­ly. 11 And she made a vow, say­ing, “Lord Al­mighty, if you will only look on your ser­vant’s mis­ery and re­mem­ber me, and not for­get your ser­vant but give her a son, then I will give him to the Lord for all the days of his life, and no ra­zor will ever be used on his head.” 12 As she kept on pray­ing to the Lord, Eli ob­served her ­mouth. 13 Han­nah was pray­ing in her ­heart, and her lips were mov­ing but her ­voice was not h ­ eard. Eli t­ hought she was ­drunk 14 and said to her, “How long are you go­ing to stay ­drunk? Put away your wine.” 15 “Not so, my lord,” Han­nah re­plied, “I am a wom­an who is deep­ly trou­bled. I have not been drink­ing wine or beer; I was pour­ing out my soul to the Lord. 16 Do not take your ser­vant for a wick­ed wom­an; I have been pray­ing here out of my ­great an­guish and grief.” 17 Eli an­swered, “Go in p ­ eace, and may the God of Is­ra­el ­grant you what you have ­asked of him.” 18 She said, “May your ser­vant find fa­vor in your eyes.” Then she went her way and ate some­thing, and her face was no lon­ger down­cast. 19 Ear­ly the next morn­ing they a ­ rose and wor­shiped be­ fore the Lord and then went back to ­their home at Ra­mah. El­ka­nah made love to his wife Han­nah, and the Lord re­ mem­bered her. 20 So in the ­course of time Han­nah be­came preg­nant and gave b ­ irth to a son. She n ­ amed him Sam­uel, b say­ing, “Be­cause I a ­ sked the Lord for him.”

Hannah Dedicates Samuel 21 When her hus­band El­ka­nah went up with all his fam­il­ y to of­fer the an­nu­al sac­ri­fice to the Lord and to ful­fill his a 1 

See Septuagint and 1 Chron. 6:26-27,33-35; or from Ramathaim Zuphim.    Samuel sounds like the Hebrew for heard by God.   

b 20 

WHY DID ELKANAH HAVE TWO WIVES? (1:2) Polygamy was a common practice in Old Testament times, but monogamy was God’s original intent for marriage (Ge 2:24). See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443). DID ELKANAH WORSHIP GOD ONLY ONCE A YEAR? (1:3) All male Israelites were commanded to worship at the tabernacle during three annual festivals — ​Unleavened Bread (or Passover), Weeks (or Pentecost or Harvest) and Tabernacles (or Booths or Ingathering) (Ex 34:18,22 – 23; Dt 16:16). Whether Elkanah’s pilgrimage was for one of those festivals isn’t clear. Old Testament worship entailed much more than just visiting the sanctuary. The Israelites’ whole lives, including their families and social practices, revolved around worship. DID GOD CAUSE HANNAH’S INFERTILITY? (1:5) Had the Lord literally closed her womb? The Hebrews viewed God as in control of every occurrence — ​even if the outcome was tragic. Though God may not answer the prayers of every childless ­couple as he did those of Hannah and Elkanah (1Sa 1:20), he is always compassionate toward them. WHY WOULD LONG HAIR IMPRESS GOD? (1:11) Uncut hair was one feature of a Nazirite vow. See What was a Nazirite? (Jdg 13:5; p. 366). In Samuel’s case, his mother made the vow for him. She dedicated him to performing special ser­vice to God. Ordinarily, Nazirite vows were temporary, but Samuel’s was to last a lifetime. Some ­people thought that hair, like blood, symbolized life and strength. WHY WOULD ELI ASSUME HANNAH WAS DRUNK? (1:13 – 14) In ancient Israel, silent public prayer may have been rare. Most p ­ eople, seeing someone’s lips move, would have expected to hear sound. Eli, not hearing Hannah’s prayer, jumped to the conclusion that she was drunk. Also, Israel’s three annual religious festivals included the consumption of wine, and Eli was probably accustomed to some worshipers coming to the temple intoxicated. Given the disregard for the tabernacle displayed by Eli’s sons (2:12 – 17), it’s not surprising that Eli would assume the worst of Hannah. WHY NOTE THAT HANNAH WENT HER WAY AND ATE SOMETHING? (1:18) Though Hannah was still barren when she left Eli, she was joyous and full of hope that her prayer would be answered. Since she was no longer distraught, she could return to the normal activities of life, including eating. Joy and food are naturally related. Consider, for example, Ecclesiastes 9:7: Go, eat your food with gladness, and drink your wine with a joyful heart, for God has already approved what you do.

390

1 Sam­uel 1:22

SHOULD HANNAH HAVE GIVEN UP SAMUEL AT THIS TIME? (1:22) When Elkanah went to Shiloh this time, Hannah stayed behind. Children were often nursed for two or three years in the ancient Near East, and they did not usually leave their homes for extended periods until they were weaned. Once Samuel was weaned, Hannah gave him to the Lord, just as she had promised (vv.  24 – 28).

vow, 22 Han­nah did not go. She said to her hus­band, “Af­ter the boy is ­weaned, I will take him and pre­sent him be­fore the Lord, and he will live ­there al­ways.” a 23 “Do what s­ eems best to you,” her hus­band El­ka­nah told her. “Stay here un­til you have ­weaned him; only may the Lord make good his b word.” So the wom­an s­ tayed at home and ­nursed her son un­til she had ­weaned him. 24 Af­ter he was ­weaned, she took the boy with her, ­young ­ phah d of as he was, a ­ long with a t­ hree-year-old bull, c an e ­flour and a skin of wine, and ­brought him to the ­house of the Lord at Shi­loh. 25 When the bull had been sac­ri­ficed, they ­brought the boy to Eli, 26 and she said to him, “Par­don me, my lord. As sure­ly as you live, I am the wom­an who ­stood here be­side you pray­ing to the Lord. 27 I ­prayed for this c­ hild, and the Lord has grant­ed me what I a ­ sked of him. 28 So now I give him to the Lord. For his ­whole life he will be giv­en over to the Lord.” And he wor­shiped the Lord there.

HANNAH’S JOURNEY TO SHILOH (1:24)

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20 km.

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Jerusalem

20 miles

Jo r dan R.

Sea of Kinnereth (Sea of Galilee)

y m Shiloh

Jericho Ramah Salt Sea (Dead Sea)

HOW DID HANNAH GIVE HER TODDLER TO THE LORD? (1:28) When Samuel was weaned (perhaps around three years old), Hannah brought him to the priest Eli and dedicated him to God for lifelong ser­vice in the tabernacle (v. 22). See What did it mean to dedicate someone to the Lord? (Lev 27:2; p. 189). As a young boy, Samuel performed simple tasks such as cleaning and running errands for Eli. WHAT KIND OF HORN DID HANNAH HAVE? (2:1) A horn symbolized strength or dignity. In a society where being childless was a disgrace, Hannah was honored and lifted high by God’s gift of a son. HOW COULD A SEEMINGLY UNSOPHISTICATED WOMAN PRAY SO POETICALLY? (2:1 – 10) Hannah’s song is similar to other Old Testament songs of thanksgiving: the songs of Miriam (Ex 15:1 – 18,21), of Moses (Dt 32:1 – 43), of Deborah (Jdg 5:1 – 31) and of David (2Sa 22:2 – 51). Hannah may have learned this song in worship. She sang it as a testimony of her gratitude to God when she presented Samuel at the tabernacle.

Hannah’s Prayer

2

Then Han­nah ­prayed and said:

“My heart rejoices in the Lord; in the Lord my horn e is lifted high. My mouth boasts over my enemies, for I delight in your deliverance.

2 “There is no one holy like the Lord; there is no one besides you; there is no Rock like our God. 3 “Do not keep talking so proudly or let your mouth speak such arrogance, for the Lord is a God who knows, and by him deeds are weighed. 4 “The bows of the warriors are broken, but those who stumbled are armed with strength. 5 Those who were full hire themselves out for food, but those who were hungry are hungry no more. She who was barren has borne seven children, but she who has had many sons pines away.

WAS HANNAH PRAYING OR TAUNTING HER ENEMY? (2:1,3,5) She was praying. In the Old Testament, ­people felt free to express to God their darker sentiments concerning their enemies. Hannah vented her emotions to God, describing her painful journey from social disgrace to honor. Peninnah, the other wife of Hannah’s husband, had needled Hannah for a long time. But as Samuel’s mother, Hannah now freely praised God.

6 “The Lord brings death and makes alive; he brings down to the grave and raises up. 7 The Lord sends poverty and wealth; he humbles and he exalts. 8 He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor.

WHY WOULD GOD IMPOVERISH PEOPLE? (2:7) The focus of this prayer is on God’s justice. In this culture, people believed in a balancing of the scales: some are lifted up by God, while others are (deservedly) brought down by him. When God reverses injustice, the punishment can sometimes come in the form of poverty.

“For the foundations of the earth are the Lord’s; on them he has set the world. a 22  Masoretic Text; Dead Sea Scrolls always. I have dedicated him as a Nazirite — ​all the days of his life.”    b 23  Masoretic Text; Dead Sea Scrolls, Septuagint and Syriac your    c 24  Dead Sea Scrolls, Septuagint and Syriac; Masoretic Text with three bulls    d 24  That is, probably about 36 pounds or about 16 kilograms    e 1  Horn here symbolizes strength; also in verse 10.   

1 Sam­uel 2:26

391

9 He will guard the feet of his faithful servants, but the wicked will be silenced in the place of darkness. “It is not by strength that one prevails; 10 those who oppose the Lord will be broken. The Most High will thunder from heaven; the Lord will judge the ends of the earth. “He will give strength to his king and exalt the horn of his anointed.” 11 Then El­ka­nah went home to Ra­mah, but the boy min­is­ tered be­fore the Lord un­der Eli the priest.

Eli’s Wicked Sons 12 Eli’s sons were scoun­drels; they had no re­gard for the Lord. 13 Now it was the prac­tice of the ­priests that, when­ev­ er any of the peo­ple of­fered a sac­ri­fice, the ­priest’s ser­vant ­would come with a ­three-­pronged fork in his hand ­while the meat was be­ing ­boiled 14 and ­would ­plunge the fork into the pan or ket­tle or cal­dron or pot. What­ev­er the fork ­brought up the ­priest ­would take for him­self. This is how they treat­ed all the Is­ra­el­ites who came to Shi­loh. 15 But even be­fore the fat was b ­ urned, the p ­ riest’s ser­vant ­would come and say to the per­son who was sac­ri­fic­ing, “Give the ­priest some meat to ­roast; he ­won’t ac­cept b ­ oiled meat from you, but only raw.” 16 If the per­son said to him, “Let the fat be ­burned ­first, and then take what­ev­er you want,” the ser­vant ­would an­ swer, “No, hand it over now; if you ­don’t, I’ll take it by force.” 17 This sin of the ­young men was very ­great in the Lord’s ­sight, for they a were treat­ing the Lord’s of­fer­ing with con­ tempt. 18  But Sam­uel was min­is­ter­ing be­fore the Lord — ​a boy wear­ing a lin­en ­ephod. 19 Each year his moth­er made him a lit­tle robe and took it to him when she went up with her hus­band to of­fer the an­nu­al sac­ri­fice. 20  Eli ­would ­bless El­ ka­nah and his wife, say­ing, “May the Lord give you chil­dren by this wom­an to take the p ­ lace of the one she p ­ rayed for and gave to b the Lord.” Then they ­would go home. 21 And the Lord was gra­cious to Han­nah; she gave ­birth to ­three sons and two daugh­ters. Mean­while, the boy Sam­uel grew up in the pres­ence of the Lord. 22 Now Eli, who was very old, ­heard ­about ev­ery­thing his sons were do­ing to all Is­ra­el and how they ­slept with the wom­en who s­ erved at the en­trance to the tent of meet­ing. 23 So he said to them, “Why do you do such ­things? I hear from all the peo­ple ­about ­these wick­ed d ­ eeds of ­yours. 24 No, my sons; the re­port I hear spread­ing ­among the Lord’s peo­ ­ gainst an­oth­er, God c ple is not good. 25 If one per­son sins a may me­di­ate for the of­fend­er; but if any­one sins a ­ gainst the Lord, who will in­ter­cede for them?” His sons, how­ev­er, did not lis­ten to ­their fa­ther’s re­buke, for it was the Lord’s will to put them to death. 26 And the boy Sam­uel con­tin­ued to grow in stat­ure and in fa­vor with the Lord and with peo­ple. a 17 

Dead Sea Scrolls and Septuagint; Masoretic Text people    b 20  Dead Sea Scrolls; Masoretic Text and asked from    c 25 Or the judges   

WHAT WAS WRONG WITH TAKING RAW RATHER THAN BOILED MEAT? (2:15) Eli’s sons demanded raw meat so they could roast it slowly rather than boiling it quickly. Roasting the priests’ portion is nowhere expressly forbidden in the law, but roasting is specified only for the Passover lamb (Ex 12:8 – 9). The present passage seems to imply that for the priests to roast their portion of the sacrifices was unlawful.

WHO WERE THESE WOMEN? (2:22) It is unclear who these women were, but they were neither priestesses nor prostitutes. They served God at the tent of meeting in some capacity, perhaps washing utensils or repairing garments. See Who were the women who served at the entrance to the tent of meeting? (Ex 38:8; p. 140). DID GOD PREVENT ELI’S SONS FROM HEEDING ELI’S WARNING? (2:25) No. God punished them because they chose rebellion. The Old Testament writer saw no contradiction in the simultaneous involvement of both God’s purpose and the choices of Eli’s sons. To the writer, the punishment of Eli’s sons was the result of both their own choices and God’s sovereign purpose. See the articles Who hardened Pharaoh’s heart? (Ex 10:1; p. 95) and Why does God harden some ­people’s hearts? (Ex 11:10; p. 97).

392

1 Sam­uel 2:27 Prophecy Against the House of Eli

WHO WAS THIS MAN OF GOD? (2:27) This man of God was an unnamed prophetic figure. As such, he denounced the depravity of Eli’s sons, announced the tragic destiny of Eli’s line and pronounced the future role of the house of Zadok, which later became the priestly line in the Davidic monarchy (1Ki 2:27,35).

WHY DID ELI’S DESCENDANTS HAVE TO SUFFER? (2:31 – 33) Biblical writers viewed the devastating effects of sin in a corporate sense. They recognized that sin affected many, not just one individual. It was not only the guilty but also the extended family and community who paid the price for sin (Ex 20:5 – 6). This is not a blanket condemnation, however, because God judges each individual according to their deeds (Jer 32:18 – 19; Eze 18:20).

27 Now a man of God came to Eli and said to him, “This is what the Lord says: ‘Did I not clear­ly re­veal my­self to your an­ces­tor’s fam­i­ly when they were in ­Egypt un­der Phar­aoh? 28 I ­chose your an­ces­tor out of all the t­ ribes of Is­ra­el to be my ­priest, to go up to my al­tar, to burn in­cense, and to wear an ­ephod in my pres­ence. I also gave your an­ces­tor’s fam­i­ly all the food of­fer­ings pre­sent­ed by the Is­ra­el­ites. 29 Why do you a ­scorn my sac­ri­fice and of­fer­ing that I pre­scribed for my dwell­ing? Why do you hon­or your sons more than me by fat­ten­ing your­selves on the ­choice ­parts of ev­ery of­fer­ing made by my peo­ple Is­ra­el?’ 30  “There­fore the Lord, the God of Is­ra­el, de­clares: ‘I prom­ised that mem­bers of your fam­i­ly ­would min­is­ter be­ fore me for­ev­er.’ But now the Lord de­clares: ‘Far be it from me! ­Those who hon­or me I will hon­or, but t­ hose who de­spise me will be dis­dained. 31 The time is com­ing when I will cut ­short your ­strength and the ­strength of your priest­ly house, so that no one in it will ­reach old age, 32 and you will see dis­ tress in my dwell­ing. Al­though good will be done to Is­ra­el, no one in your fam­il­y line will ever ­reach old age. 33  Ev­ery one of you that I do not cut off from serv­ing at my al­tar I will ­spare only to de­stroy your ­sight and sap your s­ trength, and all your de­scen­dants will die in the ­prime of life. 34 “ ‘And what hap­pens to your two sons, Hoph­ni and Phin­e­has, will be a sign to you — ​they will both die on the ­ riest, who same day. 35 I will ­raise up for my­self a faith­ful p will do ac­cord­ing to what is in my h ­ eart and mind. I will firm­ly es­tab­lish his priest­ly house, and they will min­is­ter be­fore my anoint­ed one al­ways. 36 Then ev­ery­one left in your fam­il­y line will come and bow down be­fore him for a ­piece of sil­ver and a loaf of b ­ read and p ­ lead, “Ap­point me to some priest­ly of­fice so I can have food to eat.” ’ ”

The Lord Calls Samuel

3 HOW COULD SAMUEL SLEEP SO CLOSE TO THE ARK OF GOD? (3:3) Though he was near the ark, perhaps under the same roof, Samuel wasn’t in the same room. Both Eli and Samuel slept outside the Most Holy Place of the tent of meeting. Only the high priest could enter the actual room in which the ark rested.

The boy Sam­uel min­is­tered be­fore the Lord un­der Eli. In ­those days the word of the Lord was rare; ­there were not many vi­sions. 2 One n ­ ight Eli, ­whose eyes were be­com­ing so weak that he ­could bare­ly see, was ly­ing down in his usu­al ­place. 3 The lamp of God had not yet gone out, and Sam­uel was ly­ing down in the ­house of the Lord, ­where the ark of God was. 4 Then the Lord ­called Sam­uel. Sam­uel an­swered, “Here I am.” 5 And he ran to Eli and said, “Here I am; you ­called me.” a 29  The

Hebrew is plural.   

WA S S A M U E L T H E FA I T H F U L P R I E S T G O D P R O M I S E D TO RAISE UP? 2:35 No. Samuel was a Levite, but not a descendant of Aaron. As a child, he ministered at the tabernacle under Eli (v. 11). Later he served as a prophet and a leader (3:20; 7:15), and in those offices he made sacrifices — ​as did Joshua, Gideon and Elijah. The initial fulfillment of this prophecy occurred in the time of Solomon. Zadok was the faithful priest, and his descendants became the sole heirs of the priesthood (1Ki 2:26 – 27,35; Eze 40:46; 44:15 – 16). But ­Jesus is the ultimate fulfillment of this prophecy, for he is the faithful and eternal high priest (Heb 2:17; 7:26 – 28).

1 Sam­uel 4:4

4

The Philistines Capture the Ark

Now the Is­ra­el­ites went out to ­fight ­against the Phi­lis­ tines. The Is­ra­el­ites ­camped at Eb­en­e­zer, and the Phi­lis­tines at ­Aphek. 2 The Phi­lis­tines de­ployed t­ heir forc­es to meet ­Is­ra­el, and as the bat­tle ­spread, Is­ra­el was de­feat­ed by the Phi­lis­tines, who k ­ illed ­about four thou­sand of them on the bat­tle­field. 3 When the sol­diers re­turned to camp, the el­ders of Is­ra­el ­asked, “Why did the Lord ­bring de­feat on us to­day be­fore the Phi­lis­tines? Let us b ­ ring the ark of the Lord’s cov­enant from Shi­loh, so that he may go with us and save us from the hand of our en­e­mies.” 4 So the peo­ple sent men to Shi­loh, and they b ­ rought back a 13  An

ancient Hebrew scribal tradition (see also Septuagint); Masoretic Text sons made themselves contemptible   

IN WHAT WAY DID SAMUEL NOT YET KNOW THE LORD? (3:7) Though he was serving God in the tabernacle, Samuel had not yet experienced a direct and personal encounter or revelation from God. Three times Samuel misidentified God’s call as human words. With promptings from Eli, Samuel responded to the Lord the fourth time the Lord called him. This was important because hearing God’s voice would be a basic requirement of his prophetic life (v. 20). Notice the contrast between this passage and 2:12, where Eli’s sons are condemned for having no regard for the Lord. In addition, 3:1 says, In those days the word of the Lord was rare; there were not many visions, indicating that God’s call to Samuel was an unusual event.

WHY DID ELI THREATEN SAMUEL? (3:17) Presumably, Eli recognized that God had bypassed him to give a rare revelation to Samuel. Even so, Eli was still the high priest, and Sam­uel was still under his supervision. So Eli asked Samuel for the whole truth. It was common at that time to take an oath that called for severe repercussions if promises were not kept. See Why did Ruth say God could punish her if she broke her promise? (Ru 1:17; p. 382). IN WHAT WAY DIDN’T SAMUEL’S WORDS FALL TO THE GROUND? (3:19) This statement means that God consistently kept all his promises to Samuel (vv. 11 – 14) and that Samuel’s words were reliable. ­People could trust that what he said was the word of God. HOW DID GOD REVEAL HIMSELF TO SAMUEL? (3:21) In the opening verse of this chapter, the reader is told that the word of the Lord was rare. By the end of the chapter, God was speaking regularly and repeatedly through Samuel. The Lord’s initial call, “Samuel,” would be the first of many divine words spoken to and through Samuel. TRAVELS OF THE ARK (4:3 – 7:1)

Aphek

Ekron Ashdod

0 0

Ebenezer Shiloh Hill Country of Ephraim

Jo r d a n R .

But Eli said, “I did not call; go back and lie down.” So he went and lay down. 6 Again the Lord c­ alled, “Sam­uel!” And Sam­uel got up and went to Eli and said, “Here I am; you ­called me.” “My son,” Eli said, “I did not call; go back and lie down.” 7 Now Sam­uel did not yet know the Lord: The word of the Lord had not yet been re­vealed to him. 8 A t­ hird time the Lord ­called, “Sam­uel!” And Sam­uel got up and went to Eli and said, “Here I am; you ­called me.” Then Eli re­al­ized that the Lord was call­ing the boy. 9 So Eli told Sam­uel, “Go and lie down, and if he ­calls you, say, ‘Speak, Lord, for your ser­vant is lis­ten­ing.’ ” So Sam­uel went and lay down in his place. 10 The Lord came and s­ tood t­ here, call­ing as at the oth­er ­times, “Sam­uel! Sam­uel!” Then Sam­uel said, “Speak, for your ser­vant is lis­ten­ing.” 11 And the Lord said to Sam­uel: “See, I am ­about to do some­thing in Is­ra­el that will make the ears of ev­ery­one who ­hears ­about it tin­gle. 12 At that time I will car­ry out ­against Eli ev­ery­thing I ­spoke ­against his fam­i­ly  — ​from be­gin­ning to end. 13 For I told him that I ­would j­ udge his fam­il­ y for­ev­ er be­cause of the sin he knew a ­ bout; his sons blas­phemed God, a and he f­ ailed to re­strain them. 14  There­fore I ­swore to the ­house of Eli, ‘The ­guilt of ­Eli’s ­house will nev­er be ­atoned for by sac­ri­fice or of­fer­ing.’  ” 15 Sam­uel lay down un­til morn­ing and then ­opened the ­doors of the h ­ ouse of the Lord. He was a ­ fraid to tell Eli the vi­sion, 16 but Eli ­called him and said, “Sam­uel, my son.” Sam­uel an­swered, “Here I am.” 17 “What was it he said to you?” Eli a ­ sked. “Do not hide it from me. May God deal with you, be it ever so se­vere­ly, if you hide from me any­thing he told you.” 18 So Sam­uel told him ev­ery­thing, hid­ing noth­ing from him. Then Eli said, “He is the Lord; let him do what is good in his eyes.” 19 The Lord was with Sam­uel as he grew up, and he let none of Sam­uel’s ­words fall to the ­ground. 20  And all Is­ra­el from Dan to Be­er­she­ba rec­og­nized that Sam­uel was at­test­ed as a proph­et of the Lord. 21 The Lord con­tin­ued to ap­pear at Shi­loh, and ­there he re­vealed him­self to Sam­uel ­through his word. And Sam­uel’s word came to all Is­ra­el.

393

Jerusalem Kiriath Gath Salt Sea Jearim Beth (Dead Sea) Shemesh

20 km. 20 miles

394

SINCE THE ISRAELITES HAD THE ARK, WHY DID THEY LOSE? (4:5 – 10) The Israelites had a lot to learn about God. He is so much bigger than the box that symbolized his presence. They could not enhance their fortunes by trying to cart him around like a good luck charm. Having the ark didn’t necessarily mean God was on their side. The important question was, Were they on God’s side? In this case, God’s presence brought judgment rather than blessing to the ­Israelites.

WHY DID EACH MAN FLEE TO HIS TENT? (4:10) The expression to his tent does not mean the men ran to the army tents where the troops were encamped. It means they ran from the battlefield and tried to get to their homes (1Ki 12:16). The Philistines routed the Israelites; those who weren’t killed were scattered every which way in their attempts to escape. WHY DID HE RUN WITH HIS CLOTHES TORN AND DUST ON HIS HEAD? (4:12) These were customary signs of mourning in Samuel’s time and culture. It’s similar to ­people today wearing black at a funeral.

WHY DID ELI’S DAUGHTER-IN-LAW GIVE HER SON SUCH A DEPRESSING NAME? (4:21) Just as the ark symbolized God’s presence (Ex 25:22) with his ­people, this child’s unforgettable name would symbolize Israel’s traumatic loss of God’s presence and glory and their resulting estrangement from God. Though it seems unfair to burden a child with such a name, he was, in a sense, called to take a message to the ­people. Ichabod would remind Israel of a better time, a time when God’s glory had been with his p ­ eople, and he would also remind them of how their close relationship with God had been lost.

1 Sam­uel 4:5 the ark of the cov­enant of the Lord Al­mighty, who is en­ throned be­tween the cher­u­bim. And ­Eli’s two sons, Hoph­ni and Phin­e­has, were t­ here with the ark of the cov­enant of God. 5 When the ark of the Lord’s cov­enant came into the camp, all Is­ra­el r­ aised such a g ­ reat s­ hout that the g ­ round ­ sked, “What’s ­shook. 6 Hear­ing the up­roar, the Phi­lis­tines a all this shout­ing in the He­brew camp?” When they l­earned that the ark of the Lord had come into the camp, 7 the Phi­lis­tines were ­afraid. “A god has a come into the camp,” they said. “Oh no! Noth­ing like this has hap­ pened be­fore. 8 We’re doomed! Who will de­liv­er us from the hand of ­these m ­ ighty gods? They are the gods who ­struck the Egyp­tians with all k ­ inds of p ­ lagues in the wil­der­ness. 9 Be ­strong, Phi­lis­tines! Be men, or you will be sub­ject to the He­brews, as they have been to you. Be men, and fight!” 10 So the Phi­lis­tines ­fought, and the Is­ra­el­ites were de­ feat­ed and ev­ery man fled to his tent. The slaugh­ter was very ­great; Is­ra­el lost thir­ty thou­sand foot sol­diers. 11 The ark of God was cap­tured, and ­Eli’s two sons, Hoph­ni and Phin­e­has, died.

Death of Eli 12 That same day a Ben­ja­mite ran from the bat­tle line and went to Shi­loh with his c­ lothes torn and dust on his head. 13 When he ar­rived, ­there was Eli sit­ting on his ­chair by the side of the road, watch­ing, be­cause his h ­ eart ­feared for the ark of God. When the man en­tered the town and told what had hap­pened, the ­whole town sent up a cry. 14 Eli ­heard the out­cry and ­asked, “What is the mean­ing of this up­roar?” The man hur­ried over to Eli, 15  who was nine­ty-­eight ­years old and ­whose eyes had f­ ailed so that he c­ ould not see. 16 He told Eli, “I have just come from the bat­tle line; I fled from it this very day.” Eli ­asked, “What hap­pened, my son?” 17 The man who b ­ rought the news re­plied, “Is­ra­el fled be­ fore the Phi­lis­tines, and the army has suf­fered ­heavy loss­es. Also your two sons, Hoph­ni and Phin­e­has, are dead, and the ark of God has been cap­tured.” 18 When he men­tioned the ark of God, Eli fell back­ward off his c­ hair by the side of the gate. His neck was bro­ken and he died, for he was an old man, and he was h ­ eavy. He had led b Is­ra­el for­ty years. 19 His daugh­ter-in-law, the wife of Phin­e­has, was preg­nant and near the time of de­liv­ery. When she ­heard the news that the ark of God had been cap­tured and that her fa­ther-in-law and her hus­band were dead, she went into la­bor and gave ­birth, but was over­come by her la­bor p ­ ains. 20 As she was dy­ing, the wom­en at­tend­ing her said, “Don’t de­spair; you have giv­en ­birth to a son.” But she did not re­spond or pay any at­ten­tion. 21 She ­named the boy Ich­a­bod, c say­ing, “The Glo­ry has de­ part­ed from Is­ra­el” — ​be­cause of the cap­ture of the ark of a 7 Or “Gods

have (see Septuagint)    b 18 Traditionally judged    c 21  Ichabod means no glory.   

1 Sam­uel 6:4

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God and the ­deaths of her fa­ther-in-law and her hus­band. 22 She said, “The Glo­ry has de­part­ed from Is­ra­el, for the ark of God has been cap­tured.”

The Ark in Ashdod and Ekron

5

Af­ter the Phi­lis­tines had cap­tured the ark of God, they took it from Eb­en­e­zer to Ash­dod. 2 Then they car­ried the ark into Da­gon’s tem­ple and set it be­side Da­gon. 3 When the peo­ple of Ash­dod rose ear­ly the next day, ­there was Da­gon, fall­en on his face on the ­ground be­fore the ark of the Lord! They took Da­gon and put him back in his p ­ lace. 4 But the fol­low­ing morn­ing when they rose, ­there was Da­gon, fall­en on his face on the ­ground be­fore the ark of the Lord! His head and ­hands had been bro­ken off and were ly­ing on the thresh­old; only his body re­mained. 5 That is why to this day nei­ther the ­priests of Da­gon nor any oth­ers who en­ter Da­ gon’s tem­ple at Ash­dod step on the thresh­old. 6 The Lord’s hand was ­heavy on the peo­ple of Ash­dod and its vi­cin­i­ty; he ­brought dev­as­ta­tion on them and af­flict­ed them with tu­mors.  a 7 When the peo­ple of Ash­dod saw what was hap­pen­ing, they said, “The ark of the god of Is­ra­el must not stay here with us, be­cause his hand is ­heavy on us and on Da­gon our god.” 8 So they c­ alled to­geth­er all the rul­ers of the Phi­lis­tines and ­asked them, “What ­shall we do with the ark of the god of Is­ra­el?” They an­swered, “Have the ark of the god of Is­ra­el ­moved to Gath.” So they ­moved the ark of the God of Is­ra­el. 9 But af­ter they had m ­ oved it, the Lord’s hand was a ­ gainst that city, throw­ing it into a g ­ reat pan­ic. He af­flict­ed the peo­ ple of the city, both ­young and old, with an out­break of tu­ mors. b 10 So they sent the ark of God to Ek­ron. As the ark of God was en­ter­ing Ek­ron, the peo­ple of Ek­ ron c­ ried out, “They have b ­ rought the ark of the god of Is­ ra­el a ­ round to us to kill us and our peo­ple.” 11 So they ­called to­geth­er all the rul­ers of the Phi­lis­tines and said, “Send the ark of the god of Is­ra­el away; let it go back to its own p ­ lace, ­ eath had f­ illed the or it c will kill us and our peo­ple.” For d city with pan­ic; G ­ od’s hand was very ­heavy on it. 12 Those who did not die were af­flict­ed with tu­mors, and the out­cry of the city went up to heav­en.

WHO WAS DAGON? (5:2) Dagon was one of the chief Philistine gods. Some think Dagon was a fish-god; others, a god of weather. Dagon means “grain” in Hebrew, indicating that he may have been regarded as the giver of crops. Some sources also describe Dagon as the father of Baal. WHAT WAS THE SIGNIFICANCE OF BREAKING OFF DAGON’S HEAD AND HANDS? (5:4) When the Philistines rose that first morning and found Dagon prostrate before the ark of the Lord, they may have incorrectly assumed that Dagon had accidentally slipped from his pedestal. The second morning, however, offered clear proof of divine intervention. The Lord had decapitated Dagon and defeated the false god in his own temple! Dagon was also found handless — ​that is, powerless. WHEN WAS TO THIS DAY? (5:5) Many years — ​probably more than a century — ​had passed between the actual event (about 1075 – 1050 BC) and when this account was written (c. 925 BC). WHY PUNISH THE PHILISTINES? (5:6) The Philistines had carried the ark as a trophy of war into the temple of Dagon, their pagan god. God’s holiness could not allow such blasphemy. By inflicting the Philistines with tumors, God powerfully demonstrated his absolute supremacy. WHAT KIND OF TUMORS WERE THESE? (5:6) The tumors could have been hemorrhoids caused by severe dysentery or tumors in the groin caused by bubonic plague. Some translations of the ancient Hebrew text include references to rats (see the NIV text note on v. 6), which could have carried bubonic plague, and to tumors in the groin (see the NIV text note on v. 9).

The Ark Returned to Israel

6

When the ark of the Lord had been in Phi­lis­tine ter­ri­to­ ry sev­en ­months, 2 the Phi­lis­tines ­called for the ­priests and the di­vin­ers and said, “What s­ hall we do with the ark of the Lord? Tell us how we ­should send it back to its place.” 3 They an­swered, “If you re­turn the ark of the god of Is­ ra­el, do not send it back to him with­out a gift; by all ­means send a g ­ uilt of­fer­ing to him. Then you will be ­healed, and you will know why his hand has not been lift­ed from you.” 4  The Phi­lis­tines ­asked, “What ­guilt of­fer­ing ­should we send to him?” They re­plied, “Five gold tu­mors and five gold rats, ac­ cord­ing to the num­ber of the Phi­lis­tine rul­ers, be­cause the a 6  Hebrew; Septuagint and Vulgate tumors. And rats appeared in their land, and there was death and destruction throughout the city    b 9 Or with tumors in the groin (see Septuagint)    c 11 Or he   

HOW WERE TUMORS AND RATS RELATED? (6:4 – 5) The rats probably carried the disease that caused the tumors, in which case the disease may have been bubonic plague. An infestation of rats could have spread the disease throughout the region.

396

1 Sam­uel 6:5

HOW WERE RATS DESTROYING THE COUNTRY? (6:5) Some think the destruction had to do with the crops. One ancient philosopher wrote about mice destroying an entire harvest in a single night. Others link the devastation to the mysterious disease inflicted on the Philistine p ­ eople (see previous note).

same ­plague has ­struck both you and your rul­ers. 5 Make mod­els of the tu­mors and of the rats that are de­stroy­ing the coun­try, and give glo­ry to Is­ra­el’s god. Per­haps he will lift his hand from you and your gods and your land. 6 Why do you hard­en your ­hearts as the Egyp­tians and Phar­aoh did? When Is­ra­el’s god ­dealt harsh­ly with them, did they not send the Is­ra­el­ites out so they ­could go on t­ heir way? 7 “Now then, get a new cart ­ready, with two cows that have ­calved and have nev­er been ­yoked. ­Hitch the cows to the cart, but take ­their ­calves away and pen them up. 8 Take the ark of the Lord and put it on the cart, and in a c­ hest be­side it put the gold ob­jects you are send­ing back to him as a g ­ uilt of­fer­ing. Send it on its way, 9 but keep watch­ing it. If it goes up to its own ter­ri­to­ry, to­ward Beth She­mesh, then the Lord has b ­ rought this g ­ reat di­sas­ter on us. But if it does not, then we will know that it was not his hand that s­ truck us but that it hap­pened to us by chance.” 10 So they did this. They took two such cows and h ­ itched them to the cart and ­penned up ­their ­calves. 11  They ­placed the ark of the Lord on the cart and ­along with it the c­ hest con­tain­ing the gold rats and the mod­els of the tu­mors. 12 Then the cows went ­straight up to­ward Beth She­mesh, keep­ing on the road and low­ing all the way; they did not turn to the ­right or to the left. The rul­ers of the Phi­lis­tines fol­lowed them as far as the bor­der of Beth She­mesh. 13 Now the peo­ple of Beth She­mesh were har­vest­ing ­their ­wheat in the val­ley, and when they ­looked up and saw the ark, they re­joiced at the s­ ight. 14 The cart came to the f­ ield of Josh­ua of Beth She­mesh, and t­ here it s­ topped be­side a ­large rock. The peo­ple c­ hopped up the wood of the cart and sac­ri­ficed the cows as a b ­ urnt of­fer­ing to the Lord. 15 The Le­vites took down the ark of the Lord, to­geth­er with the ­chest con­tain­ing the gold ob­jects, and p ­ laced them on the ­large rock. On that day the peo­ple of Beth She­mesh of­fered ­burnt of­fer­ings and made sac­ri­fic­es to the Lord. 16 The five rul­ers of the Phi­lis­tines saw all this and then re­turned that same day to Ek­ron. 17 These are the gold tu­mors the Phi­lis­tines sent as a ­guilt of­fer­ing to the Lord — ​one each for Ash­dod, Gaza, Ash­ke­ lon, Gath and Ek­ron. 18 And the num­ber of the gold rats was ac­cord­ing to the num­ber of Phi­lis­tine ­towns be­long­ing to the five rul­ers  — ​the for­ti­fied ­towns with ­their coun­try vil­ lag­es. The ­large rock on ­which the Le­vites set the ark of the Lord is a wit­ness to this day in the f­ ield of Josh­ua of Beth She­mesh. 19 But God s­ truck down some of the in­hab­i­tants of Beth ­ eath be­cause they She­mesh, put­ting sev­en­ty  a of them to d ­looked into the ark of the Lord. The peo­ple ­mourned be­ cause of the h ­ eavy blow the Lord had d ­ ealt them. 20 And the peo­ple of Beth She­mesh a ­ sked, “Who can ­stand in the pres­ence of the Lord, this holy God? To whom will the ark go up from here?” 21 Then they sent mes­sen­gers to the peo­ple of Kir­i­ath Je­ a­rim, say­ing, “The Phi­lis­tines have re­turned the ark of the

HOW DOES GOD REVEAL HIS WILL? (6:9) This passage describes how God revealed his will on this occasion, but it does not prescribe an infallible method for use on other occasions. In this case, God revealed himself to the Philistines by working through their superstitions. However, God usually reveals himself to his ­people through Scripture, prayer and the inner witness of the Spirit. See the article Can we determine God’s will by “putting out a fleece”? (Jdg 6:36 – 40; p. 356).

WHEN WAS TO THIS DAY? (6:18) Many years — ​probably more than a century — ​had passed between the actual event (about 1075 – 1050 BC) and when this account was written (c. 925 BC). WHY WAS GOD SO PARTICULAR ABOUT THE ARK? (6:19) Once again the p ­ eople had disregarded God’s commands, failing to show appropriate respect for his holiness. God had warned that death would result for even the Levites who cared for the ark if they glanced at the holy objects of the tabernacle (Nu 4:20). WHY DID THE ISRAELITES SEND THE ARK AWAY? (6:20 – 21) They reasoned that if the ark was the problem, then they had to get rid of it. They reacted much the same way the Philistines had (v. 2). They didn’t realize that they were the problem, not the ark.

a 19  A few Hebrew manuscripts; most Hebrew manuscripts and Septuagint 50,070   

1 Sam­uel 7:12

397

7

Lord. Come down and take it up to your town.” 1 So the men of Kir­i­ath Je­a­rim came and took up the ark of the Lord. They b ­ rought it to Abin­a­dab’s h ­ ouse on the hill and con­se­crat­ed El­e­a­zar his son to g ­ uard the ark of the Lord. 2  The ark re­mained at Kir­i­ath Je­a­rim a long time  — ​twen­ty ­years in all.

Samuel Subdues the Philistines at Mizpah Then all the peo­ple of Is­ra­el ­turned back to the Lord. 3 So Sam­uel said to all the Is­ra­el­ites, “If you are re­turn­ing to the Lord with all your h ­ earts, then rid your­selves of the for­eign gods and the Ash­to­reths and com­mit your­selves to the Lord and s­ erve him only, and he will de­liv­er you out of the hand of the Phi­lis­tines.” 4 So the Is­ra­el­ites put away t­ heir Ba­als and Ash­to­reths, and ­served the Lord only. 5 Then Sam­uel said, “As­sem­ble all Is­ra­el at Miz­pah, and I will in­ter­cede with the Lord for you.” 6 When they had as­sem­bled at Miz­pah, they drew wa­ter and p ­ oured it out ­be­fore the Lord. On that day they fast­ed and t­ here they con­ fessed, “We have ­sinned a ­ gainst the Lord.” Now Sam­uel was serv­ing as lead­er  a of Is­ra­el at Miz­pah. 7 When the Phi­lis­tines ­heard that Is­ra­el had as­sem­bled at Miz­pah, the rul­ers of the Phi­lis­tines came up to at­tack them. When the Is­ra­el­ites ­heard of it, they were ­afraid be­cause of the Phi­lis­tines. 8 They said to Sam­uel, “Do not stop cry­ing out to the Lord our God for us, that he may res­cue us from the hand of the Phi­lis­tines.” 9 Then Sam­uel took a suck­ling lamb and sac­ri­ficed it as a ­whole b ­ urnt of­fer­ing to the Lord. He ­cried out to the Lord on Is­ra­el’s be­half, and the Lord an­swered him. 10  While Sam­uel was sac­ri­fic­ing the ­burnt of­fer­ing, the Phi­lis­tines drew near to en­gage Is­ra­el in bat­tle. But that day the Lord thun­dered with loud thun­der ­against the Phi­ lis­tines and t­ hrew them into such a pan­ic that they were rout­ed be­fore the Is­ra­el­ites. 11 The men of Is­ra­el ­rushed out of Miz­pah and pur­sued the Phi­lis­tines, slaugh­ter­ing them ­along the way to a ­point be­low Beth Kar. 12 Then Sam­uel took a s­ tone and set it up be­tween Miz­ pah and Shen. He ­named it Eb­en­e­zer, b say­ing, “Thus far the Lord has ­helped us.” a 6 Traditionally judge;

WHY DID THEY KEEP THE ARK AT KIRIATH JEARIM SO LONG? (7:2) While the ark remained at Kiriath Jearim, the ­people mourned its absence. The ark had been housed in the tabernacle, the center of Israelite worship, before it was captured by the Philistines. The removal of the ark to Kiriath Jearim may have represented God’s rebuke for the p ­ eople’s disobedience. Or they may have feared moving the ark, since God had killed 70 Israelites for looking into it (6:19). Its association with rats and tumors may also have caused some to fear moving it. Or perhaps they were waiting for specific instruction from God about where and how to move it. WHY DID THE ISRAELITES POUR OUT WATER BEFORE THE LORD? (7:6) This was a symbolic act. Just as they poured out the water, so they poured out their hearts in repentance (2Sa 23:16 – 17; La 2:19). The water also may have symbolized their own resources; they had come to the end of themselves. Their repentance was underscored by going without food and confessing their sins. WHY OFFER A SUCKLING LAMB? (7:9) An offering was made to the Lord by fire in order to seek his favor. Israel needed the Lord’s blessing to be successful in battle against the powerful Philistines. According to Leviticus 22:27, a calf, lamb or goat was acceptable as a food offering presented to the Lord. WHY WOULD THUNDER SCARE AN ARMY? (7:10) Some think the thunder may have struck during Israel’s dry season, which would have been very unusual. Perhaps lightning killed some of the Philistines, increasing their terror. WHAT WAS THE MEANING OF THIS STONE? (7:12) The stone, named Ebenezer (which means “stone of help”), served as a memorial to God’s help in their victory over the Philistines. It also may have been a boundary marker to indicate the territory of Israel and how far God had helped them chase the Philistines. It also marked a spiritual turning point in Israel’s history: the p ­ eople had turned again to God and asked for help.

also in verse 15    b 12  Ebenezer means stone of help.   

W H AT W E R E T H E G O D S O F C A N A A N ? 7 : 3 – 4 The Canaanites attributed the cycles of nature — ​the seasons, fruitfulness or infertility, victory or defeat, personal tragedy or success — ​to specific gods. These false deities may have seemed more accessible to the Israelites than the one true God, ­Yahweh, who had dwelled in a cloud or pillar of fire when leading them from Egypt, who could not be looked upon without dying, and who was the source of and provider for all creation. Baal, Ashtoreth and Asherah were the chief deities of Canaan. Baal, the god of storms and fertility, was worshiped as the reproductive power of nature; Ashtoreth, the wife of Baal, was most commonly identified as the goddess of war and fertility; and Asherah, who was represented by a wooden pole, was the mother goddess. (Asherah and Ashtoreth were often regarded as the same deity.) The worshipers of Baal, Ashtoreth and Asherah celebrated their gods’ alleged connection to fertility by engaging in rampant immoral sexual activity at Canaanite shrines. It is this practice that most attracted the Israelites and most repelled the true God, Yahweh.

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WHAT KIND OF LEADER WAS SAMUEL? (7:15 – 17) Samuel’s comprehensive leadership united prayer, worship, justice and wise counsel. As a circuit judge, Samuel settled legal disputes, as Deborah had done before him (Jdg 4:4 – 5). The victory over the Philistines, thanks in part to Samuel’s leadership, is reminiscent of the victories recorded in the book of Judges, which were due in large part to the military leaders at the time. WERE THE ACTIONS OF SAMUEL’S SONS THE RESULT OF BAD PARENTING? (8:1 – 3) The Bible is silent about the reasons for Joel’s and Abijah’s shady lifestyles. But it is interesting to note that their sins were similar to those of the sons of Eli, Samuel’s mentor (2:12 – 17). See Why did Samson’s parents ask for parenting advice? (Jdg 13:8; p. 366). WHY WAS IT WRONG TO WANT A KING? (8:5 – 9) The ­people said they wanted a king because they couldn’t depend on Samuel’s corrupt sons for guidance. Their request was painful to Samuel, though he undoubtedly knew the ­people were right about his sons. But Samuel also knew that Israel wanted a king in order to be like the pagan nations around them. He also knew their desire for a king was a symptom of their willingness to reject the Lord as king. As such, Samuel understood the seriousness of their request and attempted to dissuade them (vv. 10 – 18). Though the motive behind Israel’s appeal was an offense to God, God let them have their own way.

WHEN DID THIS DAY COME? (8:18) Even though God warned the ­people of Israel that kings would take a great deal from them (vv. 11 – 17), they refused to listen. Conscription and taxation may have occurred in the reigns of Saul and David, but they became burdensome under King Solomon (1Ki 4:7,22 – 28; 5:13 – 16; 12:4).

1 Sam­uel 7:13 13 So the Phi­lis­tines were sub­dued and they ­stopped in­ vad­ing Is­ra­el’s ter­ri­to­ry. Through­out Sam­uel’s life­time, the hand of the Lord was ­against the Phi­lis­tines. 14  The ­towns from Ek­ron to Gath that the Phi­lis­tines had cap­tured from Is­ra­el were re­stored to Is­ra­el, and Is­ra­el de­liv­ered the neigh­bor­ing ter­ri­to­ry from the ­hands of the Phi­lis­tines. And ­there was ­peace be­tween Is­ra­el and the Am­o­rites. 15 Sam­uel con­tin­ued as Is­ra­el’s lead­er all the days of his life. 16 From year to year he went on a cir­cuit from Beth­el to Gil­gal to Miz­pah, judg­ing Is­ra­el in all t­ hose plac­es. 17 But he al­ways went back to Ra­mah, ­where his home was, and t­ here he also held ­court for Is­ra­el. And he ­built an al­tar ­there to the Lord.

Israel Asks for a King

8

When Sam­uel grew old, he ap­point­ed his sons as Is­ra­ el’s lead­ers.  a 2 The name of his first­born was Joel and the name of his sec­ond was Abi­jah, and they ­served at Be­ er­she­ba. 3 But his sons did not fol­low his ways. They t­ urned ­aside af­ter dis­hon­est gain and ac­cept­ed ­bribes and per­vert­ ed jus­tice. 4 So all the el­ders of Is­ra­el gath­ered to­geth­er and came to Sam­uel at Ra­mah. 5 They said to him, “You are old, and your sons do not fol­low your ways; now ap­point a king to lead b us, such as all the oth­er na­tions have.” 6 But when they said, “Give us a king to lead us,” this dis­ pleased Sam­uel; so he p ­ rayed to the Lord. 7 And the Lord told him: “Lis­ten to all that the peo­ple are say­ing to you; it is not you they have re­ject­ed, but they have re­ject­ed me as ­their king. 8 As they have done from the day I ­brought them up out of ­Egypt un­til this day, for­sak­ing me and serv­ing oth­er gods, so they are do­ing to you. 9 Now lis­ten to them; but warn them sol­emn­ly and let them know what the king who will ­reign over them will ­claim as his rights.” 10 Sam­uel told all the ­words of the Lord to the peo­ple who were ask­ing him for a king. 11 He said, “This is what the king who will ­reign over you will ­claim as his ­rights: He will take your sons and make them ­serve with his char­i­ots and hors­ es, and they will run in f­ ront of his char­i­ots. 12 Some he will as­sign to be com­mand­ers of thou­sands and com­mand­ers of fif­ties, and oth­ers to plow his ­ground and reap his har­vest, and ­still oth­ers to make weap­ons of war and equip­ment for his char­i­ots. 13 He will take your daugh­ters to be per­fum­ ers and ­cooks and bak­ers. 14 He will take the best of your ­fields and vine­yards and ol­ive ­groves and give them to his ­ rain and of your at­ten­dants. 15 He will take a ­tenth of your g vin­tage and give it to his of­fi­cials and at­ten­dants. 16 Your male and fe­male ser­vants and the best of your cat­tle c and don­keys he will take for his own use. 17 He will take a ­tenth of your f­ locks, and you your­selves will be­come his s­ laves. 18 When that day ­comes, you will cry out for re­lief from the king you have cho­sen, but the Lord will not an­swer you in that day.” 19 But the peo­ple re­fused to lis­ten to Sam­uel. “No!” they a 1 Traditionally judges    b 5 Traditionally judge; c 16 

Septuagint; Hebrew young men   

also in verses 6 and 20   

1 Sam­uel 9:14

Samuel Anoints Saul

9

a 8  That

is, about 1/10 ounce or about 3 grams   

SAMUEL ANOINTS SAUL (9:3 – 5) Hi ll Co u nt r y o f Ep hr a i m

E P H R A I M Bethel Mizpah

Upper Beth Horon

0 0

10 km. 10 miles

ZUPH

Gilgal Geba Ramah

Jo rd a n R .

There was a Ben­ja­mite, a man of stand­ing, ­whose name was Kish son of Abi­el, the son of Ze­ror, the son of Be­ko­ rath, the son of Aphi­ah of Ben­ja­min. 2 Kish had a son n ­ amed Saul, as hand­some a ­young man as ­could be ­found any­ where in Is­ra­el, and he was a head tall­er than any­one else. 3 Now the don­keys be­long­ing to ­Saul’s fa­ther Kish were lost, and Kish said to his son Saul, “Take one of the ser­vants with you and go and look for the don­keys.” 4 So he p ­ assed ­through the hill coun­try of Ephra­im and ­through the area ­around Sha­li­sha, but they did not find them. They went on into the dis­trict of Sha­a­lim, but the don­keys were not ­there. Then he p ­ assed t­ hrough the ter­ri­to­ry of Ben­ja­min, but they did not find them. 5 When they r­ eached the dis­trict of Zuph, Saul said to the ser­vant who was with him, “Come, ­let’s go back, or my fa­ ther will stop think­ing ­about the don­keys and ­start wor­ry­ ing ­about us.” 6 But the ser­vant re­plied, “Look, in this town ­there is a man of God; he is high­ly re­spect­ed, and ev­ery­thing he says ­comes true. ­Let’s go ­there now. Per­haps he will tell us what way to take.” 7 Saul said to his ser­vant, “If we go, what can we give the man? The food in our s­ acks is gone. We have no gift to take to the man of God. What do we have?” 8 The ser­vant an­swered him ­again. “Look,” he said, “I have a quar­ter of a shek­el a of sil­ver. I will give it to the man of God so that he will tell us what way to take.” 9  (For­mer­ly in Is­ra­el, if some­one went to in­quire of God, they ­would say, “Come, let us go to the seer,” be­cause the proph­et of to­day used to be ­called a seer.) 10 “Good,” Saul said to his ser­vant. “Come, ­let’s go.” So they set out for the town ­where the man of God was. 11 As they were go­ing up the hill to the town, they met some ­young wom­en com­ing out to draw wa­ter, and they ­asked them, “Is the seer here?” 12 “He is,” they an­swered. “He’s ­ahead of you. Hur­ry now; he has just come to our town to­day, for the peo­ple have a sac­ri­fice at the high p ­ lace. 13 As soon as you en­ter the town, you will find him be­fore he goes up to the high p ­ lace to eat. The peo­ple will not be­gin eat­ing un­til he c­ omes, be­cause he must ­bless the sac­ri­fice; af­ter­ward, ­those who are in­vit­ed will eat. Go up now; you ­should find him ­about this time.” 14 They went up to the town, and as they were en­ter­ing it, ­there was Sam­uel, com­ing to­ward them on his way up to the high place.

WHY DID GOD GIVE IN TO ISRAEL? (8:21 – 22) God sometimes gives ­people what they desire even if it isn’t in their best interest. God gave in to Israel’s willful request and used it to further his purposes. But this does not mean he gave up on Israel. Even though Israel had a king, God demanded the p ­ eoples’ continued allegiance and obedience (12:14).

CA NA AN

said. “We want a king over us. 20 Then we will be like all the oth­er na­tions, with a king to lead us and to go out be­fore us and f­ ight our bat­tles.” 21 When Sam­uel ­heard all that the peo­ple said, he re­peat­ ed it be­fore the Lord. 22 The Lord an­swered, “Lis­ten to them and give them a king.” Then Sam­uel said to the Is­ra­el­ites, “Ev­ery­one go back to your own town.”

399

Gibeah BENJAMIN of God Jebus (Jerusalem) Sa lt Sea (Dea d Sea)

WHY WAS A GIFT NECESSARY? (9:7) It was customary to bring a gift to a prophet. It may have served as an “interview fee” or simply as a gesture of respect to a superior. Gifts were also brought to the prophets Ahijah and Elisha (1Ki 14:2 – 3; 2Ki 4:42; 5:15).

WHY WAS WORSHIP AT A HIGH PLACE PERMISSIBLE HERE BUT WRONG ELSEWHERE? (9:12) Canaanites used high places (such as hilltops) for pagan sacrifices. So when Israel first arrived in Canaan, God commanded them to demolish, along with the Canaanite idols, the high places of sacrifice where the idols were worshiped (Nu 33:52; Dt 12:2). He also forbade Israel to offer sacrifices anywhere except where he designated (Dt 12:11 – 14). In this situation, however, God seems to have allowed it — ​perhaps because the designated site of Shiloh had not been functioning as the central location of worship since the ark had been captured by the Philistines (see Travels of the Ark [4:3 — ​7:1; p. 393]). See Why did it matter where they worshiped God? (2Ki 18:22; p. 557).

400

WHAT HAPPENED TO MAKE THE PHILISTINES A THREAT AGAIN? (9:16) No dramatic changes had occurred. While 7:13 seems to indicate that the Philistine threat disappeared, some think 7:13 only indicates that the Philistines did not immediately counterattack after the battle at Mizpah. Others think that while Samuel’s leadership kept the Philistines from invading Israel for a time, the Philistines still retained their military dominance and were a continuing threat. During Saul’s reign they had resurgences of power (13:5; 17:1; 23:27), but King David later defeated them soundly (2Sa 8:1).

HOW HAD THE DESIRE OF ISRAEL TURNED TO SAUL AND HIS FAMILY? (9:20) Some believe this expression pertains to Israel’s desire for a king (8:5). Others think this refers to all the desirable things the nation had to offer a king (donkeys, possessions, taxes, etc.).

WHY DID SAMUEL ANOINT SAUL? (10:1) Because the use of oil is a symbol of the Spirit of the Lord (Isa 61:1; Zec 4:1 – 14), anointing with oil was a symbol of endowment with that same Spirit. Anointing set ­people apart for positions of leadership. Priests (Ex 29:7) and prophets (1Ki 19:16) were anointed. Here, Saul was anointed as king. Later, Samuel anointed David (1Sa 16:13) and Zadok anointed Solomon (1Ki 1:39) to the same position. WHY SUCH DETAILED INSTRUCTIONS? (10:2 – 5) Some ­people need signs of God’s presence to prompt their confidence in God’s promises and call (v. 7). This was true of Gideon (Jdg 6:36 – 40; 7:9 – 15) and here of Saul. The Lord provided three signs for the newly anointed king: Saul would meet two messengers (1Sa 10:2), he would be given two loaves of bread (vv. 3 – 4), and he would prophesy with a band of prophets (vv. 5 – 6).

1 Sam­uel 9:15 15 Now the day be­fore Saul came, the Lord had re­vealed this to Sam­uel: 16 “About this time to­mor­row I will send you a man from the land of Ben­ja­min. ­Anoint him rul­er over my peo­ple Is­ra­el; he will de­liv­er them from the hand of the Phi­lis­tines. I have ­looked on my peo­ple, for ­their cry has ­reached  me.” 17 When Sam­uel ­caught ­sight of Saul, the Lord said to him, “This is the man I ­spoke to you ­about; he will gov­ern my peo­ple.” 18 Saul ap­proached Sam­uel in the gate­way and ­asked, “Would you ­please tell me ­where the ­seer’s ­house is?” 19 “I am the seer,” Sam­uel re­plied. “Go up ­ahead of me to the high p ­ lace, for to­day you are to eat with me, and in the morn­ing I will send you on your way and will tell you all that is in your ­heart. 20 As for the don­keys you lost t­ hree days ago, do not wor­ry ­about them; they have been ­found. And to whom is all the de­sire of Is­ra­el ­turned, if not to you and your ­whole fam­i­ly line?” 21 Saul an­swered, “But am I not a Ben­ja­mite, from the small­est ­tribe of Is­ra­el, and is not my clan the ­least of all the ­clans of the t­ ribe of Ben­ja­min? Why do you say such a ­thing to me?” 22 Then Sam­uel ­brought Saul and his ser­vant into the hall and seat­ed them at the head of ­those who were in­vit­ed — ​ ­about thir­ty in num­ber. 23 Sam­uel said to the cook, “Bring the ­piece of meat I gave you, the one I told you to lay aside.” 24 So the cook took up the t­ high with what was on it and set it in ­front of Saul. Sam­uel said, “Here is what has been kept for you. Eat, be­cause it was set a ­ side for you for this oc­ca­sion from the time I said, ‘I have in­vit­ed ­guests.’ ” And Saul ­dined with Sam­uel that day. 25 Af­ter they came down from the high p ­ lace to the town, Sam­uel t­ alked with Saul on the roof of his h ­ ouse. 26 They rose ­about day­break, and Sam­uel ­called to Saul on the roof, “Get r­ eady, and I will send you on your way.” When Saul got ­ready, he and Sam­uel went out­side to­geth­er. 27 As they were go­ing down to the edge of the town, Sam­uel said to Saul, “Tell the ser­vant to go on ­ahead of us” — ​and the ser­vant did so — ​“but you stay here for a ­while, so that I may give you a mes­sage from God.” Then Sam­uel took a ­flask of ol­ive oil and ­poured it on ­Saul’s head and k ­ issed him, say­ing, “Has not the Lord anoint­ed you rul­er over his in­her­i­tance?  a 2  When you ­leave me to­day, you will meet two men near Ra­chel’s tomb, at Zel­ zah on the bor­der of Ben­ja­min. They will say to you, ‘The don­keys you set out to look for have been f­ ound. And now your fa­ther has s­ topped think­ing a ­ bout them and is wor­ried ­about you. He is ask­ing, “What ­shall I do ­about my son?” ’ 3 “Then you will go on from t­here un­til you r­ each the ­great tree of Ta­bor. ­Three men go­ing up to wor­ship God at Beth­el will meet you ­there. One will be car­ry­ing ­three ­young ­goats, an­oth­er ­three ­loaves of ­bread, and an­oth­er a skin of wine. 4 They will ­greet you and of­fer you two ­loaves of ­bread, ­which you will ac­cept from them.

10

a 1  Hebrew; Septuagint and Vulgate over his people Israel? You will reign over the Lord’s people and save them from the power of their enemies round about. And this will be a sign to you that the Lord has anointed you ruler over his inheritance:   

1 Sam­uel 10:24

401

5 “Af­ter that you will go to Gib­e­ah of God, ­where t­ here is a Phi­lis­tine out­post. As you ap­proach the town, you will meet a pro­ces­sion of proph­ets com­ing down from the high ­place with ­lyres, tim­brels, ­pipes and ­harps be­ing p ­ layed be­ fore them, and they will be proph­e­sy­ing. 6 The Spir­it of the Lord will come pow­er­fully up­on you, and you will proph­e­sy with them; and you will be c­ hanged into a dif­fer­ent per­son. 7 Once t­ hese s­ igns are ful­filled, do what­ev­er your hand f­ inds to do, for God is with you. 8 “Go down a ­ head of me to Gil­gal. I will sure­ly come down to you to sac­ri­fice ­burnt of­fer­ings and fel­low­ship of­fer­ings, but you must wait sev­en days un­til I come to you and tell you what you are to do.”

WHO WERE THESE PROPHETS? (10:5) While most Old Testament prophets received messages directly from God, this group of traveling musicians used musical instruments to accompany their enthusiastic praise of God. Groups like this flourished during the period of the monarchy, contributing to Israel’s spiritual development. Israel often inquired of these prophets — ​also called the company of the prophets (1Ki 20:35; 2Ki 2:3) — ​ about future events (1Ki 20:35 – 42; 22:7 – 8).

Saul Made King 9 As Saul ­turned to ­leave Sam­uel, God ­changed ­Saul’s ­ eart, and all t­ hese s­ igns were ful­filled that day. 10 When he h and his ser­vant ar­rived at Gib­ea ­ h, a pro­ces­sion of proph­ets met him; the Spir­it of God came pow­er­fully up­on him, and he ­joined in ­their proph­e­sy­ing. 11 When all ­those who had for­mer­ly ­known him saw him proph­e­sy­ing with the proph­ ets, they ­asked each oth­er, “What is this that has hap­pened to the son of Kish? Is Saul also ­among the proph­ets?” 12 A man who l­ ived t­ here an­swered, “And who is t­ heir fa­ ther?” So it be­came a say­ing: “Is Saul also ­among the proph­ ets?” 13 Af­ter Saul s­ topped proph­e­sy­ing, he went to the high place. 14 Now ­Saul’s un­cle ­asked him and his ser­vant, “Where have you been?” “Look­ing for the don­keys,” he said. “But when we saw they were not to be ­found, we went to Sam­uel.” 15 Saul’s un­cle said, “Tell me what Sam­uel said to you.” 16 Saul re­plied, “He as­sured us that the don­keys had been ­found.” But he did not tell his un­cle what Sam­uel had said ­about the king­ship. 17 Sam­uel sum­moned the peo­ple of Is­ra­el to the Lord at Miz­pah 18 and said to them, “This is what the Lord, the God of Is­ra­el, says: ‘I ­brought Is­ra­el up out of ­Egypt, and I de­ liv­ered you from the pow­er of ­Egypt and all the king­doms that op­pressed you.’ 19 But you have now re­ject­ed your God, who ­saves you out of all your di­sas­ters and ca­lam­it­ ies. And you have said, ‘No, ap­point a king over us.’ So now pre­sent your­selves be­fore the Lord by your ­tribes and clans.” 20 When Sam­uel had all Is­ra­el come for­ward by t­ ribes, the ­tribe of Ben­ja­min was tak­en by lot. 21 Then he b ­ rought for­ ward the ­tribe of Ben­ja­min, clan by clan, and Ma­tri’s clan was tak­en. Fi­nal­ly Saul son of Kish was tak­en. But when they ­looked for him, he was not to be ­found. 22 So they in­ quired fur­ther of the Lord, “Has the man come here yet?” And the Lord said, “Yes, he has hid­den him­self ­among the sup­plies.” 23 They ran and ­brought him out, and as he ­stood ­among the peo­ple he was a head tall­er than any of the oth­ers. 24 Sam­uel said to all the peo­ple, “Do you see the man the Lord has cho­sen? ­There is no one like him ­among all the peo­ple.”

HOW WAS SAUL CHANGED? (10:9 – 11) God’s Spirit sometimes came on Old Testament individuals for specific tasks. Saul’s change (9:21) may have been a newly found confidence and power to lead God’s ­people. WHAT KIND OF PROPHESYING DID SAUL DO? (10:10) Neither this passage nor the one in 19:19 – 24 reveals the content of his prophecy. But coming from Saul’s mouth, it surprised those who had previously known him (10:11). In other words, the content of his prophecy was not as important as his being able to prophesy. It served as a sign that the Spirit had come on him.

HOW WAS THE TRIBE, THE CLAN AND THE INDIVIDUAL CHOSEN? (10:20 – 21) Each was probably chosen by casting lots. This was a customary practice, along with the use of the Urim and Thummim, by which God provided specific direction to his p ­ eople (Ex 28:30; Jos 18:10; Pr 16:33). WHY DID SAUL HIDE? (10:22) The Bible doesn’t say. Saul had also concealed his anointing from his uncle (vv. 15 – 16). Most likely, Saul had residual feelings of inferiority and didn’t feel capable of the task of leadership (9:21). WHY WAS SAMUEL SO EAGER TO CROWN A KING? (10:24) God had commanded Samuel to give Israel a king (8:22). Once that was settled, the Lord had then clarified to Samuel his choice for king (9:15 – 16; 10:1). As God’s spokesperson, Samuel was ensuring that God’s choice — ​ Saul — ​would be crowned king.

402

1 Sam­uel 10:25

WHAT WERE THE RIGHTS AND DUTIES OF KINGSHIP? (10:25) These were God’s guidelines to monitor Israel’s king. At that time, kings tended to be oppressive and self-serving (8:10 – 17), so safeguards were necessary to regulate the king’s sovereignty. The regulations fell in line with Deuteronomy 17:14 – 20.

Then the peo­ple shout­ed, “Long live the king!” 25 Sam­uel ex­plained to the peo­ple the ­rights and du­ties of king­ship. He ­wrote them down on a ­scroll and de­pos­it­ed it be­fore the Lord. Then Sam­uel dis­missed the peo­ple to go to ­their own homes. 26 Saul also went to his home in Gib­e­ah, ac­com­pa­nied by val­iant men ­whose ­hearts God had t­ ouched. 27 But some scoun­drels said, “How can this fel­low save us?” They de­ spised him and ­brought him no ­gifts. But Saul kept si­lent.

Sea

SAUL RESCUES JABESH (11:1 – 11)

err

ane

an

Saul to Jabesh

Bezek Shechem

Me

dit

Shiloh Bethel Gibeah of Saul Jerusalem Gilgal 0 0

20 km. 20 miles

Sea of Kinnereth (Sea of Galilee) Jabesh Gilead Ammonites Attack

d ea il G Rabbah Jordan R.

Salt Sea (Dead Sea)

WHY DEMAND SUCH BRUTAL CONDITIONS FOR A TREATY? (11:2) Gouging out the right eye would cripple a soldier. Because most soldiers were right-handed and held their shields in their left hands, which obscured the vision of their left eyes, they relied on their right eyes for combat. The Ammonites knew that such a demand would also demoralize the p ­ eople of Jabesh Gilead. A humiliated p ­ eople would be less likely to stand up for themselves. WHY WOULD THE AMMONITES GIVE THE ISRAELITES TIME TO MOUNT A DEFENSE? (11:3) Nahash knew that if he stormed the city, his victory would likely cost the lives of many of his men. By waiting just seven days, he hoped to avoid wasting time, money and men on an extended siege. He probably figured he had a safe bet for at least three reasons: (1) Jabesh Gilead was fairly isolated from the rest of Israel. (2) Israel apparently had no centralized government (messengers were sent throughout Israel). (3) Saul did not yet have an army. WHY WOULD A NEW KING BE OUT PLOWING FIELDS? (11:5) Saul was in transition. In our first glimpse of Saul, he was on a rather humble assignment: chasing donkeys for his father (9:3). Suddenly, despite his protests, he was thrust onto the public stage as Israel’s first king. After his awkward response at his coronation (10:21 – 24), he returned home to what was familiar to await God’s leading. Gibeah provided him an escape from the glare of the public eye. HOW DID THE SPIRIT COME POWERFULLY UPON HIM? (11:6) The Holy Spirit empowered Saul so he could perform a specific task given to him by God. Literally, “the Spirit of God rushed on Saul.” A God-sent change was necessary to transform this reluctant king into a dynamic leader. ARE THREATS AN ACCEPTABLE WAY TO RECRUIT GOD’S ARMY? (11:7) Drastic action was necessary to galvanize the nation and motivate the p ­ eople to immediate

Saul Rescues the City of Jabesh

11

Na­hash  a the Am­mon­ite went up and be­sieged Ja­besh Gil­e­ad. And all the men of Ja­besh said to him, “Make a trea­ty with us, and we will be sub­ject to you.” 2 But Na­hash the Am­mon­ite re­plied, “I will make a trea­ty with you only on the con­di­tion that I ­gouge out the ­right eye of ev­ery one of you and so ­bring dis­grace on all Is­ra­el.” 3 The el­ders of Ja­besh said to him, “Give us sev­en days so we can send mes­sen­gers through­out Is­ra­el; if no one c­ omes to res­cue us, we will sur­ren­der to you.” 4 When the mes­sen­gers came to Gib­e­ah of Saul and re­ port­ed ­these ­terms to the peo­ple, they all wept ­aloud. 5 Just then Saul was re­turn­ing from the ­fields, be­hind his oxen, and he a ­ sked, “What is ­wrong with ev­ery­one? Why are they weep­ing?” Then they re­peat­ed to him what the men of Ja­ besh had said. 6 When Saul h ­ eard t­ heir ­words, the Spir­it of God came pow­er­fully up­on him, and he b ­ urned with an­ger. 7 He took a pair of oxen, cut them into piec­es, and sent the piec­es by mes­sen­gers through­out Is­ra­el, pro­claim­ing, “This is what will be done to the oxen of any­one who does not fol­low Saul and Sam­uel.” Then the ter­ror of the Lord fell on the peo­ple, and they came out to­gether as one. 8 When Saul mus­tered them at Be­zek, the men of Is­ra­el num­bered ­three hun­dred thou­sand and ­those of Ju­dah thir­ty thou­sand. 9 They told the mes­sen­gers who had come, “Say to the men of Ja­besh Gil­ea ­ d, ‘By the time the sun is hot to­mor­row, you will be res­cued.’ ” When the mes­sen­gers went and re­ port­ed this to the men of Ja­besh, they were elat­ed. 10 They said to the Am­mon­ites, “To­mor­row we will sur­ren­der to you, and you can do to us what­ev­er you like.” 11 The next day Saul sep­ar­ at­ed his men into ­three di­vi­ sions; dur­ing the last ­watch of the n ­ ight they b ­ roke into the camp of the Am­mon­ites and slaugh­tered them un­til the heat of the day. ­Those who sur­vived were scat­tered, so that no two of them were left to­geth­er.

Saul Confirmed as King 12 The peo­ple then said to Sam­uel, “Who was it that ­asked, ‘Shall Saul r­ eign over us?’ Turn t­ hese men over to us so that we may put them to death.” a 1  Masoretic Text; Dead Sea Scrolls gifts. Now Nahash king of the Ammonites oppressed the Gadites and Reubenites severely. He gouged out all their right eyes and struck terror and dread in Israel. Not a man remained among the Israelites beyond the Jordan whose right eye was not gouged out by Nahash king of the Ammonites, except that seven thousand men fled from the Ammonites and entered Jabesh Gilead. About a month later, 1Nahash   

1 Sam­uel 12:15

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13 But Saul said, “No one will be put to ­death to­day, for this day the Lord has res­cued Is­ra­el.” 14 Then Sam­uel said to the peo­ple, “Come, let us go to Gil­ gal and t­ here re­new the king­ship.” 15 So all the peo­ple went to Gil­gal and made Saul king in the pres­ence of the Lord. ­There they sac­ri­ficed fel­low­ship of­fer­ings be­fore the Lord, and Saul and all the Is­ra­el­ites held a ­great cel­eb ­ ra­tion.

obedience. The terror of the Lord may suggest either a fear inspired by God or a fear of God himself. In either case, the desired effect was achieved.

Samuel’s Farewell Speech

12

Sam­uel said to all Is­ra­el, “I have lis­tened to ev­ery­ thing you said to me and have set a king over you. 2 Now you have a king as your lead­er. As for me, I am old and gray, and my sons are here with you. I have been your lead­er from my ­youth un­til this day. 3  Here I ­stand. Tes­ti­fy ­against me in the pres­ence of the Lord and his anoint­ed. ­Whose ox have I tak­en? ­Whose don­key have I tak­en? Whom have I cheat­ed? Whom have I op­pressed? From ­whose hand have I ac­cept­ed a b ­ ribe to make me shut my eyes? If I have done any of ­these ­things, I will make it right.” 4 “You have not cheat­ed or op­pressed us,” they re­plied. “You have not tak­en any­thing from any­one’s hand.” 5 Sam­uel said to them, “The Lord is wit­ness ­against you, and also his anoint­ed is wit­ness this day, that you have not ­found any­thing in my hand.” “He is wit­ness,” they said. 6 Then Sam­uel said to the peo­ple, “It is the Lord who ap­ point­ed Mo­ses and Aar­on and ­brought your an­ces­tors up out of ­Egypt. 7 Now then, ­stand here, be­cause I am go­ing to con­ front you with ev­i­dence be­fore the Lord as to all the righ­ teous acts per­formed by the Lord for you and your an­ces­tors. 8 “Af­ter Ja­cob en­tered E ­ gypt, they c­ ried to the Lord for help, and the Lord sent Mo­ses and Aar­on, who b ­ rought your an­ces­tors out of ­Egypt and set­tled them in this place. 9 “But they for­got the Lord ­their God; so he sold them into the hand of Sis­era, the com­mand­er of the army of Ha­ zor, and into the ­hands of the Phi­lis­tines and the king of Moab, who ­fought a ­ gainst them. 10 They c­ ried out to the Lord and said, ‘We have s­ inned; we have for­sak­en the Lord and s­ erved the Ba­als and the Ash­to­reths. But now de­liv­er us from the h ­ ands of our en­e­mies, and we will s­ erve you.’ 11 Then the Lord sent Jer­ub-Baal,  a Bar­ak,  b Jeph­thah and ­ ands of your en­e­ Sam­uel,  c and he de­liv­ered you from the h mies all ­around you, so that you ­lived in safe­ty. 12 “But when you saw that Na­hash king of the Am­mon­ ites was mov­ing ­against you, you said to me, ‘No, we want a king to rule over us’ — ​even t­ hough the Lord your God was your king. 13 Now here is the king you have cho­sen, the one you ­asked for; see, the Lord has set a king over you. 14 If you fear the Lord and ­serve and obey him and do not re­bel ­against his com­mands, and if both you and the king who ­reigns over you fol­low the Lord your God — ​good! 15 But if you do not obey the Lord, and if you re­bel ­against his com­ mands, his hand will be ­against you, as it was ­against your an­ces­tors. a 11  Also

called Gideon    b 11  Some Septuagint manuscripts and Syriac; Hebrew Bedan    c 11  Hebrew; some Septuagint manuscripts and Syriac Samson   

WHY WERE THE ARMIES OF ISRAEL AND JUDAH EACH COUNTED SEPARATELY WHEN THE NATION WAS NOT YET DIVIDED? (11:8) The fact that Israel and Judah are recognized as distinct entities (17:52; 18:16) suggests that 1 Sam­uel was written after the nation was divided into the northern and southern kingdoms in 930 BC. LINK (11:9) YOU WILL BE RESCUED For the account of what the p ­ eople of Jabesh Gilead did to honor Saul for rescuing them, see 31:8 – 13. WHY DID SAUL HAVE TO BE MADE KING? (11:15) Though he had been confirmed publicly before (10:24), Saul had not yet proven himself, a fact that may have stirred doubt in the hearts of some ­people (10:27). His leadership in battle gave new credibility to his appointment. This reaffirmation of his rule served two purposes: (1) it unified the nation, and (2) it firmly established Saul as king. WHAT WERE FELLOWSHIP OFFERINGS? (11:15) To express gratitude to God, a person sacrificed a perfect animal. Part of it was burned, but part of it could be eaten by the person, symbolizing fellowship with God. WHY WAS SAMUEL SO NEGATIVE? (12:1 – 18) In the midst of celebrating Saul’s recent victory (11:15), Samuel gave the ­people a sober reminder: their request for a king — ​regardless of his apparent success — ​was evil (12:17). Neither Samuel (vv. 2 – 5) nor the Lord himself (vv. 6 – 11) had ever given them cause to desire a king. In fact, the p ­ eople’s request was a rejection of God as their king (v. 12). Samuel knew they needed to repent of this sin and trust in the Lord (vv. 13 – 18).

WHAT WAS THE REAL REASON THE PEOPLE WANTED A KING? (12:12) Perhaps anticipating Nahash’s intentions, the ­people wanted a strong leader in place before he moved against them. What sparked their original request for a king was that Samuel’s sons lacked basic leadership qualities (8:5). However, the nation’s history suggests a deeper reason: They repeatedly rejected God’s commands and grumbled about God’s methods. They wanted no more judges but insisted on being like other nations by having a king. See Why was it wrong to want a king? (8:5 – 9; p. 398).

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WHAT IS THE SIGNIFICANCE OF SENDING THUNDER AND RAIN DURING WHEAT HARVEST? (12:17) The wheat harvest took place in early summer (mid-April until mid-June), when the spring rains had ceased. Samuel was asking for a sign — ​a divine confirmation of his prophetic ministry. Though Israel now had a king, they must never neglect the word of God’s prophets, prophets like Samuel (vv. 18 – 19).

IS NEGLECTING TO PRAY A SIN? (12:23) Neglecting to pray can reveal a sinful attitude of self-sufficiency and independence. It is wrong to attempt to straighten out a difficult situation with only human resources. It is wrong to ignore a problem, choosing instead to “just let things happen.” True prayer comes from an attitude of dependence on the Lord, whether celebrating his provision, confessing sin or expressing need.

HOW MANY SOLDIERS WERE STATIONED IN AN OUTPOST? (13:3) Given Jonathan’s contingent of 1,000 men (v. 2) and the heralding of his victory, it seems likely that he would have defeated a Philistine garrison of at least comparable size, if not greater. Saul regarded the victory as an outstanding military triumph. The Hebrews fielded men in organized units of 1,000, 100, 50 and 10 (Ex 18:25). Archaeology suggests that the Philistines may have organized their military similarly.

1 Sam­uel 12:16 16 “Now then, s­ tand ­still and see this g ­ reat ­thing the Lord is ­about to do be­fore your eyes! 17 Is it not ­wheat har­vest now? I will call on the Lord to send thun­der and rain. And you will re­al­ize what an evil t­ hing you did in the eyes of the Lord when you ­asked for a king.” 18 Then Sam­uel ­called on the Lord, and that same day the Lord sent thun­der and rain. So all the peo­ple ­stood in awe of the Lord and of Sam­uel. 19 The peo­ple all said to Sam­uel, “Pray to the Lord your God for your ser­vants so that we will not die, for we have add­ed to all our oth­er sins the evil of ask­ing for a king.” 20 “Do not be ­afraid,” Sam­uel re­plied. “You have done all this evil; yet do not turn away from the Lord, but s­ erve the Lord with all your ­heart. 21 Do not turn away af­ter use­less ­idols. They can do you no good, nor can they res­cue you, be­ ­ reat name the cause they are use­less. 22 For the sake of his g Lord will not re­ject his peo­ple, be­cause the Lord was ­pleased to make you his own. 23 As for me, far be it from me that I ­should sin a ­ gainst the Lord by fail­ing to pray for you. And I will ­teach you the way that is good and ­right. 24 But be sure to fear the Lord and ­serve him faith­ful­ly with all your h ­ eart; con­sid­er what g ­ reat t­ hings he has done for you. 25 Yet if you per­sist in do­ing evil, both you and your king will per­ish.”

Samuel Rebukes Saul

13

Saul was thir­ty  a ­years old when he be­came king, and he ­reigned over Is­ra­el for­ty-  b two years. 2 Saul c­ hose t­ hree thou­sand men from Is­ra­el; two thou­ sand were with him at Mik­mash and in the hill coun­try of Beth­el, and a thou­sand were with Jon­a­than at Gib­e­ah in Ben­ja­min. The rest of the men he sent back to t­ heir homes. 3 Jon­a­than at­tacked the Phi­lis­tine out­post at Geba, and the Phi­lis­tines ­heard ­about it. Then Saul had the trum­pet ­blown through­out the land and said, “Let the He­brews hear!” 4 So all Is­ra­el ­heard the news: “Saul has at­tacked the Phi­lis­tine out­post, and now Is­ra­el has be­come ob­nox­ious to the Phi­lis­tines.” And the peo­ple were sum­moned to join Saul at Gil­gal. 5  The Phi­lis­tines as­sem­bled to ­fight Is­ra­el, with ­three thou­sand  c char­i­ots, six thou­sand char­i­ot­eers, and sol­diers as nu­mer­ous as the sand on the sea­shore. They went up and ­camped at Mik­mash, east of Beth Aven. 6  When the Is­ra­el­ ites saw that t­ heir sit­u­a­tion was crit­i­cal and that t­ heir army was hard p ­ ressed, they hid in c­ aves and thick­ets, a ­ mong the ­rocks, and in pits and cis­terns. 7 Some He­brews even c­ rossed the Jor­dan to the land of Gad and Gil­e­ad. Saul re­mained at Gil­gal, and all the ­troops with him were quak­ing with fear. 8 He wait­ed sev­en days, the time set by Sam­uel; but Sam­uel did not come to Gil­gal, and ­Saul’s men ­ urnt of­fer­ing be­gan to scat­ter. 9 So he said, “Bring me the b and the fel­low­ship of­fer­ings.” And Saul of­fered up the ­burnt of­fer­ing. 10 Just as he fin­ished mak­ing the of­fer­ing, Sam­uel ar­rived, and Saul went out to ­greet him. a 1  A few late

manuscripts of the Septuagint; Hebrew does not have thirty.    Probable reading of the original Hebrew text (see Acts 13:21); Masoretic Text does not have forty-.    c 5  Some Septuagint manuscripts and Syriac; Hebrew thirty thousand    b 1 

1 Sam­uel 14:4

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11 “What have you done?” ­asked Sam­uel. Saul re­plied, “When I saw that the men were scat­ter­ing, and that you did not come at the set time, and that the Phi­ lis­tines were as­sem­bling at Mik­mash, 12 I ­thought, ‘Now the Phi­lis­tines will come down a ­ gainst me at Gil­gal, and I have not s­ ought the Lord’s fa­vor.’ So I felt com­pelled to of­fer the ­burnt of­fer­ing.” 13 “You have done a fool­ish ­thing,” Sam­uel said. “You have not kept the com­mand the Lord your God gave you; if you had, he ­would have es­tab­lished your king­dom over Is­ra­el for all time. 14 But now your king­dom will not en­dure; the Lord has s­ ought out a man af­ter his own h ­ eart and ap­point­ ed him rul­er of his peo­ple, be­cause you have not kept the Lord’s com­mand.” 15 Then Sam­uel left Gil­gal a and went up to Gib­ea ­ h in Ben­ ja­min, and Saul count­ed the men who were with him. They num­bered ­about six hun­dred.

WHY WAS SAMUEL LATE? (13:11; SEE 10:8) He may have been testing Saul’s faith and obedience. Saul had been instructed to wait until Samuel arrived to tell him what to do (10:8). Offering the sacrifice himself demonstrated two flaws: (1) He trusted in the army too much and in God too little. (2) He thought the ritual itself could substitute for true reliance on God.

Israel Without Weapons 16 Saul and his son Jon­a­than and the men with them were stay­ing in Gib­e­ah  b in Ben­ja­min, ­while the Phi­lis­tines ­camped at Mik­mash. 17 Raid­ing par­ties went out from the Phi­lis­tine camp in ­three de­tach­ments. One ­turned to­ward Oph­rah in the vi­cin­i­ty of Shu­al, 18  an­oth­er to­ward Beth Ho­ ron, and the t­ hird to­ward the bor­der­land over­look­ing the Val­ley of Ze­boy­im fac­ing the wil­der­ness. 19 Not a black­smith ­could be ­found in the ­whole land of Is­ra­el, be­cause the Phi­lis­tines had said, “Oth­er­wise the He­brews will make ­swords or ­spears!” 20  So all Is­ra­el went down to the Phi­lis­tines to have ­their plow points, mat­tocks, axes and sick­les c sharp­ened. 21 The ­price was two-­thirds of a shek­el  d for sharp­en­ing plow points and mat­tocks, and a ­third of a shek­el e for sharp­en­ing ­forks and axes and for re­ point­ing goads. 22 So on the day of the bat­tle not a sol­dier with Saul and Jon­a­than had a s­ word or ­spear in his hand; only Saul and his son Jon­a­than had them.

Jonathan Attacks the Philistines 23 Now a de­tach­ment of Phi­lis­tines had gone out to the pass at Mik­mash. 1 One day Jon­a­than son of Saul said to his ­young ar­mor-bear­er, “Come, l­ et’s go over to the Phi­lis­tine out­post on the oth­er side.” But he did not tell his fa­ther. 2 Saul was stay­ing on the out­skirts of Gib­e­ah un­der a pome­gran­ate tree in Mig­ron. With him were ­about six hun­ dred men, 3 among whom was Ahi­jah, who was wear­ing an ­ephod. He was a son of Ich­a­bod’s broth­er Ahi­tub son of Phin­e­has, the son of Eli, the Lord’s ­priest in Shi­loh. No one was ­aware that Jon­a­than had left. 4 On each side of the pass that Jon­a­than in­tend­ed to c­ ross to r­ each the Phi­lis­tine out­post was a ­cliff; one was ­called

14

a 15  Hebrew; Septuagint Gilgal and went his way; the rest of the people went after Saul to meet the army, and they went out of Gilgal    b 16  Two Hebrew manuscripts; most Hebrew manuscripts Geba, a variant of Gibeah    c 20  Septuagint; Hebrew plow points    d 21  That is, about 1/4 ounce or about 8 grams    e 21  That is, about 1/8 ounce or about 4 grams   

WHY WAS SAUL’S PUNISHMENT SO SEVERE? (13:14) Using his authority as king to make a sacrifice was an abuse of his position. He was a king, not a priest. He was more concerned about propping up his base of power than doing what was right. He was more interested in what ­people thought than in obeying God’s command. WHY DID SAMUEL TELL SAUL ABOUT HIS SUCCESSOR SO EARLY? (13:14) Samuel was angry when he saw that Saul had offered sacrifices. He wanted Saul to know that when God’s judgment finally came and Saul was removed from the throne, it would be because of this offense.

WHY MENTION THE COSTS? (13:21) These high prices explain why only Saul and Jonathan had a sword or spear. Since only these two were adequately armed for battle, Israel should have been annihilated. Notice, though, the miraculous victories narrated in chapter 14. The high prices imposed by the Philistines contrast Israel’s desperate plight with the Lord’s miraculous intervention. WITHOUT SWORDS OR SPEARS, HOW COULD THE ISRAELITES FIGHT? (13:22) The Philistines controlled access to the blacksmiths (v. 19) to prevent the Israelites from making weapons. It seems the Israelites armed themselves with axes, sickles, goads and other tools (vv. 20 – 21). Some may have used bows and arrows or slingshots. But what Israel needed most was the supernatural strength of God. Jonathan proved God would help them when he and his armor-bearer, alone and unaided, routed a Philistine outpost at Mikmash (14:1 – 14). WHY DID JONATHAN KEEP THIS A SECRET FROM HIS FATHER? (14:1) Jonathan must have disagreed with his father’s decision to sit and wait (v. 2). Rejecting his father’s timidity, Jonathan felt that it was time to attack, trusting the Lord for the results. Apparently, Saul would not have approved of his son’s daring strike.

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HOW COULD JONATHAN BE CERTAIN THIS SIGN WAS FROM THE LORD? (14:9 – 12) Jonathan was neither flippant nor irreverent. He believed God would help his ­people answer the threat of the superior Philistine military. He trusted God to show him what to do by testing the enemy’s courage: if they lacked courage to come to Jonathan, that would signal their defeat, and Jonathan would attack. WHY WAS THE SIZE OF THE BATTLEFIELD SIGNIFICANT? (14:14) The relatively small area indicates the battle probably involved fierce hand-to-hand combat that was over quickly. WHY ASK FOR THE ARK OF GOD? (14:18) The Philistines had previously captured the ark in battle (4:11) and had kept it from the Israelites for seven months (6:1). But God’s ­people again had possession of it. Saul may have wanted to carry the ark of the covenant into battle, as the Israelites had previously done (4:3 – 7). If so, Saul was again trusting in the things of God rather than in God himself. It is also possible that Saul was asking for the ephod, not the ark, as suggested by the reading found in the Septuagint, the early Greek translation of the Old Testament (see the NIV text note on 14:18). The breastpiece, which was attached to the ephod, contained the Urim and Thummim, by which the priest could get a decision from the Lord for Saul (23:6,9). WHY DID SAUL TELL THE PRIEST, “WITHDRAW YOUR HAND”? (14:19) Perhaps the priest was consulting the Urim and Thummim — ​sacred lots used to discern God’s will (Ex 28:29 – 30). Hearing sounds of confusion among the Philistines, Saul was saying, in effect, “Forget about casting the lots. I know the will of the Lord now — ​it’s time to attack!” WHY WOULD THE ISRAELITES ALLOW TRAITORS TO COME BACK INTO THEIR CAMP? (14:21) Both traitors (v. 21) and cowards (v. 22) joined in the battle on the side of Israel once Saul’s victory was apparent. Perhaps with such a small force under his command, Saul was glad to have additional soldiers, despite their faults, join him. These p ­ eople would have to bear the shame of deserting their own ­people, but it would have been worse had they remained apart until victory was assured. WHY DID SAUL MAKE THIS OATH? (14:24) Because he wanted to take advantage of the opportunity to rout the enemy. He threatened to kill any soldier who took time out from the battle to eat (vv. 43 – 44). It was a poor strategy: time gained was strength lost, especially in a long battle.

1 Sam­uel 14:5 Bo­zez and the oth­er Se­neh. 5 One c­ liff s­ tood to the n ­ orth to­ ward Mik­mash, the oth­er to the ­south to­ward Geba. 6  Jon­a­than said to his ­young ar­mor-bear­er, “Come, ­let’s go over to the out­post of ­those un­cir­cum­cised men. Per­haps the Lord will act in our be­half. Noth­ing can hin­der the Lord from sav­ing, wheth­er by many or by few.” 7 “Do all that you have in mind,” his ar­mor-bear­er said. “Go ­ahead; I am with you ­heart and soul.” 8 Jon­a­than said, “Come on, then; we will c­ ross over to­ ward them and let them see us. 9 If they say to us, ‘Wait ­there un­til we come to you,’ we will stay ­where we are and not go up to them. 10 But if they say, ‘Come up to us,’ we will ­climb up, be­cause that will be our sign that the Lord has giv­en them into our hands.” 11 So both of them s­ howed them­selves to the Phi­lis­tine out­post. “Look!” said the Phi­lis­tines. “The He­brews are crawl­ing out of the ­holes they were hid­ing in.” 12 The men of the out­post shout­ed to Jon­a­than and his ar­mor-bear­er, “Come up to us and ­we’ll ­teach you a les­son.” So Jon­a­than said to his ar­mor-bear­er, “Climb up af­ter me; the Lord has giv­en them into the hand of Is­ra­el.” 13 Jon­a­than ­climbed up, us­ing his h ­ ands and feet, with his ar­mor-bear­er ­right be­hind him. The Phi­lis­tines fell be­fore Jon­a­than, and his ar­mor-bear­er fol­lowed and ­killed be­hind him. 14  In that ­first at­tack Jon­a­than and his ar­mor-bear­er ­killed some twen­ty men in an area of ­about half an acre.

Israel Routs the Philistines 15 Then pan­ic ­struck the ­whole army — ​­those in the camp and ­field, and ­those in the out­posts and raid­ing par­ties — ​ and the ­ground ­shook. It was a pan­ic sent by God. a 16 Saul’s look­outs at Gib­e­ah in Ben­ja­min saw the army melt­ing away in all di­rec­tions. 17 Then Saul said to the men who were with him, “Mus­ter the forc­es and see who has left us.” When they did, it was Jon­a­than and his ar­mor-bear­er who were not there. 18 Saul said to Ahi­jah, “Bring the ark of God.” (At that time it was with the Is­ra­el­ites.)  b 19 While Saul was talk­ing to the ­priest, the tu­mult in the Phi­lis­tine camp in­creased more and more. So Saul said to the p ­ riest, “With­draw your hand.” 20 Then Saul and all his men as­sem­bled and went to the bat­tle. They ­found the Phi­lis­tines in to­tal con­fu­sion, strik­ ing each oth­er with t­ heir ­swords. 21 Those He­brews who had pre­vi­ous­ly been with the Phi­lis­tines and had gone up with them to t­ heir camp went over to the Is­ra­el­ites who were with Saul and Jon­a­than. 22 When all the Is­ra­el­ites who had hid­den in the hill coun­try of Ephra­im ­heard that the Phi­lis­ tines were on the run, they ­joined the bat­tle in hot pur­suit. 23 So on that day the Lord ­saved Is­ra­el, and the bat­tle ­moved on be­yond Beth Aven.

Jonathan Eats Honey 24 Now the Is­ra­el­ites were in dis­tress that day, be­cause Saul had b ­ ound the peo­ple un­der an oath, say­ing, “Cursed a 15 Or a

terrible panic    b 18  Hebrew; Septuagint “Bring the ephod.” (At that time he wore the ephod before the Israelites.)   

1 Sam­uel 14:41 be any­one who eats food be­fore eve­ning ­comes, be­fore I have ­avenged my­self on my en­em ­ ies!” So none of the ­troops tast­ed food. 25 The en­tire army en­tered the ­woods, and ­there was hon­ ey on the g ­ round. 26 When they went into the ­woods, they saw the hon­ey ooz­ing out; yet no one put his hand to his ­mouth, be­cause they ­feared the oath. 27  But Jon­a­than had not ­heard that his fa­ther had ­bound the peo­ple with the oath, so he ­reached out the end of the ­staff that was in his hand and ­dipped it into the hon­ey­comb. He ­raised his hand to his ­mouth, and his eyes bright­ened. a 28 Then one of the sol­diers told him, “Your fa­ther ­bound the army un­der a ­strict oath, say­ing, ‘Cursed be any­one who eats food to­day!’ That is why the men are faint.” 29 Jon­a­than said, “My fa­ther has made trou­ble for the coun­try. See how my eyes bright­ened when I tast­ed a lit­tle of this hon­ey. 30 How much bet­ter it ­would have been if the men had eat­en to­day some of the plun­der they took from ­their en­e­mies. ­Would not the slaugh­ter of the Phi­lis­tines have been even great­er?” 31 That day, af­ter the Is­ra­el­ites had ­struck down the Phi­ lis­tines from Mik­mash to Ai­ja­lon, they were ex­haust­ed. 32 They ­pounced on the plun­der and, tak­ing s­ heep, cat­tle and ­calves, they butch­ered them on the ­ground and ate them, to­geth­er with the ­blood. 33 Then some­one said to Saul, “Look, the men are sin­ning ­against the Lord by eat­ing meat that has ­blood in it.” “You have bro­ken ­faith,” he said. “Roll a l­ arge ­stone over here at once.” 34 Then he said, “Go out ­among the men and tell them, ‘Each of you b ­ ring me your cat­tle and s­ heep, and slaugh­ter them here and eat them. Do not sin a ­ gainst the Lord by eat­ing meat with ­blood ­still in it.’ ” So ev­ery­one ­brought his ox that n ­ ight and slaugh­tered it ­there. 35 Then Saul ­built an al­tar to the Lord; it was the ­first time he had done this. 36 Saul said, “Let us go down and pur­sue the Phi­lis­tines by ­night and plun­der them till dawn, and let us not l­eave one of them alive.” “Do what­ev­er ­seems best to you,” they re­plied. But the ­priest said, “Let us in­quire of God here.” 37 So Saul ­asked God, “Shall I go down and pur­sue the Phi­ lis­tines? Will you give them into Is­ra­el’s hand?” But God did not an­swer him that day. 38 Saul there­fore said, “Come here, all you who are lead­ers of the army, and let us find out what sin has been com­mit­ ted to­day. 39 As sure­ly as the Lord who res­cues Is­ra­el ­lives, even if the ­guilt lies with my son Jon­a­than, he must die.” But not one of them said a word. 40 Saul then said to all the Is­ra­el­ites, “You ­stand over ­there; I and Jon­a­than my son will s­ tand over here.” “Do what ­seems best to you,” they re­plied. 41 Then Saul ­prayed to the Lord, the God of Is­ra­el, “Why have you not an­swered your ser­vant to­day? If the ­fault is in me or my son Jon­a­than, re­spond with Urim, but if the men a 27 Or his

strength was renewed; similarly in verse 29   

407

WHY WAS EATING BLOOD WRONG? (14:32 – 33) God’s law prohibited eating meat with the blood still in it (Ge 9:4; Lev 17:11 – 12; 19:26; Dt 12:23 – 24).

WHY HAD SAUL NEVER BUILT AN ALTAR BEFORE? (14:35) Joshua, Gideon and Samuel had built altars prior to Saul. David did so later. Compared to these men, Saul was spiritually insensitive. It is commendable that he was trying to right a wrong brought about by his foolish order, but even this altar was built in desperation rather than devotion. WHY DID GOD REFUSE TO ANSWER SAUL’S QUESTION? (14:37) Perhaps because Jonathan violated Saul’s oath (vv. 24,27 – 28), even though it was the oath of a foolish man. Or perhaps God refused to answer to show his disfavor because the men ate meat with blood still in it (v. 33).

WHY DID SAUL EXPECT GOD TO ANSWER, AFTER HE’D JUST REFUSED? (14:41) Perhaps Saul thought God would answer because the nature of this request was different. Saul cast lots to determine the guilty party. He was confident that the Lord would reveal what displeased him.

408

WAS JONATHAN WRONG IN WHAT HE DID? (14:43) No. Since Jonathan had unknowingly violated his father’s oath (v. 27) and because his heroics had been vital to the Lord’s victory over the Philistines (vv. 6,12,45), it was clear to the other men that Jonathan had not sinned against God. WHY WAS SAUL SO DETERMINED TO FULFILL A FOOLISH VOW? (14:44) After issuing a command (v. 24), he would have been humiliated as a leader if he had gone back on it. To make matters worse, sparing Jonathan would have been an admission that the real offense was his own. Rather than risk humiliation, he was willing to kill his own son.

1 Sam­uel 14:42 of Is­ra­el are at f­ ault, a re­spond with Thum­mim.” Jon­a­than and Saul were tak­en by lot, and the men were ­cleared. 42 Saul said, “Cast the lot be­tween me and Jon­a­than my son.” And Jon­a­than was tak­en. 43 Then Saul said to Jon­a­than, “Tell me what you have done.” So Jon­a­than told him, “I tast­ed a lit­tle hon­ey with the end of my ­staff. And now I must die!” 44 Saul said, “May God deal with me, be it ever so se­vere­ly, if you do not die, Jon­a­than.” 45 But the men said to Saul, “Should Jon­a­than die — ​he who has ­brought ­about this ­great de­liv­er­ance in Is­ra­el? Nev­er! As sure­ly as the Lord l­ ives, not a hair of his head will fall to the ­ground, for he did this to­day with ­God’s help.” So the men res­cued Jon­a­than, and he was not put to death. 46 Then Saul s­ topped pur­su­ing the Phi­lis­tines, and they with­drew to ­their own land. 47 Af­ter Saul had as­sumed rule over Is­ra­el, he ­fought ­against ­their en­e­mies on ev­ery side: Moab, the Am­mon­ites, Edom, the ­kings b of Zo­bah, and the Phi­lis­tines. Wher­ev­er he ­turned, he in­flict­ed pun­ish­ment on them.  c 48  He ­fought val­ iant­ly and de­feat­ed the Am­a­lek­ites, de­liv­er­ing Is­ra­el from the ­hands of ­those who had plun­dered them.

Saul’s Family 49  Saul’s sons were Jon­a­than, Ish­vi and Mal­ki-Shua. The name of his old­er daugh­ter was Me­rab, and that of the youn­ ger was Mi­chal. 50  His ­wife’s name was Ahin­o­am daugh­ter of Ahim­a­az. The name of the com­mand­er of S ­ aul’s army was Ab­ner son of Ner, and Ner was S ­ aul’s un­cle. 51  Saul’s fa­ther Kish and Ab­ner’s fa­ther Ner were sons of Abi­el. 52 All the days of Saul t­ here was bit­ter war with the Phi­ lis­tines, and when­ev­er Saul saw a ­mighty or b ­ rave man, he took him into his ser­vice.

The Lord Rejects Saul as King

WHY DID GOD INSIST ON TOTAL DESTRUCTION? (15:2 – 3) The Amalekites, like a street gang, lived a lifestyle of intimidation and terrorism, preying on the weak and helpless (Dt 25:17 – 18). God knew Israel could never live peacefully until this threat was eradicated. He would avenge his ­people and punish their enemies. See the articles Why would God annihilate an entire nation? (Dt 2:34; p. 259) and Why kill every living thing? (Jos 6:21; p. 315).

15

Sam­uel said to Saul, “I am the one the Lord sent to ­anoint you king over his peo­ple Is­ra­el; so lis­ten now to the mes­sage from the Lord. 2 This is what the Lord Al­ mighty says: ‘I will pun­ish the Am­a­lek­ites for what they did to Is­ra­el when they way­laid them as they came up from ­Egypt. 3  Now go, at­tack the Am­a­lek­ites and to­tal­ly de­stroy  d all that be­longs to them. Do not ­spare them; put to ­death men and wom­en, chil­dren and in­fants, cat­tle and ­sheep, cam­els and don­keys.’  ” 4 So Saul sum­moned the men and mus­tered them at Te­la­ im — ​two hun­dred thou­sand foot sol­diers and ten thou­sand from Ju­dah. 5 Saul went to the city of Am­al­ ek and set an am­ bush in the ra­vine. 6 Then he said to the Ke­nites, “Go away, ­leave the Am­a­lek­ites so that I do not de­stroy you ­along with them; for you ­showed kind­ness to all the Is­ra­el­ites when they came up out of ­Egypt.” So the Ke­nites ­moved away from the Am­a­lek­ites. a 41 

Septuagint; Hebrew does not have “Why . . . at fault.    b 47  Masoretic Text; Dead Sea Scrolls and Septuagint king    c 47  Hebrew; Septuagint he was victorious    d 3  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them; also in verses 8, 9, 15, 18, 20 and 21.   

1 Sam­uel 15:25 7 Then Saul at­tacked the Am­a­lek­ites all the way from Hav­i­lah to Shur, near the east­ern bor­der of ­Egypt. 8 He took Agag king of the Am­a­lek­ites a ­ live, and all his peo­ple he to­tal­ly de­stroyed with the ­sword. 9 But Saul and the army ­spared Agag and the best of the s­ heep and cat­tle, the fat ­calves  a and ­lambs  — ​ev­ery­thing that was good. ­These they were un­will­ing to de­stroy com­plete­ly, but ev­ery­thing that was de­spised and weak they to­tal­ly de­stroyed. 10 Then the word of the Lord came to Sam­uel: 11  “I re­gret that I have made Saul king, be­cause he has ­turned away from me and has not car­ried out my in­struc­tions.” Sam­uel was an­gry, and he ­cried out to the Lord all that night. 12 Ear­ly in the morn­ing Sam­uel got up and went to meet Saul, but he was told, “Saul has gone to Car­mel. ­There he has set up a mon­u­ment in his own hon­or and has t­ urned and gone on down to Gil­gal.” 13 When Sam­uel ­reached him, Saul said, “The Lord ­bless you! I have car­ried out the Lord’s in­struc­tions.” 14 But Sam­uel said, “What then is this bleat­ing of s­ heep in my ears? What is this low­ing of cat­tle that I hear?” 15 Saul an­swered, “The sol­diers b ­ rought them from the Am­a­lek­ites; they ­spared the best of the ­sheep and cat­tle to sac­ri­fice to the Lord your God, but we to­tal­ly de­stroyed the rest.” 16 “Enough!” Sam­uel said to Saul. “Let me tell you what the Lord said to me last night.” “Tell me,” Saul re­plied. 17 Sam­uel said, “Al­though you were once ­small in your own eyes, did you not be­come the head of the ­tribes of Is­ ra­el? The Lord anoint­ed you king over Is­ra­el. 18 And he sent you on a mis­sion, say­ing, ‘Go and com­plete­ly de­stroy t­ hose wick­ed peo­ple, the Am­a­lek­ites; wage war ­against them un­ til you have ­wiped them out.’ 19 Why did you not obey the Lord? Why did you ­pounce on the plun­der and do evil in the eyes of the Lord?” 20 “But I did obey the Lord,” Saul said. “I went on the mis­ sion the Lord as­signed me. I com­plete­ly de­stroyed the Am­ a­lek­ites and b ­ rought back Agag t­ heir king. 21  The sol­diers took ­sheep and cat­tle from the plun­der, the best of what was de­vot­ed to God, in or­der to sac­ri­fice them to the Lord your God at Gil­gal.” 22  But Sam­uel re­plied: “Does the Lord delight in burnt offerings and sacrifices as much as in obeying the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams. 23 For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the Lord, he has rejected you as king.” 24 Then Saul said to Sam­uel, “I have s­ inned. I vi­o­lat­ed the Lord’s com­mand and your in­struc­tions. I was ­afraid of the men and so I gave in to them. 25 Now I beg you, for­give my sin and come back with me, so that I may wor­ship the Lord.” a 9 Or the

grown bulls; the meaning of the Hebrew for this phrase is uncertain.   

409

WHAT DID SAUL PLAN TO DO WITH AGAG? (15:8) In his arrogance, Saul simply couldn’t resist the temptation to parade his foe before the Israelites and accumulate even more honor for himself (v. 12).

DID GOD MAKE A MISTAKE WHEN HE MADE SAUL KING? (15:11) No. God took a humble, self-effacing man and put him on the throne, giving him the chance to prove himself faithful. But Saul failed (13:13), and he became arrogant and rebellious. Had he remained true to God, he could have remained king (13:13 – 14).

WHY IS OBEDIENCE BETTER THAN SACRIFICE? (15:22) True obedience comes from the heart. Saul claimed to keep the letter of the law, but he ignored its spirit. The sacrifices in which the Lord delights are a broken spirit; a broken and contrite heart . . . [God] will not despise (Ps 51:17). Sacrifices offered in a spirit of humility are the only sacrifices acceptable to God.

COULDN’T SAUL BE FORGIVEN? (15:25 – 26) Samuel did not say that Saul couldn’t be forgiven; he said Saul’s sins had disqualified him from being king. Saul experienced the consequences of his long-term rebellion and arrogance.

410

WHOM WAS SAMUEL TALKING ABOUT? (15:28) The author points to David without mentioning him by name (13:14). When David was anointed (ch. 16), there was no longer any question — ​David was the one who was to be king! WHAT WAS THE GLORY OF ISRAEL? (15:29) The Glory of Israel is not a what but a who. The word translated Glory means “the Unchanging One.” In this context, the concept of God’s unchanging character was particularly appropriate. Samuel stressed how God’s decision to replace Saul with another king was irrevocable. Unlike Saul, who had repeatedly demonstrated his unreliability, the Lord, the Unchanging One, was absolutely reliable and could be depended on to keep his word. HOW COULD SAMUEL — ​A MAN OF GOD — ​KILL SOMEONE? (15:33) The Lord often used his p ­ eople as instruments of righ­teous judgment (Ge 9:6; Lev 24:17). There was nothing inconsistent about a “man of God” putting to death a sinner who deserved to die due to disobedience to the clear command of the Lord. In this case, Saul had failed to execute Agag, so Samuel did so in order to fulfill the Lord’s command (1Sa 15:3).

1 Sam­uel 15:26 26 But Sam­uel said to him, “I will not go back with you. You have re­ject­ed the word of the Lord, and the Lord has re­ject­ed you as king over Is­ra­el!” 27 As Sam­uel ­turned to l­ eave, Saul c­ aught hold of the hem of his robe, and it tore. 28 Sam­uel said to him, “The Lord has torn the king­dom of Is­ra­el from you to­day and has giv­en it to one of your neigh­bors — ​to one bet­ter than you. 29 He who is the Glo­ry of Is­ra­el does not lie or ­change his mind; for he is not a hu­man be­ing, that he ­should ­change his mind.” 30 Saul re­plied, “I have s­ inned. But p ­ lease hon­or me be­ fore the el­ders of my peo­ple and be­fore Is­ra­el; come back with me, so that I may wor­ship the Lord your God.” 31 So Sam­uel went back with Saul, and Saul wor­shiped the Lord. 32 Then Sam­uel said, “Bring me Agag king of the Am­a­ lek­ites.” Agag came to him in c­ hains. a And he ­thought, “Sure­ly the bit­ter­ness of ­death is past.” 33 But Sam­uel said, “As your sword has made women childless, so will your mother be childless among women.” And Sam­uel put Agag to ­death be­fore the Lord at Gil­gal. 34 Then Sam­uel left for Ra­mah, but Saul went up to his home in Gib­e­ah of Saul. 35 Un­til the day Sam­uel died, he did not go to see Saul ­again, ­though Sam­uel ­mourned for him. And the Lord re­gret­ted that he had made Saul king over Is­ra­el.

Samuel Anoints David

IS IT OKAY TO USE DECEIT TO GET A DIFFICULT JOB DONE? (16:1 – 12) God told Samuel to say he was in Bethlehem to sacrifice to the Lord, but he was really there to anoint the next king. One principle to keep in mind is that the duty to tell the truth does not necessarily carry with it the obligation to tell the whole truth about a matter if lives would be endangered or lost as a result of the information.

16

The Lord said to Sam­uel, “How long will you ­mourn for Saul, s­ ince I have re­ject­ed him as king over Is­ra­el? Fill your horn with oil and be on your way; I am send­ing you to Jes­se of Beth­le­hem. I have cho­sen one of his sons to be king.” 2 But Sam­uel said, “How can I go? If Saul h ­ ears a ­ bout it, he will kill me.” The Lord said, “Take a heif­er with you and say, ‘I have come to sac­ri­fice to the Lord.’ 3  In­vite Jes­se to the sac­ri­fice, and I will show you what to do. You are to a ­ noint for me the one I in­di­cate.” 4 Sam­uel did what the Lord said. When he ar­rived at Beth­le­hem, the el­ders of the town trem­bled when they met him. They ­asked, “Do you come in peace?” 5 Sam­uel re­plied, “Yes, in ­peace; I have come to sac­ri­fice to the Lord. Con­se­crate your­selves and come to the sac­ri­fice with me.” Then he con­se­crat­ed Jes­se and his sons and in­vit­ ed them to the sac­ri­fice. 6 When they ar­rived, Sam­uel saw Eli­ab and ­thought, “Sure­ly the Lord’s anoint­ed ­stands here be­fore the Lord.” 7 But the Lord said to Sam­uel, “Do not con­sid­er his ap­ pear­ance or his h ­ eight, for I have re­ject­ed him. The Lord does not look at the ­things peo­ple look at. Peo­ple look at the out­ward ap­pear­ance, but the Lord l­ ooks at the heart.” 8 Then Jes­se ­called Abin­a­dab and had him pass in ­front of Sam­uel. But Sam­uel said, “The Lord has not cho­sen this one a 32  The

meaning of the Hebrew for this phrase is uncertain.   

1 Sam­uel 17:4

411

ei­ther.” 9 Jes­se then had Sham­mah pass by, but Sam­uel said, “Nor has the Lord cho­sen this one.” 10 Jes­se had sev­en of his sons pass be­fore Sam­uel, but Sam­uel said to him, “The Lord has not cho­sen ­these.” 11 So he ­asked Jes­se, “Are ­these all the sons you have?” “There is ­still the youn­gest,” Jes­se an­swered. “He is tend­ ing the sheep.” Sam­uel said, “Send for him; we will not sit down un­til he ar­rives.” 12 So he sent for him and had him ­brought in. He was glow­ing with ­health and had a fine ap­pear­ance and hand­ some fea­tures. Then the Lord said, “Rise and ­anoint him; this is the one.” 13 So Sam­uel took the horn of oil and anoint­ed him in the pres­ence of his broth­ers, and from that day on the Spir­it of the Lord came pow­er­fully up­on Da­vid. Sam­uel then went to Ra­mah.

DID DAVID AND HIS FAMILY KNOW WHAT SAMUEL WAS DOING? (16:13) They probably didn’t. Samuel had good reason to keep the purpose of David’s anointing a secret — ​for David’s sake as well as for his own (v. 2). David and his family may have thought the anointing was a special dedication to God’s ser­vice.

17

Now the Phi­lis­tines gath­ered ­their forc­es for war and as­sem­bled at So­koh in Ju­dah. They ­pitched camp at ­Ephes Dam­mim, be­tween So­koh and Aze­kah. 2 Saul and the Is­ra­el­ites as­sem­bled and ­camped in the Val­ley of Elah and drew up ­their bat­tle line to meet the Phi­lis­tines. 3  The Phi­lis­ tines oc­cu­pied one hill and the Is­ra­el­ites an­oth­er, with the val­ley be­tween them. 4 A cham­pi­on ­named Go­li­ath, who was from Gath, came out of the Phi­lis­tine camp. His h ­ eight was six cu­bits and a a 14 Or and

a harmful; similarly in verses 15, 16 and 23   

HOW DID THE KING’S SERVANT KNOW THE LORD WAS WITH DAVID? (16:18) The servant likely used this phrase to convey the common idea that success and skill indicated God’s blessing on a person. The Lord is with him was probably the servant’s way of saying that David was well qualified and could do a good job in any of the areas he had just mentioned. Other examples that link success and prosperity to the presence of the Lord include Joseph (Ge 39:2 – 3), Joshua (Jos 1:8 – 9) and Solomon (2Ch 1:1). DAVID AND GOLIATH (17:1 – 3) S

Ekron

Gath

Shaaraim? Azekah

ep

Va l l e y o f E l a h

Va l l e y o f El a h

a

he

l

E

Sh

David and Goliath

HOW CAN AN EVIL SPIRIT BE FROM THE LORD? (16:14) The term evil spirit could also mean harmful spirit (see the NIV text note), suggesting a sense of depression or gloom. Without the Spirit’s presence, Saul may have felt hopeless — ​a feeling that would have sparked fits of rage (18:10 – 11). Or his spiritual vacuum may have left him vulnerable to a demonic influence.

IN

14 Now the Spir­it of the Lord had de­part­ed from Saul, and an evil a spir­it from the Lord tor­ment­ed him. 15 Saul’s at­ten­dants said to him, “See, an evil spir­it from God is tor­ment­ing you. 16 Let our lord com­mand his ser­vants here to ­search for some­one who can play the lyre. He will play when the evil spir­it from God ­comes on you, and you will feel bet­ter.” 17 So Saul said to his at­ten­dants, “Find some­one who p ­ lays well and ­bring him to me.” 18 One of the ser­vants an­swered, “I have seen a son of Jes­ se of Beth­le­hem who k ­ nows how to play the lyre. He is a ­brave man and a war­rior. He ­speaks well and is a fine-look­ ing man. And the Lord is with him.” 19 Then Saul sent mes­sen­gers to Jes­se and said, “Send me your son Da­vid, who is with the ­sheep.” 20 So Jes­se took a don­key load­ed with ­bread, a skin of wine and a ­young goat and sent them with his son Da­vid to Saul. 21 Da­vid came to Saul and en­tered his ser­vice. Saul l­iked him very much, and Da­vid be­came one of his ar­mor-bear­ ers. 22 Then Saul sent word to Jes­se, say­ing, “Al­low Da­vid to re­main in my ser­vice, for I am ­pleased with him.” 23 When­ev­er the spir­it from God came on Saul, Da­vid ­would take up his lyre and play. Then re­lief ­would come to Saul; he ­would feel bet­ter, and the evil spir­it ­would ­leave him.

DOES GOD’S SPIRIT LEAVE PEOPLE TODAY? (16:14; SEE ALSO 10:10) Though Chris­tians can grieve the Holy Spirit (Eph 4:30), believers today need not fear that God will leave them, as he did Samson (Jdg 16:20) and Saul. For Chris­tians, the Holy Spirit is a seal denoting God’s ownership and a deposit guaranteeing their inheritance in the heavenly realms (Eph 1:13 – 14).

PHI LI ST

David in Saul’s Service

WHAT DOES IT MEAN THAT THE SPIRIT OF THE LORD CAME POWERFULLY UPON DAVID? (16:13) When the Spirit had come on Saul, he had been empowered to prophesy (10:6,10) and to deliver the men of Jabesh Gilead from Ammonite oppression (11:6). When the Spirit descended on David, God empowered the mind and muscles of David to bring future deliverance for the nation of Israel.

Socoh

El

ah

m Fro

J U

h lehem Beth

H D A

Israelite camp Philistine camp 0 0

2 km. 2 miles

Battle of David and Goliath

WAS GOLIATH REALLY OVER NINE FEET TALL? (17:4) There’s no reason to think he wasn’t. The description of Goliath is quite detailed, and such attention to detail is usually significant.

412

WHAT WERE GREAVES? (17:6) They were shin guards used to protect a combatant’s legs.

WHY GO “ONE ON ONE” INSTEAD OF “ARMY AGAINST ARMY”? (17:10) In ancient times, wars were sometimes decided through champions from each side who met in combat in a location between the armies. It was thought that the outcome of the fight was controlled by the warriors’ gods more than by the military strength of the two sides. See Why conduct a battle as if it were a sporting event? (2Sa 2:14 – 16; p. 437). Note how Saul’s lack of confidence in God’s support demoralized the Israelites (1Sa 17:11) and how David’s reliance on the Lord led to a glorious victory over the Philistines (vv.  37,45 – 50).

1 Sam­uel 17:5 span. a 5 He had a ­bronze hel­met on his head and wore a coat of ­scale ar­mor of ­bronze weigh­ing five thou­sand shek­els b; 6 on his legs he wore b ­ ronze g ­ reaves, and a b ­ ronze jav­e­lin was s­ lung on his back. 7 His s­ pear s­ haft was like a weav­er’s rod, and its iron p ­ oint ­weighed six hun­dred shek­els. c His ­shield bear­er went ­ahead of him. 8 Go­li­ath ­stood and shout­ed to the ­ranks of Is­ra­el, “Why do you come out and line up for bat­tle? Am I not a Phi­lis­ tine, and are you not the ser­vants of Saul? C ­ hoose a man and have him come down to me. 9 If he is able to ­fight and kill me, we will be­come your sub­jects; but if I over­come him and kill him, you will be­come our sub­jects and s­ erve us.” 10 Then the Phi­lis­tine said, “This day I defy the ar­mies of Is­ra­el! Give me a man and let us f­ ight each oth­er.” 11 On hear­ ing the Phi­lis­tine’s ­words, Saul and all the Is­ra­el­ites were dis­mayed and ter­ri­fied. 12 Now Da­vid was the son of an Eph­rath­ite ­named Jes­se, who was from Beth­le­hem in Ju­dah. Jes­se had e ­ ight sons, and in ­Saul’s time he was very old. 13  Jes­se’s ­three old­est sons had fol­lowed Saul to the war: The first­born was Eli­ab; the sec­ond, Abin­a­dab; and the ­third, Sham­mah. 14  Da­vid was the youn­gest. The ­three old­est fol­lowed Saul, 15  but Da­vid went back and ­forth from Saul to tend his fa­ther’s ­sheep at Beth­le­hem. 16 For for­ty days the Phi­lis­tine came for­ward ev­ery morn­ ing and eve­ning and took his stand. 17 Now Jes­se said to his son Da­vid, “Take this e ­ phah d of roast­ed ­grain and ­these ten l­ oaves of ­bread for your broth­ ers and hur­ry to ­their camp. 18 Take a ­ long t­ hese ten chees­es to the com­mand­er of ­their unit. See how your broth­ers are and ­bring back some as­sur­ance e from them. 19 They are with Saul and all the men of Is­ra­el in the Val­ley of Elah, fight­ing ­against the Phi­lis­tines.” 20 Ear­ly in the morn­ing Da­vid left the ­flock in the care of a shep­herd, load­ed up and set out, as Jes­se had di­rect­ed. He ­reached the camp as the army was go­ing out to its bat­tle po­si­tions, shout­ing the war cry. 21  Is­ra­el and the Phi­lis­tines were draw­ing up ­their ­lines fac­ing each oth­er. 22  Da­vid left his ­things with the keep­er of sup­plies, ran to the bat­tle ­lines and ­asked his broth­ers how they were. 23 As he was talk­ing with them, Go­li­ath, the Phi­lis­tine cham­pi­on from Gath, ­stepped out from his ­lines and shout­ed his usu­al de­fi­ance, and Da­vid ­heard it. 24  When­ev­er the Is­ra­el­ites saw the man, they all fled from him in ­great fear. 25 Now the Is­ra­el­ites had been say­ing, “Do you see how this man ­keeps com­ing out? He ­comes out to defy Is­ra­el. The king will give ­great ­wealth to the man who ­kills him. He will also give him his daugh­ter in mar­riage and will ex­empt his fam­i­ly from tax­es in Is­ra­el.” 26 Da­vid a ­ sked the men stand­ing near him, “What will be done for the man who ­kills this Phi­lis­tine and re­moves this dis­grace from Is­ra­el? Who is this un­cir­cum­cised Phi­lis­tine that he ­should defy the ar­mies of the liv­ing God?” a 4  That

is, about 9 feet 9 inches or about 3 meters    b 5  That is, about 125 pounds or about 58 kilograms    c 7  That is, about 15 pounds or about 6.9 kilograms    d 17  That is, probably about 36 pounds or about 16 kilograms    e 18 Or some token; or some pledge of spoils   

1 Sam­uel 17:47 27 They re­peat­ed to him what they had been say­ing and told him, “This is what will be done for the man who k ­ ills him.” 28 When Eli­ab, Da­vid’s old­est broth­er, ­heard him speak­ ing with the men, he ­burned with an­ger at him and ­asked, “Why have you come down here? And with whom did you ­leave t­ hose few s­ heep in the wil­der­ness? I know how con­ ceit­ed you are and how wick­ed your ­heart is; you came down only to ­watch the bat­tle.” 29 “Now what have I done?” said Da­vid. “Can’t I even ­speak?” 30 He then ­turned away to some­one else and ­brought up the same mat­ter, and the men an­swered him as be­fore. 31 What Da­vid said was over­heard and re­port­ed to Saul, and Saul sent for him. 32 Da­vid said to Saul, “Let no one lose ­heart on ac­count of this Phi­lis­tine; your ser­vant will go and ­fight him.” 33 Saul re­plied, “You are not able to go out ­against this Phi­lis­tine and f­ ight him; you are only a young man, and he has been a war­rior from his youth.” 34 But Da­vid said to Saul, “Your ser­vant has been keep­ing his fa­ther’s ­sheep. When a lion or a bear came and car­ried off a s­ heep from the f­ lock, 35 I went af­ter it, s­ truck it and res­cued the ­sheep from its ­mouth. When it ­turned on me, I ­seized it by its hair, ­struck it and ­killed it. 36  Your ser­vant has ­killed both the lion and the bear; this un­cir­cum­cised Phi­lis­tine will be like one of them, be­cause he has de­fied the ar­mies of the liv­ing God. 37 The Lord who res­cued me from the paw of the lion and the paw of the bear will res­cue me from the hand of this Phi­lis­tine.” Saul said to Da­vid, “Go, and the Lord be with you.” 38 Then Saul ­dressed Da­vid in his own tu­nic. He put a coat of ar­mor on him and a ­bronze hel­met on his head. 39 Da­ vid fas­tened on his s­ word over the tu­nic and ­tried walk­ing ­around, be­cause he was not used to them. “I can­not go in ­these,” he said to Saul, “be­cause I am not used to them.” So he took them off. 40 Then he took his s­ taff in his hand, ­chose five ­smooth ­stones from the ­stream, put them in the ­pouch of his shep­herd’s bag and, with his ­sling in his hand, ap­proached the Phi­lis­tine. 41 Mean­while, the Phi­lis­tine, with his s­ hield bear­er in ­front of him, kept com­ing clos­er to Da­vid. 42 He ­looked Da­ vid over and saw that he was lit­tle more than a boy, glow­ing with ­health and hand­some, and he de­spised him. 43 He said to Da­vid, “Am I a dog, that you come at me with ­sticks?” And the Phi­lis­tine ­cursed Da­vid by his gods. 44 “Come here,” he said, “and I’ll give your ­flesh to the ­birds and the wild an­i­mals!” 45 Da­vid said to the Phi­lis­tine, “You come a ­ gainst me with ­sword and ­spear and jav­e­lin, but I come ­against you in the name of the Lord Al­mighty, the God of the ar­mies of Is­ra­el, whom you have de­fied. 46 This day the Lord will de­liv­er you into my ­hands, and I’ll ­strike you down and cut off your head. This very day I will give the car­cass­es of the Phi­lis­ tine army to the ­birds and the wild an­i­mals, and the ­whole ­world will know that ­there is a God in Is­ra­el. 47  All ­those gath­ered here will know that it is not by s­ word or s­ pear that

413

WHY WAS ELIAB SO ANGRY ABOUT DAVID’S QUESTIONS? (17:28 – 29) Eliab was probably jealous of David. As the eldest son, he had been bypassed by Samuel when David was anointed (16:6,13). He was also aware of the honor David had received in Saul’s court (16:21 – 23).

HOW OLD WAS DAVID? (17:33) We can only speculate. Some think David may have been 12 when he first played music for Saul, and 17 or 18 when he fought Goliath.

WHY WOULD SAUL PUT THE FATE OF HIS WHOLE ARMY IN THE HANDS OF A BOY? (17:37) Despite David’s youth and inexperience in battle, Saul must have been persuaded both by David’s past experience of God’s presence — ​deliverance from the paw of the lion and the paw of the bear — ​and by David’s present confidence. Earlier one of the king’s servants had recognized that the Lord was with David (16:18), and Saul was aware of this. DID THE ISRAELITE ARMY USE SLINGSHOTS? (17:40) Many soldiers carried slingshots made of two long cords with a pocket at the center. Indeed, a special unit of 700 left-handed Benjamite soldiers was known for its accuracy with the slingshot (Jdg 20:16). Often soldiers loaded their slings with flint (hard quartz) balls, two to three inches in diameter (about the size of a baseball). David used stones, however. He placed a stone in the pocket, held the ends of the cords, and spun the slingshot around before releasing one cord to launch the stone.

414

COULD A STONE AND A SLINGSHOT REALLY KILL A GIANT? (17:49) The stone stunned Goliath, causing him to fall to the ground, but David completed the kill by using Goliath’s sword (v. 51). David’s accuracy with a slingshot is not unprecedented in the Bible (Jdg 20:16), nor is the power of God at overcoming long shots. Nothing is impossible with God (Lk 18:27).

WHY DID DAVID WANT GOLIATH’S HEAD? (17:54) It was considered a trophy of war and a reminder that God enabled his ­people to overcome overwhelming enemies. WHY DIDN’T SAUL RECOGNIZE DAVID? (17:55,58) Perhaps a few years had passed since David’s ser­vice to Saul as a musician and armor-bearer (16:14 – 23). It could be that Saul did recognize David but that he needed to be reminded of whose son David was so his family could be rewarded as Saul had promised earlier (17:25).

1 Sam­uel 17:48 the Lord ­saves; for the bat­tle is the Lord’s, and he will give all of you into our hands.” 48 As the Phi­lis­tine ­moved clos­er to at­tack him, Da­vid ran quick­ly to­ward the bat­tle line to meet him. 49  Reach­ing into his bag and tak­ing out a s­ tone, he s­ lung it and s­ truck the Phi­lis­tine on the fore­head. The ­stone sank into his fore­ head, and he fell face­down on the ground. 50 So Da­vid tri­umphed over the Phi­lis­tine with a ­sling and a s­ tone; with­out a s­ word in his hand he s­ truck down the Phi­lis­tine and ­killed him. 51 Da­vid ran and ­stood over him. He took hold of the Phi­ lis­tine’s ­sword and drew it from the ­sheath. Af­ter he ­killed him, he cut off his head with the sword. When the Phi­lis­tines saw that ­their hero was dead, they ­turned and ran. 52 Then the men of Is­ra­el and Ju­dah ­surged for­ward with a s­ hout and pur­sued the Phi­lis­tines to the en­ trance of Gath a and to the g ­ ates of Ek­ron. ­Their dead were ­strewn ­along the Sha­a­ra­im road to Gath and Ek­ron. 53 When the Is­ra­el­ites re­turned from chas­ing the Phi­lis­tines, they plun­dered ­their camp. 54 Da­vid took the Phi­lis­tine’s head and ­brought it to Je­ ru­sa­lem; he put the Phi­lis­tine’s weap­ons in his own tent. 55 As Saul ­watched Da­vid go­ing out to meet the Phi­lis­tine, he said to Ab­ner, com­mand­er of the army, “Ab­ner, ­whose son is that ­young man?” Ab­ner re­plied, “As sure­ly as you live, Your Maj­es­ty, I d ­ on’t know.” 56 The king said, “Find out ­whose son this ­young man is.” 57 As soon as Da­vid re­turned from kill­ing the Phi­lis­tine, Ab­ner took him and b ­ rought him be­fore Saul, with Da­vid ­still hold­ing the Phi­lis­tine’s head. 58 “Whose son are you, ­young man?” Saul ­asked him. Da­vid said, “I am the son of your ser­vant Jes­se of Beth­ le­hem.”

Saul’s Growing Fear of David

WAS THIS RELATIONSHIP HOMOSEXUAL? (18:1) No. The Hebrew verb indicating homosexual activity is never used to describe the relationship between Jonathan and David. Their relationship of love was expressed in the form of a covenant, much as God and Israel’s relationship was. The same Hebrew word translated loved in this verse also describes the relationship between two countries that sign a treaty. HOW MUCH RANK WAS DAVID GIVEN? (18:5) Apparently David was old enough (perhaps 18) to command a unit of the army. His specific rank is not mentioned, but his authority could have been considerable, given his defeat of Goliath, his friendship with the king’s son (vv. 1 – 4), his popularity with the p ­ eople and servants of the king (v. 6), and his favor with the king himself (16:21). Before long he commanded 1,000 men (18:13).

18

Af­ter Da­vid had fin­ished talk­ing with Saul, Jon­a­than be­came one in spir­it with Da­vid, and he ­loved him as him­self. 2 From that day Saul kept Da­vid with him and did not let him re­turn home to his fam­i­ly. 3  And Jon­a­than made a cov­enant with Da­vid be­cause he l­ oved him as him­ self. 4 Jon­a­than took off the robe he was wear­ing and gave it to Da­vid, ­along with his tu­nic, and even his ­sword, his bow and his belt. 5 What­ev­er mis­sion Saul sent him on, Da­vid was so suc­ cess­ful that Saul gave him a high rank in the army. This ­pleased all the ­troops, and ­Saul’s of­fi­cers as well. 6 When the men were re­turn­ing home af­ter Da­vid had ­killed the Phi­lis­tine, the wom­en came out from all the ­towns of Is­ra­el to meet King Saul with sing­ing and danc­ ing, with joy­ful ­songs and with tim­brels and ­lyres. 7 As they ­danced, they sang: “Saul has slain his thousands, and David his tens of thousands.” a 52 

Some Septuagint manuscripts; Hebrew of a valley   

1 Sam­uel 18:29 8 Saul was very an­gry; this re­frain dis­pleased him great­ ly. “They have cred­it­ed Da­vid with tens of thou­sands,” he ­thought, “but me with only thou­sands. What more can he get but the king­dom?” 9 And from that time on Saul kept a ­close eye on Da­vid. 10 The next day an evil a spir­it from God came force­ful­ly on Saul. He was proph­e­sy­ing in his ­house, ­while Da­vid was play­ing the lyre, as he usu­al­ly did. Saul had a s­ pear in his hand 11 and he ­hurled it, say­ing to him­self, “I’ll pin Da­vid to the wall.” But Da­vid elud­ed him twice. 12 Saul was a ­ fraid of Da­vid, be­cause the Lord was with Da­ vid but had de­part­ed from Saul. 13 So he sent Da­vid away from him and gave him com­mand over a thou­sand men, and Da­vid led the ­troops in ­their cam­paigns. 14  In ev­ery­thing he did he had ­great suc­cess, be­cause the Lord was with him. 15 When Saul saw how suc­cess­ful he was, he was ­afraid of him. 16 But all Is­ra­el and Ju­dah ­loved Da­vid, be­cause he led them in ­their cam­paigns. 17 Saul said to Da­vid, “Here is my old­er daugh­ter Me­rab. I will give her to you in mar­riage; only ­serve me brave­ly and ­fight the bat­tles of the Lord.” For Saul said to him­self, “I will not ­raise a hand ­against him. Let the Phi­lis­tines do that!” 18 But Da­vid said to Saul, “Who am I, and what is my fam­ i­ly or my clan in Is­ra­el, that I ­should be­come the ­king’s son-in-law?” 19 So b when the time came for Me­rab, ­Saul’s ­daugh­ter, to be giv­en to Da­vid, she was giv­en in mar­riage to Adri­el of Me­ho­lah. 20 Now ­Saul’s daugh­ter Mi­chal was in love with Da­vid, and when they told Saul a ­ bout it, he was p ­ leased. 21 “I will give her to him,” he ­thought, “so that she may be a ­snare to him and so that the hand of the Phi­lis­tines may be a ­ gainst him.” So Saul said to Da­vid, “Now you have a sec­ond op­por­tu­ni­ty to be­come my son-in-law.” 22 Then Saul or­dered his at­ten­dants: “Speak to Da­vid pri­ vate­ly and say, ‘Look, the king l­ ikes you, and his at­ten­dants all love you; now be­come his son-in-law.’ ” 23 They re­peat­ed t­ hese ­words to Da­vid. But Da­vid said, “Do you ­think it is a ­small mat­ter to be­come the ­king’s sonin-law? I’m only a poor man and lit­tle known.” 24 When S ­ aul’s ser­vants told him what Da­vid had said, 25 Saul re­plied, “Say to Da­vid, ‘The king ­wants no oth­er ­price for the ­bride than a hun­dred Phi­lis­tine fore­skins, to take re­venge on his en­e­mies.’ ” ­Saul’s plan was to have Da­vid fall by the ­hands of the Phi­lis­tines. 26 When the at­ten­dants told Da­vid t­ hese t­ hings, he was ­pleased to be­come the k ­ ing’s son-in-law. So be­fore the al­ lot­ted time ­elapsed, 27 Da­vid took his men with him and went out and ­killed two hun­dred Phi­lis­tines and ­brought back ­their fore­skins. They count­ed out the full num­ber to the king so that Da­vid ­might be­come the ­king’s son-in-law. Then Saul gave him his daugh­ter Mi­chal in mar­riage. 28 When Saul re­al­ized that the Lord was with Da­vid and that his daugh­ter Mi­chal ­loved Da­vid, 29  Saul be­came ­still more ­afraid of him, and he re­mained his en­e­my the rest of his days. a 10 Or a

harmful    b 19 Or However,   

415

HOW CAN AN EVIL SPIRIT BE FROM GOD? (18:10) The term evil spirit could also mean harmful spirit (see the NIV text note), suggesting a sense of depression or gloom. Without the Spirit’s presence, Saul may have felt hopeless — ​a feeling that would have sparked fits of rage. Or his spiritual vacuum may have left him vulnerable to a demonic influence. WHAT KIND OF PROPHESYING WAS SAUL DOING? (18:10) Earlier, Saul prophesied after the Spirit of God had come powerfully upon him (10:10). In this case, however, it was an evil spirit that prompted Saul to prophesy (in this context, “to rave”). His babbling was probably confused and incoherent, revealing that he was tormented by an evil spirit. HOW DID SAUL KNOW THE LORD HAD LEFT HIM AND WAS INSTEAD WITH DAVID? (18:12) Samuel had informed Saul earlier that the Lord had rejected him (15:23). Saul must have felt a growing sense of his own diminishing power. Also, his tormented mind and the knowledge of David’s success must have confirmed his fears that God was no longer with him. HOW COULD SAUL’S DAUGHTER BE A SNARE TO DAVID? (18:21) Saul wanted David to battle the Philistines to win Michal in marriage. Saul planned to let the Philistines kill David rather than do it himself and risk the disfavor of the ­people (v. 17). Even if David survived, Saul hoped to obtain David’s allegiance by making him his son-in-law.

WHY DID SAUL WANT PHILISTINE FORESKINS? (18:25 – 28) Saul set the bride-price (the gift from the groom to the father of the bride as payment for the bride) for his daughter’s hand in marriage at 100 Philistine foreskins. But Saul didn’t really want the foreskins. He wanted David dead. Saul hoped David would be killed in his attempt to get the Philistine foreskins.

416

1 Sam­uel 18:30 30 The Phi­lis­tine com­mand­ers con­tin­ued to go out to bat­ tle, and as of­ten as they did, Da­vid met with more suc­cess than the rest of ­Saul’s of­fi­cers, and his name be­came well known.

Saul Tries to Kill David

19

HOW CAN AN EVIL SPIRIT BE FROM THE LORD? (19:9) The term evil spirit could also mean harmful spirit (see the NIV text note), suggesting a sense of depression or gloom. Without the Spirit’s presence, Saul may have felt hopeless — ​a feeling that would have sparked fits of rage. Or his spiritual vacuum may have left him vulnerable to a demonic influence.

WHY DID DAVID HAVE AN IDOL IN HIS HOUSE? (19:13) Some argue that Michal had the idol without David’s knowledge. But that is not likely if it was the size suggested here. Such idols played an important role in ancient Near Eastern culture, indicating who possessed the rights and privileges of leadership of households or clans. Perhaps that is why the early Israelites did not think that these statues suggested they were being unfaithful to the Lord. Nevertheless, it remains a mystery why David permitted an idol in his home. See Why would Rachel want to steal her father’s pagan gods? (Ge 31:19; p. 48).

Saul told his son Jon­a­than and all the at­ten­dants to kill Da­vid. But Jon­a­than had tak­en a ­great lik­ing to Da­vid 2 and ­warned him, “My fa­ther Saul is look­ing for a ­chance to kill you. Be on your g ­ uard to­mor­row morn­ing; go into hid­ing and stay t­ here. 3 I will go out and s­ tand with my fa­ther in the f­ ield ­where you are. I’ll s­ peak to him a ­ bout you and will tell you what I find out.” 4 Jon­a­than ­spoke well of Da­vid to Saul his fa­ther and said to him, “Let not the king do ­wrong to his ser­vant Da­vid; he has not ­wronged you, and what he has done has ben­ e­fit­ed you great­ly. 5 He took his life in his ­hands when he ­killed the Phi­lis­tine. The Lord won a g ­ reat vic­to­ry for all Is­ra­el, and you saw it and were glad. Why then ­would you do ­wrong to an in­no­cent man like Da­vid by kill­ing him for no rea­son?” 6 Saul lis­tened to Jon­a­than and took this oath: “As sure­ly as the Lord ­lives, Da­vid will not be put to death.” 7 So Jon­a­than ­called Da­vid and told him the ­whole con­ ver­sa­tion. He b ­ rought him to Saul, and Da­vid was with Saul as be­fore. 8 Once more war b ­ roke out, and Da­vid went out and ­fought the Phi­lis­tines. He s­ truck them with such f­ orce that they fled be­fore him. 9 But an evil a spir­it from the Lord came on Saul as he was sit­ting in his ­house with his ­spear in his hand. ­While Da­vid was play­ing the lyre, 10 Saul t­ ried to pin him to the wall with his ­spear, but Da­vid elud­ed him as Saul d ­ rove the ­spear into the wall. That ­night Da­vid made good his es­cape. 11 Saul sent men to Da­vid’s h ­ ouse to ­watch it and to kill him in the morn­ing. But Mi­chal, Da­vid’s wife, ­warned him, “If you d ­ on’t run for your life to­night, to­mor­row ­you’ll be ­killed.” 12 So Mi­chal let Da­vid down ­through a win­dow, and he fled and es­caped. 13 Then Mi­chal took an idol and laid it on the bed, cov­er­ing it with a gar­ment and put­ting some ­goats’ hair at the head. 14 When Saul sent the men to cap­ture Da­vid, Mi­chal said, “He is ill.” 15 Then Saul sent the men back to see Da­vid and told them, “Bring him up to me in his bed so that I may kill him.” 16 But when the men en­tered, t­ here was the idol in the bed, and at the head was some ­goats’ hair. 17 Saul said to Mi­chal, “Why did you de­ceive me like this and send my en­e­my away so that he es­caped?” Mi­chal told him, “He said to me, ‘Let me get away. Why ­should I kill you?’ ” 18 When Da­vid had fled and made his es­cape, he went to Sam­uel at Ra­mah and told him all that Saul had done to him. Then he and Sam­uel went to Nai­oth and ­stayed ­there. 19 Word came to Saul: “Da­vid is in Nai­oth at Ra­mah”; a 9 Or But

a harmful   

1 Sam­uel 20:13

417

20 so he sent men to cap­ture him. But when they saw a ­group of proph­ets proph­e­sy­ing, with Sam­uel stand­ing ­there as ­their lead­er, the Spir­it of God came on ­Saul’s men, and they also proph­e­sied. 21 Saul was told ­about it, and he sent more men, and they proph­e­sied too. Saul sent men a t­ hird time, and they also proph­e­sied. 22 Fi­nal­ly, he him­self left for Ra­ mah and went to the g ­ reat cis­tern at Seku. And he a ­ sked, “Where are Sam­uel and Da­vid?” “Over in Nai­oth at Ra­mah,” they said. 23 So Saul went to Nai­oth at Ra­mah. But the Spir­it of God came even on him, and he ­walked a ­ long proph­e­sy­ing un­til he came to Nai­oth. 24 He s­ tripped off his gar­ments, and he too proph­e­sied in Sam­uel’s pres­ence. He lay na­ked all that day and all that ­night. This is why peo­ple say, “Is Saul also ­among the proph­ets?”

WHAT SORT OF PROPHESYING DID SAUL’S MEN DO WHEN THE SPIRIT OF GOD CAME ON THEM? (19:20) While we are not told what they said, it is possible they spoke of David’s legitimate claim to the throne and/or the evil of Saul’s murderous intent. Not only did God thwart the evil purposes of the king and his messengers, but he also had them join the company of the prophets whose leader (Samuel) had anointed David as Saul’s replacement.

David and Jonathan

20

Then Da­vid fled from Nai­oth at Ra­mah and went to Jon­a­than and ­asked, “What have I done? What is my ­crime? How have I ­wronged your fa­ther, that he is try­ing to kill me?” 2 “Nev­er!” Jon­a­than re­plied. “You are not go­ing to die! Look, my fa­ther d ­ oesn’t do any­thing, g ­ reat or s­ mall, with­ out let­ting me know. Why ­would he hide this from me? It ­isn’t  so!” 3 But Da­vid took an oath and said, “Your fa­ther k ­ nows very well that I have ­found fa­vor in your eyes, and he has said to him­self, ‘Jon­a­than must not know this or he will be ­grieved.’ Yet as sure­ly as the Lord l­ ives and as you live, t­ here is only a step be­tween me and death.” 4 Jon­a­than said to Da­vid, “What­ev­er you want me to do, I’ll do for you.” 5 So Da­vid said, “Look, to­mor­row is the New Moon ­feast, and I am sup­posed to dine with the king; but let me go and hide in the ­field un­til the eve­ning of the day af­ter to­ mor­row. 6 If your fa­ther miss­es me at all, tell him, ‘Da­vid ear­nest­ly ­asked my per­mis­sion to hur­ry to Beth­le­hem, his home­town, be­cause an an­nu­al sac­ri­fice is be­ing made ­there for his ­whole clan.’ 7 If he says, ‘Very well,’ then your ser­vant is safe. But if he los­es his tem­per, you can be sure that he is de­ter­mined to harm me. 8 As for you, show kind­ness to your ser­vant, for you have b ­ rought him into a cov­enant with you be­fore the Lord. If I am ­guilty, then kill me your­self ! Why hand me over to your fa­ther?” 9 “Nev­er!” Jon­a­than said. “If I had the l­east in­kling that my fa­ther was de­ter­mined to harm you, ­wouldn’t I tell you?” 10 Da­vid ­asked, “Who will tell me if your fa­ther an­swers you harsh­ly?” 11 “Come,” Jon­at­ han said, “let’s go out into the f­ ield.” So they went ­there to­geth­er. 12 Then Jon­a­than said to Da­vid, “I s­ wear by the Lord, the God of Is­ra­el, that I will sure­ly ­sound out my fa­ther by this time the day af­ter to­mor­row! If he is fa­vor­ably dis­posed to­ ward you, will I not send you word and let you know? 13 But if my fa­ther in­tends to harm you, may the Lord deal with Jon­at­ han, be it ever so se­vere­ly, if I do not let you know and

AFTER PREVIOUSLY DEPARTING FROM SAUL, WHY WOULD THE SPIRIT OF GOD RETURN TO SAUL? (19:23) The Holy Spirit originally came on Saul to reveal in him the presence and the power of God (10:10). This time the Spirit came on him perhaps to testify about David’s role as God’s chosen king. God showed Saul how futile it was to attempt to thwart the Lord’s will. No human resistance, not even from a king, can withstand the movement of God’s hand.

WHAT KIND OF OATH DID DAVID MAKE? (20:3) Jonathan, exhibiting the natural loyalty of a son for his father, protested that David’s accusations could not be true (v. 2). David assured him with an oath, a solemn vow; he was basically saying, “I swear, this is true!”

WHAT WAS THE NEW MOON FEAST? (20:5) The New Moon feast was both a religious and a civil feast. It was celebrated at the beginning of each lunar month and is often mentioned in the Old Testament along with the Sabbath (e.g., Isa 1:13 – 14). It was a day of celebration (Hos 2:11), rest (Am 8:5), increased offerings (Eze 45:17) and worship (Isa 66:23; Eze 46:1 – 7).

WHY WAS JONATHAN BLIND TO SAUL’S MURDEROUS INTENT? (20:9) Jonathan naively assumed that David had no reason to fear Saul. Saul had told Jonathan and his attendants to kill David (19:1), but then he reversed himself and assured Jonathan that no harm would befall David (19:6). Jonathan believed his father, but David remained suspicious — ​and legitimately so (20:30 – 33).

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LINK (20:18) TOMORROW IS THE NEW MOON FEAST See Numbers 28:11 – 15 for the origins of this feast; see also What was the New Moon feast? (20:5; p. 417).

WHY DID SAUL THINK DAVID MUST HAVE BEEN UNCLEAN? (20:26) Ritual uncleanness disqualified an individual from participating at a sacrificial feast (Lev 7:20 – 21). A seminal emission (Lev 15:16 – 18; Dt 23:10 – 11) would have rendered David unclean, and Saul assumed this of David. Such uncleanness would have accounted for David’s absence that first day. But David would have been purified by the second day. When David did not appear then, Saul was enraged. WAS IT RIGHT FOR JONATHAN TO LIE? (20:28 – 29) David and Jonathan thought this ruse would reveal Saul’s true intention (v. 7). They were right! Saul wanted David dead (v. 31). The outcome of the deception, however, did not justify the lie. This episode reminds us of our fallen world and our compromised and fallen choices. WAS SAUL USING PROFANITY? (20:30) We would at least call it coarse language. What he said was a derogatory term aimed at Jonathan, not at Jonathan’s mother.

WHY DID JONATHAN USE SECRET SIGNALS? (20:35 – 40) Jonathan apparently did not want to take the risk that someone might see David. Shooting the arrows gave Jonathan an excuse for being out in the field, should anyone ask what he was doing. Once the boy returned to the city and it was clear that no one else was around, it was safe for David to come out of hiding.

1 Sam­uel 20:14 send you away in p ­ eace. May the Lord be with you as he has been with my fa­ther. 14 But show me un­fail­ing kind­ness like the Lord’s kind­ness as long as I live, so that I may not be ­killed, 15 and do not ever cut off your kind­ness from my fam­i­ly  — ​not even when the Lord has cut off ev­ery one of Da­vid’s en­e­mies from the face of the earth.” 16 So Jon­a­than made a cov­enant with the ­house of Da­vid, say­ing, “May the Lord call Da­vid’s en­e­mies to ac­count.” 17 And Jon­a­than had Da­vid re­af­firm his oath out of love for him, be­cause he ­loved him as he ­loved him­self. 18 Then Jon­a­than said to Da­vid, “To­mor­row is the New Moon ­feast. You will be m ­ issed, be­cause your seat will be emp­ty. 19 The day af­ter to­mor­row, to­ward eve­ning, go to the ­place ­where you hid when this trou­ble be­gan, and wait by the ­stone Ezel. 20 I will ­shoot ­three ar­rows to the side of it, as ­though I were shoot­ing at a tar­get. 21 Then I will send a boy and say, ‘Go, find the ar­rows.’ If I say to him, ‘Look, the ar­rows are on this side of you; ­bring them here,’ then come, be­cause, as sure­ly as the Lord ­lives, you are safe; ­there is no dan­ger. 22 But if I say to the boy, ‘Look, the ar­rows are be­yond you,’ then you must go, be­cause the Lord has sent you away. 23 And ­about the mat­ter you and I dis­cussed — ​re­ mem­ber, the Lord is wit­ness be­tween you and me for­ev­er.” 24 So Da­vid hid in the f­ ield, and when the New Moon f­ east came, the king sat down to eat. 25 He sat in his cus­tom­ary ­place by the wall, op­po­site Jon­a­than,  a and Ab­ner sat next to Saul, but Da­vid’s ­place was emp­ty. 26 Saul said noth­ing that day, for he t­ hought, “Some­thing must have hap­pened to Da­vid to make him cer­e­mo­ni­al­ly un­clean  — ​sure­ly he is un­clean.” 27 But the next day, the sec­ond day of the m ­ onth, Da­vid’s ­place was emp­ty ­again. Then Saul said to his son Jon­a­than, “Why ­hasn’t the son of Jes­se come to the meal, ei­ther yes­ter­day or to­day?” 28  Jon­a­than an­swered, “Da­vid ear­nest­ly ­asked me for per­mis­sion to go to Beth­le­hem. 29 He said, ‘Let me go, be­ cause our fam­i­ly is ob­serv­ing a sac­ri­fice in the town and my broth­er has or­dered me to be ­there. If I have ­found fa­vor in your eyes, let me get away to see my broth­ers.’ That is why he has not come to the ­king’s ta­ble.” 30 Saul’s an­ger ­flared up at Jon­at­ han and he said to him, “You son of a per­verse and re­bel­lious wom­an! ­Don’t I know that you have sid­ed with the son of Jes­se to your own ­shame and to the ­shame of the moth­er who bore you? 31 As long as the son of Jes­se ­lives on this ­earth, nei­ther you nor your king­dom will be es­tab­lished. Now send some­one to ­bring him to me, for he must die!” 32 “Why s­ hould he be put to d ­ eath? What has he done?” Jon­a­than ­asked his fa­ther. 33 But Saul ­hurled his ­spear at him to kill him. Then Jon­a­than knew that his fa­ther in­tend­ ed to kill Da­vid. 34 Jon­a­than got up from the ta­ble in f­ierce an­ger; on that sec­ond day of the f­ east he did not eat, be­cause he was ­grieved at his fa­ther’s shame­ful treat­ment of Da­vid. 35 In the morn­ing Jon­a­than went out to the f­ ield for his meet­ing with Da­vid. He had a ­small boy with him, 36 and he a 25 

Septuagint; Hebrew wall. Jonathan arose   

1 Sam­uel 21:7

WHY DID DAVID BOW BEFORE JONATHAN? (20:41) David approached Jonathan with the attitude of a servant rather than a king. He bowed three times before Jonathan, humbly acknowledging his debt to his friend, who had risked so much to warn him of impending danger. DAVID ON THE RUN (21:1 — 23:29)

Gibeah

Gath

David at Nob

21

Da­vid went to Nob, to Ahim­e­lek the ­priest. Ahim­e­lek trem­bled when he met him, and ­asked, “Why are you ­alone? Why is no one with you?” 2 Da­vid an­swered Ahim­el­ ek the ­priest, “The king sent me on a mis­sion and said to me, ‘No one is to know any­thing ­about the mis­sion I am send­ing you on.’ As for my men, I have told them to meet me at a cer­tain p ­ lace. 3 Now then, what do you have on hand? Give me five ­loaves of ­bread, or what­ev­er you can find.” 4 But the p ­ riest an­swered Da­vid, “I d ­ on’t have any or­di­ nary b ­ read on hand; how­ev­er, t­ here is some con­se­crat­ed ­bread here — ​pro­vid­ed the men have kept them­selves from wom­en.” 5 Da­vid re­plied, “In­deed wom­en have been kept from us, as usu­al when­ev­er  c I set out. The ­men’s bod­ies are holy even on mis­sions that are not holy. How much more so to­day!” 6 So the ­priest gave him the con­se­crat­ed b ­ read, ­since ­there was no b ­ read t­ here ex­cept the b ­ read of the Pres­ence that had been re­moved from be­fore the Lord and re­placed by hot ­bread on the day it was tak­en away. 7 Now one of ­Saul’s ser­vants was ­there that day, de­tained be­fore the Lord; he was Doeg the Edom­ite, ­Saul’s ­chief shep­herd. b

a 42 

In Hebrew texts this sentence (20:42b) is numbered 21:1.    b In Hebrew texts 21:1-15 is numbered 21:2-16.    c 5 Or from us in the past few days since   

0 0

Jo rd a n R .

said to the boy, “Run and find the ar­rows I s­ hoot.” As the boy ran, he shot an ar­row be­yond him. 37 When the boy came to the ­place ­where Jon­a­than’s ar­row had fall­en, Jon­a­than ­called out af­ter him, “Isn’t the ar­row be­yond you?” 38 Then he shout­ed, “Hur­ry! Go quick­ly! ­Don’t stop!” The boy ­picked up the ar­row and re­turned to his mas­ter. 39 (The boy knew noth­ing a ­ bout all this; only Jon­a­than and Da­vid knew.) 40 Then Jon­a­than gave his weap­ons to the boy and said, “Go, car­ry them back to town.” 41 Af­ter the boy had gone, Da­vid got up from the s­ outh side of the ­stone and ­bowed down be­fore Jon­a­than ­three ­times, with his face to the ­ground. Then they ­kissed each oth­er and wept to­geth­er  — ​but Da­vid wept the most. 42 Jon­a­than said to Da­vid, “Go in p ­ eace, for we have s­ worn friend­ship with each oth­er in the name of the Lord, say­ ing, ‘The Lord is wit­ness be­tween you and me, and be­tween your de­scen­dants and my de­scen­dants for­ev­er.’  ” Then Da­ vid left, and Jon­a­than went back to the town. a

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Ramah Nob Jebus (Jerusalem)

Adullam Forest of Hereth Sa l t Keilah Se a En Gedi ( De a d 10 km. Ziph Se a ) 10 miles Maon Horesh?

WHAT WAS CONSECRATED BREAD? (21:4) It was the 12 loaves (representing the 12 tribes of Israel) made of pure wheat flour. This bread of the Presence was placed on a table in the Holy Place of the tabernacle (and later in the temple) each Sabbath. It was a thanksgiving offering for the Lord’s daily provision. When removed from the Holy Place, the bread could be eaten, but only by the priests (Ex 25:30; Lev 24:5 – 9). HOW COULD ABSTAINING FROM WOMEN MAKE SOMEONE HOLY? (21:5) A man who had sexual contact with a woman was to bathe with water and was considered unclean until evening (Lev 15:18). This holiness refers to ritual purity, as defined in the “Holiness Code” of Leviticus (Lev 17:1 — ​26:46), not to ethical purity, as the term holy has come to imply. IN WHAT WAY WAS DOEG THE EDOMITE DETAINED BEFORE THE LORD? (21:7) Doeg may have been detained for religious reasons, that is, he was confined until his period of purification was completed.

W H Y D I D D AV I D L I E T O T H E P R I E S T ? 2 1 : 2 It’s not immediately clear why David lied in response to Ahimelek’s question. Two factors may have influenced his decision to deceive Ahimelek: (1) David’s life was on the line, and he may have felt justified in resorting to deception to save his life. The Old Testament records other instances of deception to save lives (e.g., Ex 1:19; Jos 2:5). (2) David may have been trying to protect Ahimelek from any accusation of involvement in David’s escape from Saul. David’s desire to preserve human life (that of another, if not his own) took precedence over telling the truth. It is interesting to note that J­ esus later cited the incident of David’s request for bread (v. 3) to illustrate the principle that human need takes priority over ceremonial law (Lk 6:3 – 4).

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1 Sam­uel 21:8 8 Da­vid ­asked Ahim­e­lek, “Don’t you have a ­spear or a s­ word here? I h ­ aven’t ­brought my ­sword or any oth­er weap­ on, be­cause the ­king’s mis­sion was ur­gent.” 9 The ­priest re­plied, “The ­sword of Go­li­ath the Phi­lis­tine, whom you k ­ illed in the Val­ley of Elah, is here; it is ­wrapped in a ­cloth be­hind the ­ephod. If you want it, take it; ­there is no ­sword here but that one.” Da­vid said, “There is none like it; give it to me.”

David at Gath WHY DID DAVID GO TO HIS ENEMIES FOR SAFETY? (21:10) The last place Saul would look for David would be among the Philistines, especially in the hometown of Goliath (17:4).

10 That day Da­vid fled from Saul and went to ­Achish king of Gath. 11 But the ser­vants of ­Achish said to him, “Isn’t this Da­vid, the king of the land? ­Isn’t he the one they sing ­about in ­their danc­es: “ ‘Saul has slain his thousands, and David his tens of thousands’?” 12 Da­vid took t­ hese ­words to h ­ eart and was very much ­ fraid of ­Achish king of Gath. 13 So he pre­tend­ed to be in­sane a in ­their pres­ence; and ­while he was in t­ heir ­hands he act­ed like a mad­man, mak­ing ­marks on the ­doors of the gate and let­ting sa­li­va run down his beard. 14 Achish said to his ser­vants, “Look at the man! He is in­ sane! Why b ­ ring him to me? 15 Am I so s­ hort of mad­men that you have to b ­ ring this fel­low here to car­ry on like this in ­front of me? Must this man come into my house?”

WHAT WAS THE CAVE OF ADULLAM? (22:1) The cave was named for the city of Adullam (meaning “retreat” or “refuge”), a frontier town between Israel and Philistia, about 12 miles southwest of Bethlehem. The region is one of steep ravines and numerous caves. Most likely one particular cave served as David’s headquarters, but the surrounding area provided abundant shelter for hundreds of men. WHAT KIND OF A GROUP WAS THIS — ​ THESE MEN WHO WERE IN DISTRESS, IN DEBT OR DISCONTENTED? (22:2) In flight from King Saul, David was officially an outlaw. Others in similar straits were naturally attracted to him. He and his cause became a rallying point for others who felt oppressed. Most were probably men embittered against the system and opposed to the current leadership. WERE DAVID’S PARENTS IN DANGER? (22:3) It is possible that they were. Anyone associated with David would have been a natural target, and Bethlehem was uncomfortably close to Saul’s headquarters in Gibeah. David’s Moabite ancestry (Ru 4:13,22), combined with the Moabite king’s animosity toward Saul, made the request for asylum acceptable to the king of Moab. WHAT KIND OF STRONGHOLD WAS THIS? (22:4) The stronghold probably consisted of a wellfortified hilltop, perhaps incorporating one or more of the caves in the region around Adullam. The cave of Adullam and stronghold seem to be synonymous (2Sa 23:13 – 14).

David at Adullam and Mizpah

22

Da­vid left Gath and es­caped to the cave of Adul­lam. When his broth­ers and his fa­ther’s house­hold ­heard ­about it, they went down to him t­ here. 2 All ­those who were in dis­tress or in debt or dis­con­tent­ed gath­ered a ­ round him, and he be­came ­their com­mand­er. ­About four hun­dred men were with him. 3 From ­there Da­vid went to Miz­pah in Moab and said to the king of Moab, “Would you let my fa­ther and moth­ er come and stay with you un­til I ­learn what God will do for me?” 4 So he left them with the king of Moab, and they ­stayed with him as long as Da­vid was in the strong­hold. 5 But the proph­et Gad said to Da­vid, “Do not stay in the strong­hold. Go into the land of Ju­dah.” So Da­vid left and went to the for­est of He­reth.

Saul Kills the Priests of Nob 6 Now Saul ­heard that Da­vid and his men had been dis­ cov­ered. And Saul was seat­ed, s­ pear in hand, un­der the tam­ a­risk tree on the hill at Gib­e­ah, with all his of­fi­cials stand­ing at his side. 7 He said to them, “Lis­ten, men of Ben­ja­min! Will the son of Jes­se give all of you f­ ields and vine­yards? Will he make all of you com­mand­ers of thou­sands and com­mand­ ers of hun­dreds? 8 Is that why you have all con­spired ­against me? No one t­ ells me when my son m ­ akes a cov­enant with the son of Jes­se. None of you is con­cerned a ­ bout me or t­ ells me that my son has in­cit­ed my ser­vant to lie in wait for me, as he does to­day.” 9 But Doeg the Edom­ite, who was stand­ing with S ­ aul’s of­ fi­cials, said, “I saw the son of Jes­se come to Ahim­e­lek son

1 Sam­uel 23:5 of Ahi­tub at Nob. 10  Ahim­e­lek in­quired of the Lord for him; he also gave him pro­vi­sions and the ­sword of Go­li­ath the Phi­lis­tine.” 11 Then the king sent for the ­priest Ahim­e­lek son of Ahi­ tub and all the men of his fam­i­ly, who were the ­priests at Nob, and they all came to the king. 12 Saul said, “Lis­ten now, son of Ahi­tub.” “Yes, my lord,” he an­swered. 13 Saul said to him, “Why have you con­spired ­against me, you and the son of Jes­se, giv­ing him ­bread and a ­sword and in­quir­ing of God for him, so that he has re­belled a ­ gainst me and lies in wait for me, as he does to­day?” 14 Ahim­e­lek an­swered the king, “Who of all your ser­vants is as loy­al as Da­vid, the ­king’s son-in-law, cap­tain of your body­guard and high­ly re­spect­ed in your house­hold? 15 Was that day the f­ irst time I in­quired of God for him? Of c­ ourse not! Let not the king ac­cuse your ser­vant or any of his fa­ ther’s fam­il­y, for your ser­vant ­knows noth­ing at all ­about this ­whole af­fair.” 16 But the king said, “You will sure­ly die, Ahim­e­lek, you and your ­whole fam­i­ly.” 17 Then the king or­dered the ­guards at his side: “Turn and kill the p ­ riests of the Lord, be­cause they too have sid­ed with Da­vid. They knew he was flee­ing, yet they did not tell me.” But the k ­ ing’s of­fi­cials were un­will­ing to ­raise a hand to ­strike the ­priests of the Lord. 18 The king then or­dered Doeg, “You turn and ­strike down the ­priests.” So Doeg the Edom­ite ­turned and ­struck them down. That day he k ­ illed ­eighty-five men who wore the lin­ en ­ephod. 19 He also put to the ­sword Nob, the town of the ­priests, with its men and wom­en, its chil­dren and in­fants, and its cat­tle, don­keys and sheep. 20 But one son of Ahim­el­ek son of Ahi­tub, n ­ amed Abi­a­ thar, es­caped and fled to join Da­vid. 21 He told Da­vid that Saul had k ­ illed the ­priests of the Lord. 22 Then Da­vid said to Abi­at­ har, “That day, when Doeg the Edom­ite was t­ here, I knew he ­would be sure to tell Saul. I am re­spon­si­ble for the ­death of your ­whole fam­i­ly. 23 Stay with me; ­don’t be ­afraid. The man who ­wants to kill you is try­ing to kill me too. You will be safe with me.”

David Saves Keilah

23

When Da­vid was told, “Look, the Phi­lis­tines are fight­ing ­against Ke­i­lah and are loot­ing the thresh­ ing ­floors,” 2 he in­quired of the Lord, say­ing, “Shall I go and at­tack ­these Phi­lis­tines?” The Lord an­swered him, “Go, at­tack the Phi­lis­tines and save Ke­i­lah.” 3 But Da­vid’s men said to him, “Here in Ju­dah we are ­afraid. How much more, then, if we go to Ke­il­ ah ­against the Phi­lis­tine forc­es!” 4 Once a ­ gain Da­vid in­quired of the Lord, and the Lord an­swered him, “Go down to Ke­i­lah, for I am go­ing to give the Phi­lis­tines into your hand.” 5 So Da­vid and his men went to Ke­i­lah, ­fought the Phi­lis­tines and car­ried off ­their live­ stock. He in­flict­ed h ­ eavy loss­es on the Phi­lis­tines and s­ aved

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WHAT RESPONSIBILITIES DID DAVID HAVE AS CAPTAIN OF [THE] BODYGUARD? (22:14) David bore final responsibility for Saul’s well-being and the coordination of the other members of Saul’s bodyguard. The Hebrew term translated bodyguard derives from a verb that means “to hear” or “to obey.” The bodyguard consisted of those who heard and obeyed the personal orders of the king. They belonged to his inner circle and were charged with his personal welfare and comfort. WHY DID THE OFFICIALS DISOBEY THE KING? (22:17) To kill the priests of the Lord went beyond dealing with David; it constituted a declaration of war against God himself. Even Saul’s officials — ​ by no means highly sensitive men — ​understood the danger and the depravity of such action. God’s anointed priests were not to be touched.

WAS DAVID RESPONSIBLE FOR THE DEATH OF ABIATHAR’S FAMILY? (22:22) David naturally felt responsible for the massacre, but it was the deed of Saul and Doeg. When Ahimelek, Abiathar’s father, failed to inform Saul of David’s activities, Saul perceived him as a coconspirator in rebellion. Ahimelek was a great-grandson of Eli. This slaughter of the priests at Nob is a fulfillment of the curse on the house of Eli (2:27 – 36). WHAT WERE THRESHING FLOORS? (23:1) These were places where grain was threshed — ​that is, separated from the husks. Since threshing floors were not military outposts, they were easy targets for the advancing Philistine army. Losing their grain would have been devastating for the peasant farmers of Israel.

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1 Sam­uel 23:6

WHY DID DAVID ASK FOR THE EPHOD? (23:6,9) The ephod was a sleeveless garment worn by the high priest (Ex 28:28 – 29). Attached to the ephod was the breastpiece, which served as the receptacle for the Urim and Thummim, the divine objects that were cast by lot. Carefully phrased questions were posed, and the Lord then controlled the lot to provide “yes” or “no” answers. See the article What were the Urim and Thummim? (Dt 33:8; p. 305).

the peo­ple of Ke­i­lah. 6  (Now Abi­a­thar son of Ahim­e­lek had ­ rought the e b ­ phod down with him when he fled to Da­vid at Ke­i­lah.)

HOW DID JONATHAN HELP DAVID FIND STRENGTH IN GOD? (23:16) Jonathan was a minister of encouragement to his fearful friend David. Jonathan offered support to David in the face of grave danger. Jonathan’s very presence must have lifted David’s spirits. Beyond that, there was Jonathan’s certainty about God’s will for the future, his own resolve to defer to David and his admission that even Saul knew what God had planned. WHY DID THEY MAKE YET ANOTHER COVENANT BEFORE THE LORD? (23:18) The covenant made here by David and Jonathan went beyond anything they had previously affirmed (18:3; 20:8,14 – 17). Once Saul was removed from the scene, David, as king, and Jonathan, as second-in-command, could rally groups from both sides, overcome the division that had developed in the nation and reunite the ­people of Israel. Jonathan officially conceded the kingship to David — ​a move that hinted at a possible coalition government (23:17). WHY DID GOD ALLOW THIS CHASE BY SAUL TO CONTINUE? (23:23) While on the run from Saul, David learned to trust the Lord. If trials produce trust, then those trials serve a higher purpose. David’s words in Psalm 18:2 testify to his trust: The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. David’s trust was not misplaced, for Saul was forced to call off his search for David to attend to matters of national security (1Sa 23:27 – 28).

Saul Pursues David 7 Saul was told that Da­vid had gone to Ke­i­lah, and he said, “God has de­liv­ered him into my h ­ ands, for Da­vid has im­ pris­oned him­self by en­ter­ing a town with g ­ ates and bars.” 8 And Saul ­called up all his forc­es for bat­tle, to go down to Ke­i­lah to be­siege Da­vid and his men. 9 When Da­vid ­learned that Saul was plot­ting ­against him, he said to Abi­a­thar the ­priest, “Bring the e ­ phod.” 10  Da­vid said, “Lord, God of Is­ra­el, your ser­vant has ­heard def­i­nite­ly that Saul p ­ lans to come to Ke­i­lah and de­stroy the town on ac­count of me. 11 Will the cit­i­zens of Ke­i­lah sur­ren­der me to him? Will Saul come down, as your ser­vant has ­heard? Lord, God of Is­ra­el, tell your ser­vant.” And the Lord said, “He will.” 12 Again Da­vid ­asked, “Will the cit­i­zens of Ke­i­lah sur­ren­ der me and my men to Saul?” And the Lord said, “They will.” 13 So Da­vid and his men, ­about six hun­dred in num­ber, left Ke­i­lah and kept mov­ing from ­place to ­place. When Saul was told that Da­vid had es­caped from Ke­i­lah, he did not go there. 14 Da­vid s­ tayed in the wil­der­ness strong­holds and in the ­hills of the Des­ert of Ziph. Day af­ter day Saul ­searched for him, but God did not give Da­vid into his hands. 15 While Da­vid was at Ho­resh in the Des­ert of Ziph, he ­learned that  a Saul had come out to take his life. 16  And ­Saul’s son Jon­a­than went to Da­vid at Ho­resh and ­helped him find ­strength in God. 17 “Don’t be a ­ fraid,” he said. “My fa­ther Saul will not lay a hand on you. You will be king over Is­ra­el, and I will be sec­ond to you. Even my fa­ther Saul ­knows this.” 18 The two of them made a cov­enant be­fore the Lord. Then Jon­a­than went home, but Da­vid re­mained at Ho­resh. 19 The Ziph­ites went up to Saul at Gib­e­ah and said, “Is not Da­vid hid­ing a ­ mong us in the strong­holds at Ho­resh, on the hill of Ha­ki­lah, ­south of Je­shi­mon? 20  Now, Your Maj­es­ty, come down when­ev­er it pleas­es you to do so, and we will be re­spon­si­ble for giv­ing him into your hands.” 21 Saul re­plied, “The Lord ­bless you for your con­cern for me. 22 Go and get more in­for­ma­tion. Find out ­where Da­vid usu­al­ly goes and who has seen him t­ here. They tell me he is very ­crafty. 23 Find out a ­ bout all the hid­ing plac­es he uses and come back to me with def­i­nite in­for­ma­tion. Then I will go with you; if he is in the area, I will ­track him down ­among all the ­clans of Ju­dah.” 24 So they set out and went to Ziph ­ahead of Saul. Now Da­ vid and his men were in the Des­ert of Maon, in the Ar­a­bah ­south of Je­shi­mon. 25 Saul and his men be­gan the s­ earch, and when Da­vid was told a ­ bout it, he went down to the rock and ­stayed in the Des­ert of Maon. When Saul ­heard this, he went into the Des­ert of Maon in pur­suit of Da­vid. a 15 Or he was

afraid because   

1 Sam­uel 24:15

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26 Saul was go­ing ­along one side of the moun­tain, and Da­vid and his men were on the oth­er side, hur­ry­ing to get away from Saul. As Saul and his forc­es were clos­ing in on Da­vid and his men to cap­ture them, 27 a mes­sen­ger came to Saul, say­ing, “Come quick­ly! The Phi­lis­tines are raid­ing the land.” 28 Then Saul ­broke off his pur­suit of Da­vid and went to meet the Phi­lis­tines. That is why they call this p ­ lace Sela Ham­mah­le­koth.  a 29 And Da­vid went up from t­ here and l­ ived in the strong­holds of En Gedi. b

David Spares Saul’s Life

24

Af­ter Saul re­turned from pur­su­ing the Phi­lis­tines, he was told, “Da­vid is in the Des­ert of En Gedi.” 2 So Saul took ­three thou­sand able ­young men from all Is­ra­el and set out to look for Da­vid and his men near the C ­ rags of the Wild Goats. 3 He came to the ­sheep pens ­along the way; a cave was ­there, and Saul went in to re­lieve him­self. Da­vid and his men were far back in the cave. 4 The men said, “This is the day the Lord ­spoke of when he said d to you, ‘I will give your en­em ­ y into your h ­ ands for you to deal with as you wish.’ ” Then Da­vid ­crept up un­no­ticed and cut off a cor­ner of S ­ aul’s robe. 5  Af­ter­ward, Da­vid was con­science-strick­en for hav­ing cut off a cor­ner of his robe. 6 He said to his men, “The Lord for­ bid that I ­should do such a ­thing to my mas­ter, the Lord’s anoint­ed, or lay my hand on him; for he is the anoint­ed of the Lord.” 7  With ­these ­words Da­vid sharp­ly re­buked his men and did not al­low them to at­tack Saul. And Saul left the cave and went his way. 8 Then Da­vid went out of the cave and ­called out to Saul, “My lord the king!” When Saul ­looked be­hind him, Da­vid ­bowed down and pros­trat­ed him­self with his face to the ­ground. 9 He said to Saul, “Why do you lis­ten when men say, ‘Da­vid is bent on harm­ing you’? 10 This day you have seen with your own eyes how the Lord de­liv­ered you into my h ­ ands in the cave. Some ­urged me to kill you, but I ­spared you; I said, ‘I will not lay my hand on my lord, be­ cause he is the Lord’s anoint­ed.’ 11 See, my fa­ther, look at this p ­ iece of your robe in my hand! I cut off the cor­ner of your robe but did not kill you. See that ­there is noth­ing in my hand to in­di­cate that I am ­guilty of wrong­do­ing or re­ bel­lion. I have not ­wronged you, but you are hunt­ing me down to take my life. 12 May the Lord ­judge be­tween you and me. And may the Lord ­avenge the ­wrongs you have done to me, but my hand will not ­touch you. 13 As the old say­ing goes, ‘From evil­do­ers come evil d ­ eeds,’ so my hand will not ­touch you. 14 “Against whom has the king of Is­ra­el come out? Who are you pur­su­ing? A dead dog? A flea? 15 May the Lord be our j­ udge and de­cide be­tween us. May he con­sid­er my c­ ause and up­hold it; may he vin­di­cate me by de­liv­er­ing me from your hand.” c

a 28 

Sela Hammahlekoth means rock of parting.    b 29  In Hebrew texts this verse (23:29) is numbered 24:1.    c In Hebrew texts 24:1-22 is numbered 24:2-23.    d 4 Or “Today the Lord is saying   

WHAT WERE THE SHEEP PENS? (24:3) Enclosed with stone walls, sheep pens were shelters for protecting flocks. It is no coincidence that the sheep pens mentioned here were in the same area as a cave. Rough rock walls likely protruded from the mouth of the cave to provide an area for the flock to move about, to prevent escape and to provide protection from predators and inclement weather. WHY DID DAVID FEEL SO GUILTY ABOUT CUTTING OFF A CORNER OF SAUL’S ROBE? (24:5) In the days of Saul and David, to seize the hem of a garment symbolized loyalty, faith and covenant making. Cutting off the corner of someone’s robe was a symbol of disloyalty and rebellion. David’s act was a display of disloyalty toward Saul, something he had continually and carefully guarded against.

IF CUTTING SAUL’S ROBE WAS A SIGN OF DISLOYALTY, WHY DID DAVID SAY IT PROVED HIS LOYALTY? (24:11) David used a ­couple of expressions to voice his loyalty to Saul: my lord (v. 8) and my father (v. 11). When David bowed down before Saul, the king also had visual evidence of David’s loyalty (v. 8). The corner of the garment in David’s hand showed Saul that he had been entirely at the mercy of David. Instead of taking Saul’s life, David took only a piece of his garment. WHY DID DAVID REFER TO SAUL AS MY FATHER? (24:11) Despite everything that had happened, Saul was still David’s father-in-law (18:27). In this verse David referred to Saul as my father, and later (24:16; 26:25) Saul referred to David as my son. When David referred to Saul as father, he was showing respect for Saul’s current authority.

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WHAT MADE SAUL REALIZE DAVID WOULD BECOME KING? (24:20) David had proven himself the better man, maintaining his composure under provocation and his integrity under pressure. Saul was a beaten warrior who wanted out of the struggle, and he knew that God had chosen David to replace him. See How did Saul know the Lord had left him and was instead with David? (18:12; p. 415). IF THEY HAD SETTLED MATTERS, WHY DIDN’T DAVID RETURN HOME WITH SAUL? (24:22) Even though Saul admitted to personal guilt (v. 17) and publicly proclaimed the inevitability of David’s kingship (v. 20), David still could not trust him. There is no record here of reconciliation. David knew he needed to keep a safe distance from the unstable Saul. And the episode that follows in chapter 26 proves David’s wisdom.

WAS DAVID’S REQUEST A FORM OF EXTORTION? (25:7 – 8) In modern society, David’s means of supporting his men might be considered “protection money” — ​a form of illegal extortion. But such practices were common in ancient times, when standing armies and police forces were not available. Wandering bands of marauders — ​to say nothing of natural predators — ​posed a tremendous threat to flocks, herds and ­people. For restraining his own motley band and for warding off Bedouin raiders and natural predators, David requested compensation from Nabal. See Was it common for p ­ eople to be endangered by bands of raiders? (27:10; p. 428). WHAT HOSPITALITY WAS CUSTOMARY AT FESTIVE TIMES? (25:8) Nabal was celebrating the sheepshearing, the harvest feast of the flock owner. At such festive times, it was customary to invite and entertain neighbors and friends. A great feast was prepared, and the property owner shared his bounty with all who attended. The poor, the outcast and the needy — ​in keeping with Israelite tradition — ​were regularly among those who benefited from the celebration.

1 Sam­uel 24:16 16 When Da­vid fin­ished say­ing this, Saul ­asked, “Is that your ­voice, Da­vid my son?” And he wept a ­ loud. 17 “You are more righ­teous than I,” he said. “You have treat­ed me well, but I have treat­ed you bad­ly. 18 You have just now told me ­about the good you did to me; the Lord de­liv­ered me into your h ­ ands, but you did not kill me. 19 When a man f­ inds his en­e­my, does he let him get away un­harmed? May the Lord re­ward you well for the way you treat­ed me to­day. 20 I know that you will sure­ly be king and that the king­dom of Is­ra­el will be es­tab­lished in your h ­ ands. 21 Now ­swear to me by the Lord that you will not kill off my de­scen­dants or wipe out my name from my fa­ther’s fam­i­ly.” 22 So Da­vid gave his oath to Saul. Then Saul re­turned home, but Da­vid and his men went up to the strong­hold.

David, Nabal and Abigail

25

Now Sam­uel died, and all Is­ra­el as­sem­bled and ­ ourned for him; and they bur­ied him at his home m in Ra­mah. Then Da­vid ­moved down into the Des­ert of ­Pa­ran.  a 2 A cer­tain man in Maon, who had prop­er­ty ­there at Car­ mel, was very ­wealthy. He had a thou­sand ­goats and ­three thou­sand ­sheep, ­which he was shear­ing in Car­mel. 3 His name was Na­bal and his ­wife’s name was Ab­i­gail. She was an in­tel­li­gent and beau­ti­ful wom­an, but her hus­band was sur­ly and mean in his deal­ings — ​he was a Ca­leb­ite. 4 While Da­vid was in the wil­der­ness, he h ­ eard that Na­bal was shear­ing ­sheep. 5 So he sent ten ­young men and said to them, “Go up to Na­bal at Car­mel and ­greet him in my name. 6 Say to him: ‘Long life to you! Good h ­ ealth to you and your house­hold! And good ­health to all that is yours! 7 “ ‘Now I hear that it is s­ heep-shear­ing time. When your shep­herds were with us, we did not mis­treat them, and the ­whole time they were at Car­mel noth­ing of ­theirs was miss­ ing. 8 Ask your own ser­vants and they will tell you. There­ fore be fa­vor­able to­ward my men, s­ ince we come at a fes­tive time. ­Please give your ser­vants and your son Da­vid what­ev­ er you can find for them.’ ” 9 When Da­vid’s men ar­rived, they gave Na­bal this mes­ sage in Da­vid’s name. Then they wait­ed. 10 Na­bal an­swered Da­vid’s ser­vants, “Who is this Da­vid? Who is this son of Jes­se? Many ser­vants are break­ing away from ­their mas­ters ­these days. 11 Why ­should I take my ­bread and wa­ter, and the meat I have slaugh­tered for my shear­ers, and give it to men com­ing from who ­knows where?” 12 Da­vid’s men t­ urned ­around and went back. When they ar­rived, they re­port­ed ev­ery word. 13 Da­vid said to his men, “Each of you ­strap on your ­sword!” So they did, and Da­vid ­strapped his on as well. ­About four hun­dred men went up with Da­vid, ­while two hun­dred ­stayed with the sup­plies. 14 One of the ser­vants told Ab­i­gail, Na­bal’s wife, “Da­vid sent mes­sen­gers from the wil­der­ness to give our mas­ter his greet­ings, but he ­hurled in­sults at them. 15 Yet ­these men were very good to us. They did not mis­treat us, and the a 1  Hebrew and some Septuagint manuscripts; other Septuagint manuscripts Maon   

1 Sam­uel 25:34 ­ hole time we were out in the f­ ields near them noth­ing w ­ round us the was miss­ing. 16 Night and day they were a wall a ­whole time we were herd­ing our s­ heep near them. 17 Now ­think it over and see what you can do, be­cause di­sas­ter is hang­ing over our mas­ter and his ­whole house­hold. He is such a wick­ed man that no one can talk to him.” 18 Ab­i­gail act­ed quick­ly. She took two hun­dred ­loaves of ­bread, two s­ kins of wine, five d ­ ressed s­ heep, five se­ahs a of roast­ed ­grain, a hun­dred c­ akes of rai­sins and two hun­dred ­cakes of ­pressed figs, and load­ed them on don­keys. 19 Then she told her ser­vants, “Go on a ­ head; I’ll fol­low you.” But she did not tell her hus­band Na­bal. 20 As she came rid­ing her don­key into a moun­tain ra­vine, ­there were Da­vid and his men de­scend­ing to­ward her, and she met them. 21 Da­vid had just said, “It’s been use­less — ​all my watch­ing over this fel­low’s prop­er­ty in the wil­der­ness so that noth­ing of his was miss­ing. He has paid me back evil for good. 22 May God deal with Da­vid, b be it ever so se­vere­ly, if by morn­ing I l­eave a ­ live one male of all who be­long to him!” 23 When Ab­ig ­ ail saw Da­vid, she quick­ly got off her don­key and b ­ owed down be­fore Da­vid with her face to the ­ground. 24 She fell at his feet and said: “Par­don your ser­vant, my lord, and let me ­speak to you; hear what your ser­vant has to say. 25 Please pay no at­ten­tion, my lord, to that wick­ed man Na­ bal. He is just like his name — ​his name m ­ eans Fool, and fol­ly goes with him. And as for me, your ser­vant, I did not see the men my lord sent. 26 And now, my lord, as sure­ly as the Lord your God ­lives and as you live, ­since the Lord has kept you from blood­shed and from aveng­ing your­self with your own ­hands, may your en­e­mies and all who are in­tent on harm­ing my lord be like Na­bal. 27 And let this gift, ­which your ser­vant has ­brought to my lord, be giv­en to the men who fol­low you. 28  “Please for­give your ser­vant’s pre­sump­tion. The Lord your God will cer­tain­ly make a last­ing dy­nas­ty for my lord, be­cause you ­fight the Lord’s bat­tles, and no wrong­do­ing will be ­found in you as long as you live. 29  Even ­though some­one is pur­su­ing you to take your life, the life of my lord will be b ­ ound se­cure­ly in the bun­dle of the liv­ing by the Lord your God, but the ­lives of your en­e­mies he will hurl away as from the pock­et of a ­sling. 30 When the Lord has ful­filled for my lord ev­ery good t­ hing he prom­ised con­ cern­ing him and has ap­point­ed him rul­er over Is­ra­el, 31 my lord will not have on his con­science the stag­ger­ing bur­den of need­less blood­shed or of hav­ing ­avenged him­self. And when the Lord your God has ­brought my lord suc­cess, re­ mem­ber your ser­vant.” 32 Da­vid said to Ab­ig ­ ail, “Praise be to the Lord, the God of Is­ra­el, who has sent you to­day to meet me. 33 May you be ­blessed for your good judg­ment and for keep­ing me from blood­shed this day and from aveng­ing my­self with my own ­hands. 34 Oth­er­wise, as sure­ly as the Lord, the God of Is­ra­el, ­lives, who has kept me from harm­ing you, if you had not a 18  That

is, probably about 60 pounds or about 27 kilograms    b 22 Some Septuagint manuscripts; Hebrew with David’s enemies   

425

HOW RISKY WAS IT FOR ABIGAIL TO MAKE THIS DECISION WITHOUT NABAL’S KNOWLEDGE? (25:19) There was some risk that she would provoke her husband’s anger by defying his decision. But Abigail probably realized it would be a greater risk to do nothing about the potential slaughter of her household. She knew it would do no good to reason with Nabal while he was eating and drinking (v. 36). After he sobered up, she hid nothing from him and told him what she had done (v. 37). Abigail did the responsible thing in an emergency — ​in spite of personal risk.

WHY DID ABIGAIL SAY HER HUSBAND’S NAME WAS FOOL? (25:25) The Hebrew term nabal literally means “fool.” Most likely, this was a nickname the man had picked up — ​and for good reason! He was the epitome of how an Israelite would define a fool: harsh, ill-mannered, materialistic, insensitive to his neighbors’ needs, disrespectful of others and irreverent toward God. His folly was magnified in his failure to acknowledge David as the future king of Israel.

WHAT IS THE BUNDLE OF THE LIVING? (25:29) Abigail contrasted being bound securely in the bundle of the living with being hurled away as from the pocket of a sling. This contrast suggests that the bundle would be a pouch in which stones were kept. The pocket of a sling would be the hollow or cavity from which the stone was hurled. It is better to be kept by the Lord than hurled away. Slings and stones also bring to mind David’s victory over Goliath.

426

WHAT DOES IT MEAN THAT NABAL BECAME LIKE A STONE? (25:37) Nabal apparently suffered a heart attack or a stroke, fell into a coma, lingered for ten days and then died. How ironic that he who was so morally and socially insensitive became as senseless as a stone.

WHY DID DAVID HAVE MORE THAN ONE WIFE? (25:42 – 43) Polygyny — ​ the practice of taking more than one wife — ​was common in the ancient Near East. Having many wives was a sign of wealth and rank. As king, David had both the rank and wealth to support numerous wives and concubines — ​and acquiring them was considered his royal privilege. Although polygamy is incompatible with God’s ideal, it apparently was one of many borderline practices that God allowed during the Old Testament days. The practice essentially disappeared following the Babylonian captivity. See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443). DID MICHAL DIVORCE DAVID BEFORE REMARRYING? (25:44) Scripture does not mention a divorce. This verse continues to call Michal David’s wife. But her father, Saul, in effect declared the marriage ended when he gave her to another man. Saul considered David as good as dead. HADN’T SAUL AND DAVID SETTLED THEIR DIFFERENCES? (26:1 – 2) David did not seize the opportunity to usurp Saul’s throne after the incident recorded in chapter 24 due to respect for the Lord’s anointed (24:10; 26:9). Still jealous of David, Saul had no qualms about pursuing David through the wilderness trying to kill him. This defect in Saul’s character made reconciliation unlikely. Their differences would only be resolved by death — ​either Saul’s or David’s. WHY DID DAVID STILL CALL SAUL THE LORD’S ANOINTED? (26:9) Saul’s royal office carried with it divine sanction by virtue of his anointing. The designation the Lord’s anointed is used interchangeably with his [the Lord’s] king (2:10; 2Sa 22:51) in the books of Samuel. David, no doubt, used the phrase the Lord’s anointed in this fashion, maintaining his high regard for the office in spite of the man who held it.

1 Sam­uel 25:35 come quick­ly to meet me, not one male be­long­ing to Na­bal ­would have been left a ­ live by day­break.” 35 Then Da­vid ac­cept­ed from her hand what she had ­brought him and said, “Go home in ­peace. I have ­heard your ­words and grant­ed your re­quest.” 36 When Ab­ig ­ ail went to Na­bal, he was in the h ­ ouse hold­ ing a ban­quet like that of a king. He was in high spir­its and very ­drunk. So she told him noth­ing at all un­til day­break. 37 Then in the morn­ing, when Na­bal was so­ber, his wife told him all t­ hese t­ hings, and his h ­ eart f­ ailed him and he be­ came like a ­stone. 38 About ten days lat­er, the Lord ­struck Na­bal and he died. 39 When Da­vid ­heard that Na­bal was dead, he said, “Praise be to the Lord, who has up­held my ­cause a ­ gainst Na­bal for treat­ing me with con­tempt. He has kept his ser­vant from do­ing ­wrong and has ­brought Na­bal’s wrong­do­ing down on his own head.” Then Da­vid sent word to Ab­i­gail, ask­ing her to be­come his wife. 40 His ser­vants went to Car­mel and said to Ab­i­gail, “Da­vid has sent us to you to take you to be­come his wife.” 41 She ­bowed down with her face to the g ­ round and said, “I am your ser­vant and am ­ready to ­serve you and wash the feet of my l­ord’s ser­vants.” 42 Ab­i­gail quick­ly got on a don­ key and, at­tend­ed by her five fe­male ser­vants, went with Da­vid’s mes­sen­gers and be­came his wife. 43 Da­vid had also mar­ried Ahin­o­am of Jez­re­el, and they both were his ­wives. 44 But Saul had giv­en his daugh­ter Mi­chal, Da­vid’s wife, to Pal­ti­el  a son of La­ish, who was from Gal­lim.

David Again Spares Saul’s Life

26

The Ziph­ites went to Saul at Gib­ea ­ h and said, “Is not Da­vid hid­ing on the hill of Ha­ki­lah, ­which fac­es Je­ shi­mon?” 2 So Saul went down to the Des­ert of Ziph, with his t­ hree thou­sand se­lect Is­ra­el­ite ­troops, to ­search ­there for Da­vid. 3 Saul made his camp be­side the road on the hill of Ha­ki­lah fac­ing Je­shi­mon, but Da­vid ­stayed in the wil­der­ness. When he saw that Saul had fol­lowed him ­there, 4 he sent out ­scouts and ­learned that Saul had def­i­nite­ly ar­rived. 5 Then Da­vid set out and went to the ­place ­where Saul had ­camped. He saw ­where Saul and Ab­ner son of Ner, the com­ mand­er of the army, had lain down. Saul was ly­ing in­side the camp, with the army en­camped ­around him. 6  Da­vid then ­asked Ahim­e­lek the Hit­tite and Abish­ai son of Zer­u­i­ah, Jo­ab’s broth­er, “Who will go down into the camp with me to Saul?” “I’ll go with you,” said Abish­ai. 7 So Da­vid and Abish­ai went to the army by n ­ ight, and ­there was Saul, ly­ing ­asleep in­side the camp with his ­spear ­stuck in the g ­ round near his head. Ab­ner and the sol­diers were ly­ing ­around him. 8 Abish­ai said to Da­vid, “To­day God has de­liv­ered your en­e­my into your ­hands. Now let me pin him to the ­ground with one ­thrust of the ­spear; I ­won’t ­strike him twice.” 9 But Da­vid said to Abish­ai, “Don’t de­stroy him! Who can a 44 Hebrew Palti,

a variant of Paltiel   

1 Sam­uel 27:1 lay a hand on the Lord’s anoint­ed and be guilt­less? 10 As sure­ly as the Lord l­ives,” he said, “the Lord him­self will ­strike him, or his time will come and he will die, or he will go into bat­tle and per­ish. 11 But the Lord for­bid that I s­ hould lay a hand on the Lord’s anoint­ed. Now get the s­ pear and wa­ter jug that are near his head, and ­let’s go.” 12 So Da­vid took the ­spear and wa­ter jug near ­Saul’s head, and they left. No one saw or knew ­about it, nor did any­one wake up. They were all sleep­ing, be­cause the Lord had put them into a deep sleep. 13 Then Da­vid ­crossed over to the oth­er side and ­stood on top of the hill some dis­tance away; ­there was a wide ­space be­tween them. 14 He ­called out to the army and to Ab­ner son of Ner, “Aren’t you go­ing to an­swer me, Ab­ner?” Ab­ner re­plied, “Who are you who ­calls to the king?” 15 Da­vid said, “You’re a man, ­aren’t you? And who is like you in Is­ra­el? Why ­didn’t you ­guard your lord the king? Some­one came to de­stroy your lord the king. 16 What you have done is not good. As sure­ly as the Lord l­ ives, you and your men must die, be­cause you did not g ­ uard your mas­ter, the Lord’s anoint­ed. Look a ­ round you. ­Where are the ­king’s ­spear and wa­ter jug that were near his head?” 17 Saul rec­og­nized Da­vid’s ­voice and said, “Is that your ­voice, Da­vid my son?” Da­vid re­plied, “Yes it is, my lord the king.” 18 And he add­ ed, “Why is my lord pur­su­ing his ser­vant? What have I done, and what ­wrong am I ­guilty of ? 19 Now let my lord the king lis­ten to his ser­vant’s ­words. If the Lord has in­cit­ed you ­against me, then may he ac­cept an of­fer­ing. If, how­ev­er, peo­ple have done it, may they be c­ ursed be­fore the Lord! They have driv­en me to­day from my ­share in the Lord’s in­ her­i­tance and have said, ‘Go, ­serve oth­er gods.’ 20 Now do not let my ­blood fall to the ­ground far from the pres­ence of the Lord. The king of Is­ra­el has come out to look for a flea — ​as one h ­ unts a par­tridge in the moun­tains.” 21 Then Saul said, “I have s­ inned. Come back, Da­vid my son. Be­cause you con­sid­ered my life pre­cious to­day, I will not try to harm you a ­ gain. Sure­ly I have act­ed like a fool and have been ter­ri­bly wrong.” 22 “Here is the ­king’s s­ pear,” Da­vid an­swered. “Let one of your young men come over and get it. 23 The Lord re­wards ev­ery­one for their righ­teous­ness and faith­ful­ness. The Lord de­liv­ered you into my ­hands to­day, but I ­would not lay a hand on the Lord’s anoint­ed. 24 As sure­ly as I val­ued your life to­day, so may the Lord val­ue my life and de­liv­er me from all trou­ble.” 25 Then Saul said to Da­vid, “May you be b ­ lessed, Da­vid my son; you will do ­great ­things and sure­ly tri­umph.” So Da­vid went on his way, and Saul re­turned home.

David Among the Philistines

27

But Da­vid ­thought to him­self, “One of ­these days I will be de­stroyed by the hand of Saul. The best ­thing I can do is to es­cape to the land of the Phi­lis­tines. Then Saul will give up search­ing for me any­where in Is­ra­el, and I will slip out of his hand.”

427

WHY DID DAVID SUGGEST THAT GOD MAY HAVE INCITED SAUL TO KILL HIM? (26:19) David questioned all the possible causes of Saul’s enmity toward him. Could it have been David’s own fault? What have I done, and what wrong am I guilty of? David asked (v. 18). Could other ­people have been the instigators? If so, May they be cursed before the Lord (v. 19). Could it somehow have been God’s doing? If so, May he accept an offering, said David (v. 19). The one option David did not identify proved to be the real cause: Saul’s sin (v. 21). WHO TOLD DAVID TO SERVE OTHER GODS? (26:19) In David’s hypothetical scenario, those responsible for pressuring him to serve other gods were the same ­people who had incited Saul against him. The truth was, however, that no one had incited Saul; Saul himself was to blame. By pursuing David so relentlessly, Saul was pushing David off Israelite soil — ​away from the sacred worship sites of Almighty God — ​and onto the turf of pagan deities.

WHY DID GOD ALLOW THIS CHASE BY SAUL TO CONTINUE? (27:1) While on the run from Saul, David learned to trust the Lord. If trials produce trust, then those trials serve a higher purpose. David’s words in Psalm 18:2 testify to his trust: The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge.

1 Sam­uel 27:2

DAVID AMONG THE PHILISTINES (27:2 — 30:26)

2 So Da­vid and the six hun­dred men with him left and went over to ­Achish son of Maok king of Gath. 3  Da­vid and his men set­tled in Gath with ­Achish. Each man had his fam­ i­ly with him, and Da­vid had his two ­wives: Ahin­oa ­ m of Jez­ re­el and Ab­i­gail of Car­mel, the wid­ow of Na­bal. 4 When Saul was told that Da­vid had fled to Gath, he no lon­ger s­ earched for him. 5 Then Da­vid said to ­Achish, “If I have f­ ound fa­vor in your eyes, let a p ­ lace be as­signed to me in one of the coun­try ­towns, that I may live t­ here. Why s­ hould your ser­vant live in the roy­al city with you?” 6 So on that day ­Achish gave him Zik­lag, and it has be­ longed to the ­kings of Ju­dah ever ­since. 7 Da­vid ­lived in Phi­ lis­tine ter­ri­to­ry a year and four months. 8 Now Da­vid and his men went up and raid­ed the Gesh­u­ rites, the Gir­zites and the Am­a­lek­ites. (From an­cient ­times ­these peo­ples had ­lived in the land ex­tend­ing to Shur and ­Egypt.) 9 When­ev­er Da­vid at­tacked an area, he did not l­ eave a man or wom­an ­alive, but took s­ heep and cat­tle, don­keys and cam­els, and ­clothes. Then he re­turned to Achish. 10 When ­Achish a ­ sked, “Where did you go raid­ing to­ day?” Da­vid ­would say, “Against the Ne­gev of Ju­dah” or “Against the Ne­gev of Je­rah­me­el” or “Against the Ne­gev of the Ke­nites.” 11 He did not ­leave a man or wom­an ­alive to be ­brought to Gath, for he ­thought, “They ­might in­form on us and say, ‘This is what Da­vid did.’ ” And such was his prac­tice as long as he l­ived in Phi­lis­tine ter­ri­to­ry. 12 ­Achish trust­ed Da­vid and said to him­self, “He has be­come so ob­nox­ious to his peo­ple, the Is­ra­el­ites, that he will be my ser­vant for life.” In ­those days the Phi­lis­tines gath­ered t­ heir forc­es to ­fight ­against Is­ra­el. ­Achish said to Da­vid, “You must un­der­stand that you and your men will ac­com­pa­ny me in the army.” 2 Da­vid said, “Then you will see for your­self what your ser­vant can do.” Achish re­plied, “Very well, I will make you my body­guard for life.”

rra ite ed

M

Ziklag

Jo r d a n R .

Aphek

Gath

Sea of Kinnereth (Sea of Galilee) Endor Beth Shan Mt. Jabesh Gilead Gilboa

Shunem

nea

n Se a

428

Jerusalem Salt Sea (Dead Sea)

David Philistines

0 0

20 km. 20 miles

WHY DID DAVID LIE? (27:8 – 10) David lied in order to outwit the unsuspecting, naive King Achish. While living a protected life in Philistia, David was still able to defeat Israel’s enemies, establish a base for future operations and increase his prosperity. Something important was at stake here — ​the future of God’s p ­ eople and the survival of the kingdom. See the article Why did David lie to the priest? (21:2; p. 419). HOW COULD DAVID FOLLOW THE LORD AND YET BE SO BRUTAL? (27:9) David’s actions resulted from a combination of theological, cultural and practical concerns. Theologically, the destruction of ­peoples and cities was considered a religious act whereby everything was devoted to God as an offering. In this sense, David was continuing the conquest of the land begun under Joshua. Culturally, this was a widely recognized practice, attested to in literature from other ancient societies around Israel. Practically, David was protecting himself against informants (vv.  10 – 11). WAS IT COMMON FOR PEOPLE TO BE ENDANGERED BY BANDS OF RAIDERS? (27:10) Marauding bands — ​such as David’s — ​survived off the plunder accumulated through their raids. New targets were needed regularly. ­People in and around ancient Israel lived under constant threat of invasion. Walls around cities illustrates how desperately the ­people sought some form of protection. WHY WOULD ACHISH APPOINT DAVID TO BE HIS BODYGUARD WHEN HE HAD RECENTLY THOUGHT DAVID WAS INSANE? (28:2) See 21:12 – 15. Insanity was often attributed to spirit possession, which could come and go. ­People in this condition were usually treated with reverential caution. This fact, combined with Achish’s belief that David had been carrying out successful raids against Philistine enemies, may have influenced the king’s appointment of David as his bodyguard, which would have put David under constant surveillance. WHAT WAS THE URIM? (28:6) The Urim and Thummim were small objects kept in the high priest’s breastpiece, which was attached to the front of the ephod (Ex 28:30). With the stones, the high priest sought a “yes” or “no” answer from God. See the article What were the Urim and Thummim? (Dt 33:8; p. 305).

28

Saul and the Medium at Endor 3 Now Sam­uel was dead, and all Is­ra­el had ­mourned for him and bur­ied him in his own town of Ra­mah. Saul had ex­pelled the me­di­ums and spir­it­ists from the land. 4 The Phi­lis­tines as­sem­bled and came and set up camp at Shu­nem, ­while Saul gath­ered all Is­ra­el and set up camp at Gil­boa. 5 When Saul saw the Phi­lis­tine army, he was a ­ fraid; ter­ror ­filled his ­heart. 6 He in­quired of the Lord, but the Lord did not an­swer him by d ­ reams or Urim or proph­ets. 7 Saul then said to his at­ten­dants, “Find me a wom­an who is a me­di­um, so I may go and in­quire of her.” “There is one in En­dor,” they said. 8 So Saul dis­guised him­self, put­ting on oth­er ­clothes, and at n ­ ight he and two men went to the wom­an. “Con­sult a spir­it for me,” he said, “and b ­ ring up for me the one I name.” 9 But the wom­an said to him, “Sure­ly you know what Saul has done. He has cut off the me­di­ums and spir­it­ists from

1 Sam­uel 28:20

429

the land. Why have you set a trap for my life to ­bring ­about my death?” 10 Saul ­swore to her by the Lord, “As sure­ly as the Lord ­lives, you will not be pun­ished for this.” 11 Then the wom­an ­asked, “Whom ­shall I ­bring up for you?” “Bring up Sam­uel,” he said. 12 When the wom­an saw Sam­uel, she c­ ried out at the top of her ­voice and said to Saul, “Why have you de­ceived me? You are Saul!” 13 The king said to her, “Don’t be a ­ fraid. What do you see?” The wom­an said, “I see a ghost­ly fig­ure a com­ing up out of the earth.” 14 “What does he look like?” he asked. “An old man wear­ing a robe is com­ing up,” she said. Then Saul knew it was Sam­uel, and he ­bowed down and pros­trat­ed him­self with his face to the ground. 15 Sam­uel said to Saul, “Why have you dis­turbed me by bring­ing me up?” “I am in g ­ reat dis­tress,” Saul said. “The Phi­lis­tines are fight­ing ­against me, and God has de­part­ed from me. He no lon­ger an­swers me, ei­ther by proph­ets or by ­dreams. So I have c­ alled on you to tell me what to do.” 16 Sam­uel said, “Why do you con­sult me, now that the Lord has de­part­ed from you and be­come your en­e­my? 17 The Lord has done what he pre­dict­ed t­ hrough me. The Lord has torn the king­dom out of your ­hands and giv­en it to one of your neigh­bors  — ​to Da­vid. 18 Be­cause you did not obey the Lord or car­ry out his ­fierce ­wrath ­against the Am­a­lek­ites, the Lord has done this to you to­day. 19 The Lord will de­liv­er both Is­ra­el and you into the h ­ ands of the Phi­lis­tines, and to­mor­row you and your sons will be with me. The Lord will also give the army of Is­ra­el into the h ­ ands of the Phi­lis­tines.” 20 Im­me­di­ate­ly Saul fell full ­length on the g ­ round, ­filled with fear be­cause of Sam­uel’s ­words. His ­strength was gone, for he had eat­en noth­ing all that day and all that night.

WHY DID SAUL GO TO A MEDIUM WHEN THE LORD WOULD NOT ANSWER HIM? (28:6 – 7) This was a desperate man’s final attempt to coerce God into communicating with him. In keeping with ancient tradition, Saul was seeking divine direction and blessing before engaging his enemies in battle. But he no longer had access to the priests and their ephod (22:20; 23:6), and God refused to speak to him through prophets or dreams. Though he had refused to heed Samuel’s words when the prophet was alive, Saul yearned for Samuel’s wisdom now that Samuel was dead.

a 13 Or see

WHY DID THE WOMAN CRY OUT WHEN SAMUEL APPEARED? (28:12) In seeing Samuel, she saw through Saul’s disguise and knew she had been tricked. Face to face with the king, who had outlawed mediums and spiritists (v. 3), the woman feared for her life.

WHY WOULD SAUL, WHO WAS EVIL, GO TO THE SAME PLACE AS THE RIGHTEOUS PROPHET SAMUEL WHEN HE DIED? (28:19) Old Testament ­people did not understand the afterlife as a grand and glorious celebration. Rather, they believed it to be a shadowy existence in Sheol, the subterranean abode of the dead — ​a place apart from this earth but still accessible to God (Job 26:6; Ps 139:8; Am 9:2). The righ­teous and unrigh­teous alike were thought to shuffle their way through a dark and gloomy existence (Ge 37:35; Isa 38:10). If this was an evil spirit role-playing as Samuel, we would be less troubled by this conversation.

spirits; or see gods   

CAN SPIRITS BE CALLED FROM THE DEAD? 28:11–12 Clearly, something supernatural happened in the house of the medium that night. The woman saw a ghostly figure coming up out of the earth (v. 13). Traditionally a number of perplexing questions have swirled around this passage of Scripture. Was this woman actually able to bring someone up from the dead or was she an e­ xpert at spiritual fraud? Did Samuel actually appear or was this old man (v. 14) a demon playing the role of Samuel? Did Samuel appear as a result of the medium’s power or did God intervene and raise Samuel himself? An element of mystery surrounds this story, and it would be presumptuous to claim that we have all the answers. This episode seems to confirm that there is a realm beyond the ordinary physical world — ​a spiritual realm that can somehow interact with the world in which we live. Though the scientific mind-set of Western culture has numbed our sensitivity to the spiritual realm and the reality of spiritual forces, the Bible asserts the reality of the unseen world. In Ephesians 6:10 – 18, Paul described the Chris­tian life as a kind of warfare and urged his readers to prepare for battle — ​not against flesh and blood but against spiritual forces of evil in the heavenly realms (Eph 6:12). We need wisdom to know how to respond to the attacks of the enemy when they involve occult practices that can both intrigue and frighten us. While acknowledging the reality of the spiritual forces of evil and the deceitful practices of Satan, who masquerades as an angel of light (2Co 11:14), we are urged to resist him and stand firm in the faith (1Pe  5:8 – 9).

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1 Sam­uel 28:21 21 When the wom­an came to Saul and saw that he was great­ly shak­en, she said, “Look, your ser­vant has o ­ beyed you. I took my life in my ­hands and did what you told me to do. 22 Now ­please lis­ten to your ser­vant and let me give you some food so you may eat and have the ­strength to go on your way.” 23 He re­fused and said, “I will not eat.” But his men ­joined the wom­an in urg­ing him, and he lis­tened to them. He got up from the g ­ round and sat on the couch. 24 The wom­an had a fat­tened calf at the ­house, ­which she butch­ered at once. She took some ­flour, knead­ed it and ­baked ­bread with­out ­yeast. 25 Then she set it be­fore Saul and his men, and they ate. That same n ­ ight they got up and left.

Achish Sends David Back to Ziklag

29

The Phi­lis­tines gath­ered all ­their forc­es at ­Aphek, and Is­ra­el ­camped by the ­spring in Jez­re­el. 2 As the Phi­lis­tine rul­ers ­marched with ­their ­units of hun­dreds and thou­sands, Da­vid and his men were march­ing at the rear with ­Achish. 3  The com­mand­ers of the Phi­lis­tines ­asked, “What ­about ­these He­brews?” Achish re­plied, “Is this not Da­vid, who was an of­fi­cer of Saul king of Is­ra­el? He has al­ready been with me for over a year, and from the day he left Saul un­til now, I have f­ ound no ­fault in him.” 4  But the Phi­lis­tine com­mand­ers were an­gry with ­Achish and said, “Send the man back, that he may re­turn to the ­place you as­signed him. He must not go with us into bat­tle, or he will turn a ­ gainst us dur­ing the fight­ing. How bet­ter ­could he re­gain his mas­ter’s fa­vor than by tak­ing the ­heads of our own men? 5 Isn’t this the Da­vid they sang ­about in ­their danc­es: “ ‘Saul has slain his thousands, and David his tens of thousands’?”

WHY WOULD A PHILISTINE KING SWEAR BY ISRAEL’S GOD? (29:6) The Philistine king was surely not a believer in Israel’s God. Given in a manner he knew would be familiar and thus meaningful to David, his remarks conveyed special praise for David’s stellar ser­vice and a touch of courtesy, especially since he assumed David was unhappy and upset about not being able to accompany the troops into battle.

WHAT DID ACHISH KNOW ABOUT AN ANGEL OF GOD? (29:9) Achish’s commendation of David was a common expression of praise. It didn’t imply any special insight on Achish’s part about angels or even about God. Achish used this expression to affirm his belief in David’s loyalty and to underscore his own desire for David to accompany him into battle.

6 So ­Achish ­called Da­vid and said to him, “As sure­ly as the Lord ­lives, you have been re­li­able, and I ­would be ­pleased to have you ­serve with me in the army. From the day you came to me un­til to­day, I have ­found no ­fault in you, but the rul­ers ­don’t ap­prove of you. 7 Now turn back and go in p ­ eace; do noth­ing to dis­please the Phi­lis­tine rul­ers.” 8 “But what have I done?” ­asked Da­vid. “What have you ­found ­against your ser­vant from the day I came to you un­ til now? Why ­can’t I go and ­fight ­against the en­em ­ ies of my lord the king?” 9 Achish an­swered, “I know that you have been as pleas­ ing in my eyes as an an­gel of God; nev­er­the­less, the Phi­ lis­tine com­mand­ers have said, ‘He must not go up with us into bat­tle.’ 10 Now get up ear­ly, ­along with your mas­ter’s ser­vants who have come with you, and l­eave in the morn­ ing as soon as it is light.” 11 So Da­vid and his men got up ear­ly in the morn­ing to go back to the land of the Phi­lis­tines, and the Phi­lis­tines went up to Jez­re­el.

1 Sam­uel 30:21

431

David Destroys the Amalekites

30

Da­vid and his men ­reached Zik­lag on the ­third day. Now the Am­al­ek­ites had raid­ed the Ne­gev and Zik­ lag. They had at­tacked Zik­lag and ­burned it, 2 and had tak­en cap­tive the wom­en and every­one else in it, both ­young and old. They k ­ illed none of them, but car­ried them off as they went on ­their way. 3 When Da­vid and his men ­reached Zik­lag, they ­found it de­stroyed by fire and ­their ­wives and sons and daugh­ters tak­en cap­tive. 4 So Da­vid and his men wept a ­ loud un­til they had no ­strength left to weep. 5 Da­vid’s two ­wives had been cap­tured  — ​Ahin­o­am of Jez­re­el and Ab­i­gail, the wid­ow of Na­bal of Car­mel. 6  Da­vid was great­ly dis­tressed be­cause the men were talk­ing of ston­ing him; each one was bit­ter in spir­it be­cause of his sons and daugh­ters. But Da­vid ­found ­strength in the Lord his God. 7 Then Da­vid said to Abi­a­thar the ­priest, the son of Ahim­ e­lek, “Bring me the e ­ phod.” Abi­a­thar ­brought it to him, 8 and Da­vid in­quired of the Lord, “Shall I pur­sue this raid­ ing par­ty? Will I over­take them?” “Pur­sue them,” he an­swered. “You will cer­tain­ly over­take them and suc­ceed in the res­cue.” 9 Da­vid and the six hun­dred men with him came to the Be­sor Val­ley, ­where some ­stayed be­hind. 10 Two hun­dred of them were too ex­haust­ed to c­ ross the val­ley, but Da­vid and the oth­er four hun­dred con­tin­ued the pur­suit. 11 They ­found an Egyp­tian in a ­field and b ­ rought him to Da­vid. They gave him wa­ter to d ­ rink and food to eat — ​ 12 part of a cake of p ­ ressed figs and two c­ akes of rai­sins. He ate and was re­vived, for he had not eat­en any food or d ­ runk any wa­ter for t­ hree days and ­three nights. 13 Da­vid ­asked him, “Who do you be­long to? ­Where do you come from?” He said, “I am an Egyp­tian, the ­slave of an Am­a­lek­ite. My mas­ter aban­doned me when I be­came ill t­ hree days ago. 14 We raid­ed the Ne­gev of the Ker­eth­ites, some ter­ri­to­ry be­ long­ing to Ju­dah and the Ne­gev of Ca­leb. And we ­burned Zik­lag.” 15 Da­vid ­asked him, “Can you lead me down to this raid­ ing par­ty?” He an­swered, “Swear to me be­fore God that you will not kill me or hand me over to my mas­ter, and I will take you down to them.” 16 He led Da­vid down, and ­there they were, scat­tered over the coun­try­side, eat­ing, drink­ing and rev­el­ing be­cause of the ­great ­amount of plun­der they had tak­en from the land of the Phi­lis­tines and from Ju­dah. 17 Da­vid ­fought them from dusk un­til the eve­ning of the next day, and none of them got away, ex­cept four hun­dred ­young men who rode off on cam­els and fled. 18  Da­vid re­cov­ered ev­ery­thing the Am­a­lek­ ites had tak­en, in­clud­ing his two ­wives. 19  Noth­ing was miss­ ing: ­young or old, boy or girl, plun­der or any­thing else they had tak­en. Da­vid ­brought ev­ery­thing back. 20 He took all the ­flocks and ­herds, and his men ­drove them ­ahead of the oth­ er live­stock, say­ing, “This is Da­vid’s plun­der.” 21 Then Da­vid came to the two hun­dred men who had

WHY WOULD DAVID’S MEN STONE HIM FOR SOMETHING HE HAD NO CONTROL OVER? (30:6) David’s men held him ultimately responsible for the tragic raid on Ziklag. His previous assaults on the Amalekites (27:8) would have incited the wrath of the Amalekites and their desire for vengeance. To make matters worse, David’s decision to take all his troops to Aphek (29:1 – 2) left his home base at Ziklag unprotected and defenseless against marauding bandits. HOW DID DAVID FIND STRENGTH IN THE LORD? (30:6) While his men in bitterness plotted assassination, David, his spirit in tatters, cried out to the Lord. David’s words in Psalm 25:16 – 17,20 reflect how he must have felt and how he might have prayed in such a situation: Turn to me and be gracious to me, for I am lonely and afflicted. Relieve the troubles of my heart and free me from my anguish . . . Guard my life and rescue me; do not let me be put to shame, for I take refuge in you. Even in the midst of catastrophe, David’s communion with God through prayer fortified his faith and stabilized his confidence.

HOW DID THE EGYPTIAN SLAVE KNOW WHERE TO FIND THE AMALEKITES WHO HAD LEFT HIM BEHIND? (30:15 – 16) The trip to Ziklag was surely not the first time this Egyptian slave had accompanied his Amalekite master on a raid. No doubt he had participated in a number of skirmishes and knew the movements, the campsites and perhaps something of the plans of the Amalekites. Now, left behind to die, he became God’s instrument of direction to lead David and his army to the enemy camp.

432

HOW MANY OF DAVID’S FOLLOWERS WERE EVIL MEN AND TROUBLEMAKERS? (30:22) It’s impossible to say, but they may well have been the majority of those returning from battle.

WHY DID DAVID SHARE THE PLUNDER WITH THE ELDERS OF JUDAH? (30:26) There are several possible reasons: (1) It compensated for losses the elders had suffered at the hands of enemy raiders. (2) It was an expression of gratitude to those who had supported him during his flight from Saul. (3) It was David’s alibi against any accusation that he fought with the Philistines against Saul at Gilboa (ch. 31). While the battle at Gilboa raged, David was defeating the Amalekites in the Negev. (4) It cemented friendly ties with ­people who would soon crown David king.

1 Sam­uel 30:22 been too ex­haust­ed to fol­low him and who were left be­ hind at the Be­sor Val­ley. They came out to meet Da­vid and the men with him. As Da­vid and his men ap­proached, he ­asked them how they were. 22 But all the evil men and trou­ ble­mak­ers ­among Da­vid’s fol­low­ers said, “Be­cause they did not go out with us, we will not s­ hare with them the plun­der we re­cov­ered. How­ev­er, each man may take his wife and chil­dren and go.” 23 Da­vid re­plied, “No, my broth­ers, you must not do that with what the Lord has giv­en us. He has pro­tect­ed us and de­liv­ered into our h ­ ands the raid­ing par­ty that came ­against us. 24 Who will lis­ten to what you say? The ­share of the man who ­stayed with the sup­plies is to be the same as that of him who went down to the bat­tle. All will ­share ­alike.” 25 Da­vid made this a stat­ute and or­di­nance for Is­ra­el from that day to this. 26 When Da­vid ­reached Zik­lag, he sent some of the plun­ der to the el­ders of Ju­dah, who were his f­ riends, say­ing, “Here is a gift for you from the plun­der of the Lord’s en­ e­mies.” 27 Da­vid sent it to t­ hose who were in Beth­el, Ra­moth Ne­ gev and Jat­tir; 28  to ­those in Aro­er, Siph­moth, Esh­te­moa 29 and Ra­kal; to ­those in the ­towns of the Je­rah­me­el­ites and the Ke­nites; 30  to ­those in Hor­mah, Bor ­Ashan, ­Athak 31 and He­bron; and to ­those in all the oth­er plac­es ­where he and his men had roamed.

Saul Takes His Life

WHAT KIND OF ABUSE DID SAUL EXPECT FROM THE PHILISTINES? (31:4) Various sorts of torture were common in the ancient Near East. Body parts were often cut off or mutilated. Sometimes captives were skinned alive or had iron hooks, attached to chains, pressed into their flesh so they could be dragged like wild beasts. Such practices were especially reserved for prominent captives (Jdg 16:21). WHY DID THE ARMOR-BEARER TAKE HIS OWN LIFE? (31:5) The armor-bearer likely feared a similar fate to Saul’s: potential torture and humiliation if captured alive. To retreat — ​should he actually manage to escape — ​would have meant shame and reproach from his own p ­ eople. He had nowhere to turn; his fate seemed sealed. Beyond that, dedication to his king and grief over his death drove him to fall beside Saul and his sons on the field of battle. WHY DID THE PHILISTINES PUT [SAUL’S] ARMOR IN THE TEMPLE OF THE ASHTORETHS? (31:10) They placed it there as a kind of sacrifice or offering to their god in recognition of the help they believed they had received from this false deity. Saul’s armor — ​like Goliath’s sword that had previously been in Israel’s sanctuary (21:9) — ​was a trophy celebrating the perceived victory of the god of the Philistines over the Israelites’ God.

31

Now the Phi­lis­tines ­fought ­against Is­ra­el; the Is­ra­el­ ites fled be­fore them, and many fell dead on ­Mount Gil­boa. 2 The Phi­lis­tines were in hot pur­suit of Saul and his sons, and they k ­ illed his sons Jon­a­than, Abin­a­dab and Mal­ki-Shua. 3 The fight­ing grew ­fierce ­around Saul, and when the ar­chers over­took him, they wound­ed him crit­i­cal­ly. 4 Saul said to his ar­mor-bear­er, “Draw your s­ word and run me t­ hrough, or t­ hese un­cir­cum­cised fel­lows will come and run me ­through and ­abuse me.” But his ar­mor-bear­er was ter­ri­fied and ­would not do it; so Saul took his own s­ word and fell on it. 5 When the ar­mor-bear­er saw that Saul was dead, he too fell on his ­sword and died with him. 6 So Saul and his t­ hree sons and his ar­mor-bear­er and all his men died to­geth­er that same day. 7 When the Is­ra­el­ites ­along the val­ley and ­those ­across the Jor­dan saw that the Is­ra­el­ite army had fled and that Saul and his sons had died, they aban­doned ­their ­towns and fled. And the Phi­lis­tines came and oc­cu­pied them. 8 The next day, when the Phi­lis­tines came to ­strip the dead, they ­found Saul and his ­three sons fall­en on ­Mount Gil­boa. 9 They cut off his head and s­ tripped off his ar­mor, and they sent mes­sen­gers through­out the land of the Phi­ lis­tines to pro­claim the news in the tem­ple of t­ heir i­dols and ­among ­their peo­ple. 10 They put his ar­mor in the tem­ ple of the Ash­to­reths and fas­tened his body to the wall of Beth Shan.

1 Sam­uel 31:13 11 When the peo­ple of Ja­besh Gil­e­ad ­heard what the Phi­ lis­tines had done to Saul, 12  all ­their val­iant men ­marched ­through the ­night to Beth Shan. They took down the bod­ies of Saul and his sons from the wall of Beth Shan and went to Ja­besh, ­where they ­burned them. 13 Then they took ­their ­bones and bur­ied them un­der a tam­a­risk tree at Ja­besh, and they fast­ed sev­en days.

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WHY DID THE MEN OF JABESH GILEAD RISK THEIR LIVES TO RECOVER THE BODIES? (31:12) These men had not forgotten the great debt they owed Saul, and now they sought to repay it. Under a threat from Nahash the Ammonite, the citizens of Jabesh Gilead had appealed to all Israel for help. The Spirit of God had come on Saul in power, and he had rallied hundreds of Israelite warriors, routed the Ammonites, and delivered Jabesh Gilead from a horrible fate (ch. 11). WHY BURN THE BODIES BEFORE BURYING THEM? (31:12 – 13) There are a c­ ouple possible reasons for their actions: (1) They may have done so to prevent any further decomposition or disfigurement of the bodies. (2) They may have wanted to ward off any contagion or infection from the rapidly decomposing corpses. But Jews have historically had an aversion to cremation, and when it occurred in the Old Testament, the practice was often connected to punishment for sin (Lev 20:14; 21:9). (3) They may have done so to reflect their conviction that Saul and his sons had been rejected by God.

2 SAM­U EL INTRODUCTION

WHY READ THIS BOOK?

Sometimes it’s hard to look in the mirror. Standing face-to-face with yourself, you might be shocked to see your flaws and failures and prefer to look away. You might ask, “how could God ever love me?” David, whose story begins in 1 Sam­uel and continues in 2 Sam­uel, could have asked that question. He knew struggle, sorrow and sin, but he also experienced God’s persistent love. David was someone we can all identify with. In this book we see that no matter how great his triumphs, no matter how he failed, no matter how deep his despair, God’s love was always with him.

WHO WROTE THIS BOOK?

Like 1 Sam­uel, 2 Sam­uel was written anonymously. It’s possible the author compiled records of Samuel, Nathan and Gad (1Ch 29:29).

WHY WAS IT WRITTEN?

To trace the history of Israel from the death of Saul to the end of David’s reign — ​approximately 1010 to 970 BC.

WHEN WAS IT WRITTEN?

Probably sometime after the death of Solomon and the division of the kingdom — ​around 930 BC.

WHAT TO LOOK FOR IN 2 SAM­UEL:

Look for God’s hand in human events. David rose to power because God selected him. David’s heroic exploits were possible because God was with him. And David’s disappointments (such as his adultery and the rebellion of his son Absalom) show God’s justice and mercy in response to sin.

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 ISRAELITES ENTER CANAAN (C. 1406 BC)   JUDGES BEGIN TO RULE (C. 1375 BC)   SAUL’S REIGN (1050 – 1010 BC)   DAVID’S REIGN (1010 – 970 BC)   DIVISION OF THE KINGDOM (930 BC)   BOOK OF 2 SAM­UEL WRITTEN (C. 925 BC)   EXILE OF ISRAEL (722 BC)   FALL OF JERUSALEM (586 BC) 

2 Sam­uel 1:20

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David Hears of Saul’s Death

1

Af­ter the ­death of Saul, Da­vid re­turned from strik­ing down the Am­a­lek­ites and ­stayed in Zik­lag two days. 2 On the t­ hird day a man ar­rived from S ­ aul’s camp with his ­clothes torn and dust on his head. When he came to Da­vid, he fell to the ­ground to pay him hon­or. 3 “Where have you come from?” Da­vid a ­ sked him. He an­swered, “I have es­caped from the Is­ra­el­ite camp.” 4 “What hap­pened?” Da­vid ­asked. “Tell me.” “The men fled from the bat­tle,” he re­plied. “Many of them fell and died. And Saul and his son Jon­a­than are dead.” 5 Then Da­vid said to the ­young man who ­brought him the re­port, “How do you know that Saul and his son Jon­a­than are dead?” 6 “I hap­pened to be on ­Mount Gil­boa,” the ­young man said, “and ­there was Saul, lean­ing on his ­spear, with the char­i­ots and ­their driv­ers in hot pur­suit. 7 When he ­turned ­around and saw me, he ­called out to me, and I said, ‘What can I do?’ 8 “He ­asked me, ‘Who are you?’ “  ‘An Am­a­lek­ite,’ I an­swered. 9 “Then he said to me, ‘Stand here by me and kill me! I’m in the t­ hroes of ­death, but I’m ­still alive.’ 10 “So I s­ tood be­side him and ­killed him, be­cause I knew that af­ter he had fall­en he ­could not sur­vive. And I took the ­crown that was on his head and the band on his arm and have b ­ rought them here to my lord.” 11 Then Da­vid and all the men with him took hold of ­their ­clothes and tore them. 12 They ­mourned and wept and fast­ed till eve­ning for Saul and his son Jon­a­than, and for the army of the Lord and for the na­tion of Is­ra­el, be­cause they had fall­en by the sword. 13 Da­vid said to the ­young man who b ­ rought him the re­ port, “Where are you from?” “I am the son of a for­eign­er, an Am­a­lek­ite,” he an­swered. 14 Da­vid ­asked him, “Why ­weren’t you ­afraid to lift your hand to de­stroy the Lord’s anoint­ed?” 15 Then Da­vid c­ alled one of his men and said, “Go, s­ trike him down!” So he s­ truck him down, and he died. 16 For Da­ vid had said to him, “Your ­blood be on your own head. Your own ­mouth tes­ti­fied ­against you when you said, ‘I ­killed the Lord’s anoint­ed.’  ”

David’s Lament for Saul and Jonathan 17 Da­vid took up this la­ment con­cern­ing Saul and his son Jon­a­than, 18 and he or­dered that the peo­ple of Ju­dah be ­taught this la­ment of the bow (it is writ­ten in the Book of Ja­shar): 19 “A gazelle a lies slain on your heights, Israel. How the mighty have fallen! 20 “Tell it not in Gath, proclaim it not in the streets of Ashkelon, lest the daughters of the Philistines be glad, lest the daughters of the uncircumcised rejoice. a 19 

Gazelle here symbolizes a human dignitary.   

LINK (1:4 – 12) SAUL AND . . . JONATHAN ARE DEAD See 1 Sam­uel 31:1 – 13; 1 Chron­icles 10:1 – 12.

LINK (1:10) SO I STOOD BESIDE HIM AND KILLED HIM The Amalekite was apparently lying. First Samuel 31:4 says Saul killed himself. So why did the Amalekite lie? He probably hoped for a reward, thinking David would be glad to hear news of Saul’s death. WHY DID DAVID EXECUTE THE AMALEKITE FOR DOING WHAT HE SAID SAUL HAD ASKED? (1:10,15 – 16) David executed the Amalekite because he claimed to have killed the Lord’s anointed (v. 16). This is one of several instances when David showed his deep respect for Saul as God’s anointed leader (e.g., 1Sa 24:1 – 22). WHY DID THE MEN MOURN THEIR ENEMIES’ DEMISE? (1:12) David and his men mourned the death of Saul and Jonathan because (1) Jonathan was David’s close friend; (2) Saul, although corrupt, was nonetheless their king; (3) the death of even a corrupt king meant politically difficult times for Israel; and (4) the deaths were the result of another humiliating defeat at the hands of the Philistines.

WHAT WAS THE BOOK OF JASHAR? (1:18) The Book of Jashar was apparently a record of the exploits of Israel’s national heroes. The account of Joshua’s defeat of the Amorites on the day the sun stood still (Jos 10:13), for example, quotes from this book. A similar ­rec­ord, called the Book of the Wars of the Lord, is mentioned in Numbers 21:14. Although the Book of Jashar was familiar to David’s contemporaries, it has not survived to modern times.

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2 Sam­uel 1:21

WHY DID THE SOLDIERS RUB THEIR SHIELDS WITH OIL? (1:21) Before going into battle, the Israelites treated their shields, made of wood or wicker and overlaid with leather, with oil (Isa 21:5). This custom had practical advantages. It protected the shield from weather, made it last longer and caused the enemy’s sword to glance off of it when hit. It’s likely that, for soldiers of that time, “oil your shields” was an idiom meaning preparation and resolve, loosely equivalent to the modern idiom “roll up your sleeves.”

21 “Mountains of Gilboa, may you have neither dew nor rain, may no showers fall on your terraced fields. a For there the shield of the mighty was despised, the shield of Saul — ​no longer rubbed with oil. 22 “From the blood of the slain, from the flesh of the mighty, the bow of Jonathan did not turn back, the sword of Saul did not return unsatisfied. 23 Saul and Jonathan — ​ in life they were loved and admired, and in death they were not parted. They were swifter than eagles, they were stronger than lions. 24 “Daughters of Israel, weep for Saul, who clothed you in scarlet and finery, who adorned your garments with ornaments of gold.

DID DAVID AND JONATHAN HAVE A HOMOSEXUAL RELATIONSHIP? (1:26) No. The Hebrew verb indicating homosexual activity is never used in regard to the relationship between Jonathan and David. Both Jonathan (9:3; 1Sa 20:42) and David (2Sa 3:2 – 5; 5:13 – 16) were married and had children.

25 “How the mighty have fallen in battle! Jonathan lies slain on your heights. 26 I grieve for you, Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women. 27 “How the mighty have fallen! The weapons of war have perished!”

David Anointed King Over Judah

DID GOD SPEAK AUDIBLY TO DAVID? (2:1) The text does not specify how God spoke to David. It’s possible David received guidance from the Urim and Thummim — ​two objects used by the high priest to determine God’s will. It’s also possible that David consulted one of the prophets or that he prayed and received an audible answer.

WAS DAVID’S EXPRESSION OF GRATITUDE DESIGNED TO GAIN POLITICAL SUPPORT? (2:5 – 7) David was probably motivated by both political savvy and genuine appreciation for the respect shown for God’s anointed king. Commanders of armies were among the strongest power brokers of that culture. So it was politically expedient for David, who hadn’t yet consolidated his own power base, to thank them for their kindness and continued bravery. But David also respected Saul as the king God had anointed.

2

In the c­ ourse of time, Da­vid in­quired of the Lord. “Shall I go up to one of the ­towns of Ju­dah?” he asked. The Lord said, “Go up.” Da­vid ­asked, “Where s­ hall I go?” “To He­bron,” the Lord an­swered. 2 So Da­vid went up ­there with his two ­wives, Ahin­o­am of Jez­re­el and Ab­i­gail, the wid­ow of Na­bal of Car­mel. 3  Da­vid also took the men who were with him, each with his fam­i­ly, and they set­tled in He­bron and its t­ owns. 4 Then the men of Ju­dah came to He­bron, and t­ here they anoint­ed Da­vid king over the ­tribe of Ju­dah. When Da­vid was told that it was the men from Ja­besh Gil­e­ad who had bur­ied Saul, 5 he sent mes­sen­gers to them to say to them, “The Lord ­bless you for show­ing this kind­ness to Saul your mas­ter by bury­ing him. 6 May the Lord now show you kind­ness and faith­ful­ness, and I too will show you the same fa­vor be­cause you have done this. 7 Now then, be ­strong and b ­ rave, for Saul your mas­ter is dead, and the peo­ ple of Ju­dah have anoint­ed me king over them.”

War Between the Houses of David and Saul 8 Mean­while, Ab­ner son of Ner, the com­mand­er of ­Saul’s army, had tak­en Ish-Bo­sheth son of Saul and b ­ rought him over to Ma­ha­na­im. 9 He made him king over Gil­ea ­ d, Ash­uri and Jez­re­el, and also over Ephra­im, Ben­ja­min and all Is­ra­el. a 21 Or /

nor fields that yield grain for offerings   

2 Sam­uel 2:22 10 Ish-Bo­sheth son of Saul was for­ty ­years old when he be­ came king over Is­ra­el, and he r­ eigned two ­years. The t­ ribe of Ju­dah, how­ev­er, re­mained loy­al to Da­vid. 11 The ­length of time Da­vid was king in He­bron over Ju­dah was sev­en ­years and six months. 12 Ab­ner son of Ner, to­geth­er with the men of Ish-Bo­sheth son of Saul, left Ma­ha­na­im and went to Gib­eo ­ n. 13 Joab son of Zer­u­ia ­ h and Da­vid’s men went out and met them at the pool of Gib­e­on. One ­group sat down on one side of the pool and one ­group on the oth­er side. 14 Then Ab­ner said to Joab, “Let’s have some of the young men get up and ­fight hand to hand in ­front of us.” “All ­right, let them do it,” Joab said. 15 So they s­ tood up and were count­ed off — ​­twelve men for Ben­ja­min and Ish-Bo­sheth son of Saul, and ­twelve for Da­vid. 16 Then each man ­grabbed his op­po­nent by the head and ­thrust his dag­ger into his op­po­nent’s side, and they fell down to­geth­er. So that p ­ lace in Gib­e­on was c­ alled Hel­kath Haz­zu­rim.  a 17 The bat­tle that day was very ­fierce, and Ab­ner and the Is­ra­el­ites were de­feat­ed by Da­vid’s men. 18  The ­three sons of Zer­u­i­ah were ­there: Joab, Abish­ai and As­a­hel. Now As­a­hel was as ­fleet-foot­ed as a wild ga­zelle. 19 He ­chased Ab­ner, turn­ing nei­ther to the ­right nor to the left as he pur­sued him. 20 Ab­ner ­looked be­hind him and ­asked, “Is that you, As­a­hel?” “It is,” he an­swered. 21 Then Ab­ner said to him, “Turn a ­ side to the r­ ight or to the left; take on one of the young men and ­strip him of his weap­ons.” But As­a­hel ­would not stop chas­ing him. 22  Again Ab­ner ­warned As­a­hel, “Stop chas­ing me! Why ­should I ­strike you down? How ­could I look your broth­er Joab in the face?” a 16 

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WHY CONDUCT A BATTLE AS IF IT WERE A SPORTING EVENT? (2:14 – 16) Although this hand-to-hand skirmish seems odd, it’s possible Abner and Joab proposed this to prevent all-out civil war. Earlier, David’s one-on-one battle with Goliath had similarly provided an alternative to a bigger battle (see Goliath’s challenge in 1Sa 17:8 – 10). If this is the case, Abner and Joab’s proposal, deadly though it was, actually reflected a respect for human life and prevented a wholesale slaughter. DID A LARGER BATTLE BREAK OUT IN ADDITION TO THE FIGHTING OF THE YOUNG MEN? (2:14 – 17) Yes. The smaller battle ended in a tragic stalemate; all 24 young men died. The outcome was then decided by the fighting of the two armies. Because David’s men killed 360 of the opposing force and lost only 20 of their own (vv. 30 – 31), David’s side was credited with victory.

Helkath Hazzurim means field of daggers or field of hostilities.   

W H O W E R E T H E M A I N P L AY E R S I N D AV I D ’ S A S C E N T TO THE THRONE? 2:1—5:4 The war between the houses of Saul and David was marked by intrigue, rebellion and conflict. At stake was the future of the monarchy. After Saul’s death, David reigned in Hebron over Judah, his own tribe. But Saul’s son Ish-Bosheth and the troops loyal to him sought to prevent David from ruling over all Israel. Abner commanded the army of Israel during Saul’s reign and was a dominant force in the reign of Ish-Bosheth. Abner led Saul’s campaign against David and later, after establishing Ish-Bosheth as Saul’s successor, continued to command the battle against David’s rival monarchy in Judah. Ish-Bosheth, Saul’s son, ruled Israel for two years after Saul and Jonathan died. But when Ish-Bosheth rebuked Abner for alleged misconduct, Abner switched allegiances and urged the rest of the tribes to support David as their new king. Abner’s actions paved the way for all the tribes to be united under David. Joab, Abishai and Asahel were brothers, sons of David’s sister Zeruiah. Joab commanded David’s army, and Abishai and Asahel were officers. Abner killed Asahel in battle. When Abner came over to David, Joab did not forget his brother Asahel’s death at Abner’s hand. With the help of Abishai, Joab took his revenge, stabbing Abner to death. David disavowed any knowledge of Joab’s deed, and by his public mourning of Abner averted a resurgence of the conflict between his house and Saul’s. The nation then united to support David. Soon after, Ish-Bosheth was murdered and beheaded in his bed by two of his officers, who then took the head to David as a trophy. They expected to win David’s favor, but he had them executed for their crime. David became king of all Israel and was largely unchallenged until the tragic, short-lived revolt led by his son Absalom.

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2 Sam­uel 2:23

WHY DID EVERYONE STOP AT THE PLACE WHERE ASAHEL HAD DIED? (2:23) The text does not give a specific answer. The men who passed by Asahel’s body were probably stunned by the gruesome manner of his death. Killing someone with the butt of a spear wasn’t usually done. Perhaps they were also disheartened that a man who could run as fast as Asahel (v. 18) came to such an end. Finally, they may have been shocked to realize that, though they had won the battle (vv. 30 – 31), even their commander’s own brother did not survive. It was evidence that everyone was at risk.

23 But As­a­hel re­fused to give up the pur­suit; so Ab­ner t­ hrust the butt of his ­spear into As­a­hel’s stom­ach, and the ­spear came out ­through his back. He fell ­there and died on the spot. And ev­ery man ­stopped when he came to the ­place ­where As­a­hel had fall­en and died. 24 But Joab and Abish­ai pur­sued Ab­ner, and as the sun was set­ting, they came to the hill of Am­mah, near Giah on the way to the waste­land of Gib­e­on. 25 Then the men of Ben­ ja­min ral­lied be­hind Ab­ner. They ­formed them­selves into a ­group and took ­their ­stand on top of a hill. 26 Ab­ner ­called out to Joab, “Must the ­sword de­vour for­ ev­er? ­Don’t you re­al­ize that this will end in bit­ter­ness? How long be­fore you or­der your men to stop pur­su­ing ­their fel­ low Is­ra­el­ites?” 27 Joab an­swered, “As sure­ly as God ­lives, if you had not spo­ken, the men ­would have con­tin­ued pur­su­ing them un­ til morn­ing.” 28 So Joab blew the trum­pet, and all the ­troops came to a halt; they no lon­ger pur­sued Is­ra­el, nor did they f­ ight any­ more. 29 All that ­night Ab­ner and his men ­marched ­through the Ar­a­bah. They ­crossed the Jor­dan, con­tin­ued ­through the morn­ing ­hours  a and came to Ma­ha­na­im. 30  Then Joab ­stopped pur­su­ing Ab­ner and as­sem­bled the ­whole army. Be­sides As­a­hel, nine­teen of Da­vid’s men were ­found miss­ing. 31 But Da­vid’s men had ­killed ­three hun­dred and six­ty Ben­ja­mites who were with Ab­ner. 32 They took As­a­hel and bur­ied him in his fa­ther’s tomb at Beth­le­hem. Then Joab and his men m ­ arched all n ­ ight and ar­rived at He­bron by day­break. The war be­tween the h ­ ouse of Saul and the ­house of Da­ vid last­ed a long time. Da­vid grew stron­ger and stron­ ger, ­while the ­house of Saul grew weak­er and weak­er. 2 Sons were born to Da­vid in He­bron: His first­born was Am­non the son of Ahin­o­am of Jez­ re­el; 3 his sec­ond, Kil­e­ab the son of Ab­i­gail the wid­ow of Na­bal of Car­mel; the ­third, Ab­sa­lom the son of Ma­a­kah daugh­ter of Tal­mai king of Ge­shur; 4 the ­fourth, Ad­o­ni­jah the son of Hag­gith; the ­fifth, Sheph­a­ti­ah the son of Abi­tal; 5 and the ­sixth, Ith­re­am the son of Da­vid’s wife Eglah. These were born to Da­vid in He­bron.

WHY DID DAVID HAVE SO MANY WIVES? (3:2 – 5) Polygamy, or more precisely, polygyny — ​the practice of taking multiple wives — ​was common in the ancient Near East. Having many wives was a sign of wealth and rank. David had both the rank and wealth to support numerous wives and concubines, and acquiring them was considered his royal privilege. See the article Why did David have so many wives and concubines? (5:13; p. 443). WHY WAS ISH-BOSHETH ANGRY ABOUT WHOM ABNER SLEPT WITH? (3:7 – 8) A king’s wife or concubine was considered his personal property. As successor to the throne, Ish-Bosheth had exclusive rights to Saul’s concubine. For someone else to sleep with her was viewed not only as an insult to the king but also as a threat to his power. So if Abner had slept with Saul’s concubine, IshBosheth would have considered it treason. HOW WERE DOGS REGARDED IN THIS CULTURE? (3:8) Dogs were domesticated and kept as pets in many cultures. However, most references to dogs in the Old Testament refer to them as untamed scavengers (1Sa 17:43; 2Ki 9:36). The term dog was applied to persons of low character such as wicked leaders (Isa 56:10 – 11) and male prostitutes (see the NIV text note at Dt 23:18). WHY WAS ABNER SO ANGRY? (3:8 – 10) Ish-Bosheth’s accusation was both an insult and a threat to Abner, who had risked his life to keep Ish-Bosheth on the throne.

3

Abner Goes Over to David 6 Dur­ing the war be­tween the ­house of Saul and the ­house of Da­vid, Ab­ner had been strength­en­ing his own po­si­tion in the ­house of Saul. 7 Now Saul had had a con­cu­bine ­named Riz­pah daugh­ter of Aiah. And Ish-Bo­sheth said to Ab­ner, “Why did you ­sleep with my fa­ther’s con­cu­bine?” 8 Ab­ner was very an­gry be­cause of what Ish-Bo­sheth said. So he an­swered, “Am I a ­dog’s head — ​on Ju­dah’s side? This very day I am loy­al to the ­house of your fa­ther Saul and to his fam­i­ly and ­friends. I ­haven’t hand­ed you over to Da­vid. a 29 

See Septuagint; the meaning of the Hebrew for this phrase is uncertain.   

2 Sam­uel 3:27 Yet now you ac­cuse me of an of­fense in­volv­ing this wom­an! 9 May God deal with Ab­ner, be it ever so se­vere­ly, if I do not do for Da­vid what the Lord prom­ised him on oath 10 and trans­fer the king­dom from the ­house of Saul and es­tab­lish Da­vid’s ­throne over Is­ra­el and Ju­dah from Dan to Be­er­she­ ba.” 11 Ish-Bo­sheth did not dare to say an­oth­er word to Ab­ ner, be­cause he was ­afraid of him. 12 Then Ab­ner sent mes­sen­gers on his be­half to say to Da­ vid, “Whose land is it? Make an agree­ment with me, and I will help you ­bring all Is­ra­el over to you.” 13 “Good,” said Da­vid. “I will make an agree­ment with you. But I de­mand one ­thing of you: Do not come into my pres­ence un­less you b ­ ring Mi­chal daugh­ter of Saul when you come to see me.” 14 Then Da­vid sent mes­sen­gers to IshBo­sheth son of Saul, de­mand­ing, “Give me my wife Mi­chal, whom I be­trothed to my­self for the ­price of a hun­dred Phi­ lis­tine fore­skins.” 15 So Ish-Bo­sheth gave or­ders and had her tak­en away from her hus­band Pal­ti­el son of La­ish. 16  Her hus­band, how­ev­er, went with her, weep­ing be­hind her all the way to Ba­hu­rim. Then Ab­ner said to him, “Go back home!” So he went back. 17 Ab­ner con­ferred with the el­ders of Is­ra­el and said, “For some time you have want­ed to make Da­vid your king. 18 Now do it! For the Lord prom­ised Da­vid, ‘By my ser­vant Da­vid I will res­cue my peo­ple Is­ra­el from the hand of the Phi­lis­tines and from the hand of all ­their en­e­mies.’ ” 19 Ab­ner also ­spoke to the Ben­ja­mites in per­son. Then he went to He­bron to tell Da­vid ev­ery­thing that Is­ra­el and the ­whole ­tribe of Ben­ja­min want­ed to do. 20  When Ab­ner, who had twen­ty men with him, came to Da­vid at He­bron, Da­vid pre­pared a ­feast for him and his men. 21 Then Ab­ner said to Da­vid, “Let me go at once and as­sem­ble all Is­ra­el for my lord the king, so that they may make a cov­enant with you, and that you may rule over all that your ­heart de­sires.” So Da­vid sent Ab­ner away, and he went in peace.

Joab Murders Abner 22 Just then Da­vid’s men and Joab re­turned from a raid and b ­ rought with them a g ­ reat deal of plun­der. But Ab­ner was no lon­ger with Da­vid in He­bron, be­cause Da­vid had sent him away, and he had gone in ­peace. 23 When Joab and all the sol­diers with him ar­rived, he was told that Ab­ner son of Ner had come to the king and that the king had sent him away and that he had gone in peace. 24 So Joab went to the king and said, “What have you done? Look, Ab­ner came to you. Why did you let him go? Now he is gone! 25 You know Ab­ner son of Ner; he came to de­ceive you and ob­serve your move­ments and find out ev­ ery­thing you are do­ing.” 26 Joab then left Da­vid and sent mes­sen­gers af­ter Ab­ner, and they ­brought him back from the cis­tern at Si­rah. But Da­vid did not know it. 27 Now when Ab­ner re­turned to He­ bron, Joab took him a ­ side into an in­ner cham­ber, as if to ­speak with him pri­vate­ly. And ­there, to ­avenge the ­blood of his broth­er As­ah ­ el, Joab ­stabbed him in the stom­ach, and he died.

439

WHY DID DAVID WANT MICHAL BACK? (3:14 – 15) David may have genuinely loved Michal. We know she had loved him (1Sa 18:20). David also had a prior claim to Michal. He had paid the bride-price, and she was still his wife when Saul in anger gave her to Paltiel.

440

2 Sam­uel 3:28

WHY DID DAVID CURSE THE COMMANDER OF HIS ARMY? (3:29) David cursed Joab and mourned Abner publicly to show that he disapproved of Joab’s unjustified revenge. Abner had killed Asahel, Joab’s brother, after repeated warnings to Asahel and while defending himself in battle (2:17 – 23). Joab murdered Abner through trickery and deceit, so what Joab did in revenge was not morally equivalent to Abner’s deed. What’s more, Joab’s motivation for killing Abner may have been more than simple revenge. An ambitious man, Joab may have feared Abner’s political power.

28 Lat­er, when Da­vid ­heard ­about this, he said, “I and my king­dom are for­ev­er in­no­cent be­fore the Lord con­cern­ing the ­blood of Ab­ner son of Ner. 29 May his ­blood fall on the head of Joab and on his ­whole fam­i­ly! May Jo­ab’s fam­i­ly nev­er be with­out some­one who has a run­ning sore or lep­ ro­sy  a or who ­leans on a ­crutch or who f­ alls by the ­sword or who ­lacks food.” 30  (Joab and his broth­er Abish­ai mur­dered Ab­ner be­cause he had ­killed ­their broth­er As­a­hel in the bat­tle at Gib­e­on.) 31 Then Da­vid said to Joab and all the peo­ple with him, “Tear your c­ lothes and put on sack­cloth and walk in mourn­ ing in f­ ront of Ab­ner.” King Da­vid him­self ­walked be­hind the bier. 32 They bur­ied Ab­ner in He­bron, and the king wept ­aloud at Ab­ner’s tomb. All the peo­ple wept also. 33 The king sang this la­ment for Ab­ner:

WHY WAS SHOWING RESPECT FOR ABNER IMPORTANT? (3:31 – 34) By joining in Abner’s funeral procession and by fasting, David honored Abner and showed that he was not responsible for his murder.

HOW MUCH AUTHORITY DID JOAB HAVE? (3:39) With the army behind him, Joab had tremendous power. David may have been recognized as king, but Joab, with his military and leadership abilities, was also highly respected. He used his authority, for example, in ordering Abner back from the cistern of Sirah without David’s knowledge (v. 26). At a time when David had not yet established his own power base, Joab was clearly a man to be reckoned with.

“Should Abner have died as the lawless die? 34 Your hands were not bound, your feet were not fettered. You fell as one falls before the wicked.” And all the peo­ple wept over him again. 35 Then they all came and ­urged Da­vid to eat some­thing ­while it was ­still day; but Da­vid took an oath, say­ing, “May God deal with me, be it ever so se­vere­ly, if I t­ aste b ­ read or any­thing else be­fore the sun sets!” 36 All the peo­ple took note and were ­pleased; in­deed, ev­ ery­thing the king did ­pleased them. 37 So on that day all the peo­ple there and all Is­ra­el knew that the king had no part in the mur­der of Ab­ner son of Ner. 38 Then the king said to his men, “Do you not re­al­ize that a com­mand­er and a ­great man has fall­en in Is­ra­el this day? 39 And to­day, ­though I am the anoint­ed king, I am weak, and ­these sons of Zer­u­i­ah are too ­strong for me. May the Lord re­pay the evil­do­er ac­cord­ing to his evil deeds!”

Ish-Bosheth Murdered

4

When Ish-Bo­sheth son of Saul h ­ eard that Ab­ner had died in He­bron, he lost cour­age, and all Is­ra­el be­came ­alarmed. 2 Now S ­ aul’s son had two men who were lead­ers of raid­ing ­bands. One was n ­ amed Ba­a­nah and the oth­er Re­kab; they were sons of Rim­mon the Be­e­roth­ite from the t­ ribe of Ben­ja­min  — ​Be­e­roth is con­sid­ered part of Ben­ja­min, 3 be­ cause the peo­ple of Be­e­roth fled to Git­ta­im and have re­sid­ed ­there as for­eign­ers to this day. 4 (Jon­a­than son of Saul had a son who was lame in both feet. He was five ­years old when the news a ­ bout Saul and Jon­a­than came from Jez­re­el. His ­nurse p ­ icked him up and fled, but as she hur­ried to ­leave, he fell and be­came dis­ abled. His name was Me­phib­o­sheth.) 5 Now Re­kab and Ba­a­nah, the sons of Rim­mon the Be­e­ roth­ite, set out for the ­house of Ish-Bo­sheth, and they ar­ rived t­ here in the heat of the day ­while he was tak­ing his noon­day rest. 6 They went into the in­ner part of the h ­ ouse as if to get some ­wheat, and they ­stabbed him in the stom­ach. Then Re­kab and his broth­er Ba­a­nah ­slipped away. a 29  The

Hebrew for leprosy was used for various diseases affecting the skin.   

2 Sam­uel 5:12

441

7 They had gone into the ­house ­while he was ly­ing on the bed in his bed­room. Af­ter they ­stabbed and ­killed him, they cut off his head. Tak­ing it with them, they trav­eled all ­night by way of the Ar­a­bah. 8 They ­brought the head of Ish-Bo­ sheth to Da­vid at He­bron and said to the king, “Here is the head of Ish-Bo­sheth son of Saul, your en­e­my, who t­ ried to kill you. This day the Lord has ­avenged my lord the king ­against Saul and his off­spring.” 9 Da­vid an­swered Re­kab and his broth­er Ba­a­nah, the sons of Rim­mon the Be­e­roth­ite, “As sure­ly as the Lord ­lives, who has de­liv­ered me out of ev­ery trou­ble, 10 when some­one told me, ‘Saul is dead,’ and t­ hought he was bring­ing good news, I s­ eized him and put him to ­death in Zik­lag. That was the re­ward I gave him for his news! 11 How much more — ​when wick­ed men have ­killed an in­no­cent man in his own ­house and on his own bed — ​­should I not now de­mand his b ­ lood from your hand and rid the ­earth of you!” 12 So Da­vid gave an or­der to his men, and they k ­ illed them. They cut off ­their ­hands and feet and hung the bod­ ies by the pool in He­bron. But they took the head of Ish-Bo­ sheth and bur­ied it in Ab­ner’s tomb at He­bron.

WHY DID THE ASSASSINS CUT OFF ISH-BOSHETH’S HEAD? (4:7 – 8) They likely would not have escaped the house undetected with Ish-Bosheth’s entire corpse. His head was sufficient proof of their deed, though it elicited quite a different response from David than they had expected.

David Becomes King Over Israel

5

All the ­tribes of Is­ra­el came to Da­vid at He­bron and said, “We are your own ­flesh and ­blood. 2 In the past, ­while Saul was king over us, you were the one who led Is­ra­el on ­their mil­i­tary cam­paigns. And the Lord said to you, ‘You will shep­herd my peo­ple Is­ra­el, and you will be­come ­their rul­er.’  ” 3 When all the el­ders of Is­ra­el had come to King Da­vid at He­bron, the king made a cov­enant with them at He­bron be­fore the Lord, and they anoint­ed Da­vid king over Is­ra­el. 4 Da­vid was thir­ty ­years old when he be­came king, and he ­reigned for­ty ­years. 5 In He­bron he r­ eigned over Ju­dah sev­ en ­years and six m ­ onths, and in Je­ru­sa­lem he ­reigned over all Is­ra­el and Ju­dah thir­ty-­three years.

David Conquers Jerusalem 6 The king and his men m ­ arched to Je­ru­sa­lem to at­tack the Jeb­u­sites, who ­lived ­there. The Jeb­u­sites said to Da­vid, “You will not get in here; even the b ­ lind and the lame can ward you off.” They ­thought, “Da­vid can­not get in here.” 7  Nev­er­the­less, Da­vid cap­tured the for­tress of Zion  — ​­which is the City of Da­vid. 8 On that day Da­vid had said, “Any­one who con­quers the Jeb­u­sites will have to use the wa­ter ­shaft to ­reach ­those ‘lame and ­blind’ who are Da­vid’s en­e­mies. a ” That is why they say, “The ‘blind and lame’ will not en­ter the pal­ace.” 9 Da­vid then took up res­i­dence in the for­tress and c­ alled it the City of Da­vid. He ­built up the area ­around it, from the ter­rac­es  b in­ward. 10 And he be­came more and more pow­er­ ful, be­cause the Lord God Al­mighty was with him. 11 Now Hi­ram king of Tyre sent en­voys to Da­vid, ­along with ce­dar logs and car­pen­ters and stone­ma­sons, and they ­built a pal­ace for Da­vid. 12 Then Da­vid knew that the Lord a 8 Or are

hated by David    b 9 Or the Millo   

WHY DID DAVID EXECUTE THOSE WHO HELPED HIM WIN THE THRONE? (4:12) David disapproved of the king’s murder and thus gained the respect of those loyal to the king. But it’s likely that political gain was not his primary motivation. Time and again, David had demonstrated deep regard for God’s sovereignty. He knew that God could accomplish his sovereign will without help from selfappointed vigilantes who took matters into their own hands. WHY MUTILATE THE BODIES BEFORE HANGING THEM UP FOR DISPLAY? (4:12) This was a common punishment for treason in David’s time — ​and a grisly warning to other would-be assassins. In this case, they cut off their hands because they had murdered Ish-Bosheth and cut off their feet because they had carried a report of their treachery back to David. WHY WERE FOREIGNERS STILL IN CONTROL OF JERUSALEM? (5:6) The Jebusites were hard to displace because Jerusalem was a natural fortress — ​precisely the reason why David wanted to capture it. The city of Jebus (Jerusalem) was located on a hilltop with deep valleys on each side. Others before David had tried to capture the city and had failed. The tribes of Benjamin and Judah, for example, lived nearby but had been unable to dislodge the Jebusites (Jdg 1:21). WHY DID DAVID CHOOSE TO LIVE IN JERUSALEM? (5:9) Jerusalem was well fortified. And though technically located in territory belonging to Benjamin (Jos 18:28), Jerusalem was just five or six miles from David’s hometown of Bethlehem in Judah. Besides being close to his home, Jerusalem offered David a strategic military advantage. And since it was situated in the heart of the promised land, it was accessible to both the northern and southern tribes. By making Jerusalem his capital, David gave himself an edge in uniting the p ­ eople and putting his own stamp of leadership on the land.

442

D AV I D ’ S V I C T O R I E S 5 : 6 H A M AT Cun

Lebo H Hamath A B Berothai

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Abel Beth Maacah

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Sidon

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Damascus EANS A AR M AH

Dan C AA M UR Hazor S H E G Akko Geshur G Helam Sea of B Kinnereth Megiddo (Sea of Ramoth TO Gilead Galilee) Tob A

LI

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Tyre

Jo r d a n R .

Shechem

Jabesh Gilead

Mahanaim Rabbah of the Ammonites Jericho ON Gibeon M Jerusalem M A Medeba Baal Gath Perazim Joab battles Ammonites and allies from the north Gaza Hebron Aroer Salt Sea Ar n on G orge Ziklag (Dead Sea) Kir Moab Beersheba AB MO David makes Jerusalem his political and religious capital

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of

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Joppa

Israelites Arameans Edomites Ammonites

0 0

40 km.

Subdued by David 40 miles

2 Sam­uel 5:25

443

had es­tab­lished him as king over Is­ra­el and had ex­alt­ed his king­dom for the sake of his peo­ple Is­ra­el. 13 Af­ter he left He­bron, Da­vid took more con­cu­bines and ­wives in Je­ru­sa­lem, and more sons and daugh­ters were born to him. 14 These are the ­names of the chil­dren born to him ­there: Sham­mua, Sho­bab, Na­than, Sol­o­mon, 15  Ib­har, El­i­shua, Ne­pheg, Ja­phia, 16  Elish­a­ma, Eli­a­da and Eliph­e­let.

David Defeats the Philistines 17 When the Phi­lis­tines h ­ eard that Da­vid had been anoint­ ed king over Is­ra­el, they went up in full ­force to ­search for him, but Da­vid h ­ eard a ­ bout it and went down to the strong­ hold. 18 Now the Phi­lis­tines had come and ­spread out in the Val­ley of Reph­a­im; 19 so Da­vid in­quired of the Lord, “Shall I go and at­tack the Phi­lis­tines? Will you de­liv­er them into my ­hands?” The Lord an­swered him, “Go, for I will sure­ly de­liv­er the Phi­lis­tines into your hands.” 20 So Da­vid went to Baal Per­a­zim, and t­ here he de­feat­ ed them. He said, “As wa­ters ­break out, the Lord has bro­ ken out ­against my en­e­mies be­fore me.” So that ­place was ­called Baal Per­a­zim.  a 21  The Phi­lis­tines aban­doned ­their ­idols ­there, and Da­vid and his men car­ried them off. 22 Once more the Phi­lis­tines came up and ­spread out in the Val­ley of Reph­a­im; 23 so Da­vid in­quired of the Lord, and he an­swered, “Do not go s­ traight up, but cir­cle a ­ round be­ hind them and at­tack them in f­ ront of the pop­lar t­ rees. 24 As soon as you hear the s­ ound of march­ing in the tops of the pop­lar t­ rees, move quick­ly, be­cause that will mean the Lord has gone out in f­ ront of you to s­ trike the Phi­lis­tine army.” 25 So Da­vid did as the Lord com­mand­ed him, and he s­ truck down the Phi­lis­tines all the way from Gib­e­on b to Ge­zer. a 20 

Baal Perazim means the lord who breaks out.    b 25  Septuagint (see also 1 Chron. 14:16); Hebrew Geba   

WHY WERE THE PHILISTINES AND THE ISRAELITES ALWAYS BATTLING EACH OTHER? (5:17) The Philistines wanted to expand their territory. Because their country was locked in by the Mediterranean Sea on the west, the Philistines made incursions eastward into Israelite territory. Because the 12 tribes of Israel had failed to fully conquer the original inhabitants of the promised land, they endured ongoing conflict with the Philistines.

WHY DID THE PHILISTINES CARRY IDOLS INTO BATTLE? (5:21) The Philistines, concerned about David’s rise to power, wanted all the help they could get in their battle against his army. They took idols into battle hoping their gods would help them prevail. Bringing a religious symbol into combat was a common practice in that era. The Israelites, for example, brought the ark of the covenant into battle (1Sa 4:1 – 9). WHAT DID DAVID’S MEN DO WITH THE IDOLS? (5:21) The Israelites carried the idols of the defeated Philistines away to be burned, in obedience to the law (Dt 7:5,25). See the parallel account in 1 Chron­icles 14:12.

W H Y D I D D AV I D H AV E S O M A N Y W I V E S AND CONCUBINES? 5:13 Polygamy, or more precisely, polygyny — ​the practice of taking more than one wife — ​was common in the ancient Near East. Having many wives was a sign of wealth and rank. David had the wealth to support numerous wives and concubines — ​and acquiring them was considered his royal privilege. Often, multiple marriages were politically expedient for a king. It’s likely, for example, that David’s marriage to Maakah, daughter of the king of Geshur (3:3), was a strategic move aimed at bolstering David’s political strength against Ish-Bosheth. What’s more, for reasons of succession, it was important for a king to have many children, especially sons. Although polygamous marriages are recorded without direct comment throughout the Old Testament, they clearly violate God’s original intent for the marital relationship. Genesis declares that a husband and wife will become one flesh (Ge 2:24). ­Jesus reiterated this principle (Mt 19:5 – 6). God also warned that taking many wives was a dangerous thing (Dt 17:17). The Old Testament records numerous accounts of strife resulting from polygamy. For example, Peninnah, a rival wife, constantly provoked Hannah, illustrating how polygamy opens the door to domestic discord (1Sa 1:1 – 7). It also contributes to spiritual disaster. Solomon’s numerous marriages to foreign women eventually led to spiritual compromise and even the downfall of the kingdom (1Ki 11:4). Although polygamy is incompatible with God’s ideal, it apparently was one of many borderline practices God allowed during Old Testament days. It essentially disappeared following the Babylonian captivity. By the time the early church was established, God made his ideal for marriage clear in the qualifications for elders and deacons. Each was to have only one wife (1Ti 3:2,12). The enduring principle is this: one man, one woman, one flesh.

444

2 Sam­uel 6:1 The Ark Brought to Jerusalem

WAS DAVID ALLOWED TO MOVE THE ARK IN THIS WAY? (6:1 – 5) No. God had expressly commanded the Ko­ hathites (a Levite clan) to carry the ark of the covenant on their shoulders (Nu 4:15; 7:9). Oxen and carts were forbidden modes of transporting this holy object. Was the Ko­hathite clan supervising this move? They should have been, but it seems unlikely (1Ch 15:13 – 15). David employed the wrong men and used the wrong means — ​a recipe for disaster.

WHAT DID UZZAH DO WRONG? (6:6 – 7) See the article Why would God kill someone who was trying to help? (6:7; below).

DID DAVID LEAVE THE ARK WITH A FOREIGNER — ​A GITTITE? (6:10) There are two explanations. A Gittite was someone from the city of Gath, located in Philistia (see Map 5 at the back of this Bible). Although it would seem strange for David to leave the ark with a foreigner, it is possible Obed-Edom was one of a number of Gittites who immigrated to Israel to become personal bodyguards for David (15:18). More likely, however, Obed-Edom was a Levite, later appointed as a musician and gatekeeper for the temple (1Ch 15:1 – 2,16 – 26 [especially v.  21]; 26:1 – 8). A Levite could be called a Gittite if he came from either of the two Levitical cities named Gath Rimmon (Jos 21:24 – 25). WHY DID DAVID DISROBE FOR THIS GRAND OCCASION? (6:14) David took off his linen robe (1Ch 15:27) and danced before the ark wearing only an ephod — ​a short, sleeveless pullover garment. Maybe he wore it simply for practical reasons; reaching only the thighs, the ephod gave him more mobility to dance before the Lord. Since it was a distinctive garment that was meant to be worn by priests who served in the sanctuary (1Sa 2:18,28), the ephod was associated with worship.

6

Da­vid ­again ­brought to­geth­er all the able ­young men of Is­ra­el  — ​thir­ty thou­sand. 2 He and all his men went to Ba­al­ah  a in Ju­dah to b ­ ring up from t­ here the ark of God, ­which is ­called by the Name, b the name of the Lord Al­ mighty, who is en­throned be­tween the cher­u­bim on the ark. 3 They set the ark of God on a new cart and b ­ rought it from the ­house of Abin­a­dab, ­which was on the hill. Uz­ zah and Ahio, sons of Abin­a­dab, were guid­ing the new cart 4 with the ark of God on it, c and Ahio was walk­ing in f­ ront of it. 5  Da­vid and all Is­ra­el were cel­e­brat­ing with all ­their ­might be­fore the Lord, with cas­ta­nets,  d ­harps, ­lyres, tim­brels, sis­ trums and cym­bals. 6 When they came to the thresh­ing ­floor of Na­kon, Uz­zah ­reached out and took hold of the ark of God, be­cause the oxen stum­bled. 7 The Lord’s an­ger b ­ urned ­against Uz­zah be­ cause of his ir­rev­er­ent act; there­fore God s­ truck him down, and he died ­there be­side the ark of God. 8 Then Da­vid was an­gry be­cause the Lord’s ­wrath had bro­ken out ­against Uz­zah, and to this day that ­place is ­called Pe­rez Uz­zah.  e 9 Da­vid was ­afraid of the Lord that day and said, “How can the ark of the Lord ever come to me?” 10 He was not will­ing to take the ark of the Lord to be with him in the City of Da­vid. In­stead, he took it to the h ­ ouse of Obed-Edom the Git­tite. 11 The ark of the Lord re­mained in the ­house of Obed-Edom the Git­tite for ­three ­months, and the Lord ­blessed him and his en­tire house­hold. 12 Now King Da­vid was told, “The Lord has b ­ lessed the house­hold of Obed-Edom and ev­ery­thing he has, be­cause of the ark of God.” So Da­vid went to ­bring up the ark of God from the h ­ ouse of Obed-Edom to the City of Da­vid with re­joic­ing. 13 When ­those who were car­ry­ing the ark of the Lord had tak­en six ­steps, he sac­ri­ficed a bull and a fat­tened calf. 14  Wear­ing a lin­en ­ephod, Da­vid was danc­ing be­fore the Lord with all his m ­ ight, 15 while he and all Is­ra­el a 2  That

is, Kiriath Jearim (see 1 Chron. 13:6)    b 2  Hebrew; Septuagint and Vulgate do not have the Name.    c 3,4  Dead Sea Scrolls and some Septuagint manuscripts; Masoretic Text cart 4and they brought it with the ark of God from the house of Abinadab, which was on the hill    d 5  Masoretic Text; Dead Sea Scrolls and Septuagint (see also 1 Chron. 13:8) songs    e 8  Perez Uzzah means outbreak against Uzzah.   

W H Y W O U L D G O D K I L L S O M E O N E W H O WA S T RY I N G T O H E L P ? 6 : 7 When David and his 30,000 men moved the ark in a manner contrary to God’s instructions, they were acting irreverently. In that sense, David set the stage for the subsequent tragedy. But instead of striking down 30,000 men, God struck down only the one who touched the ark and who thereby showed the most disregard for God’s holiness. Uzzah died because, good intentions notwithstanding, he flagrantly violated God’s specific instructions about caring for the ark. Only the Kohathites, a special branch of the tribe of Levi, were allowed to carry the ark — ​and even they couldn’t touch it directly or they would die (Nu 4:15). When Uzzah touched the ark, God acted swiftly and dramatically to protect his holiness before the ­people. It’s possible that Uzzah, having grown up in the house of Abinadab, where the ark had been kept for many years, had grown too familiar with the sacred object and consequently lacked appropriate reverence for it. Whatever the case, he paid with his life for violating God’s standard.

2 Sam­uel 7:10 were bring­ing up the ark of the Lord with s­ houts and the ­sound of trum­pets. 16 As the ark of the Lord was en­ter­ing the City of Da­vid, Mi­chal daugh­ter of Saul ­watched from a win­dow. And when she saw King Da­vid leap­ing and danc­ing be­fore the Lord, she de­spised him in her heart. 17 They ­brought the ark of the Lord and set it in its ­place in­side the tent that Da­vid had ­pitched for it, and Da­vid sac­ ri­ficed ­burnt of­fer­ings and fel­low­ship of­fer­ings be­fore the Lord. 18  Af­ter he had fin­ished sac­ri­fic­ing the ­burnt of­fer­ings and fel­low­ship of­fer­ings, he b ­ lessed the peo­ple in the name of the Lord Al­mighty. 19 Then he gave a loaf of ­bread, a cake of ­dates and a cake of rai­sins to each per­son in the ­whole ­crowd of Is­ra­el­ites, both men and wom­en. And all the peo­ ple went to ­their homes. 20 When Da­vid re­turned home to ­bless his house­hold, Mi­ chal daugh­ter of Saul came out to meet him and said, “How the king of Is­ra­el has dis­tin­guished him­self to­day, go­ing ­around half-na­ked in full view of the s­ lave ­girls of his ser­ vants as any vul­gar fel­low would!” 21 Da­vid said to Mi­chal, “It was be­fore the Lord, who ­chose me rath­er than your fa­ther or any­one from his h ­ ouse when he ap­point­ed me rul­er over the Lord’s peo­ple Is­ra­el  — ​I will cel­e­brate be­fore the Lord. 22 I will be­come even more un­dig­ni­fied than this, and I will be hu­mil­i­at­ed in my own eyes. But by ­these s­ lave g ­ irls you ­spoke of, I will be held in hon­or.” 23 And Mi­chal daugh­ter of Saul had no chil­dren to the day of her death.

God’s Promise to David

7

Af­ter the king was set­tled in his pal­ace and the Lord had giv­en him rest from all his en­e­mies a ­ round him, 2 he said to Na­than the proph­et, “Here I am, liv­ing in a ­house of ce­dar, ­while the ark of God re­mains in a tent.” 3 Na­than re­plied to the king, “What­ev­er you have in mind, go ­ahead and do it, for the Lord is with you.” 4 But that ­night the word of the Lord came to Na­than, say­ing: 5 “Go and tell my ser­vant Da­vid, ‘This is what the Lord says: Are you the one to b ­ uild me a h ­ ouse to ­dwell in? 6 I have not d ­ welt in a h ­ ouse from the day I ­brought the Is­ra­el­ites up out of E ­ gypt to this day. I have been mov­ing from p ­ lace to p ­ lace with a tent as my dwell­ing. 7 Wher­ev­er I have m ­ oved with all the Is­ra­el­ites, did I ever say to any of ­their rul­ers whom I com­mand­ed to shep­herd my peo­ple Is­ra­el, “Why have you not ­built me a ­house of ce­dar?” ’ 8 “Now then, tell my ser­vant Da­vid, ‘This is what the Lord Al­mighty says: I took you from the pas­ture, from tend­ing the ­flock, and ap­point­ed you rul­er over my peo­ple Is­ra­el. 9 I have been with you wher­ev­er you have gone, and I have cut off all your en­e­mies from be­fore you. Now I will make your name g ­ reat, like the ­names of the great­est men on e ­ arth. 10 And I will pro­ vide a ­place for my peo­ple Is­ra­el and will ­plant them

445

WHY COULD DAVID, WHO WASN’T A LEVITE, SACRIFICE BURNT OFFERINGS? (6:17) Since the priests and Levites were with David (1Ch 15:11), it is unlikely that he usurped their role, especially since Uzzah’s punishment had so recently taught him a difficult lesson about ignoring God’s law (2Sa 6:7). Undoubtedly the priests officiated over David’s offerings. David was like any worshiper on whose behalf the priests performed ritual sacrifices. King Saul, by contrast, had incurred God’s wrath by offering a sacrifice himself in disobedience to a specific command to wait for Samuel to do so (1Sa 13:7 – 14). WHY WAS MICHAL SO INCENSED OVER DAVID’S DANCING? (6:20) Michal accused David of impropriety for disrobing before the slave girls. Though the ephod was short, it wasn’t indecent. Perhaps Michal was upset by behavior she considered unbecoming to a king. A royal daughter herself, she apparently felt it was undignified for a king to dance in front of his subjects with such unbridled enthusiasm.

446

WHY WOULDN’T GOD PERMIT DAVID TO BUILD A TEMPLE? (7:13) God used David as a military leader to subdue the enemies of Israel and establish the kingdom. His bloodstained hands could not build God’s dwelling place. That job was reserved for David’s son Solomon, a man of peace. See Why would obeying God in war disqualify David from building the temple? (1Ch 22:8; p. 612). HOW HAS DAVID’S HOUSE AND KINGDOM ENDURED FOREVER? (7:16) All the kings who ruled in Jerusalem after David (20 in all) were his descendants. No coup ever eradicated David’s line. But ultimately, the Messiah is the fulfillment of this promise. Mary was told by an angel that her son, ­Jesus, would someday occupy David’s throne (Lk 1:31 – 33).

HOW DID GOD REDEEM THE NATION OF ISRAEL? (7:23) Exodus 6:6 refers to the same divine activity in three different ways. First, I will bring you out from under the yoke of the Egyptians. Next, I will free you from being slaves to them. Finally, I will redeem you with an outstretched arm and with mighty acts of judgment. How did God redeem his ­people? Through miraculous intervention, he brought his p ­ eople out of Egyptian servitude and gave them ­freedom.

2 Sam­uel 7:11 so that they can have a home of ­their own and no lon­ger be dis­turbed. Wick­ed peo­ple will not op­press them any­more, as they did at the be­gin­ning 11 and have done ever ­since the time I ap­point­ed lead­ers a over my peo­ple Is­ra­el. I will also give you rest from all your ­en­e­mies. “ ‘The Lord de­clares to you that the Lord him­self will es­tab­lish a h ­ ouse for you: 12 When your days are over and you rest with your an­ces­tors, I will ­raise up your off­spring to suc­ceed you, your own flesh and blood, and I will es­tab­lish his king­dom. 13 He is the one who will ­build a ­house for my Name, and I will es­tab­ lish the ­throne of his king­dom for­ev­er. 14 I will be his fa­ther, and he will be my son. When he does ­wrong, I will pun­ish him with a rod wield­ed by men, with flog­ gings in­flict­ed by hu­man ­hands. 15 But my love will nev­er be tak­en away from him, as I took it away from Saul, whom I re­moved from be­fore you. 16  Your ­house and your king­dom will en­dure for­ev­er be­fore me  b; your ­throne will be es­tab­lished for­ev­er.’  ” 17 Na­than re­port­ed to Da­vid all the ­words of this en­tire rev­e­la­tion.

David’s Prayer 18 Then King Da­vid went in and sat be­fore the Lord, and he said: “Who am I, Sov­er­eign Lord, and what is my fam­i­ ly, that you have ­brought me this far? 19 And as if this were not e ­ nough in your s­ ight, Sov­er­eign Lord, you have also spo­ken a ­ bout the fu­ture of the h ­ ouse of your ser­vant  — ​and this de­cree, Sov­er­eign Lord, is for a mere hu­man! c 20 “What more can Da­vid say to you? For you know your ser­vant, Sov­er­eign Lord. 21 For the sake of your word and ac­cord­ing to your will, you have done this ­great ­thing and made it ­known to your ser­vant. 22  “How ­great you are, Sov­er­eign Lord! ­There is no one like you, and ­there is no God but you, as we have ­heard with our own ears. 23 And who is like your peo­ ple Is­ra­el — ​the one na­tion on ­earth that God went out to re­deem as a peo­ple for him­self, and to make a name for him­self, and to per­form g ­ reat and awe­some a 11 Traditionally judges    b 16 

Some Hebrew manuscripts and Septuagint; most Hebrew manuscripts you    c 19 Or for the human race   

D O E S G O D S O M E T I M E S P L AY FAV O R I T E S ? 7 : 1 5 It may seem unfair that God dealt so harshly with Saul and so mercifully with David. God withheld his love from Saul but promised to always love David’s son, even when Solomon didn’t deserve it. Does God show partiality? No. The Bible says that God shows no partiality (Dt 10:17; Ac 10:34 – 35; Ro 2:11). But he does sovereignly choose certain ­people to serve him in specific ways. Both David and Saul committed grievous sins, but David’s heart continually turned back to God (1Ki 15:3), while Saul’s continually turned away (1Sa 15:11). Saul even admitted to David, You are more righ­teous than I (1Sa 24:17). Was David, the betrayer of Uriah and seducer of Bathsheba, righ­ teous? In God’s eyes, yes — ​because he repented when he failed and maintained a humble attitude of faith.

2 Sam­uel 8:10

447

won­ders by driv­ing out na­tions and t­ heir gods from be­fore your peo­ple, whom you re­deemed from ­Egypt?  a 24  You have es­tab­lished your peo­ple Is­ra­el as your very own for­ev­er, and you, Lord, have be­come ­their God. 25 “And now, Lord God, keep for­ev­er the prom­ise you have made con­cern­ing your ser­vant and his ­house. Do as you prom­ised, 26 so that your name will be g ­ reat for­ ev­er. Then peo­ple will say, ‘The Lord Al­mighty is God over Is­ra­el!’ And the ­house of your ser­vant Da­vid will be es­tab­lished in your sight. 27 “Lord Al­mighty, God of Is­ra­el, you have re­vealed this to your ser­vant, say­ing, ‘I will ­build a ­house for you.’ So your ser­vant has ­found cour­age to pray this ­prayer to you. 28  Sov­er­eign Lord, you are God! Your cov­enant is trust­wor­thy, and you have prom­ised t­ hese good t­ hings to your ser­vant. 29 Now be p ­ leased to b ­ less the h ­ ouse of your ser­vant, that it may con­tin­ue for­ev­er in your ­sight; for you, Sov­er­eign Lord, have spo­ken, and with your bless­ing the ­house of your ser­vant will be ­blessed for­ev­er.”

David’s Victories

8

In the c­ ourse of time, Da­vid de­feat­ed the Phi­lis­tines and sub­dued them, and he took Me­theg Am­mah from the con­trol of the Phi­lis­tines. 2 Da­vid also de­feat­ed the Mo­ab­ites. He made them lie down on the ­ground and mea­sured them off with a ­length of cord. Ev­ery two ­lengths of them were put to ­death, and the t­ hird l­ength was al­lowed to live. So the Mo­ab­ites be­ came sub­ject to Da­vid and ­brought him trib­ute. 3  More­over, Da­vid de­feat­ed Had­ad­e­zer son of Re­hob, king of Zo­bah, when he went to re­store his mon­u­ment at b the Eu­phra­tes Riv­er. 4 Da­vid cap­tured a thou­sand of his char­io ­ ts, sev­en thou­sand char­i­ot­eers  c and twen­ty thou­sand foot sol­ diers. He ham­strung all but a hun­dred of the char­i­ot hors­es. 5 When the Ar­a­me­ans of Da­mas­cus came to help Had­ad­ e­zer king of Zo­bah, Da­vid s­ truck down twen­ty-two thou­ sand of them. 6  He put gar­ri­sons in the Ar­a­me­an king­dom of Da­mas­cus, and the Ar­a­me­ans be­came sub­ject to him and ­brought trib­ute. The Lord gave Da­vid vic­to­ry wher­ev­er he went. 7 Da­vid took the gold s­ hields that be­longed to the of­fi­ cers of Had­ad­e­zer and ­brought them to Je­ru­sa­lem. 8 From ­Te­bah  d and Be­ro­thai, ­towns that be­longed to Had­ad­e­zer, King Da­vid took a g ­ reat quan­ti­ty of bronze. 9 When Tou e king of Ha­math h ­ eard that Da­vid had de­ feat­ed the en­tire army of Had­ad­e­zer, 10 he sent his son Jo­ ram f to King Da­vid to g ­ reet him and con­grat­u­late him on his vic­to­ry in bat­tle over Had­ad­e­zer, who had been at war with Tou. Jo­ram ­brought with him ar­ti­cles of sil­ver, of gold and of bronze. a 23  See Septuagint and 1 Chron. 17:21; Hebrew wonders for your land and before your people, whom you redeemed from Egypt, from the nations and their gods.    b 3 Or his control along    c 4  Septuagint (see also Dead Sea Scrolls and 1 Chron. 18:4); Masoretic Text captured seventeen hundred of his charioteers    d 8  See some Septuagint manuscripts (see also 1 Chron. 18:8); Hebrew Betah.    e 9 Hebrew Toi, a variant of Tou; also in verse 10    f 10  A variant of Hadoram   

WHY WOULD DAVID BE SO BRUTAL? (8:2) We don’t know why David found it necessary — ​and justifiable — ​to decimate the Moabite army. Yet compared with many barbaric practices of ancient warfare, it would be just as legitimate to ask why David was so lenient as to let a third live. It is possible David let some men live because the Moabites were his blood relatives through the lineage of Ruth. Also, the Moabites were not among the seven nations God had ordered the Israelites to exterminate when they entered the land of Canaan (Dt 7:1 – 2). WHY DIDN’T DAVID SAVE THE CHARIOT HORSES FOR HIS OWN USE? (8:4) Horses were not valuable to the Israelites. Partly because of rocky terrain in the area, the Israelite army relied on its infantry instead. So David’s main concern was to keep the horses from being of use to the ­people of Zobah. Furthermore, David obeyed God’s decree that the king of Israel should not acquire great numbers of horses for himself (Dt 17:16). Pagan kings might trust in chariots and horses, but the king of Israel was to trust in the Lord (Ps 20:7). WHAT WERE THESE GARRISONS? (8:6) The garrisons David put in Damascus were most likely troops that served as an occupation force. Stationed among the Arameans, such troops made sure the Arameans complied with David’s rule.

448

2 Sam­uel 8:11

WHY WAS DAVID PERMITTED TO PLUNDER FOR THE LORD? (8:11 – 12) Warring nations understood looting and plundering as both the risks and the profits of war. Unlike others, however, David did not plunder with personal profit in mind. He earmarked goods won in this battle for the Lord, as God had instructed Joshua before the battle of Jericho (Jos 6:18 – 19). David dedicated himself and his plunder to God, unlike Achan, who had kept battle spoils for himself (Jos 7:20 – 21).

11  King Da­vid ded­i­cat­ed ­these ar­ti­cles to the Lord, as he had done with the sil­ver and gold from all the na­tions he had sub­dued: 12 Edom a and Moab, the Am­mon­ites and the Phi­lis­tines, and Am­a­lek. He also ded­i­cat­ed the plun­der tak­ en from Had­ad­e­zer son of Re­hob, king of Zo­bah. 13 And Da­vid be­came fa­mous af­ter he re­turned from strik­ ing down eigh­teen thou­sand Edom­ites b in the Val­ley of Salt. 14 He put gar­ri­sons through­out Edom, and all the Edom­ ites be­came sub­ject to Da­vid. The Lord gave Da­vid vic­to­ry wher­ev­er he went.

David’s Officials HOW INFLUENTIAL WERE THESE POSITIONS? (8:16 – 17) These were apparently the power elite of David’s kingdom. Joab led the army. Jehoshaphat recorded current events as history and perhaps also served as a herald to proclaim the king’s decrees. Zadok and Ahimelek were apparently chief priests. As secretary, Seraiah wrote and stored official documents and annals. He may also have had diplomatic functions similar to a modern secretary of state.

WHY WAS MEPHIBOSHETH IN HIDING? (9:4) Saul’s grandson Mephibosheth may have been afraid of David. It was common in the ancient world for kings to put their predecessor’s surviving family members to death, thus eliminating potential rivals to the throne. Mephibosheth knew David had good reason to hate Saul, who had hunted him down and tried to kill him. It’s also possible that Mephibosheth, crippled since the age of five, had simply chosen to live a quiet life of seclusion. DID MEPHIBOSHETH EAT WITH DAVID AT EVERY MEAL? (9:7) By giving Mephibosheth a permanent place at his table, David made a public gesture of friendship, privilege and acceptance. It was an act of grace, fulfilling his covenant with Jonathan (1Sa 20:14 – 16). Eating at the king’s table was a high honor (1Ki 2:7), although it didn’t necessarily mean that the honoree literally sat at the same physical table as the king. WHAT KIND OF SERVANT WAS ZIBA? (9:9 – 10) Ziba most likely held a position equivalent to a middle manager or personal secretary in today’s society, since he had 20 servants himself. Having previously served in the immediate household of King Saul, Ziba was accustomed to positions of responsibility. It seems he also knew how to play political games to his own advantage. That became apparent later when, in order to get possession of Mephibosheth’s lands, Ziba didn’t hesitate to make Mephibosheth look bad in David’s eyes (16:1 – 4; 19:26 – 27).

15 Da­vid ­reigned over all Is­ra­el, do­ing what was just and r­ ight for all his peo­ple. 16 Joab son of Zer­u­i­ah was over the army; Je­hosh­a­phat son of Ahi­lud was re­cord­er; 17  Za­dok son of Ahi­tub and Ahim­e­lek son of Abi­a­thar were ­priests; Se­ra­i ah was sec­re­t ary; 18 Be­n a­i ah son of Je­h oi­a­d a was over the Ker­eth­ites and Pel­e­thites; and Da­vid’s sons were priests. c

David and Mephibosheth

9

Da­vid ­asked, “Is ­there any­one ­still left of the ­house of Saul to whom I can show kind­ness for Jon­a­than’s sake?” 2 Now t­here was a ser­vant of S ­ aul’s house­hold n ­ amed Ziba. They sum­moned him to ap­pear be­fore Da­vid, and the king said to him, “Are you Ziba?” “At your ser­vice,” he re­plied. 3 The king a ­ sked, “Is t­here no one s­ till a ­ live from the ­house of Saul to whom I can show ­God’s kind­ness?” Ziba an­swered the king, “There is s­ till a son of Jon­a­than; he is lame in both feet.” 4 “Where is he?” the king asked. Ziba an­swered, “He is at the ­house of Ma­kir son of Am­ mi­el in Lo De­bar.” 5 So King Da­vid had him ­brought from Lo De­bar, from the ­house of Ma­kir son of Am­mi­el. 6 When Me­phib­o­sheth son of Jon­a­than, the son of Saul, came to Da­vid, he ­bowed down to pay him hon­or. Da­vid said, “Me­phib­o­sheth!” “At your ser­vice,” he re­plied. 7 “Don’t be a ­ fraid,” Da­vid said to him, “for I will sure­ly show you kind­ness for the sake of your fa­ther Jon­a­than. I will re­store to you all the land that be­longed to your grand­ fa­ther Saul, and you will al­ways eat at my ta­ble.” 8 Me­phib­o­sheth ­bowed down and said, “What is your ser­ vant, that you ­should no­tice a dead dog like me?” 9 Then the king sum­moned Ziba, ­Saul’s stew­ard, and said to him, “I have giv­en your mas­ter’s grand­son ev­ery­thing that be­longed to Saul and his fam­i­ly. 10 You and your sons and your ser­vants are to farm the land for him and b ­ ring in the c­ rops, so that your mas­ter’s grand­son may be pro­ vid­ed for. And Me­phib­o­sheth, grand­son of your mas­ter, a 12  Some Hebrew manuscripts, Septuagint and Syriac (see also 1 Chron. 18:11); most Hebrew manuscripts Aram    b 13  A few Hebrew manuscripts, Septuagint and Syriac (see also 1 Chron. 18:12); most Hebrew manuscripts Aram (that is, Arameans)    c 18 Or were chief officials (see Septuagint and Targum; see also 1 Chron. 18:17)   

2 Sam­uel 10:14

449

will ­al­ways eat at my ta­ble.” (Now Ziba had fif­teen sons and twen­ty ser­vants.) 11 Then Ziba said to the king, “Your ser­vant will do what­ ev­er my lord the king com­mands his ser­vant to do.” So ­Me­phib­o­sheth ate at Da­vid’s  a ta­ble like one of the k ­ ing’s sons. 12 Me­phib­os­ heth had a ­young son n ­ amed Mika, and all the mem­bers of Zi­ba’s house­hold were ser­vants of Me­phib­ o­sheth. 13  And Me­phib­o­sheth ­lived in Je­ru­sa­lem, be­cause he al­ways ate at the ­king’s ta­ble; he was lame in both feet.

David Defeats the Ammonites

10

In the ­course of time, the king of the Am­mon­ites died, and his son Ha­nun suc­ceed­ed him as king. 2 Da­ vid ­thought, “I will show kind­ness to Ha­nun son of Na­hash, just as his fa­ther ­showed kind­ness to me.” So Da­vid sent a del­e­ga­tion to ex­press his sym­pa­thy to Ha­nun con­cern­ing his fa­ther. When Da­vid’s men came to the land of the Am­mon­ites, 3 the Am­mon­ite com­mand­ers said to Ha­nun ­their lord, “Do you t­ hink Da­vid is hon­or­ing your fa­ther by send­ing en­voys to you to ex­press sym­pa­thy? ­Hasn’t Da­vid sent them to you only to ex­plore the city and spy it out and over­throw it?” 4 So Ha­nun ­seized Da­vid’s en­voys, ­shaved off half of each ­man’s b ­ eard, cut off ­their gar­ments at the but­tocks, and sent them away. 5 When Da­vid was told a ­ bout this, he sent mes­sen­gers to meet the men, for they were great­ly hu­mil­i­at­ed. The king said, “Stay at Jer­i­cho till your b ­ eards have g ­ rown, and then come back.” 6 When the Am­mon­ites re­al­ized that they had be­come ob­nox­ious to Da­vid, they ­hired twen­ty thou­sand Ar­a­me­an foot sol­diers from Beth Re­hob and Zo­bah, as well as the king of Ma­a­kah with a thou­sand men, and also ­twelve thou­sand men from Tob. 7 On hear­ing this, Da­vid sent Joab out with the en­tire army of fight­ing men. 8 The Am­mon­ites came out and drew up in bat­tle for­ma­tion at the en­trance of ­their city gate, ­while the Ar­a­me­ans of Zo­bah and Re­hob and the men of Tob and Ma­a­kah were by them­selves in the open coun­try. 9 Joab saw that t­ here were bat­tle l­ ines in f­ ront of him and be­hind him; so he se­lect­ed some of the best ­troops in Is­ra­el and de­ployed them ­against the Ar­a­me­ans. 10 He put the rest of the men un­der the com­mand of Abish­ai his broth­er and de­ployed them ­against the Am­mon­ites. 11 Joab said, “If the Ar­a­me­ans are too ­strong for me, then you are to come to my res­cue; but if the Am­mon­ites are too s­ trong for you, then I will come to res­cue you. 12 Be ­strong, and let us ­fight brave­ly for our peo­ple and the cit­ies of our God. The Lord will do what is good in his sight.” 13 Then Joab and the ­troops with him ad­vanced to ­fight the Ar­a­me­ans, and they fled be­fore him. 14 When the Am­ mon­ites re­al­ized that the Ar­a­me­ans were flee­ing, they fled be­fore Abish­ai and went in­side the city. So Joab re­turned from fight­ing the Am­mon­ites and came to Je­ru­sa­lem. a 11 

Septuagint; Hebrew my   

WHY SHAVE HALF A BEARD AND CUT OFF GARMENTS? (10:4 – 6) Both practices were extremely humiliating insults in the ancient world. A beard was a symbol of dignity, maturity and manhood. Public nakedness was considered shameful, so exposing the buttocks was a degrading insult. HOW WERE THESE ARMIES RAISED AND PAID? (10:6) Mercenary armies, relatively common in Old Testament times, were often made up of society’s outcasts. When David ran from Saul, for example, he attracted a band of about 400 men — ​most of whom were discontented, in debt or in distress (1Sa 22:1 – 2). When they were victorious, these soldiers were allowed to plunder the enemy (1Sa 30:23 – 25). The Am­monites paid 1,000 talents of silver to hire chariots and charioteers to fight David’s armies (1Ch 19:6 – 7).

450

2 Sam­uel 10:15

WHY WAS THERE A SPECIAL SEASON TO GO TO WAR? (11:1) Conflicts with neighboring nations were often left unsettled until after the grain harvest, which was during April and May. Since David did not maintain a large year-round army, it was necessary to summon farmer-soldiers to battle when the agricultural cycle permitted them to go. They needed to return to their fields in time to plant a crop for the fall harvest in September and October.

15 Af­ter the Ar­a­me­ans saw that they had been rout­ed by Is­ra­el, they re­grouped. 16  Had­ad­e­zer had Ar­a­me­ans ­brought from be­yond the Eu­phra­tes Riv­er; they went to He­lam, with Sho­bak the com­mand­er of Had­ad­e­zer’s army lead­ing them. 17 When Da­vid was told of this, he gath­ered all Is­ra­ el, ­crossed the Jor­dan and went to He­lam. The Ar­a­me­ans ­formed ­their bat­tle l­ ines to meet Da­vid and ­fought ­against him. 18 But they fled be­fore Is­ra­el, and Da­vid ­killed sev­en hun­dred of ­their char­i­ot­eers and for­ty thou­sand of ­their foot sol­diers.  a He also ­struck down Sho­bak the com­mand­er ­ ings who of ­their army, and he died t­ here. 19 When all the k were vas­sals of Had­ad­e­zer saw that they had been rout­ed by Is­ra­el, they made ­peace with the Is­ra­el­ites and be­came sub­ject to them. So the Ar­a­me­ans were ­afraid to help the Am­mon­ites any­ more.

DIDN’T DAVID GO OUT TO BATTLE ANYMORE? (11:1; SEE 10:7) Armies have for centuries kept their top generals and leaders safe in the rear ranks or, where short distances were involved, even at home. The Ammonite capital of Rabbah was less than 40 miles from Jerusalem (see David’s Victories [5:6; p. 442]). David could easily control the battle through reports brought to him from his trusted general Joab. Messengers could be sent out from him when he wanted his forces to alter strategy (11:6,14). WHY DID BATHSHEBA BATHE SO OPENLY? (11:2) Apparently she thought she would be alone at that time of night and did not count on observers from the palace roof. This may have been a ritual bath, prescribed by law following menstruation (v. 4; see also Lev 15:19 – 23). WHAT MADE DAVID VULNERABLE TO THIS TEMPTATION? (11:2 – 3) History shows that many kings thought themselves above the law because they represented the highest judicial power in the land. Perhaps this contributed to David’s vulnerability, but other factors undoubtedly played a part. Perhaps David was in a period of low spiritual vitality since his energy had been sapped in planning for war. Certainly the temptation increased when he permitted himself to watch Bathsheba bathe. WAS BATHSHEBA A WILLING PARTICIPANT? (11:4) It was common for kings of that day to take whomever they wished for their harem, whether the woman was married or not, though this violated Israelite law. Bathsheba may well have felt obligated to obey the king’s summons, which would make this a case of royal rape, not adultery on her part. Based on Nathan’s rebuke in chapter 12, it seems Nathan held David alone responsible. Some believe Bathsheba could have protested, but the account does not record her reaction. WHY MENTION BATHSHEBA’S UNCLEANNESS? (11:4) This undoubtedly refers to her menstrual period, showing that she was not pregnant by her husband when she and David had intercourse. WHY WAS URIAH THE HITTITE A SOLDIER IN THE ISRAELITE ARMY? (11:6) From the time David was a fugitive from King Saul, he welcomed society’s undesirables into his army (1Sa 22:2). Some apparently were foreign mercenaries (2Sa 15:18). Uriah, known to be one of David’s mighty warriors (23:8,39), seems to have been with David from

David and Bathsheba

11

In the ­spring, at the time when k ­ ings go off to war, Da­ vid sent Joab out with the ­king’s men and the ­whole Is­ra­el­ite army. They de­stroyed the Am­mon­ites and be­sieged Rab­bah. But Da­vid re­mained in Je­ru­sa­lem. 2 One eve­ning Da­vid got up from his bed and ­walked ­around on the roof of the pal­ace. From the roof he saw a wom­an bath­ing. The wom­an was very beau­ti­ful, 3 and Da­ vid sent some­one to find out a ­ bout her. The man said, “She is Bath­she­ba, the daugh­ter of Eli­am and the wife of Uri­ah the Hit­tite.” 4 Then Da­vid sent mes­sen­gers to get her. She came to him, and he ­slept with her. (Now she was pu­ri­fy­ ing her­self from her month­ly un­clean­ness.) Then she went back home. 5 The wom­an con­ceived and sent word to Da­vid, say­ing, “I am preg­nant.” 6 So Da­vid sent this word to Joab: “Send me Uri­ah the Hit­ tite.” And Joab sent him to Da­vid. 7 When Uri­ah came to him, Da­vid ­asked him how Joab was, how the sol­diers were and how the war was go­ing. 8 Then Da­vid said to Uri­ah, “Go down to your ­house and wash your feet.” So Uri­ah left the pal­ace, and a gift from the king was sent af­ter him. 9  But Uri­ah ­slept at the en­trance to the pal­ace with all his mas­ter’s ser­vants and did not go down to his house. 10 Da­vid was told, “Uri­ah did not go home.” So he a ­ sked Uri­ah, “Haven’t you just come from a mil­it­ ary cam­paign? Why ­didn’t you go home?” 11 Uri­ah said to Da­vid, “The ark and Is­ra­el and Ju­dah are stay­ing in ­tents,  b and my com­mand­er Joab and my l­ord’s men are ­camped in the open coun­try. How c­ ould I go to my ­house to eat and ­drink and make love to my wife? As sure­ly as you live, I will not do such a thing!” 12 Then Da­vid said to him, “Stay here one more day, and to­mor­row I will send you back.” So Uri­ah re­mained in Je­ ru­sa­lem that day and the next. 13  At Da­vid’s in­vi­ta­tion, he ate and ­drank with him, and Da­vid made him ­drunk. But in the eve­ning Uri­ah went out to s­ leep on his mat a ­ mong his mas­ter’s ser­vants; he did not go home. a 18 

Some Septuagint manuscripts (see also 1 Chron. 19:18); Hebrew horsemen    at Sukkoth   

b 11 Or staying

2 Sam­uel 12:7

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14 In the morn­ing Da­vid ­wrote a let­ter to Joab and sent it with Uri­ah. 15 In it he ­wrote, “Put Uri­ah out in f­ ront ­where the fight­ing is fierc­est. Then with­draw from him so he will be ­struck down and die.” 16 So ­while Joab had the city un­der ­siege, he put Uri­ah at a ­place ­where he knew the stron­gest de­fend­ers were. 17 When the men of the city came out and ­fought ­against Joab, some of the men in Da­vid’s army fell; more­over, Uri­ah the Hit­tite died. 18 Joab sent Da­vid a full ac­count of the bat­tle. 19 He in­ struct­ed the mes­sen­ger: “When you have fin­ished giv­ing the king this ac­count of the bat­tle, 20 the ­king’s an­ger may ­flare up, and he may ask you, ‘Why did you get so ­close to the city to ­fight? ­Didn’t you know they ­would ­shoot ar­ rows from the wall? 21  Who ­killed Abim­e­lek son of Jer­ubBe­sheth  a ? ­Didn’t a wom­an drop an up­per mill­stone on him from the wall, so that he died in The­bez? Why did you get so ­close to the wall?’ If he asks you this, then say to him, ‘More­ over, your ser­vant Uri­ah the Hit­tite is dead.’ ” 22 The mes­sen­ger set out, and when he ar­rived he told Da­vid ev­ery­thing Joab had sent him to say. 23  The mes­sen­ ger said to Da­vid, “The men over­pow­ered us and came out ­against us in the open, but we d ­ rove them back to the en­ trance of the city gate. 24 Then the ar­chers shot ar­rows at your ser­vants from the wall, and some of the ­king’s men died. More­over, your ser­vant Uri­ah the Hit­tite is dead.” 25 Da­vid told the mes­sen­ger, “Say this to Joab: ‘Don’t let this up­set you; the ­sword de­vours one as well as an­oth­er. ­Press the at­tack a ­ gainst the city and de­stroy it.’ Say this to en­cour­age Joab.” 26 When Uri­ah’s wife h ­ eard that her hus­band was dead, she ­mourned for him. 27 Af­ter the time of mourn­ing was over, Da­vid had her ­brought to his ­house, and she be­came his wife and bore him a son. But the ­thing Da­vid had done dis­pleased the Lord.

the early days. The term Hittite in David’s time referred to a p ­ eople who had settled in the area around Hebron before Abraham’s arrival (see Conquest of Canaan [Jos 12:1; p. 325]). But since Uriah’s name means “My light is the Lord,” it seems likely his parents were converts to Israel’s faith. WHY DID URIAH THINK IT SUCH A DISGRACE TO TAKE A BREAK FROM BATTLE? (11:11) It was customary in Israel for soldiers to abstain from sexual intercourse while engaged in warfare (1Sa 21:5). Rather than expose himself to temptation to break such a vow, Uriah stayed away from his own home. He could not in good conscience indulge himself while his comrades were still facing danger. WAS JOAB WRONG TO OBEY THE KING AND CAUSE URIAH’S DEATH? (11:16) Joab apparently had no knowledge of the reason why David wanted Uriah killed. If he had known, he still might have trusted his king to do what was right. In other instances, though, Joab did not hesitate to disobey orders he disapproved of (see Why didn’t Joab follow David’s orders? [18:14; p. 463]). In this case, Joab probably reasoned that Uriah had done something wrong to incur the king’s displeasure. WAS JOAB COVERING HIS ERRORS WITH URIAH’S DEATH? (11:21) It doesn’t seem so. Joab included a secret communication in his battle report to King David. The messenger was to add the news about Uriah to make it clear to David why Joab had sent the soldiers dangerously close to the walls.

Nathan Rebukes David

12

The Lord sent Na­than to Da­vid. When he came to him, he said, “There were two men in a cer­tain town, one rich and the oth­er poor. 2 The rich man had a very ­large num­ber of ­sheep and cat­tle, 3 but the poor man had noth­ing ex­cept one lit­tle ewe lamb he had ­bought. He ­raised it, and it grew up with him and his chil­dren. It s­ hared his food, ­drank from his cup and even ­slept in his arms. It was like a daugh­ter to him. 4 “Now a trav­el­er came to the rich man, but the rich man re­frained from tak­ing one of his own s­ heep or cat­tle to pre­ pare a meal for the trav­el­er who had come to him. In­stead, he took the ewe lamb that be­longed to the poor man and pre­pared it for the one who had come to him.” 5 Da­vid ­burned with an­ger a ­ gainst the man and said to Na­than, “As sure­ly as the Lord l­ives, the man who did this must die! 6 He must pay for that lamb four ­times over, be­ cause he did such a ­thing and had no pity.” 7 Then Na­than said to Da­vid, “You are the man! This is what the Lord, the God of Is­ra­el, says: ‘I anoint­ed you king a 21  Also

known as Jerub-Baal (that is, Gideon)   

WHAT WAS NATHAN’S ROLE IN DAVID’S COURT? (12:1) Nathan is called the prophet (7:2). David, wanting to build a temple for the Lord, consulted Nathan. Like other prophets in Israel, Nathan was an ambassador for the Lord, responsible for delivering the word of the Lord wherever he was sent. Although he often encouraged David, in this case he rebuked the king for his sin.

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HOW MANY OF SAUL’S WIVES HAD DAVID TAKEN TO BE HIS OWN? (12:8) The only wife of Saul mentioned in Scripture is Ahinoam (1Sa 14:50), though a concubine named Rizpah is mentioned (2Sa 3:7; 21:8). There may have been other wives that are not mentioned. The point is that God had given David all that had been Saul’s, yet David was still not satisfied. He stole another man’s wife, committing murder in the process. ISN’T SIN A PRIVATE MATTER? (12:9 – 10) Our lives affect the lives of many other ­people, whether or not we are conscious of it. Nathan told the king that in committing this great sin, David had despised the Lord by presuming God would not judge his sin. Unfortunately David’s actions provided an excuse for the enemies of the Lord, both within and without Israel, to show contempt for God and his righ­teous­ness (2Sa 12:14). In this way the effects of David’s sin reached far beyond his own relationship with God. LINK (12:11) HE WILL SLEEP WITH YOUR WIVES IN BROAD DAYLIGHT Fulfilled in 16:22. IF GOD FORGAVE DAVID, WHY DID HIS SON HAVE TO DIE? (12:14) Sin often has a price tag, even though its eternal consequences have been dealt with. Some suggest there are two results of sin: (1) It separates a person from God. (2) It produces negative effects in this world. In this view, forgiveness covers the first result of sin but not necessarily the second. Unfortunately for innocent p ­ eople like David’s infant son, the negative effects of sin are not limited to the sinner.

2 Sam­uel 12:8 over Is­ra­el, and I de­liv­ered you from the hand of Saul. 8 I gave your mas­ter’s h ­ ouse to you, and your mas­ter’s ­wives into your arms. I gave you all Is­ra­el and Ju­dah. And if all this had been too lit­tle, I ­would have giv­en you even more. 9 Why did you de­spise the word of the Lord by do­ing what is evil in his eyes? You ­struck down Uri­ah the Hit­tite with the ­sword and took his wife to be your own. You ­killed him with the ­sword of the Am­mon­ites. 10 Now, there­fore, the s­ word will nev­er de­part from your h ­ ouse, be­cause you de­spised me and took the wife of Uri­ah the Hit­tite to be your own.’ 11 “This is what the Lord says: ‘Out of your own house­hold I am go­ing to ­bring ca­lam­i­ty on you. Be­fore your very eyes I will take your ­wives and give them to one who is c­ lose to you, and he will s­ leep with your ­wives in b ­ road day­light. 12 You did it in se­cret, but I will do this t­ hing in ­broad day­ light be­fore all Is­ra­el.’  ” 13 Then Da­vid said to Na­than, “I have ­sinned ­against the Lord.” Na­than re­plied, “The Lord has tak­en away your sin. You are not go­ing to die. 14 But be­cause by do­ing this you have ­shown ut­ter con­tempt for  a the Lord, the son born to you will die.” 15 Af­ter Na­than had gone home, the Lord ­struck the ­child that Uri­ah’s wife had ­borne to Da­vid, and he be­came ill. 16 Da­ vid plead­ed with God for the c­ hild. He fast­ed and ­spent the ­nights ly­ing in sack­cloth  b on the ­ground. 17 The el­ders of his house­hold ­stood be­side him to get him up from the ­ground, but he re­fused, and he ­would not eat any food with them. 18 On the sev­enth day the ­child died. Da­vid’s at­ten­dants were ­afraid to tell him that the ­child was dead, for they ­thought, “While the c­ hild was ­still liv­ing, he ­wouldn’t lis­ten to us when we ­spoke to him. How can we now tell him the ­child is dead? He may do some­thing des­per­ate.” 19  Da­vid no­ticed that his at­ten­dants were whis­per­ing ­among them­selves, and he re­al­ized the ­child was dead. “Is the ­child dead?” he asked. “Yes,” they re­plied, “he is dead.” 20 Then Da­vid got up from the g ­ round. Af­ter he had ­washed, put on lo­tions and ­changed his ­clothes, he went a 14  An b 16 

ancient Hebrew scribal tradition; Masoretic Text for the enemies of    Dead Sea Scrolls and Septuagint; Masoretic Text does not have in sackcloth.   

ARE THE INNOCENT PUNISHED FOR OTHERS’ SINS? 12:14–15 The Bible is painfully honest in its depiction of the horror and consequence of sin. It considers both disease and death the universal results of sin. Many innocent ­people suffer for the sins of others. In facing these realities, we must remember the following:

1. Death is not always an act of judgment, nor will it always be a reality for God’s p ­ eople. 2. God may use the loss and pain of others to turn their hearts toward him. Sorrow can awaken spiritual insight or cause spiritual growth. This is what seems to have happened to David. His experience refined him and helped him strive to be a man after God’s own heart (Ac 13:22). 3. Once we have been forgiven, it is unnecessary self-torture to continue feeling guilty about what our sins have done to others. We should be grateful for forgiveness and seek to minimize the effects of our sin. See the article Why does God allow innocent children to suffer? (La  2:11 – 12; p. 1208).

2 Sam­uel 13:6 into the h ­ ouse of the Lord and wor­shiped. Then he went to his own h ­ ouse, and at his re­quest they s­ erved him food, and he ate. 21 His at­ten­dants a ­ sked him, “Why are you act­ing this way? ­While the c­ hild was a ­ live, you fast­ed and wept, but now that the ­child is dead, you get up and eat!” 22 He an­swered, “While the ­child was ­still ­alive, I fast­ed and wept. I ­thought, ‘Who ­knows? The Lord may be gra­ cious to me and let the c­ hild live.’ 23 But now that he is dead, why ­should I go on fast­ing? Can I ­bring him back a ­ gain? I will go to him, but he will not re­turn to me.” 24 Then Da­vid com­fort­ed his wife Bath­she­ba, and he went to her and made love to her. She gave b ­ irth to a son, and they ­named him Sol­o­mon. The Lord l­oved him; 25 and be­ cause the Lord ­loved him, he sent word ­through Na­than the proph­et to name him Jed­i­di­ah.  a 26  Mean­while Joab ­fought ­against Rab­bah of the Am­mon­ ites and cap­tured the roy­al cit­ad ­ el. 27 Joab then sent mes­ sen­gers to Da­vid, say­ing, “I have f­ ought a ­ gainst Rab­bah and tak­en its wa­ter sup­ply. 28 Now mus­ter the rest of the t­ roops and be­siege the city and cap­ture it. Oth­er­wise I will take the city, and it will be ­named af­ter me.” 29 So Da­vid mus­tered the en­tire army and went to Rab­ bah, and at­tacked and cap­tured it. 30 Da­vid took the ­crown ­ laced on his own head. from ­their ­king’s  b head, and it was p It ­weighed a tal­ent  c of gold, and it was set with pre­cious ­stones. Da­vid took a ­great quan­ti­ty of plun­der from the city 31 and ­brought out the peo­ple who were ­there, con­sign­ing them to la­bor with saws and with iron ­picks and axes, and he made them work at brick­mak­ing. d Da­vid did this to all the Am­mon­ite t­ owns. Then he and his en­tire army re­turned to Je­ru­sa­lem.

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WHAT DID DAVID MEAN BY SAYING, I WILL GO TO HIM? (12:23) David meant that he too would eventually die. His statement may also suggest a hope of being reunited with his son after death. IF GOD SAID TO NAME THE BABY JEDIDIAH, WHY DID THEY CALL HIM SOLOMON? (12:25) The baby was given two names, even though only one of them was commonly used (just as a person today may go by his middle name). David and Bathsheba named him Solomon. Solomon is a form of the word shalom, which means “peace.” But the Lord sent word through the prophet Nathan to call him Jedidiah, which means “loved by the Lord.” Because his name echoed the name of his father (David means “beloved one”), it assured David that the Lord’s promises for David’s dynasty would be valid for Solomon as well.

Amnon and Tamar

13

In the ­course of time, Am­non son of Da­vid fell in love with Ta­mar, the beau­ti­ful sis­ter of Ab­sa­lom son of ­Da­vid. 2 Am­non be­came so ob­sessed with his sis­ter Ta­mar that he made him­self ill. She was a vir­gin, and it ­seemed im­pos­ si­ble for him to do any­thing to her. 3  Now Am­non had an ad­vis­er ­named Jon­a­dab son of Shim­e­ah, Da­vid’s broth­er. Jon­a­dab was a very ­shrewd man. 4 He a ­ sked Am­non, “Why do you, the ­king’s son, look so hag­ gard morn­ing af­ter morn­ing? ­Won’t you tell me?” Am­non said to him, “I’m in love with Ta­mar, my broth­er Ab­sa­lom’s sis­ter.” 5 “Go to bed and pre­tend to be ill,” Jon­a­dab said. “When your fa­ther ­comes to see you, say to him, ‘I ­would like my sis­ter Ta­mar to come and give me some­thing to eat. Let her pre­pare the food in my ­sight so I may ­watch her and then eat it from her hand.’ ” 6 So Am­non lay down and pre­tend­ed to be ill. When the king came to see him, Am­non said to him, “I ­would like my a 25 

Jedidiah means loved by the Lord.    b 30 Or from Milkom’s (that is, Molek’s)    c 30  That is, about 75 pounds or about 34 kilograms    d 31 The meaning of the Hebrew for this clause is uncertain.   

WAS IT TYPICAL TO NURSE THE SICK IN THIS WAY? (13:6) It’s possible, although there is no record of such a custom in Israel. Amnon’s scheme was intended to lure Tamar to his residence under the guise of the king’s orders.

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WHY WOULD TAMAR BEG A MAN LIKE AMNON TO MARRY HER? (13:13) Tamar’s plea seems to have been one of desperation, since marriage was explicitly prohibited between brother and sister (Lev 18:11). Perhaps she was buying time, hoping to blunt Amnon’s passion for the moment. At any rate, marriage would offer her some degree of social respectability, while rape would leave her disgraced and unable to marry. WHY DID AMNON SO QUICKLY HATE THE ONE HE HAD LOVED? (13:15) Such a psychological turnaround clearly proves his “love” was really only lustful passion. Lust sees no objective but its own indulgence. WHY DID TAMAR WANT TO STAY WITH AMNON? (13:16) Though Tamar was no longer a virgin, Amnon could spare her some humiliation if he owned up to what he had done to her. If he sent her away, she would be forced by Israelite custom to remain unmarried for the rest of her life. She therefore wanted to be married to Amnon, which was her right because of his sexual assault (Dt 22:28 – 29). WHERE DID THE CUSTOM OF ASHES AND TORN CLOTHING COME FROM? (13:19) These customs date from early in the history of human sorrow. Garments represented personalities; to tear them indicated a grievous inner hurt. Ashes spoke of death, since the body returns to dust and ashes at death. Ashes on a person’s head meant the individual was grieving as though a death had occurred. WHAT HAPPENED TO TAMAR? (13:20) Most likely Tamar spent her days in virtual widowhood, her chances for an honorable marriage ended. This may seem grossly unfair to us today, but it followed the social mores of the time. If a man raped a virgin not pledged to be married, he was required by law to pay a bride-price and marry her. He was never allowed to divorce her (Dt 22:28 – 29). If her father objected to such a marriage, the rapist still had to pay a bride-price (Ex 22:16 – 17). Single women who had been raped usually devoted themselves to good works, often banding together with others in similar situations. IF DAVID WAS FURIOUS ABOUT WHAT HAPPENED, WHY DIDN’T HE DO SOMETHING? (13:21) Because of David’s scandalous behavior with Bathsheba, David may have felt he had no moral right to rebuke his son. But the ancient Greek translation of the Old Testament (the Septuagint) adds a sentence to this account that suggests another of David’s weaknesses: But he would not hurt Amnon because he was his eldest son and he loved him. The same tendency to fatherly overindulgence is seen later in David’s reaction to Absalom’s rebellion.

2 Sam­uel 13:7 sis­ter Ta­mar to come and make some spe­cial ­bread in my ­sight, so I may eat from her hand.” 7 Da­vid sent word to Ta­mar at the pal­ace: “Go to the h ­ ouse of your broth­er Am­non and pre­pare some food for him.” 8 So Ta­mar went to the h ­ ouse of her broth­er Am­non, who was ly­ing down. She took some ­dough, knead­ed it, made the ­bread in his ­sight and ­baked it. 9 Then she took the pan and ­served him the ­bread, but he re­fused to eat. “Send ev­ery­one out of here,” Am­non said. So ev­ery­one left him. 10 Then Am­non said to Ta­mar, “Bring the food here into my bed­room so I may eat from your hand.” And Ta­ mar took the ­bread she had pre­pared and ­brought it to her broth­er Am­non in his bed­room. 11 But when she took it to him to eat, he ­grabbed her and said, “Come to bed with me, my sis­ter.” 12 “No, my broth­er!” she said to him. “Don’t f­orce me! Such a ­thing ­should not be done in Is­ra­el! ­Don’t do this wick­ed ­thing. 13 What ­about me? ­Where ­could I get rid of my dis­grace? And what ­about you? You ­would be like one of the wick­ed ­fools in Is­ra­el. ­Please ­speak to the king; he will not keep me from be­ing mar­ried to you.” 14 But he re­ fused to lis­ten to her, and ­since he was stron­ger than she, he ­raped her. 15 Then Am­non hat­ed her with in­tense ha­tred. In fact, he hat­ed her more than he had ­loved her. Am­non said to her, “Get up and get out!” 16 “No!” she said to him. “Send­ing me away ­would be a great­er ­wrong than what you have al­ready done to me.” But he re­fused to lis­ten to her. 17  He ­called his per­son­al ser­vant and said, “Get this wom­an out of my s­ ight and bolt the door af­ter her.” 18 So his ser­vant put her out and bolt­ed the door af­ter her. She was wear­ing an or­nate a robe, for this was the kind of gar­ment the vir­gin daugh­ters of the king wore. 19 Ta­mar put ash­es on her head and tore the or­nate robe she was wear­ing. She put her h ­ ands on her head and went away, weep­ing ­aloud as she went. 20 Her broth­er Ab­sa­lom said to her, “Has that Am­non, your broth­er, been with you? Be qui­et for now, my sis­ter; he is your broth­er. D ­ on’t take this ­thing to ­heart.” And Ta­mar ­lived in her broth­er Ab­sa­lom’s ­house, a des­o­late wom­an. 21 When King Da­vid h ­ eard all this, he was fu­ri­ous. 22 And Ab­sa­lom nev­er said a word to Am­non, ei­ther good or bad; he hat­ed Am­non be­cause he had dis­graced his sis­ter Ta­mar.

Absalom Kills Amnon 23  Two ­years lat­er, when Ab­sa­lom’s sheep­shear­ers were at Baal Ha­zor near the bor­der of Ephra­im, he in­vit­ed all the ­king’s sons to come ­there. 24 Ab­sa­lom went to the king and said, “Your ser­vant has had shear­ers come. Will the king and his at­ten­dants ­please join me?” 25 “No, my son,” the king re­plied. “All of us s­ hould not go; we ­would only be a bur­den to you.” Al­though Ab­sa­lom ­urged him, he ­still re­fused to go but gave him his bless­ing. 26 Then Ab­sa­lom said, “If not, p ­ lease let my broth­er Am­ non come with us.” a 18  The

meaning of the Hebrew for this word is uncertain; also in verse 19.   

2 Sam­uel 14:7 The king a ­ sked him, “Why s­ hould he go with you?” 27 But Ab­sa­lom ­urged him, so he sent with him Am­non and the rest of the ­king’s sons. 28 Ab­sa­lom or­dered his men, “Lis­ten! When Am­non is in high spir­its from drink­ing wine and I say to you, ‘Strike Am­ non down,’ then kill him. ­Don’t be a ­ fraid. ­Haven’t I giv­en you this or­der? Be s­ trong and b ­ rave.” 29  So Ab­sa­lom’s men did to Am­non what Ab­sa­lom had or­dered. Then all the ­king’s sons got up, mount­ed ­their ­mules and fled. 30 While they were on t­ heir way, the re­port came to Da­ vid: “Ab­sa­lom has ­struck down all the ­king’s sons; not one of them is left.” 31 The king ­stood up, tore his ­clothes and lay down on the g ­ round; and all his at­ten­dants s­ tood by with ­their ­clothes torn. 32 But Jon­a­dab son of Shim­e­ah, Da­vid’s broth­er, said, “My lord ­should not t­ hink that they ­killed all the princ­es; only Am­non is dead. This has been Ab­sa­lom’s ex­press in­ten­tion ever ­since the day Am­non ­raped his sis­ter Ta­mar. 33 My lord the king ­should not be con­cerned ­about the re­port that all the k ­ ing’s sons are dead. Only Am­non is dead.” 34  Mean­while, Ab­sa­lom had fled. Now the man stand­ing ­watch l­ooked up and saw many peo­ple on the road west of him, com­ing down the side of the hill. The watch­man went and told the king, “I see men in the di­rec­tion of Hor­o­na­im, on the side of the hill.” a 35 Jon­ad ­ ab said to the king, “See, the ­king’s sons have come; it has hap­pened just as your ser­vant said.” 36 As he fin­ished speak­ing, the ­king’s sons came in, wail­ ing loud­ly. The king, too, and all his at­ten­dants wept very bit­ter­ly. 37 Ab­sa­lom fled and went to Tal­mai son of Am­mi­hud, the king of Ge­shur. But King Da­vid ­mourned many days for his son. 38 Af­ter Ab­sa­lom fled and went to Ge­shur, he ­stayed ­there ­three ­years. 39 And King Da­vid ­longed to go to Ab­sa­lom, for he was con­soled con­cern­ing Am­non’s death.

Absalom Returns to Jerusalem

14

Joab son of Zer­ui­ ­ah knew that the ­king’s ­heart ­longed for Ab­sa­lom. 2 So Joab sent some­one to Te­koa and had a wise wom­an ­brought from ­there. He said to her, “Pre­tend you are in mourn­ing. ­Dress in mourn­ing c­ lothes, and ­don’t use any cos­met­ic lo­tions. Act like a wom­an who has s­ pent many days griev­ing for the dead. 3 Then go to the king and ­speak ­these ­words to him.” And Joab put the ­words in her mouth. 4 When the wom­an from Te­koa went b to the king, she fell with her face to the ­ground to pay him hon­or, and she said, “Help me, Your Maj­es­ty!” 5 The king ­asked her, “What is trou­bling you?” She said, “I am a wid­ow; my hus­band is dead. 6 I your ser­ vant had two sons. They got into a ­fight with each oth­er in the ­field, and no one was ­there to sep­a­rate them. One ­struck the oth­er and ­killed him. 7 Now the ­whole clan has a 34 

Septuagint; Hebrew does not have this sentence.    b 4  Many Hebrew manuscripts, Septuagint, Vulgate and Syriac; most Hebrew manuscripts spoke   

455

WHY DIDN’T DAVID GO TO ABSALOM? (13:39) Two factors may have deterred him from satisfying his desire to see Absalom. (1) David may have realized that justice demanded punishment of some kind for Absalom’s murder of Amnon. However, David didn’t want to punish Absalom and preferred to sidestep the issue. (2) Because Amnon’s death put Absalom first in line for the throne, David may have thought it best to keep Absalom out of public view for awhile, until the p ­ eople forgot his treachery toward his brother. WHY DID JOAB GO TO SUCH GREAT LENGTHS TO MAKE HIS CASE? (14:1 – 3) Both Joab and the prophet Nathan (7:2) approached the king in an indirect manner because they may have thought that David’s mind could not be changed unless they caught him off guard. They helped David gain a truer perspective by using a roundabout approach. Apparently Joab had discussed this matter with the king before but found him unwilling to bring back his banished son Absalom. This storytelling technique was a common form of confrontation at the time.

456

WHO WAS THE AVENGER OF BLOOD? (14:11) The avenger of blood, also called the guardian – redeemer, was the nearest male blood relative to the person who had died. See the article What was a guardian – redeemer? (Ru 2:20; p. 384).

2 Sam­uel 14:8 ris­en up ­against your ser­vant; they say, ‘Hand over the one who ­struck his broth­er down, so that we may put him to ­death for the life of his broth­er whom he ­killed; then we will get rid of the heir as well.’ They ­would put out the only burn­ing coal I have left, leav­ing my hus­band nei­ther name nor de­scen­dant on the face of the earth.” 8 The king said to the wom­an, “Go home, and I will is­sue an or­der in your be­half.” 9 But the wom­an from Te­koa said to him, “Let my lord the king par­don me and my fam­i­ly, and let the king and his ­throne be with­out guilt.” 10 The king re­plied, “If any­one says any­thing to you, ­bring them to me, and they will not both­er you again.” 11 She said, “Then let the king in­voke the Lord his God to pre­vent the aveng­er of b ­ lood from add­ing to the de­struc­ tion, so that my son will not be de­stroyed.” “As sure­ly as the Lord ­lives,” he said, “not one hair of your ­son’s head will fall to the ground.” 12 Then the wom­an said, “Let your ser­vant ­speak a word to my lord the king.” “Speak,” he re­plied. 13 The wom­an said, “Why then have you de­vised a t­ hing like this a ­ gainst the peo­ple of God? When the king says this, does he not con­vict him­self, for the king has not b ­ rought back his ban­ished son? 14 Like wa­ter ­spilled on the ­ground, ­which can­not be re­cov­ered, so we must die. But that is not what God de­sires; rath­er, he de­vis­es ways so that a ban­ished per­son does not re­main ban­ished from him. 15 “And now I have come to say this to my lord the king be­cause the peo­ple have made me ­afraid. Your ser­vant ­thought, ‘I will s­ peak to the king; per­haps he will g ­ rant his ser­vant’s re­quest. 16 Per­haps the king will ­agree to de­liv­er his ser­vant from the hand of the man who is try­ing to cut off both me and my son from ­God’s in­her­i­tance.’ 17 “And now your ser­vant says, ‘May the word of my lord the king se­cure my in­her­i­tance, for my lord the king is like an an­gel of God in dis­cern­ing good and evil. May the Lord your God be with you.’ ” 18 Then the king said to the wom­an, “Don’t keep from me the an­swer to what I am go­ing to ask you.” “Let my lord the king s­ peak,” the wom­an said. 19 The king ­asked, “Isn’t the hand of Joab with you in all this?” The wom­an an­swered, “As sure­ly as you live, my lord the

H O W D I D P E O P L E M O U R N D E AT H I N T H E O L D T E S TA M E N T ? 1 4 : 2 Feelings of grief were expressed freely, and family members began exhibiting expressions of mourning immediately after a person died. Mourners ripped their clothes, tore out their hair, wore sackcloth instead of ordinary clothes, sprinkled dust and ashes on their heads, and removed all jewelry. They wept and wailed and stopped eating. During a period of mourning, friends came to the family’s house to visit, perhaps providing musicians. A family might hire professional mourners to continue the loud weeping for hours or days (Jer 9:17 – 18; Ac 9:39). Food was provided to the mourners. After the funeral, women would go to the grave early in the morning to pray, weep or chant prayers. The period of mourning varied, depending on the importance of the person who died. The Israelites mourned thirty days for Aaron (Nu 20:29) but fasted only seven days for King Saul (1Sa 31:13).

2 Sam­uel 15:3 king, no one can turn to the ­right or to the left from any­ thing my lord the king says. Yes, it was your ser­vant Joab who in­struct­ed me to do this and who put all ­these ­words into the m ­ outh of your ser­vant. 20 Your ser­vant Joab did this to ­change the pres­ent sit­u­a­tion. My lord has wis­dom like that of an an­gel of God — ​he ­knows ev­ery­thing that hap­ pens in the land.” 21 The king said to Joab, “Very well, I will do it. Go, b ­ ring back the ­young man Ab­sa­lom.” 22 Joab fell with his face to the ­ground to pay him hon­ or, and he ­blessed the king. Joab said, “To­day your ser­vant ­knows that he has f­ ound fa­vor in your eyes, my lord the king, be­cause the king has grant­ed his ser­vant’s re­quest.” 23 Then Joab went to Ge­shur and ­brought Ab­sa­lom back to Je­ru­sa­lem. 24 But the king said, “He must go to his own ­house; he must not see my face.” So Ab­sa­lom went to his own ­house and did not see the face of the king. 25 In all Is­ra­el t­ here was not a man so high­ly ­praised for his hand­some ap­pear­ance as Ab­sa­lom. From the top of his head to the sole of his foot ­there was no blem­ish in him. 26 When­ev­er he cut the hair of his head — ​he used to cut his hair once a year be­cause it be­came too ­heavy for him — ​he ­would ­weigh it, and its ­weight was two hun­dred shek­els a by the roy­al stan­dard. 27 Three sons and a daugh­ter were born to Ab­sa­lom. His daugh­ter’s name was Ta­mar, and she be­came a beau­ti­ful wom­an. 28  Ab­sa­lom ­lived two ­years in Je­ru­sa­lem with­out see­ing the ­king’s face. 29 Then Ab­sa­lom sent for Joab in or­der to send him to the king, but Joab re­fused to come to him. So he sent a sec­ond time, but he re­fused to come. 30 Then he said to his ser­vants, “Look, Jo­ab’s ­field is next to mine, and he has bar­ley ­there. Go and set it on fire.” So Ab­sa­lom’s ser­ vants set the ­field on fire. 31 Then Joab did go to Ab­sa­lom’s h ­ ouse, and he said to him, “Why have your ser­vants set my ­field on fire?” 32 Ab­sa­lom said to Joab, “Look, I sent word to you and said, ‘Come here so I can send you to the king to ask, “Why have I come from Ge­shur? It ­would be bet­ter for me if I were ­still ­there!” ’ Now then, I want to see the ­king’s face, and if I am ­guilty of any­thing, let him put me to death.” 33 So Joab went to the king and told him this. Then the king sum­moned Ab­sa­lom, and he came in and ­bowed down with his face to the ­ground be­fore the king. And the king ­kissed Ab­sa­lom.

457

WHY WAS JOAB SO INTENT TO SEE ABSALOM REGAIN THE KING’S FAVOR? (14:22) Perhaps Joab wanted to do a favor for David, who, though thinking he was doing the right thing by banishing Absalom, still had paternal feelings for him (v. 1). More likely, Joab was concerned about the future of the kingdom and his own career. As the eldest living son, Absalom was the heir to David’s throne. But the longer Absalom remained out of his father’s favor, the greater the potential for political volatility. Joab may have thought stability in the kingdom would be ensured if Absalom returned to Jerusalem and was designated crown prince. WHY DID DAVID CONTINUE TO SPURN ABSALOM, REFUSING TO SEE HIS FACE? (14:24) David apparently wanted to maintain some distance even though he had relented enough to let Absalom return to Jerusalem.

WHY DID JOAB REFUSE TO TALK TO ABSALOM? (14:29) We don’t know. Since David had not reconciled with his son, Joab may have felt that Absalom was persona non grata — ​someone unacceptable to associate with. Or perhaps Joab felt that he had already done enough for Absalom and did not want to offend David. Or it may be that Joab, before responding, was waiting for an apology or some sign of remorse from Absalom for Amnon’s murder.

Absalom’s Conspiracy

15

In the ­course of time, Ab­sa­lom pro­vid­ed him­self with a char­i­ot and hors­es and with fif­ty men to run ­ahead of him. 2 He ­would get up ear­ly and s­ tand by the side of the road lead­ing to the city gate. When­ev­er any­one came with a com­plaint to be ­placed be­fore the king for a de­ci­sion, Ab­ sa­lom ­would call out to him, “What town are you from?” He ­would an­swer, “Your ser­vant is from one of the ­tribes of Is­ra­el.” 3 Then Ab­sa­lom ­would say to him, “Look, your c­ laims a 26  That

is, about 5 pounds or about 2.3 kilograms   

WHY DIDN’T DAVID DO SOMETHING ABOUT ABSALOM’S OPEN AFFRONT TO HIS AUTHORITY? (15:2 – 6) With fatherly indulgence, David may have overlooked Absalom’s behavior, thinking it was appropriate for an heir to the throne to try out his power. David may not have taken seriously the rebellious faction Absalom was gradually gathering around himself. This account may also indicate that there were some shortcomings in David’s court system that Absalom was able to exploit.

458

2 Sam­uel 15:4

WAS IT PERMISSIBLE TO WORSHIP SOMEWHERE OTHER THAN JERUSALEM? (15:8) The feasts and offerings prescribed by the law could be performed only in Jerusalem, but Absalom’s sacrifice was to fulfill a vow he allegedly had made while in exile. Since Absalom had been born in Hebron, he used that as a reasonable excuse to explain why he wanted to make a sacrifice there.

are val­id and prop­er, but ­there is no rep­re­sen­ta­tive of the king to hear you.” 4 And Ab­sa­lom ­would add, “If only I were ap­point­ed ­judge in the land! Then ev­ery­one who has a com­ plaint or case ­could come to me and I ­would see that they re­ceive jus­tice.” 5 Also, when­ev­er any­one ap­proached him to bow down be­fore him, Ab­sa­lom ­would ­reach out his hand, take hold of him and kiss him. 6 Ab­sa­lom be­haved in this way to­ward all the Is­ra­el­ites who came to the king ask­ing for jus­tice, and so he ­stole the ­hearts of the peo­ple of Is­ra­el. 7 At the end of four a ­years, Ab­sa­lom said to the king, “Let me go to He­bron and ful­fill a vow I made to the Lord. 8 While your ser­vant was liv­ing at Ge­shur in Aram, I made this vow: ‘If the Lord ­takes me back to Je­ru­sa­lem, I will wor­ship the Lord in He­bron. b ’ ” 9 The king said to him, “Go in p ­ eace.” So he went to He­ bron. 10  Then Ab­sa­lom sent se­cret mes­sen­gers through­out the ­tribes of Is­ra­el to say, “As soon as you hear the s­ ound of the trum­pets, then say, ‘Ab­sa­lom is king in He­bron.’ ” 11 Two hun­dred men from Je­ru­sa­lem had ac­com­pa­nied Ab­sa­lom. They had been in­vit­ed as g ­ uests and went q ­ uite in­no­cent­ly, know­ing noth­ing ­about the mat­ter. 12  While Ab­sa­lom was of­fer­ing sac­ri­fic­es, he also sent for Ahith­o­phel the Gi­lo­nite, Da­vid’s coun­sel­or, to come from Gi­loh, his home­town. And so the con­spir­a­cy ­gained ­strength, and Ab­sa­lom’s fol­low­ing kept on in­creas­ing.

WHY DID ABSALOM PICK HEBRON? (15:8) He chose it because it was the city where David had been made king. Absalom may have felt it was the ideal place for him to begin his coup. Some think Absalom hoped to gain support by capitalizing on resentment that may have existed among the p ­ eople of Hebron because David had moved his capital to Jerusalem.

Jo r d a n R . F Ep o re s G hra t o i l im f e

DAVID’S FLIGHT FROM ABSALOM (15:16 — 18:6)

a

d

Mahanaim

0 0

Bahurim Jerusalem M t . o f Hebron Ol i ve s Salt Sea (Dead Sea) 20 km.

20 miles

WHY SUCH A SHOWY JOURNEY OF SORROW? (15:16 – 36) This passage describes David’s distress at having the kingdom ripped from his hands by his own son, a traitor. The ­people wept as they saw David’s degradation from king to barefoot wanderer, his head covered as a sign of grief. Besides showing his submission to God, David’s public display of humility inclined the p ­ eople to favor him rather than to accept Absalom. WHO WERE THE KERETHITES, PELETHITES AND GITTITES? (15:18) They were mercenary soldiers, possibly related to the Philistines. They comprised David’s bodyguard and protected him when Absalom usurped the throne. As non-Israelites, they were not participants in royal politics and were therefore loyal to whoever paid them. WHY DID DAVID CALL HIS SON KING ABSALOM? (15:19) It must have appeared to David that Absalom had successfully replaced him as king. He’d been told that the hearts of Israel were with Absalom (v. 13). The city of Hebron had acknowledged Absalom’s revolt, and it looked as though 200 citizens of Jerusalem had also joined him (v. 11). Though David did not give up his whole kingdom, he temporarily surrendered Jerusalem. Apparently Absalom was going to be acclaimed as king in Judah, and David admitted that fact by calling him king.

David Flees 13 A mes­sen­ger came and told Da­vid, “The ­hearts of the peo­ple of Is­ra­el are with Ab­sa­lom.” 14 Then Da­vid said to all his of­fi­cials who were with him in Je­ru­sa­lem, “Come! We must flee, or none of us will es­cape from Ab­sa­lom. We must ­leave im­me­di­ate­ly, or he will move quick­ly to over­take us and b ­ ring ruin on us and put the city to the sword.” 15 The k ­ ing’s of­fi­cials an­swered him, “Your ser­vants are ­ready to do what­ev­er our lord the king choos­es.” 16 The king set out, with his en­tire house­hold fol­low­ing him; but he left ten con­cu­bines to take care of the pal­ace. 17 So the king set out, with all the peo­ple fol­low­ing him, and they halt­ed at the edge of the city. 18 All his men ­marched past him, ­along with all the Ker­eth­ites and Pel­e­thites; and all the six hun­dred Git­tites who had ac­com­pa­nied him from Gath ­marched be­fore the king. 19 The king said to It­tai the Git­tite, “Why ­should you come ­along with us? Go back and stay with King Ab­sa­lom. You are a for­eign­er, an ex­ile from your home­land. 20 You came only yes­ter­day. And to­day ­shall I make you wan­der ­about with us, when I do not know ­where I am go­ing? Go back, and take your peo­ple with you. May the Lord show you kind­ness and faith­ful­ness.”  c 21 But It­tai re­plied to the king, “As sure­ly as the Lord ­lives, a 7 

b 8 

Some Septuagint manuscripts, Syriac and Josephus; Hebrew forty    Some Septuagint manuscripts; Hebrew does not have in Hebron.    Septuagint; Hebrew May kindness and faithfulness be with you   

c 20 

2 Sam­uel 16:2 and as my lord the king ­lives, wher­ev­er my lord the king may be, wheth­er it ­means life or ­death, ­there will your ser­ vant be.” 22 Da­vid said to It­tai, “Go a ­ head, m ­ arch on.” So It­tai the Git­tite m ­ arched on with all his men and the fam­i­lies that were with him. 23 The ­whole coun­try­side wept a ­ loud as all the peo­ple ­passed by. The king also ­crossed the Kid­ron Val­ley, and all the peo­ple ­moved on to­ward the wil­der­ness. 24 Za­dok was t­ here, too, and all the Le­vites who were with him were car­ry­ing the ark of the cov­enant of God. They set down the ark of God, and Abi­a­thar of­fered sac­ri­fic­es un­til all the peo­ple had fin­ished leav­ing the city. 25 Then the king said to Za­dok, “Take the ark of God back into the city. If I find fa­vor in the Lord’s eyes, he will b ­ ring me back and let me see it and his dwell­ing ­place ­again. 26 But if he says, ‘I am not ­pleased with you,’ then I am ­ready; let him do to me what­ev­er ­seems good to him.” 27 The king also said to Za­dok the ­priest, “Do you un­der­ stand? Go back to the city with my bless­ing. Take your son Ahim­a­az with you, and also Abi­a­thar’s son Jon­a­than. You and Abi­a­thar re­turn with your two sons. 28 I will wait at the ­fords in the wil­der­ness un­til word ­comes from you to in­ form me.” 29 So Za­dok and Abi­a­thar took the ark of God back to Je­ru­sa­lem and ­stayed there. 30 But Da­vid con­tin­ued up the ­Mount of Ol­ives, weep­ing as he went; his head was cov­ered and he was bare­foot. All the peo­ple with him cov­ered ­their ­heads too and were weep­ ing as they went up. 31 Now Da­vid had been told, “Ahith­o­phel is ­among the con­spir­a­tors with Ab­sa­lom.” So Da­vid ­prayed, “Lord, turn Ahith­o­phel’s coun­sel into fool­ish­ness.” 32 When Da­vid ar­rived at the sum­mit, ­where peo­ple used to wor­ship God, Hu­shai the Ar­kite was t­ here to meet him, his robe torn and dust on his head. 33 Da­vid said to him, “If you go with me, you will be a bur­den to me. 34 But if you re­turn to the city and say to Ab­sa­lom, ‘Your Maj­es­ty, I will be your ser­vant; I was your fa­ther’s ser­vant in the past, but now I will be your ser­vant,’ then you can help me by frus­ trat­ing Ahith­o­phel’s ad­vice. 35 Won’t the ­priests Za­dok and Abi­at­ har be ­there with you? Tell them any­thing you hear in the ­king’s pal­ace. 36 Their two sons, Ahim­a­az son of Za­dok and Jon­a­than son of Abi­a­thar, are ­there with them. Send them to me with any­thing you hear.” 37  So Hu­shai, Da­vid’s con­fi­dant, ar­rived at Je­ru­sa­lem as Ab­sa­lom was en­ter­ing the city.

David and Ziba

16

When Da­vid had gone a ­short dis­tance be­yond the sum­mit, ­there was Ziba, the stew­ard of Me­phib­ o­sheth, wait­ing to meet him. He had a ­string of don­keys ­sad­dled and load­ed with two hun­dred l­oaves of b ­ read, a hun­dred c­ akes of rai­sins, a hun­dred ­cakes of figs and a skin of wine. 2 The king ­asked Ziba, “Why have you ­brought these?” Ziba an­swered, “The don­keys are for the k ­ ing’s house­ hold to ride on, the ­bread and ­fruit are for the men to eat,

459

WERE PRIESTS ALSO PROPHETS? (15:27) The priests asked questions of the Lord for the king and others, but they were not prophets in the way that Nathan and (later) Isaiah, Jeremiah and others were. A seer communicated the will of God to the ­people.

WHY WAS COVERING THE HEAD A SIGN OF SORROW? (15:30) In Israel, the uncovered head was a sign of a man’s honor, pride and freedom before God (1Co 11:7). Therefore, to cover the head indicated a loss of freedom — ​a condition of extreme humiliation. David and his company probably pulled part of their outer garments up over their heads to express their loss and shame. See Why did he cover his head to show his grief? (Est 6:12; p. 727).

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WHY DID DAVID GO BACK ON HIS EARLIER VOWS TO MEPHIBOSHETH? (16:4) Though David had promised royal protection and provision to Jonathan’s son Mephibosheth (9:7), he now believed Ziba’s story — ​that Mephibosheth hoped the current political upheaval would help him regain at least part of his grandfather Saul’s kingdom. As a result, David considered Mephibosheth a traitor and did not hesitate to assign all of Mephibosheth’s property to Ziba. Ziba, however, was acting in his own interests, and David later revised his judgment (19:29).

WHY DID DAVID THINK SHIMEI’S CURSES MAY HAVE COME FROM GOD? (16:10 – 11) David recognized the armed rebellion in his own family as the consequence of his own actions, a part of God’s punishment for his sin against Uriah and Bathsheba (12:10). He saw his affliction as God’s means of keeping him humble. So David was willing to accept the possibility that Shimei’s curses came from the Lord. WHY WOULD GOD REWARD DAVID FOR BEING CURSED? (16:12) David believed God might reward his righ­ teous suffering, just as he had rewarded him for his persecution at the hands of Saul. Furthermore, God had made a covenant with David (7:11 – 16), and David trusted God to remain faithful to it (7:28). God often allows things to happen that on the surface appear to harm us but are ultimately for our good (Ge 50:20). WHO WAS AHITHOPHEL? (16:15) He was a wise and respected counselor (v. 23). Ahithophel’s son Eliam (23:34) was Bathsheba’s father (11:3). As Bathsheba’s grandfather, Ahithophel may have secretly aligned himself with Absalom in retaliation for David’s treatment of Bathsheba.

2 Sam­uel 16:3 and the wine is to re­fresh t­ hose who be­come ex­haust­ed in the wil­der­ness.” 3 The king then a ­ sked, “Where is your mas­ter’s grand­ son?” Ziba said to him, “He is stay­ing in Je­ru­sa­lem, be­cause he ­thinks, ‘To­day the Is­ra­el­ites will re­store to me my grand­fa­ ther’s king­dom.’  ” 4 Then the king said to Ziba, “All that be­longed to Me­phib­ o­sheth is now yours.” “I hum­bly bow,” Ziba said. “May I find fa­vor in your eyes, my lord the king.”

Shimei Curses David 5 As King Da­vid ap­proached Ba­hu­rim, a man from the same clan as ­Saul’s fam­i­ly came out from ­there. His name was Shim­ei son of Gera, and he c­ ursed as he came out. 6 He pelt­ed Da­vid and all the k ­ ing’s of­fi­cials with s­ tones, t­ hough all the t­ roops and the spe­cial g ­ uard were on Da­vid’s r­ ight and left. 7 As he c­ ursed, Shim­ei said, “Get out, get out, you mur­der­er, you scoun­drel! 8 The Lord has re­paid you for all the ­blood you shed in the house­hold of Saul, in ­whose ­place you have ­reigned. The Lord has giv­en the king­dom into the ­hands of your son Ab­sa­lom. You have come to ruin be­cause you are a mur­der­er!” 9 Then Abish­ai son of Zer­u­ia ­ h said to the king, “Why ­should this dead dog c­ urse my lord the king? Let me go over and cut off his head.” 10 But the king said, “What does this have to do with you, you sons of Zer­u­i­ah? If he is curs­ing be­cause the Lord said to him, ‘Curse Da­vid,’ who can ask, ‘Why do you do this?’ ” 11 Da­vid then said to Abish­ai and all his of­fi­cials, “My son, my own f­ lesh and blood, is try­ing to kill me. How much more, then, this Ben­ja­mite! ­Leave him ­alone; let him ­curse, for the Lord has told him to. 12 It may be that the Lord will look upon my mis­ery and re­store to me his cov­enant bless­ ing in­stead of his ­curse to­day.” 13 So Da­vid and his men con­tin­ued ­along the road ­while Shim­ei was go­ing ­along the hill­side op­po­site him, curs­ing as he went and throw­ing ­stones at him and show­er­ing him with dirt. 14 The king and all the peo­ple with him ar­rived at ­their des­ti­na­tion ex­haust­ed. And ­there he re­freshed him­ self.

The Advice of Ahithophel and Hushai 15 Mean­while, Ab­sa­lom and all the men of Is­ra­el came to Je­ru­sa­lem, and Ahith­o­phel was with him. 16  Then Hu­shai the Ar­kite, Da­vid’s con­fi­dant, went to Ab­sa­lom and said to him, “Long live the king! Long live the king!” 17 Ab­sa­lom said to Hu­shai, “So this is the love you show your f­riend? If he’s your f­riend, why d ­ idn’t you go with him?” 18 Hu­shai said to Ab­sa­lom, “No, the one cho­sen by the Lord, by ­these peo­ple, and by all the men of Is­ra­el — ​his I will be, and I will re­main with him. 19  Fur­ther­more, whom ­should I s­ erve? ­Should I not ­serve the son? Just as I ­served your fa­ther, so I will ­serve you.”

2 Sam­uel 17:16 20  Ab­sa­lom said to Ahith­o­phel, “Give us your ad­vice. What ­should we  do?” 21  Ahith­o­phel an­swered, “Sleep with your fa­ther’s con­cu­ bines whom he left to take care of the pal­ace. Then all Is­ra­el will hear that you have made your­self ob­nox­ious to your fa­ther, and the ­hands of ev­ery­one with you will be more res­o­lute.” 22 So they p ­ itched a tent for Ab­sa­lom on the roof, and he ­slept with his fa­ther’s con­cu­bines in the ­sight of all Is­ra­el. 23 Now in ­those days the ad­vice Ahith­o­phel gave was like that of one who in­quires of God. That was how both Da­vid and Ab­sa­lom re­gard­ed all of Ahith­o­phel’s ad­vice. Ahith­o­phel said to Ab­sa­lom, “I ­would  a ­choose ­twelve thou­sand men and set out to­night in pur­suit of Da­vid. 2 I ­would at­tack him ­while he is wea­ry and weak. I ­would ­strike him with ter­ror, and then all the peo­ple with him will flee. I ­would s­ trike down only the king 3 and ­bring all the peo­ple back to you. The ­death of the man you seek will mean the re­turn of all; all the peo­ple will be un­harmed.” 4 This plan ­seemed good to Ab­sa­lom and to all the el­ders of Is­ra­el. 5 But Ab­sa­lom said, “Sum­mon also Hu­shai the Ar­kite, so we can hear what he has to say as well.” 6 When Hu­shai came to him, Ab­sa­lom said, “Ahith­op ­ hel has giv­en this ad­vice. ­Should we do what he says? If not, give us your opin­ion.” 7  Hu­shai re­plied to Ab­sa­lom, “The ad­vice Ahith­o­phel has giv­en is not good this time. 8 You know your fa­ther and his men; they are fight­ers, and as f­ ierce as a wild bear ­robbed of her cubs. Be­sides, your fa­ther is an ex­pe­ri­enced fight­er; he will not ­spend the ­night with the ­troops. 9 Even now, he is hid­den in a cave or some oth­er ­place. If he ­should at­tack your ­troops ­first,  b who­ev­er h ­ ears a ­ bout it will say, ‘There has been a slaugh­ter ­among the ­troops who fol­low Ab­sa­ lom.’ 10 Then even the brav­est sol­dier, ­whose ­heart is like the ­heart of a lion, will melt with fear, for all Is­ra­el ­knows that your fa­ther is a fight­er and that t­ hose with him are brave. 11 “So I ad­vise you: Let all Is­ra­el, from Dan to Be­er­she­ ba — ​as nu­mer­ous as the sand on the sea­shore — ​be gath­ ered to you, with you your­self lead­ing them into bat­tle. 12 Then we will at­tack him wher­ev­er he may be f­ ound, and we will fall on him as dew set­tles on the ­ground. Nei­ther he nor any of his men will be left a ­ live. 13  If he with­draws into a city, then all Is­ra­el will b ­ ring ­ropes to that city, and we will drag it down to the val­ley un­til not so much as a peb­ble is left.” 14 Ab­sa­lom and all the men of Is­ra­el said, “The ad­vice of Hu­shai the Ar­kite is bet­ter than that of Ahith­o­phel.” For the Lord had de­ter­mined to frus­trate the good ad­vice of Ahith­ o­phel in or­der to ­bring di­sas­ter on Ab­sa­lom. 15 Hu­shai told Za­dok and Abi­a­thar, the p ­ riests, “Ahith­ o­phel has ad­vised Ab­sa­lom and the el­ders of Is­ra­el to do such and such, but I have ad­vised them to do so and so. 16 Now send a mes­sage at once and tell Da­vid, ‘Do not ­spend the ­night at the ­fords in the wil­der­ness; ­cross over with­out

17

a 1 Or Let

me    b 9 Or When some of the men fall at the first attack   

461

LINK (16:22) IN THE SIGHT OF ALL ISRAEL Absalom’s actions were a partial fulfillment of God’s punishment on David for his sin (12:10 – 12). WHY DID ABSALOM SLEEP WITH HIS FATHER’S CONCUBINES? (16:22) He did it to disgrace and challenge his father David and to demonstrate his power. Taking over the king’s harem indicated to the ­people that Absalom was taking over the kingship. It was a bold move.

WHY BRING DISASTER TO SOMEONE WHO WAS GOD’S INSTRUMENT OF JUDGMENT? (17:14; SEE 12:10 – 12) God used Absalom’s selfish agenda for divine purposes, but Absalom was still guilty of wrongdoing. The fact that he unknowingly participated in God’s sovereign plan did not absolve him of guilt.

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WHY DID AHITHOPHEL HANG HIMSELF? (17:23) Perhaps he was bitter because his advice was not followed. Or he may have had a hunch that Absalom’s revolt would fail. In that case, Ahithophel knew he would be found guilty of treason, so he decided to avoid execution by killing himself. IS SUICIDE COMMON IN THE BIBLE? (17:23) Ahithophel is one of five persons mentioned in the Bible who committed suicide. The others are King Saul and his armor-bearer, who both fell on their own swords (1Sa 31:4 – 5); King Zimri, who set his own house on fire (1Ki 16:18); and Judas, the betrayer of ­Jesus, who hanged himself (Mt 27:5). Some say Samson committed suicide; others say his death was equivalent to death in battle (Jdg 16:29 – 30). The Bible does not indicate that suicide is less grievous than any other form of killing.

2 Sam­uel 17:17 fail, or the king and all the peo­ple with him will be swal­ lowed  up.’ ” 17  Jon­a­than and Ahim­a­az were stay­ing at En Ro­gel. A fe­ male ser­vant was to go and in­form them, and they were to go and tell King Da­vid, for they c­ ould not risk be­ing seen en­ter­ing the city. 18 But a ­young man saw them and told Ab­sa­lom. So the two of them left at once and went to the ­house of a man in Ba­hu­rim. He had a well in his court­yard, and they ­climbed down into it. 19 His wife took a cov­er­ing and ­spread it out over the open­ing of the well and scat­tered ­grain over it. No one knew any­thing ­about it. 20 When Ab­sa­lom’s men came to the wom­an at the h ­ ouse, they ­asked, “Where are Ahim­a­az and Jon­a­than?” The wom­an an­swered them, “They c­ rossed over the ­brook.”  a The men ­searched but ­found no one, so they re­ turned to Je­ru­sa­lem. 21 Af­ter they had gone, the two ­climbed out of the well and went to in­form King Da­vid. They said to him, “Set out and ­cross the riv­er at once; Ahith­o­phel has ad­vised such and such ­against you.” 22 So Da­vid and all the peo­ple with him set out and ­crossed the Jor­dan. By day­break, no one was left who had not ­crossed the Jor­dan. 23 When Ahith­o­phel saw that his ad­vice had not been fol­lowed, he sad­dled his don­key and set out for his h ­ ouse in his home­town. He put his ­house in or­der and then ­hanged him­self. So he died and was bur­ied in his fa­ther’s tomb.

Absalom’s Death 24  Da­vid went to Ma­ha­na­im, and Ab­sa­lom ­crossed the Jor­dan with all the men of Is­ra­el. 25  Ab­sa­lom had ap­point­ ed Am­as­ a over the army in ­place of Joab. Am­a­sa was the son of Je­ther,  b an Ish­ma­el­ite  c who had mar­ried Ab­i­gail,  d the daugh­ter of Na­hash and sis­ter of Zer­u­i­ah the moth­er of Joab. 26  The Is­ra­el­ites and Ab­sa­lom ­camped in the land of Gil­e­ad. 27 When Da­vid came to Ma­ha­na­im, Sho­bi son of Na­hash from Rab­bah of the Am­mon­ites, and Ma­kir son of Am­mi­ el from Lo De­bar, and Bar­zil­lai the Gil­e­ad­ite from Ro­ge­lim 28 brought bed­ding and b ­ owls and ar­ti­cles of pot­tery. They also b ­ rought ­wheat and bar­ley, f­lour and roast­ed ­grain, ­beans and len­tils,  e 29 hon­ey and c­ urds, s­ heep, and c­ heese from cows’ milk for Da­vid and his peo­ple to eat. For they said, “The peo­ple have be­come ex­haust­ed and hun­gry and ­thirsty in the wil­der­ness.” Da­vid mus­tered the men who were with him and ap­point­ed over them com­mand­ers of thou­sands and com­mand­ers of hun­dreds. 2 Da­vid sent out his ­troops, a t­ hird un­der the com­mand of Joab, a t­ hird un­der Jo­ab’s broth­er Abish­ai son of Zer­u­ia ­ h, and a t­ hird un­der It­tai the Git­tite. The king told the ­troops, “I my­self will sure­ly ­march out with you.”

18

a 20 Or “They

passed by the sheep pen toward the water.”    b 25 Hebrew Ithra, a variant of Jether    c 25  Some Septuagint manuscripts (see also 1 Chron. 2:17); Hebrew and other Septuagint manuscripts Israelite    d 25 Hebrew Abigal, a variant of Abigail    e 28  Most Septuagint manuscripts and Syriac; Hebrew lentils, and roasted grain   

2 Sam­uel 18:18

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3 But the men said, “You must not go out; if we are f­ orced to flee, they ­won’t care ­about us. Even if half of us die, they ­won’t care; but you are ­worth ten thou­sand of us. a It ­would be bet­ter now for you to give us sup­port from the city.” 4 The king an­swered, “I will do what­ev­er ­seems best to you.” So the king ­stood be­side the gate ­while all his men ­marched out in ­units of hun­dreds and of thou­sands. 5 The king com­mand­ed Joab, Abish­ai and It­tai, “Be gen­tle with the ­young man Ab­sa­lom for my sake.” And all the t­ roops ­heard the king giv­ing or­ders con­cern­ing Ab­sa­lom to each of the com­mand­ers. 6 Da­vid’s army ­marched out of the city to ­fight Is­ra­el, and the bat­tle took ­place in the for­est of Ephra­im. 7  There Is­ra­el’s ­troops were rout­ed by Da­vid’s men, and the ca­su­al­ties that day were ­great  — ​twen­ty thou­sand men. 8  The bat­tle ­spread out over the ­whole coun­try­side, and the for­est swal­lowed up more men that day than the sword. 9 Now Ab­sa­lom hap­pened to meet Da­vid’s men. He was rid­ing his mule, and as the mule went un­der the t­hick branch­es of a l­arge oak, Ab­sa­lom’s hair got c­ aught in the tree. He was left hang­ing in mid­air, ­while the mule he was rid­ing kept on go­ing. 10 When one of the men saw what had hap­pened, he told Joab, “I just saw Ab­sa­lom hang­ing in an oak tree.” 11 Joab said to the man who had told him this, “What! You saw him? Why d ­ idn’t you s­ trike him to the g ­ round r­ ight ­there? Then I ­would have had to give you ten shek­els b of sil­ver and a war­rior’s belt.” 12 But the man re­plied, “Even if a thou­sand shek­els c were ­weighed out into my ­hands, I ­would not lay a hand on the ­king’s son. In our hear­ing the king com­mand­ed you and Abish­ai and It­tai, ‘Pro­tect the ­young man Ab­sa­lom for my sake. d ’ 13 And if I had put my life in jeop­ar­dy e — ​and noth­ ing is hid­den from the king — ​you ­would have kept your dis­tance from me.” 14 Joab said, “I’m not go­ing to wait like this for you.” So he took t­ hree jav­e­lins in his hand and ­plunged them into Ab­ sa­lom’s ­heart ­while Ab­sa­lom was ­still ­alive in the oak tree. 15  And ten of Jo­ab’s ar­mor-bear­ers sur­round­ed Ab­sa­lom, ­struck him and ­killed him. 16 Then Joab sound­ ed the trum­ pet, and the t­roops ­stopped pur­su­ing Is­ra­el, for Joab halt­ed them. 17 They took Ab­sa­lom, ­threw him into a big pit in the for­est and ­piled up a l­ arge heap of ­rocks over him. Mean­while, all the Is­ra­el­ites fled to ­their homes. 18 Dur­ing his life­time Ab­sa­lom had tak­en a pil­lar and erect­ed it in the K ­ ing’s Val­ley as a mon­u­ment to him­self, for he ­thought, “I have no son to car­ry on the mem­o­ry of my name.” He ­named the pil­lar af­ter him­self, and it is c­ alled Ab­sa­lom’s Mon­u­ment to this day.

WHY WAS DAVID WORTH 10,000 SOLDIERS? (18:3) If David was captured or killed, it would mean the end of David’s reign and the total loss of his cause. However, if Absalom captured or destroyed even half of David’s army, it would not necessarily affect the ultimate outcome of the struggle.

a 3  Two Hebrew manuscripts, some Septuagint manuscripts and Vulgate; most Hebrew manuscripts care; for now there are ten thousand like us    b 11  That is, about 4 ounces or about 115 grams    c 12  That is, about 25 pounds or about 12 kilograms    d 12  A few Hebrew manuscripts, Septuagint, Vulgate and Syriac; most Hebrew manuscripts may be translated Absalom, whoever you may be.    e 13 Or Otherwise, if I had acted treacherously toward him   

HOW DID THE FOREST CLAIM MORE MEN THAN THE SWORD? (18:8) It is difficult to know just what this means. Besides the dense brush and trees, the soldiers had to contend with rough terrain and large pits (v. 17) and perhaps ravines and gullies. As individual soldiers became separated from their units during the battle, they most likely tried to escape through the forest and were injured, perhaps in falls. Some may have gotten lost. Others may have been slowed enough that their pursuers finished them off.

WHY DIDN’T JOAB FOLLOW DAVID’S ORDERS? (18:14; SEE 18:5) As David’s general, Joab was to safeguard the interests of the kingdom. David, motivated by a father’s love for his son, was more concerned about Absalom. Joab saw Absalom as a dangerous rebel who would continue to threaten the kingdom as long as he lived. David saw Absalom as a reckless young man who had made a foolish mistake. David hoped his son would change as he grew and matured. Joab’s single-minded determination to preserve David’s throne led him to disobey a direct order. DIDN’T ABSALOM HAVE SONS? (18:18) Absalom had three sons as well as a daughter (14:27), but his sons apparently died in childhood.

464

2 Sam­uel 18:19 David Mourns

WHY NOT LET AHIMAAZ TAKE THE NEWS TO THE KING? (18:19 – 21) Perhaps Joab remembered how David had reacted when an Amalekite had brought news of the death of King Saul (1:1 – 15). Since Ahim­ aaz was Zadok the priest’s son and a close supporter of King David, it may have seemed inappropriate to Joab for Ahimaaz to carry the bad news to the king about Absalom’s death. Instead, Joab chose a Cushite, a native of Upper Egypt (modern Sudan), to bear the news to the king.

WHY DID AHIMAAZ EVADE DAVID’S QUESTION? (18:29) Some messengers in ancient times were killed after delivering bad news. Ahimaaz preferred to tell only the good news, perhaps out of a sense of self-preservation. Since Ahimaaz knew the Cushite would tell the king about Absalom’s death, he may have simply wanted to be sure David heard about the victory before he heard about his son.

WHY WAS DAVID SO DISTRAUGHT OVER THE DEATH OF A SON HE HAD AVOIDED FOR YEARS? (18:33) David had always had a tender — ​perhaps too tender — ​heart toward his sons. Even though he saw their misbehavior and was angered by their actions, he doubtless also felt a sense of guilt, knowing from Nathan’s prophecy that his own sin had exposed his family to great danger. His wish that he had died in Absalom’s place expressed both his guilt and his sorrow.

19 Now Ahim­a­az son of Za­dok said, “Let me run and take the news to the king that the Lord has vin­di­cat­ed him by de­liv­er­ing him from the hand of his en­em ­ ies.” 20 “You are not the one to take the news to­day,” Joab told him. “You may take the news an­oth­er time, but you must not do so to­day, be­cause the k ­ ing’s son is dead.” 21 Then Joab said to a Cush­ite, “Go, tell the king what you have seen.” The Cush­ite ­bowed down be­fore Joab and ran off. 22 Ahim­a­az son of Za­dok a ­ gain said to Joab, “Come what may, ­please let me run be­hind the Cush­ite.” But Joab re­plied, “My son, why do you want to go? You ­don’t have any news that will ­bring you a re­ward.” 23 He said, “Come what may, I want to run.” So Joab said, “Run!” Then Ahim­a­az ran by way of the ­plain  a and out­ran the Cush­ite. 24 While Da­vid was sit­ting be­tween the in­ner and out­er ­gates, the watch­man went up to the roof of the gate­way by the wall. As he ­looked out, he saw a man run­ning ­alone. 25 The watch­man ­called out to the king and re­port­ed it. The king said, “If he is a ­ lone, he must have good news.” And the run­ner came clos­er and clos­er. 26 Then the watch­man saw an­oth­er run­ner, and he c­ alled down to the gate­keep­er, “Look, an­oth­er man run­ning alone!” The king said, “He must be bring­ing good news, too.” 27 The watch­man said, “It ­seems to me that the ­first one runs like Ahim­a­az son of Za­dok.” “He’s a good man,” the king said. “He ­comes with good news.” 28 Then Ahim­a­az ­called out to the king, “All is well!” He ­bowed down be­fore the king with his face to the ­ground and said, “Praise be to the Lord your God! He has de­liv­ered up ­those who lift­ed ­their ­hands ­against my lord the king.” 29 The king ­asked, “Is the ­young man Ab­sa­lom safe?” Ahim­a­az an­swered, “I saw ­great con­fu­sion just as Joab was ­about to send the ­king’s ser­vant and me, your ser­vant, but I ­don’t know what it was.” 30 The king said, “Stand a ­ side and wait here.” So he ­stepped ­aside and ­stood there. 31 Then the Cush­ite ar­rived and said, “My lord the king, hear the good news! The Lord has vin­di­cat­ed you to­day by de­liv­er­ing you from the hand of all who rose up a ­ gainst you.” 32 The king ­asked the Cush­ite, “Is the ­young man Ab­sa­ lom safe?” The Cush­ite re­plied, “May the en­e­mies of my lord the king and all who rise up to harm you be like that ­young man.” 33 The king was shak­en. He went up to the room over the gate­way and wept. As he went, he said: “O my son Ab­sa­lom! My son, my son Ab­sa­lom! If only I had died in­stead of you — ​ O Ab­sa­lom, my son, my son!” b a 23  That

is, the plain of the Jordan    b 33  In Hebrew texts this verse (18:33) is numbered 19:1.   

2 Sam­uel 19:18

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19

Joab was told, “The king is weep­ing and mourn­ing for Ab­sa­lom.” 2 And for the ­whole army the vic­to­ry that day was t­ urned into mourn­ing, be­cause on that day the t­ roops h ­ eard it said, “The king is griev­ing for his son.” 3 The men s­ tole into the city that day as men s­ teal in who are a ­ shamed when they flee from bat­tle. 4 The king cov­ered his face and ­cried ­aloud, “O my son Ab­sa­lom! O Ab­sa­lom, my son, my son!” 5 Then Joab went into the ­house to the king and said, “To­day you have hu­mil­ia ­ t­ed all your men, who have just ­saved your life and the l­ives of your sons and daugh­ters and the l­ ives of your ­wives and con­cu­bines. 6 You love t­ hose who hate you and hate ­those who love you. You have made it c­ lear to­day that the com­mand­ers and t­ heir men mean noth­ing to you. I see that you ­would be ­pleased if Ab­sa­lom were a ­ live to­day and all of us were dead. 7 Now go out and en­cour­age your men. I ­swear by the Lord that if you ­don’t go out, not a man will be left with you by night­fall. This will be ­worse for you than all the ca­lam­i­ties that have come on you from your ­youth till now.” 8 So the king got up and took his seat in the gate­way. When the men were told, “The king is sit­ting in the gate­ way,” they all came be­fore him. Mean­while, the Is­ra­el­ites had fled to ­their ­homes. a

David Returns to Jerusalem 9 Through­out the t­ ribes of Is­ra­el, all the peo­ple were ar­ gu­ing ­among them­selves, say­ing, “The king de­liv­ered us from the hand of our en­e­mies; he is the one who res­cued us from the hand of the Phi­lis­tines. But now he has fled the coun­try to es­cape from Ab­sa­lom; 10  and Ab­sa­lom, whom we anoint­ed to rule over us, has died in bat­tle. So why do you say noth­ing ­about bring­ing the king back?” 11 King Da­vid sent this mes­sage to Za­dok and Abi­at­ har, the ­priests: “Ask the el­ders of Ju­dah, ‘Why ­should you be the last to ­bring the king back to his pal­ace, ­since what is be­ing said through­out Is­ra­el has r­ eached the king at his quar­ters? 12 You are my rel­a­tives, my own ­flesh and ­blood. So why s­ hould you be the last to ­bring back the king?’ 13 And say to Am­a­sa, ‘Are you not my own ­flesh and ­blood? May God deal with me, be it ever so se­vere­ly, if you are not the com­mand­er of my army for life in ­place of Joab.’ ” 14 He won over the h ­ earts of the men of Ju­dah so that they were all of one mind. They sent word to the king, “Re­turn, you and all your men.” 15 Then the king re­turned and went as far as the Jor­dan. Now the men of Ju­dah had come to Gil­gal to go out and meet the king and b ­ ring him a ­ cross the Jor­dan. 16  Shim­ei son of Gera, the Ben­ja­mite from Ba­hu­rim, hur­ried down with the men of Ju­dah to meet King Da­vid. 17 With him were a thou­sand Ben­ja­mites, a ­ long with Ziba, the stew­ ard of S ­ aul’s house­hold, and his fif­teen sons and twen­ty ser­vants. They r­ ushed to the Jor­dan, ­where the king was. 18 They ­crossed at the ford to take the ­king’s house­hold over and to do what­ev­er he wished. a In

Hebrew texts 19:1-43 is numbered 19:2-44.   

WHY DID DAVID DEMOTE JOAB AND RECRUIT AMASA? (19:13) Two factors may lie behind this action. (1) Though David never suggested that he knew Joab killed Absalom, he probably suspected it. He was probably angry at Joab for disobeying his direct order. (2) Appointing Amasa, the rebel commander (17:25), was an attempt to win over the men of Judah who had followed Absalom. In this way he hoped to keep the kingdom from fracturing. WHY DID DAVID HAVE TO WAIT FOR AN INVITATION? (19:14) Because the rebellion had begun in Hebron, a major city of Judah and the place where David himself had been crowned king, David waited for assurance that the ­people of Judah would receive him back as king.

466

WHY WAS DAVID SO UPSET? (19:22) David had already been through this with Abishai once before (16:9 – 11). David viewed Abishai as a hothead who could upset the balance of peace and create trouble for David. If Shimei (or, for that matter, any Benjamite) was treated harshly, the entire tribe might revolt, leaving David with a fractured kingdom. David confronted the sons of Zeruiah (that is, Abish­ai and Joab) because their vengeful attitude clashed directly with David’s pressing need to heal the rift in his kingdom. Their earlier murder of Abner had caused a political nightmare for David (3:30 – 37). WHY HAD MEPHIBOSHETH NEGLECTED HIS PERSONAL HYGIENE? (19:24) Remaining unwashed and unkempt was a tangible way for him to express his continuing loyalty to David. His physical handicap prevented Mephibosheth from fleeing Jerusalem with David, but his unkempt appearance demonstrated his grief and anguish over the recent events. HOW DID DAVID KNOW WHOSE STORY WAS TRUE? (19:26 – 27; SEE 16:3) With no proof either way, the issue had to be decided by the general character of the two men. On the whole, Mephibosheth’s loyalty to David seemed real and long lasting, while Ziba appeared to be an opportunist. It is apparent, however, that David had doubts about both of them. He resolved the problem by dividing the fields between them (v. 29).

WHY DID BARZILLAI FORGO THE KING’S FAVOR? (19:34 – 37) Barzillai passed the rewards on to Kimham, one of his sons (1Ki 2:7). Barzillai thought himself too old to enjoy the honors David offered him, but he wanted to retain the advantages for his family. David accepted this substitution out of gratitude to Barzillai for his generous support of David’s cause during Absalom’s rebellion.

2 Sam­uel 19:19 When Shim­ei son of Gera ­crossed the Jor­dan, he fell pros­ trate be­fore the king 19 and said to him, “May my lord not hold me ­guilty. Do not re­mem­ber how your ser­vant did ­wrong on the day my lord the king left Je­ru­sa­lem. May the king put it out of his mind. 20 For I your ser­vant know that I have s­ inned, but to­day I have come here as the f­ irst from the ­tribes of Jo­seph to come down and meet my lord the king.” 21 Then Abish­ai son of Zer­u­i­ah said, “Shouldn’t Shim­ei be put to ­death for this? He ­cursed the Lord’s anoint­ed.” 22 Da­vid re­plied, “What does this have to do with you, you sons of Zer­u­i­ah? What r­ ight do you have to in­ter­fere? ­Should any­one be put to d ­ eath in Is­ra­el to­day? D ­ on’t I know that to­day I am king over Is­ra­el?” 23 So the king said to Shim­ ei, “You s­ hall not die.” And the king prom­ised him on oath. 24  Me­phib­o­sheth, ­Saul’s grand­son, also went down to meet the king. He had not tak­en care of his feet or t­ rimmed his mus­tache or ­washed his c­ lothes from the day the king left un­til the day he re­turned safe­ly. 25 When he came from Je­ru­sa­lem to meet the king, the king ­asked him, “Why ­didn’t you go with me, Me­phib­o­sheth?” 26 He said, “My lord the king, ­since I your ser­vant am lame, I said, ‘I will have my don­key sad­dled and will ride on it, so I can go with the king.’ But Ziba my ser­vant be­trayed me. 27 And he has slan­dered your ser­vant to my lord the king. My lord the king is like an an­gel of God; so do what­ev­ er you wish. 28  All my grand­fa­ther’s de­scen­dants de­served noth­ing but ­death from my lord the king, but you gave your ser­vant a ­place ­among t­ hose who eat at your ta­ble. So what ­right do I have to make any more ap­peals to the king?” 29 The king said to him, “Why say more? I or­der you and Ziba to di­vide the land.” 30 Me­phib­o­sheth said to the king, “Let him take ev­ery­ thing, now that my lord the king has re­turned home safe­ly.” 31 Bar­zil­lai the Gil­e­ad­ite also came down from Ro­ge­lim to ­cross the Jor­dan with the king and to send him on his way ­ ighty ­years of age. from ­there. 32 Now Bar­zil­lai was very old, e He had pro­vid­ed for the king dur­ing his stay in Ma­ha­na­im, for he was a very w ­ ealthy man. 33 The king said to Bar­zil­lai, “Cross over with me and stay with me in Je­ru­sa­lem, and I will pro­vide for you.” 34 But Bar­zil­lai an­swered the king, “How many more ­years will I live, that I ­should go up to Je­ru­sa­lem with the king? 35 I am now e ­ ighty ­years old. Can I tell the dif­fer­ence be­tween what is en­joy­able and what is not? Can your ser­vant t­ aste what he eats and d ­ rinks? Can I s­ till hear the voic­es of male and fe­male sing­ers? Why ­should your ser­vant be an add­ ed bur­den to my lord the king? 36  Your ser­vant will ­cross over the Jor­dan with the king for a ­short dis­tance, but why ­should the king re­ward me in this way? 37  Let your ser­vant re­turn, that I may die in my own town near the tomb of my fa­ther and moth­er. But here is your ser­vant Kim­ham. Let him ­cross over with my lord the king. Do for him what­ev­er you wish.” 38 The king said, “Kim­ham ­shall ­cross over with me, and I will do for him what­ev­er you wish. And any­thing you de­sire from me I will do for you.”

2 Sam­uel 20:10 39 So all the peo­ple ­crossed the Jor­dan, and then the king c­ rossed over. The king ­kissed Bar­zil­lai and bid him fare­well, and Bar­zil­lai re­turned to his home. 40 When the king c­ rossed over to Gil­gal, Kim­ham ­crossed with him. All the ­troops of Ju­dah and half the ­troops of Is­ ra­el had tak­en the king over. 41 Soon all the men of Is­ra­el were com­ing to the king and say­ing to him, “Why did our broth­ers, the men of Ju­dah, ­steal the king away and b ­ ring him and his house­hold a ­ cross the Jor­dan, to­geth­er with all his men?” 42 All the men of Ju­dah an­swered the men of Is­ra­el, “We did this be­cause the king is close­ly re­lat­ed to us. Why are you an­gry ­about it? Have we eat­en any of the ­king’s pro­vi­ sions? Have we tak­en any­thing for our­selves?” 43 Then the men of Is­ra­el an­swered the men of Ju­dah, “We have ten s­ hares in the king; so we have a great­er ­claim on Da­ vid than you have. Why then do you t­ reat us with con­tempt? ­Weren’t we the ­first to s­ peak of bring­ing back our king?” But the men of Ju­dah ­press­ed their claims even more force­ful­ly than the men of Is­ra­el.

467

WHY DID JUDAH AND ISRAEL ARGUE OVER BRINGING DAVID BACK? (19:41 – 43) Apparently the men of Israel resented the fact that Judah had led the rebellion against David. Now they felt Judah had no right to treat the king as though he belonged to them alone.

Sheba Rebels Against David

20

Now a trou­ble­mak­er ­named She­ba son of Bik­ri, a Ben­ja­mite, hap­pened to be ­there. He sound­ed the trum­pet and shout­ed, “We have no share in David, no part in Jesse’s son! Every man to his tent, Israel!”

2 So all the men of Is­ra­el de­sert­ed Da­vid to fol­low She­ba son of Bik­ri. But the men of Ju­dah ­stayed by ­their king all the way from the Jor­dan to Je­ru­sa­lem. 3 When Da­vid re­turned to his pal­ace in Je­ru­sa­lem, he took the ten con­cu­bines he had left to take care of the pal­ace and put them in a ­house un­der g ­ uard. He pro­vid­ed for them but had no sex­u­al re­la­tions with them. They were kept in con­ fine­ment till the day of ­their ­death, liv­ing as wid­ows. 4 Then the king said to Am­a­sa, “Sum­mon the men of Ju­ dah to come to me with­in ­three days, and be here your­self.” 5  But when Am­a­sa went to sum­mon Ju­dah, he took lon­ger than the time the king had set for him. 6 Da­vid said to Abish­ai, “Now She­ba son of Bik­ri will do us more harm than Ab­sa­lom did. Take your mas­ter’s men and pur­sue him, or he will find for­ti­fied cit­ies and es­cape from us.” a 7 So Jo­ab’s men and the Ker­eth­ites and Pel­et­ hites and all the m ­ ighty war­riors went out un­der the com­mand of Abish­ai. They ­marched out from Je­ru­sa­lem to pur­sue She­ ba son of Bik­ri. 8 While they were at the ­great rock in Gib­e­on, Am­as­ a came to meet them. Joab was wear­ing his mil­it­ary tu­nic, and ­strapped over it at his ­waist was a belt with a dag­ger in its ­sheath. As he ­stepped for­ward, it d ­ ropped out of its sheath. 9 Joab said to Am­a­sa, “How are you, my broth­er?” Then Joab took Am­a­sa by the ­beard with his ­right hand to kiss him. 10 Am­a­sa was not on his g ­ uard a ­ gainst the dag­ger in a 6 Or and

do us serious injury   

HOW MANY MEN OF ISRAEL OPPOSED DAVID? (20:2) The ten northern tribes had voiced their commitment to and their importance in the kingdom of David (19:43). But then, stemming from the general resentment over David’s alleged favoritism toward Judah, a troublemaker named Sheba spoke up and challenged David’s rule. He was from the tribe of Benjamin, as Saul had been. Perhaps Sheba hoped to reestablish the power of Saul’s dynasty. Whatever his motive, all the men of Israel deserted David to follow Sheba son of Bikri. WHY WERE DAVID’S CONCUBINES KEPT IN CONFINEMENT? (20:3) They had been publicly dishonored by Absalom’s sexual involvement with them (16:21 – 22). No longer acceptable to David and unsuitable for marriage to anyone else, they were forced to live in isolation and remain unmarried for the rest of their lives. Though this may seem unfair, it was consistent with the social mores of the day. WHY WASN’T AMASA ON GUARD AGAINST JOAB? (20:9 – 10) Because Joab and Amasa were cousins, Amasa may have seen Joab as a relative instead of a rival. It may also be that Joab’s friendly greeting and kiss put Amasa at ease. Typically a man would watch an opponent’s right hand — ​the usual hand for holding a sword. Joab’s deception was effective because his right hand was extended in friendship, while his left hand delivered the fatal blow. WHY DID JOAB KILL AMASA? (20:10) Most likely Joab wanted to regain his position as commander of David’s army, a position that David had given to Amasa (19:13). In Joab’s defense, some suggest that Joab may have suspected that Amasa (who had been commander of the rebel army) had deliberately failed to carry out David’s order and was secretly working against the king (20:4 – 5).

468

WHO WAS THIS WISE WOMAN? (20:16,22) Earlier, Joab had enlisted the help of a wise woman to bear his message to King David (14:2). Here, a wise woman gave her advice to the towns­people of Abel Beth Maakah. Both incidents indicate that such women were highly regarded as counselors in Israel. Their roles seem similar to that of Deborah, who was a counselor and guide to Barak (Jdg 4:1 — ​5:31).

WHY DID DAVID HAVE HIS OWN PRIEST? (20:26) The king’s ministers were sometimes called priests, although their duties were civil rather than religious. Ira the Jairite is mentioned only here. He was probably a civil adviser to David, whereas Zadok and Abiathar were the religious leaders. HOW DID GOD REVEAL THE CAUSE OF THE FAMINE TO THEM? (21:1) We don’t know. It is possible David called for the high priest, who possessed the Urim and Thummin, two objects used to determine the mind of God through a yes-or-no process. Alternatively, David may have learned the cause of the famine through the prophet Nathan, who spoke for God by revelation.

2 Sam­uel 20:11 Jo­ab’s hand, and Joab ­plunged it into his bel­ly, and his in­ tes­tines ­spilled out on the ­ground. With­out be­ing ­stabbed ­again, Am­a­sa died. Then Joab and his broth­er Abish­ai pur­ sued She­ba son of Bik­ri. 11 One of Jo­ab’s men s­ tood be­side Am­a­sa and said, “Who­ ev­er fa­vors Joab, and who­ev­er is for Da­vid, let him fol­low Joab!” 12 Am­a­sa lay wal­low­ing in his b ­ lood in the mid­dle of the road, and the man saw that all the ­troops came to a halt ­there. When he re­al­ized that ev­ery­one who came up to Am­a­sa ­stopped, he ­dragged him from the road into a ­field and ­threw a gar­ment over him. 13  Af­ter Am­a­sa had been re­ moved from the road, ev­ery­one went on with Joab to pur­ sue She­ba son of Bik­ri. 14 She­ba p ­ assed t­ hrough all the t­ ribes of Is­ra­el to Abel Beth Ma­a­kah and ­through the en­tire re­gion of the Bik­ rites, a who gath­ered to­geth­er and fol­lowed him. 15 All the ­troops with Joab came and be­sieged She­ba in Abel Beth Ma­ a­kah. They b ­ uilt a s­ iege ramp up to the city, and it s­ tood ­against the out­er for­ti­fi­ca­tions. ­While they were bat­ter­ing the wall to ­bring it down, 16 a wise wom­an ­called from the city, “­Lis­ten! Lis­ten! Tell Joab to come here so I can ­speak to him.” 17 He went to­ward her, and she ­asked, “Are you Joab?” “I am,” he an­swered. She said, “Lis­ten to what your ser­vant has to say.” “I’m lis­ten­ing,” he said. 18 She con­tin­ued, “Long ago they used to say, ‘Get your an­swer at Abel,’ and that set­tled it. 19 We are the peace­ful and faith­ful in Is­ra­el. You are try­ing to de­stroy a city that is a moth­er in Is­ra­el. Why do you want to swal­low up the Lord’s in­her­i­tance?” 20 “Far be it from me!” Joab re­plied, “Far be it from me to swal­low up or de­stroy! 21 That is not the case. A man n ­ amed She­ba son of Bik­ri, from the hill coun­try of Ephra­im, has lift­ed up his hand ­against the king, ­against Da­vid. Hand over this one man, and I’ll with­draw from the city.” The wom­an said to Joab, “His head will be t­ hrown to you from the wall.” 22 Then the wom­an went to all the peo­ple with her wise ad­vice, and they cut off the head of She­ba son of Bik­ri and ­threw it to Joab. So he sound­ed the trum­pet, and his men dis­persed from the city, each re­turn­ing to his home. And Joab went back to the king in Je­ru­sa­lem.

David’s Officials 23 Joab was over Is­ra­el’s en­tire army; Be­na­iah son of Je­ hoi­a­da was over the Ker­eth­ites and Pel­e­thites; 24  Ad­o­ni­ram  b was in ­charge of ­forced la­bor; Je­hosh­a­phat son of Ahi­lud was re­cord­er; 25  She­va was sec­re­tary; Za­dok and Abi­a­thar were ­priests; 26  and Ira the Ja­ir­ite  c was Da­vid’s priest.

The Gibeonites Avenged

21

Dur­ing the r­ eign of Da­vid, t­here was a fam­ine for ­three suc­ces­sive ­years; so Da­vid s­ ought the face of the Lord. The Lord said, “It is on ac­count of Saul and his

a 14 

See Septuagint and Vulgate; Hebrew Berites.    b 24  Some Septuagint manuscripts (see also 1 Kings 4:6 and 5:14); Hebrew Adoram    c 26 Hebrew; some Septuagint manuscripts and Syriac (see also 23:38) Ithrite   

2 Sam­uel 21:12 ­blood-­stained ­house; it is be­cause he put the Gib­eo ­ n­ites to death.” 2 The king sum­moned the Gib­e­on­ites and s­ poke to them. (Now the Gib­e­on­ites were not a part of Is­ra­el but were sur­ vi­vors of the Am­o­rites; the Is­ra­el­ites had ­sworn to spare them, but Saul in his zeal for Is­ra­el and Ju­dah had ­tried to an­ni­hi­late them.) 3  Da­vid ­asked the Gib­e­on­ites, “What ­shall I do for you? How ­shall I make atone­ment so that you will ­bless the Lord’s in­her­i­tance?” 4 The Gib­e­on­ites an­swered him, “We have no r­ ight to de­ mand sil­ver or gold from Saul or his fam­i­ly, nor do we have the ­right to put any­one in Is­ra­el to death.” “What do you want me to do for you?” Da­vid asked. 5 They an­swered the king, “As for the man who de­stroyed us and plot­ted ­against us so that we have been dec­im ­ at­ ed and have no ­place any­where in Is­ra­el, 6 let sev­en of his male de­scen­dants be giv­en to us to be ­killed and ­their bod­ ies ex­posed be­fore the Lord at Gib­e­ah of Saul — ​the Lord’s cho­sen one.” So the king said, “I will give them to you.” 7 The king s­ pared Me­phib­o­sheth son of Jon­a­than, the son of Saul, be­cause of the oath be­fore the Lord be­tween Da­ vid and Jon­a­than son of Saul. 8 But the king took Ar­mo­ni and Me­phib­o­sheth, the two sons of ­Aiah’s daugh­ter Riz­pah, whom she had b ­ orne to Saul, to­geth­er with the five sons of ­Saul’s daugh­ter Me­rab,  a whom she had b ­ orne to Adri­el son of Bar­zil­lai the Me­ho­la­thite. 9 He hand­ed them over to the Gib­e­on­ites, who ­killed them and ex­posed ­their bod­ies on a hill be­fore the Lord. All sev­en of them fell to­geth­er; they were put to d ­ eath dur­ing the ­first days of the har­vest, just as the bar­ley har­vest was be­gin­ning. 10 Riz­pah daugh­ter of Aiah took sack­cloth and s­ pread it out for her­self on a rock. From the be­gin­ning of the har­ vest till the rain ­poured down from the heav­ens on the bod­ies, she did not let the b ­ irds ­touch them by day or the wild an­i­mals by ­night. 11  When Da­vid was told what ­Aiah’s daugh­ter Riz­pah, ­Saul’s con­cu­bine, had done, 12 he went and took the b ­ ones of Saul and his son Jon­a­than from the cit­ i­zens of Ja­besh Gil­ea ­ d. (They had sto­len ­their bod­ies from a 8  Two Hebrew manuscripts, some Septuagint manuscripts and Syriac (see also 1 Samuel 18:19); most Hebrew and Septuagint manuscripts Michal   

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FOR HOW LONG DID RIZPAH KEEP SCAVENGERS AWAY FROM THE BODIES? (21:10) Perhaps for as long as six months! The barley harvest came about mid-April. If the rain refers to the normal early rains of fall, then her vigil ended in October or November. But the rains may have been unseasonal, marking God’s willingness to break the drought and subsequent famine. Rizpah may have had help in her vigil. WHAT WAS THE PURPOSE OF THESE BURIALS? (21:11 – 14) These burials were significant for two reasons. First, they marked the end of the threeyear famine (v. 14; see 24:25). Second, they demonstrated the respect David had for the family of Saul.

WA S G O D A S K I N G F O R H U M A N S A C R I F I C E S ? 21:6,9,14 No. God does not require human sacrifice to appease his wrath. But Saul had broken a sacred oath (Jos 9:15). Though his crime against the Gibeonites is not mentioned elsewhere in Scripture (our only information comes from 2Sa 21:1 – 2), God used a famine to call attention to this injustice — ​but not until first allowing ample time for Israel to right the wrong. The Gibeonites wanted vengeance. David, wanting to make amends, asked what restitution the Gibeonites required. David acted as God’s agent to right a wrong, much as human judges are God’s agents for law and order today (Ro 13:4). We have little difficulty understanding that individuals often enjoy the benefits of the wise choices made by their ancestors. But we balk when it comes to accepting the opposite: personal suffering may be caused by the sins or mistakes of ancestors. God, however, makes no mistakes. What appears unfair to us may be the long-range consequences of evil deliberately chosen by our predecessors.

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2 Sam­uel 21:13 the pub­lic ­square at Beth Shan, ­where the Phi­lis­tines had hung them af­ter they s­ truck Saul down on Gil­boa.) 13  Da­vid ­brought the ­bones of Saul and his son Jon­a­than from ­there, and the b ­ ones of ­those who had been k ­ illed and ex­posed were gath­ered up. 14 They bur­ied the b ­ ones of Saul and his son Jon­a­than in the tomb of S ­ aul’s fa­ther Kish, at Zela in Ben­ja­min, and did ev­ery­thing the king com­mand­ed. Af­ter that, God an­swered ­prayer in be­half of the land.

Wars Against the Philistines HAD DAVID LOST HIS EDGE AS A WARRIOR? (21:15 – 17) Based on the size and type of his weapons, Ishbi-Benob was a large, brutish opponent. David had faced a similar opponent in his first encounter with the Philistines, when he battled Goliath. This time, however, David was older and more battle worn. A wise leader recognizes when the time has come to let younger warriors take the risks. HOW CLOSE DID DAVID COME TO BEING KILLED? (21:17) Very close. It was only Abishai’s timely intervention that saved David. Abishai was able to slay the giant Philistine, but it was such a close call that David’s men pleaded with him not to go out to battle again, lest the one they regarded as the lamp of Israel be extinguished. LINK (21:18 – 22) ANOTHER BATTLE WITH THE PHILISTINES See 1 Chron­icles 20:4 – 8 for a similar account.

LINK (22:1 – 51) DAVID SANG TO THE LORD Also recorded in Psalm 18:2 – 50. WHY IS A SONG INCLUDED IN A HISTORY BOOK? (22:1 – 51) The writer of 2 Sam­uel provides a sweeping portrayal of David, Israel’s greatest king. David is depicted as a great warrior and a wise leader, as well as an indulgent father and a deliberate sinner. But the record would not be complete without an example of David’s skill as a poet and musician. This song (also known as Ps 18) was composed after David had escaped Saul and assumed the throne but before his sin with Bathsheba. WHAT WERE THE CORDS OF THE GRAVE? (22:6) This phrase is a metaphor for death. Combined with the parallel metaphors in this passage, this song may employ mythological images that depict a struggle with the Canaanite god of death and god of the sea. David’s encounter with pagan forces threatened to ensnare him and pull him down to his death. But God broke the cords and released David from danger. For more on why the Bible would cite pagan mythology, see Why did God break the heads of sea monsters? (Ps  74:13 – 14; p. 852).

15 Once ­again ­there was a bat­tle be­tween the Phi­lis­tines and Is­ra­el. Da­vid went down with his men to ­fight ­against the Phi­lis­tines, and he be­came ex­haust­ed. 16  And Ish­bi-Be­ nob, one of the de­scen­dants of Ra­pha, ­whose ­bronze spear­ head ­weighed ­three hun­dred shek­els  a and who was ­armed with a new sword, said he ­would kill Da­vid. 17  But Abish­ai son of Zer­u­i­ah came to Da­vid’s res­cue; he ­struck the Phi­lis­ tine down and k ­ illed him. Then Da­vid’s men s­ wore to him, say­ing, “Nev­er a ­ gain will you go out with us to bat­tle, so that the lamp of Is­ra­el will not be ex­tin­guished.” 18 In the ­course of time, ­there was an­oth­er bat­tle with the Phi­lis­tines, at Gob. At that time Sib­be­kai the Hu­shath­ite ­killed Saph, one of the de­scen­dants of Ra­pha. 19  In an­oth­er bat­tle with the Phi­lis­tines at Gob, El­ha­nan son of Jair b the Beth­le­hem­ite ­killed the broth­er of c Go­li­ath the Git­tite, who had a s­ pear with a s­ haft like a weav­er’s rod. 20 In s­ till an­oth­er bat­tle, ­which took p ­ lace at Gath, t­ here was a huge man with six fin­gers on each hand and six toes on each foot — ​twen­ty-four in all. He also was de­scend­ed from Ra­pha. 21  When he taunt­ed Is­ra­el, Jon­a­than son of Shim­e­ah, Da­vid’s broth­er, ­killed him. 22 These four were de­scen­dants of Ra­pha in Gath, and they fell at the ­hands of Da­vid and his men.

David’s Song of Praise

22

Da­vid sang to the Lord the ­words of this song when the Lord de­liv­ered him from the hand of all his en­ e­mies and from the hand of Saul. 2 He said:

“The Lord is my rock, my fortress and my deliverer; 3 my God is my rock, in whom I take refuge, my shield d and the horn e of my salvation. He is my stronghold, my refuge and my savior — ​ from violent people you save me. 4 “I called to the Lord, who is worthy of praise, and have been saved from my enemies. 5 The waves of death swirled about me; the torrents of destruction overwhelmed me. 6 The cords of the grave coiled around me; the snares of death confronted me. 7 “In my distress I called to the Lord; I called out to my God. a 16  That

is, about 7 1/2 pounds or about 3.5 kilograms    b 19  See 1 Chron. 20:5; Hebrew Jaare-Oregim.    c 19  See 1 Chron. 20:5; Hebrew does not have the brother of.    d 3 Or sovereign    e 3  Horn here symbolizes strength.   

2 Sam­uel 22:28 From his temple he heard my voice; my cry came to his ears. 8 The earth trembled and quaked, the foundations of the heavens a shook; they trembled because he was angry. 9 Smoke rose from his nostrils; consuming fire came from his mouth, burning coals blazed out of it. 10 He parted the heavens and came down; dark clouds were under his feet. 11 He mounted the cherubim and flew; he soared b on the wings of the wind. 12 He made darkness his canopy around him — ​ the dark c rain clouds of the sky. 13 Out of the brightness of his presence bolts of lightning blazed forth. 14 The Lord thundered from heaven; the voice of the Most High resounded. 15 He shot his arrows and scattered the enemy, with great bolts of lightning he routed them. 16 The valleys of the sea were exposed and the foundations of the earth laid bare at the rebuke of the Lord, at the blast of breath from his nostrils.

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WHAT ARE CHERUBIM? (22:11) A cherub is a winged angel. Two hammered gold representations of these angelic beings adorned the top of the ark of the covenant. So, David is here portraying God as a King who comes to conquer his enemies (v. 15) and rescue his ­people (v. 17). God is not confined by space but moves powerfully and freely.

17 “He reached down from on high and took hold of me; he drew me out of deep waters. 18 He rescued me from my powerful enemy, from my foes, who were too strong for me. 19 They confronted me in the day of my disaster, but the Lord was my support. 20 He brought me out into a spacious place; he rescued me because he delighted in me. 21 “The Lord has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded me. 22 For I have kept the ways of the Lord; I am not guilty of turning from my God. 23 All his laws are before me; I have not turned away from his decrees. 24 I have been blameless before him and have kept myself from sin. 25 The Lord has rewarded me according to my righteousness, according to my cleanness d in his sight.

HOW COULD DAVID CLAIM TO BE RIGHTEOUS AND BLAMELESS? (22:21 – 24) David wrote this long before he committed the sins of adultery and murder (v. 1). Had he written it later, however, he still might have claimed to be blameless — ​something quite different from the claim to be sinless. When he sinned, David repented and confessed his sin.

26 “To the faithful you show yourself faithful, to the blameless you show yourself blameless, 27 to the pure you show yourself pure, but to the devious you show yourself shrewd. 28 You save the humble, but your eyes are on the haughty to bring them low.

HOW DOES GOD SHOW HIMSELF TO PEOPLE? (22:26 – 27) David was saying that p ­ eople see God through the filter of their spiritual condition. Believers see God as loving and forgiving. Unrepentant sinners, on the other hand, see God only as judge and avenger. To those in rebellion, God appears devious, untrustworthy and manipulative. But God remains what he has always been: holy, just, loving, pure and compassionate.

a 8 

Hebrew; Vulgate and Syriac (see also Psalm 18:7) mountains    b 11 Many Hebrew manuscripts (see also Psalm 18:10); most Hebrew manuscripts appeared    c 12  Septuagint (see also Psalm 18:11); Hebrew massed    d 25 Hebrew; Septuagint and Vulgate (see also Psalm 18:24) to the cleanness of my hands   

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2 Sam­uel 22:29 29 You, Lord, are my lamp; the Lord turns my darkness into light. 30 With your help I can advance against a troop a; with my God I can scale a wall.

HOW DID BRONZE BOWS WORK? (22:35) This does not mean that bows were made entirely of bronze. They were made of strong, seasoned wood, then reinforced with bronze or adorned with bronze carvings. Job 20:24 mentions arrows tipped with bronze, which would have facilitated deep penetration. DID GOD SANCTION DAVID’S VIOLENT TACTICS? (22:38 – 43) Yes, the Lord did approve of David’s battles. Chapter 8 summarizes David’s military advances, recording victories over the Philistines, Moabites, Arameans and Edomites. Those victories were interpreted as divinely authored: The Lord gave David victory wherever he went (8:6). David’s successes may be seen in the same light as Joshua’s victories. In both contexts, God showed himself superior to rival gods and their armies.

31 “As for God, his way is perfect: The Lord’s word is flawless; he shields all who take refuge in him. 32 For who is God besides the Lord? And who is the Rock except our God? 33 It is God who arms me with strength b and keeps my way secure. 34 He makes my feet like the feet of a deer; he causes me to stand on the heights. 35 He trains my hands for battle; my arms can bend a bow of bronze. 36 You make your saving help my shield; your help has made c me great. 37 You provide a broad path for my feet, so that my ankles do not give way. 38 “I pursued my enemies and crushed them; I did not turn back till they were destroyed. 39 I crushed them completely, and they could not rise; they fell beneath my feet. 40 You armed me with strength for battle; you humbled my adversaries before me. 41 You made my enemies turn their backs in flight, and I destroyed my foes. 42 They cried for help, but there was no one to save them — ​ to the Lord, but he did not answer. 43 I beat them as fine as the dust of the earth; I pounded and trampled them like mud in the streets. 44 “You have delivered me from the attacks of the peoples; you have preserved me as the head of nations. People I did not know now serve me, 45 foreigners cower before me; as soon as they hear of me, they obey me. 46 They all lose heart; they come trembling d from their strongholds. 47 “The Lord lives! Praise be to my Rock! Exalted be my God, the Rock, my Savior! 48 He is the God who avenges me, who puts the nations under me, 49 who sets me free from my enemies. You exalted me above my foes; from a violent man you rescued me. 50 Therefore I will praise you, Lord, among the nations; I will sing the praises of your name. a 30 Or can

run through a barricade    b 33  Dead Sea Scrolls, some Septuagint manuscripts, Vulgate and Syriac (see also Psalm 18:32); Masoretic Text who is my strong refuge    c 36  Dead Sea Scrolls; Masoretic Text shield; / you stoop down to make    d 46  Some Septuagint manuscripts and Vulgate (see also Psalm 18:45); Masoretic Text they arm themselves   

2 Sam­uel 23:11

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51 “He gives his king great victories; he shows unfailing kindness to his anointed, to David and his descendants forever.”

David’s Last Words

23

These are the last ­words of Da­vid:

“The inspired utterance of David son of Jesse, the utterance of the man exalted by the Most High, the man anointed by the God of Jacob, the hero of Israel’s songs:

2 “The Spirit of the Lord spoke through me; his word was on my tongue. 3 The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over people in righteousness, when he rules in the fear of God, 4 he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth.’

WERE THESE REALLY THE LAST WORDS THAT DAVID SPOKE? (23:1 – 7) These were last words perhaps in regard to their vital subject matter — ​the covenant God made with David concerning his dynasty and perpetual throne (7:4 – 29). Or they may have been his last words given in a poetic style. Other references to David’s last words are found in 1 Kings 2:1 – 9 and 1 Chron­icles 23:27. HOW MANY OF DAVID’S WORDS WERE INSPIRED BY GOD? (23:2) Much of what David spoke was tainted with self-interest or mistaken concepts. But David was conscious that God’s Spirit was often at work within him, inspiring the words of his psalms. He knew that God had spoken prophetically through him. We see, also, that even David’s expressions of human emotion could be recast by the Spirit to reveal God’s truth to us (e.g., Ps 73:2 – 17).

5 “If my house were not right with God, surely he would not have made with me an everlasting covenant, arranged and secured in every part; surely he would not bring to fruition my salvation and grant me my every desire. 6 But evil men are all to be cast aside like thorns, which are not gathered with the hand. 7 Whoever touches thorns uses a tool of iron or the shaft of a spear; they are burned up where they lie.”

David’s Mighty Warriors 8 These are the ­names of Da­vid’s ­mighty war­riors: Jo­sheb-Bas­she­beth,  a a Tah­ke­mo­nite,  b was ­chief of the ­Three; he ­raised his ­spear ­against ­eight hun­dred men, whom he ­killed c in one en­coun­ter. 9 Next to him was El­e­a­zar son of Do­dai the Aho­hite. As one of the ­three ­mighty war­riors, he was with Da­vid when they taunt­ed the Phi­lis­tines gath­ered at Pas Dam­mim d for bat­tle. Then the Is­ra­el­ites re­treat­ed, 10  but El­e­a­zar ­stood his ­ground and s­ truck down the Phi­lis­tines till his hand grew ­tired and ­froze to the ­sword. The Lord b ­ rought ­about a ­great vic­to­ry that day. The ­troops re­turned to El­e­a­zar, but only to ­strip the dead. 11 Next to him was Sham­mah son of Agee the Ha­ra­rite. When the Phi­lis­tines band­ed to­geth­er at a ­place ­where ­there was a ­field full of len­tils, Is­ra­el’s ­troops fled from a 8  Hebrew; some Septuagint manuscripts suggest Ish-Bosheth, that is, Esh-Baal (see also 1 Chron. 11:11 Jashobeam).    b 8  Probably a variant of Hakmonite (see 1 Chron. 11:11)    c 8  Some Septuagint manuscripts (see also 1 Chron. 11:11); Hebrew and other Septuagint manuscripts Three; it was Adino the Eznite who killed eight hundred men    d 9  See 1 Chron. 11:13; Hebrew gathered there.   

WHY DO THESE STORIES SEEM OUT OF PLACE? (23:8 – 39) This account of the cave of Adullam and the Valley of Rephaim (v. 13) dates back to the time when David was a fugitive from Saul or perhaps during the early days of David’s reign, when he was still battling the Philistines. The list serves as an addendum, completing the picture of David’s life and reign. In a sense, the stories of the mighty men are a literary flashback.

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WHY WOULDN’T DAVID DRINK THE WATER FROM THE WELL OF BETHLEHEM? (23:16 – 17) By pouring out the water before the Lord, David indicated that in his eyes the loyalty of the men who risked their lives to bring it to him belonged only to the Lord. He considered the water equivalent to the blood of the men; to use it for trivial refreshment seemed utterly abhorrent to him. Undoubtedly his men understood his sentiments and thought more highly of him for it. See Why would wasting water be better than drinking it? (1Ch 11:18 – 19; p. 597).

HOW OFTEN DOES ISRAEL HAVE SNOW? (23:20) Snow is rare in Israel, falling in the hill country an average of three days a year.

2 Sam­uel 23:12 them. 12 But Sham­mah took his ­stand in the mid­dle of the ­field. He de­fend­ed it and ­struck the Phi­lis­tines down, and the Lord ­brought ­about a ­great vic­to­ry. 13 Dur­ing har­vest time, t­ hree of the thir­ty ­chief war­riors came down to Da­vid at the cave of Adul­lam, ­while a band of Phi­lis­tines was en­camped in the Val­ley of Reph­a­im. 14 At that time Da­vid was in the strong­hold, and the Phi­lis­tine gar­ri­son was at Beth­le­hem. 15  Da­vid ­longed for wa­ter and said, “Oh, that some­one ­would get me a ­drink of wa­ter from the well near the gate of Beth­le­hem!” 16 So the t­ hree ­mighty war­riors ­broke ­through the Phi­lis­tine ­lines, drew wa­ter from the well near the gate of Beth­le­hem and car­ried it back to Da­vid. But he re­fused to ­drink it; in­stead, he ­poured it out be­fore the Lord. 17 “Far be it from me, Lord, to do this!” he said. “Is it not the ­blood of men who went at the risk of ­their ­lives?” And Da­vid ­would not ­drink  it. Such were the ex­ploits of the ­three m ­ ighty war­riors. 18 Abish­ai the broth­er of Joab son of Zer­u­i­ah was c­ hief of the ­Three.  a He ­raised his ­spear ­against ­three hun­dred men, whom he ­killed, and so he be­came as fa­mous as the ­Three. 19 Was he not held in great­er hon­or than the ­Three? He be­ came ­their com­mand­er, even ­though he was not in­clud­ed ­among them. 20  Be­na­iah son of Je­hoi­a­da, a val­iant fight­er from Kab­ ze­el, per­formed ­great ex­ploits. He ­struck down Mo­ab’s two might­i­est war­riors. He also went down into a pit on a s­ nowy day and ­killed a lion. 21 And he ­struck down a huge Egyp­tian. Al­though the Egyp­tian had a ­spear in his hand, Be­na­iah went a ­ gainst him with a club. He s­ natched the s­ pear from the Egyp­tian’s hand and k ­ illed him with his own s­ pear. 22 Such were the ex­ploits of Be­na­iah son of Je­hoi­a­da; he too was as fa­mous as the t­ hree m ­ ighty war­riors. 23 He was held in great­er hon­or than any of the Thir­ty, but he was not in­ clud­ed ­among the ­Three. And Da­vid put him in c­ harge of his body­guard. 24 Among the Thir­ty were: As­a­hel the broth­er of Joab, El­ha­nan son of Dodo from Beth­le­hem, 25 Sham­mah the Ha­rod­ite, Eli­ka the Ha­rod­ite, 26 He­lez the Pal­tite, Ira son of Ik­kesh from Te­koa, 27 Abi­e­zer from An­a­thoth, Sib­be­kai  b the Hu­shath­ite, 28 Zal­mon the Aho­hite, Ma­har­ai the Ne­toph­a­thite, 29 He­led  c son of Ba­a­nah the Ne­toph­a­thite, Ith­ai son of Ri­bai from Gib­e­ah in Ben­ja­min, 30 Be­na­iah the Pir­a­thon­ite, Hid­dai  d from the ra­vines of Ga­ash, 31 Abi-Al­bon the Ar­ba­thite, Az­ma­veth the Bar­hu­mite, a 18  Most Hebrew manuscripts (see also 1 Chron. 11:20); two Hebrew manuscripts and Syriac Thirty    b 27  Some Septuagint manuscripts (see also 21:18; 1 Chron. 11:29); Hebrew Mebunnai    c 29  Some Hebrew manuscripts and Vulgate (see also 1 Chron. 11:30); most Hebrew manuscripts Heleb    d 30  Hebrew; some Septuagint manuscripts (see also 1 Chron. 11:32) Hurai   

2 Sam­uel 24:6 32 Eli­ah­ba the Sha­al­bo­nite, the sons of Ja­shen, Jon­a­than 33 son of a Sham­mah the Ha­ra­rite, Ahi­am son of Sha­rar b the Ha­ra­rite, 34 Eliph­e­let son of Ahas­bai the Ma­ak­a­thite, Eli­am son of Ahith­o­phel the Gi­lo­nite, 35 Hez­ro the Car­mel­ite, Pa­a­rai the Ar­bite, 36 Igal son of Na­than from Zo­bah, the son of Hag­ri, c 37 Ze­lek the Am­mon­ite, Na­ha­rai the Be­e­roth­ite, the ar­mor-bear­er of Joab son of Zer­u­i­ah, 38 Ira the Ith­rite, Ga­reb the Ith­rite 39 and Uri­ah the Hit­tite. There were thir­ty-sev­en in all.

David Enrolls the Fighting Men

24

Again the an­ger of the Lord ­burned ­against Is­ra­el, and he in­cit­ed Da­vid ­against them, say­ing, “Go and take a cen­sus of Is­ra­el and Ju­dah.” 2 So the king said to Joab and the army com­mand­ers d with him, “Go through­out the t­ ribes of Is­ra­el from Dan to Be­er­she­ba and en­roll the fight­ing men, so that I may know how many ­there are.” 3 But Joab re­plied to the king, “May the Lord your God mul­ti­ply the t­ roops a hun­dred t­ imes over, and may the eyes of my lord the king see it. But why does my lord the king want to do such a thing?” 4 The ­king’s word, how­ev­er, over­ruled Joab and the army com­mand­ers; so they left the pres­ence of the king to en­roll the fight­ing men of Is­ra­el. 5  Af­ter cross­ing the Jor­dan, they ­camped near Aro­er, ­south of the town in the g ­ orge, and then went t­hrough ­ d and the re­gion Gad and on to Ja­zer. 6 They went to Gil­ea of Tah­tim Hod­shi, and on to Dan Jaan and ­around to­ward

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WHY DOES IT SAY THERE WERE 37 MEN WHEN ONLY 29 NAMES ARE LISTED? (23:39; SEE V. 24) Some think that the number 37 includes those who were part of the Thirty (v. 24) at one time or another. The number of the elite group of warriors may have been maintained at 30 so that whenever a vacancy occurred, a new name was added to the list. LINK (24:1) HE INCITED DAVID The parallel account (1Ch 21:1) says Satan incited David to take a census of fighting men. WHAT WAS WRONG WITH TAKING A CENSUS? (24:3,10) David’s count of the fighting men exposed his pride. Instead of depending solely on God, he began to depend on his military power. Joab’s uneasiness (v. 3) and David’s sense of guilt (v. 10) indicate that they knew the danger of depending on human power rather than the Lord.

a 33  Some Septuagint manuscripts (see also 1 Chron. 11:34); Hebrew does not have son of.    b 33  Hebrew; some Septuagint manuscripts (see also 1 Chron. 11:35) Sakar    c 36  Some Septuagint manuscripts (see also 1 Chron. 11:38); Hebrew Haggadi    d 2  Septuagint (see also verse 4 and 1 Chron. 21:2); Hebrew Joab the army commander   

WHY WOULD GOD MAKE SOMEONE DO WRONG? 24:1 God did not cause David to do wrong. David was capable of choosing right or wrong. God permitted David to pursue his sinful choice and reap the consequence of his actions. In this case, incited may mean that God orchestrated the events that led to David’s decision. To make this situation even more confusing, the writer of 1 Chron­icles says it was not God but Satan that incited David to do wrong (1Ch 21:1). This apparent conflict between the two passages may be explained by understanding that God sometimes permits Satan to do things that subsequently are viewed as having come from God. The writer of 2 Sam­uel reports that God was ultimately behind David’s action, which highlights God’s sovereignty, while the writer of 1 Chron­icles recognizes Satan as the more immediate temptation behind David’s decision. Both views are correct. In the end, God used David’s sinful desire to bring judgment for sin on the nation of Israel. But God can cause good to come from sad events. Because of what happened here, the site was acquired on which the temple eventually was built. See Can Satan incite God’s ­people to do evil? (1Ch 21:1; p. 610).

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COULD DAVID’S ARMIES REALLY HAVE BEEN THIS LARGE? (24:9) Possibly, but not all agree. Allowing for the growth of the nation over time, and given the census figures listed in Numbers 1 and 26 (when the first and second generations of Israel were counted during the time of the wilderness wanderings), these numbers are reasonable. Those who disagree suggest that the word translated thousand should be understood as referring to a military unit of some size. See How many Israelites left Egypt? (Nu 1:46; p. 194) and How could Israel have had an army of this size, when only 70 ­people entered Egypt? (Nu 2:32; p. 196). WHY DID DAVID CHOOSE PLAGUE OVER FAMINE AND MILITARY LOSS? (24:13 – 15) None of the options was desirable, but David’s choice limited the tenure of the punishment. Also, by choosing the three-day plague, David cast himself and the p ­ eople on the mercy of God instead of on the mercy of their enemies. And indeed, the Lord spared Jerusalem. DID THE PUNISHMENT FIT THE CRIME? (24:15) It doesn’t seem so. But the crime was not merely the taking of the census. Some think it was the sin of the ­people (v. 1) that brought God’s judgment. It may not be entirely accurate, therefore, to say that 70,000 ­people died for David’s sin alone. See the article Why did 70,000 die, while the sinner lived? (1Ch 21:14; p. 611).

2 Sam­uel 24:7 Si­don. 7 Then they went to­ward the for­tress of Tyre and all the ­towns of the Hi­vites and Ca­naan­ites. Fi­nal­ly, they went on to Be­er­she­ba in the Ne­gev of Ju­dah. 8 Af­ter they had gone t­ hrough the en­tire land, they came back to Je­ru­sa­lem at the end of nine m ­ onths and twen­ty days. 9 Joab re­port­ed the num­ber of the fight­ing men to the king: In Is­ra­el ­there were e ­ ight hun­dred thou­sand ablebod­ied men who ­could han­dle a ­sword, and in Ju­dah five hun­dred thou­sand. 10 Da­vid was con­science-strick­en af­ter he had count­ed the fight­ing men, and he said to the Lord, “I have s­ inned great­ ly in what I have done. Now, Lord, I beg you, take away the ­guilt of your ser­vant. I have done a very fool­ish thing.” 11 Be­fore Da­vid got up the next morn­ing, the word of the Lord had come to Gad the proph­et, Da­vid’s seer: 12 “Go and tell Da­vid, ‘This is what the Lord says: I am giv­ing you ­three op­tions. ­Choose one of them for me to car­ry out ­against you.’ ” 13 So Gad went to Da­vid and said to him, “Shall t­ here come ­ onths on you ­three  a ­years of fam­ine in your land? Or t­ hree m of flee­ing from your en­em ­ ies ­while they pur­sue you? Or ­three days of ­plague in your land? Now then, t­ hink it over and de­cide how I ­should an­swer the one who sent me.” 14 Da­vid said to Gad, “I am in deep dis­tress. Let us fall into the ­hands of the Lord, for his mer­cy is ­great; but do not let me fall into hu­man hands.” 15 So the Lord sent a p ­ lague on Is­ra­el from that morn­ing un­til the end of the time des­ig­nat­ed, and sev­en­ty thou­sand of the peo­ple from Dan to Be­er­she­ba died. 16 When the an­ gel ­stretched out his hand to de­stroy Je­ru­sa­lem, the Lord re­lent­ed con­cern­ing the di­sas­ter and said to the an­gel who was af­flict­ing the peo­ple, “Enough! With­draw your hand.” The an­gel of the Lord was then at the thresh­ing f­ loor of Arau­nah the Jeb­u­site. 17 When Da­vid saw the an­gel who was strik­ing down the peo­ple, he said to the Lord, “I have ­sinned; I, the shep­herd, b have done ­wrong. ­These are but s­ heep. What have they done? Let your hand fall on me and my fam­i­ly.”

David Builds an Altar WHAT’S IMPORTANT ABOUT THIS SITE? (24:18 – 25) The threshing floor of Araunah, where David publicly sacrificed for his sin of depending on his military power, became the site God chose as the location for Solomon’s temple (1Ch 21:27 — ​22:1). This gave the ­people a new focus for national unity: worshiping the living God.

18 On that day Gad went to Da­vid and said to him, “Go up and ­build an al­tar to the Lord on the thresh­ing ­floor of Arau­ nah the Jeb­u­site.” 19 So Da­vid went up, as the Lord had com­ mand­ed ­through Gad. 20 When Arau­nah ­looked and saw the king and his of­fi­cials com­ing to­ward him, he went out and ­bowed down be­fore the king with his face to the ground. 21 Arau­nah said, “Why has my lord the king come to his ser­vant?” “To buy your thresh­ing ­floor,” Da­vid an­swered, “so I can ­build an al­tar to the Lord, that the p ­ lague on the peo­ple may be stopped.” 22 Arau­nah said to Da­vid, “Let my lord the king take what­ ev­er he wish­es and of­fer it up. Here are oxen for the b ­ urnt a 13 

Septuagint (see also 1 Chron. 21:12); Hebrew seven    b 17  Dead Sea Scrolls and Septuagint; Masoretic Text does not have the shepherd.   

2 Sam­uel 24:25

477

of­fer­ing, and here are thresh­ing sledg­es and ox ­yokes for the wood. 23  Your Maj­es­ty, Arau­nah  a ­gives all this to the king.” Arau­nah also said to him, “May the Lord your God ac­cept you.” 24 But the king re­plied to Arau­nah, “No, I in­sist on pay­ing you for it. I will not sac­ri­fice to the Lord my God b ­ urnt of­ fer­ings that cost me noth­ing.” So Da­vid b ­ ought the thresh­ing f­ loor and the oxen and paid fif­ty shek­els  b of sil­ver for them. 25  Da­vid ­built an al­tar to the Lord ­there and sac­ri­ficed ­burnt of­fer­ings and fel­low­ ship of­fer­ings. Then the Lord an­swered his ­prayer in be­half of the land, and the ­plague on Is­ra­el was stopped.

WHY DID DAVID BUY THE OXEN TOO? (24:24) In his haste to make the sacrifice, David could not wait for oxen from his own herds to be brought from some distance away. WHY DID DAVID OFFER BURNT OFFERINGS? (24:25) Burnt offerings were voluntary offerings marking one’s total commitment to God. David, on the behalf of the p ­ eople, expressed the repentance of the nation and the desire of the ­people to be completely restored to God. WHAT DID DAVID’S FELLOWSHIP OFFERINGS ACCOMPLISH? (24:25) The fellowship offerings indicated that sin had been judged and that fellowship was now fully reestablished between God and his ­people. The king’s repentance, intercessory prayer and the offering of sacrifices obtained reconciliation and restoration of covenant fellowship with Israel’s God and halted the plague on Israel.

a 23  Some Hebrew manuscripts and Septuagint; most Hebrew manuscripts King Araunah    b 24  That is, about 1 1/4 pounds or about 575 grams   

1 KINGS INTRODUCTION

WHY READ THIS BOOK?

The story of Solomon — ​a man famous for his great wisdom — ​is here, along with accounts of other kings who ruled during the first 75 years of the divided kingdom. These kings will provide you with both positive examples to follow and negative examples to avoid. It is also here that you’ll learn about the tragic division of Israel into a northern kingdom (Israel) and a southern kingdom ( Judah). This division sets the stage for the rest of Biblical history.

WHO WROTE THIS BOOK?

No one knows for certain. Jewish tradition credits the prophet Jeremiah as the author. Whoever wrote 1 and 2 Kings probably used preexisting documents such as the book of the annals of Solomon (11:41), the book of the annals of the kings of Israel (14:19) and the book of the annals of the kings of Judah (14:29). Other written sources may have been used as well (1Ch 29:29; 2Ch 9:29; 12:15).

WHEN AND WHY WAS IT WRITTEN?

WHAT PERIOD OF HISTORY DOES THIS BOOK COVER?

WHY ARE THERE TWO BOOKS OF KINGS?

WHAT TO LOOK FOR IN 1 KINGS:

Most likely it was written during the Babylonian exile of the Jews, perhaps sometime between 560 and 550 BC. The book teaches the necessity of taking God’s commands and promises seriously. This book covers the last days of David, the reign and fall of Solomon, and the division of the kingdom into the kingdoms of Israel and Judah — ​approximately the years from 971 to 846 BC. The two books were originally one. Primarily because of its length, Kings was divided into two separate books for easier handling. Keep an eye open for prophetic warnings — ​occasionally heeded, but often dismissed. Look for promises of reward for honoring God contrasted with Israel’s neglect of and even contempt for the Lord.

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 DAVID’S REIGN (1010 – 970 BC)   SOLOMON’S REIGN (970 – 930 BC)   BUILDING OF THE TEMPLE (966 – 959 BC)   DIVISION OF THE KINGDOM (930 BC)   ELIJAH’S MINISTRY IN ISRAEL (C. 875 – 848 BC)   AHAB’S REIGN (874 – 853 BC)   ELISHA’S MINISTRY IN ISRAEL (C. 848 – 797 BC)   BOOK OF 1 KINGS WRITTEN (C. 560 – 550 BC) 

1 Kings 1:21

479

Adonijah Sets Himself Up as King

1

When King Da­vid was very old, he c­ ould not keep warm even when they put cov­ers over him. 2  So his at­ten­dants said to him, “Let us look for a ­young vir­gin to s­ erve the king and take care of him. She can lie be­side him so that our lord the king may keep warm.” 3 Then they s­ earched through­out Is­ra­el for a beau­ti­ful young wom­an and ­found Ab­i­shag, a Shu­nam­mite, and ­brought her to the king. 4  The wom­an was very beau­ti­ful; she took care of the king and wait­ed on him, but the king had no sex­u­al re­la­tions with her. 5  Now Ad­o­ni­jah, ­whose moth­er was Hag­gith, put him­self for­ward and said, “I will be king.” So he got char­i­ots and hors­es  a ­ready, with fif­ty men to run ­ahead of him. 6 (His fa­ ther had nev­er re­buked him by ask­ing, “Why do you be­have as you do?” He was also very hand­some and was born next af­ter Ab­sa­lom.) 7  Ad­o­ni­jah con­ferred with Joab son of Zer­u­i­ah and with Abi­at­ har the ­priest, and they gave him ­their sup­port. 8 But Za­dok the ­priest, Be­na­iah son of Je­hoi­a­da, Na­than the proph­et, Shim­ei and Rei and Da­vid’s spe­cial ­guard did not join Ad­o­ni­jah. 9  Ad­o­ni­jah then sac­ri­ficed ­sheep, cat­tle and fat­tened ­calves at the S ­ tone of Zo­he­leth near En Ro­gel. He in­vit­ed all his broth­ers, the ­king’s sons, and all the roy­al of­fi­cials of Ju­ dah, 10 but he did not in­vite Na­than the proph­et or Be­na­iah or the spe­cial ­guard or his broth­er Sol­o­mon. 11  Then Na­than ­asked Bath­she­ba, Sol­o­mon’s moth­er, “Have you not ­heard that Ad­o­ni­jah, the son of Hag­gith, has be­come king, and our lord Da­vid ­knows noth­ing ­about it? 12 Now then, let me ad­vise you how you can save your own life and the life of your son Sol­o­mon. 13 Go in to King Da­ vid and say to him, ‘My lord the king, did you not s­ wear to me your ser­vant: “Sure­ly Sol­o­mon your son s­ hall be king af­ter me, and he will sit on my ­throne”? Why then has Ad­ o­ni­jah be­come king?’ 14 While you are s­ till ­there talk­ing to the king, I will come in and add my word to what you have said.” 15 So Bath­she­ba went to see the aged king in his room, ­where Ab­i­shag the Shu­nam­mite was at­tend­ing him. 16 Bath­ she­ba ­bowed down, pros­trat­ing her­self be­fore the king. “What is it you want?” the king asked. 17 She said to him, “My lord, you your­self ­swore to me your ser­vant by the Lord your God: ‘Sol­o­mon your son ­shall be king af­ter me, and he will sit on my t­ hrone.’ 18 But now Ad­o­ni­jah has be­come king, and you, my lord the king, do not know ­about it. 19 He has sac­ri­ficed ­great num­bers of cat­tle, fat­tened c­ alves, and ­sheep, and has in­vit­ed all the ­king’s sons, Abi­a­thar the ­priest and Joab the com­mand­er of the army, but he has not in­vit­ed Sol­o­mon your ser­vant. 20 My lord the king, the eyes of all Is­ra­el are on you, to l­ earn from you who will sit on the ­throne of my lord the king af­ter him. 21 Oth­er­wise, as soon as my lord the king is laid to rest with his an­ces­tors, I and my son Sol­o­mon will be treat­ed as crim­i­nals.” a 5 Or charioteers   

WHY LOOK FOR A VIRGIN TO WARM THE KING? (1:2) In his last days, David suffered from the chills, common among the elderly and the dying. David’s servants believed that if they could find a virgin to lie naked with him, he would be warmed. They probably considered his wives old and, like him, suffering from poor circulation. They thought a virgin would warm him better. Though technically considered a concubine, she acted as David’s nurse and had no sexual relations with him.

WAS IT RIGHT FOR ADONIJAH TO OFFER SACRIFICES? (1:9) The Israelites were permitted to offer personal and communal sacrifices in their hometowns. However, Adonijah’s sacrifice near En Rogel was part of his scheme to usurp the throne. He was doing the right thing for the wrong reason. DID AN OFFICIAL PROPHET SERVE THE KING? (1:9 – 10) The Old Testament describes at least two kinds of prophets: independent prophets (like Elijah, who opposed Ahab) and official prophets who served in the king’s court (like Nathan). Could an officially sanctioned prophet speak without compromising his integrity? Nathan’s rebuke of David for his adultery shows that it was possible (2Sa 12:7 – 12); Nathan’s words brought the king to repentance. See the article What influence did prophets have with kings? (2Ki 4:13; p. 531). HOW DID A LATECOMER AMONG DAVID’S WIVES BECOME SO INFLUENTIAL? (1:11 – 14) The Bible does not explain how Bathsheba became so influential in David’s court, but it’s obvious that she wielded a great deal of power in the kingdom. Perhaps there was some political maneuvering on her part. Perhaps she had influence because she had already served as an intelligent but unofficial advisor to David. Or perhaps David simply favored her above his other wives.

480

1 Kings 1:22

WHAT WAS THE PROPHET NATHAN DOING IN DAVID’S ROOM? (1:22) Nathan played an important role in David’s reign (2Sa 7:1 – 17; 12:1 – 14). See What was ­Nathan’s role in David’s court? (2Sa 12:1; p. 451). Here Nathan again displayed his ability to act tactfully and sensitively to rouse David to take the necessary steps to foil Adonijah’s plans and ensure that Solomon would be anointed king.

22 While she was s­ till speak­ing with the king, Na­than the proph­et ar­rived. 23 And the king was told, “Na­than the proph­et is here.” So he went be­fore the king and ­bowed with his face to the ground. 24 Na­than said, “Have you, my lord the king, de­clared that Ad­o­ni­jah ­shall be king af­ter you, and that he will sit on your ­throne? 25 To­day he has gone down and sac­ri­ficed ­great num­bers of cat­tle, fat­tened c­ alves, and s­ heep. He has in­vit­ed all the k ­ ing’s sons, the com­mand­ers of the army and Abi­a­thar the ­priest. ­Right now they are eat­ing and drink­ ing with him and say­ing, ‘Long live King Ad­o­ni­jah!’ 26 But me your ser­vant, and Za­dok the p ­ riest, and Be­na­iah son of Je­hoi­a­da, and your ser­vant Sol­o­mon he did not in­vite. 27 Is this some­thing my lord the king has done with­out let­ting his ser­vants know who s­ hould sit on the t­ hrone of my lord the king af­ter him?”

David Makes Solomon King

WHY HADN’T DAVID ALREADY DECLARED SOLOMON HIS SUCCESSOR? (1:30) It may have been because of Solomon’s youth. If Solomon seemed too young to rule, he may have been vulnerable to a hostile takeover. In addition, Samuel — ​who had anointed both Saul and David — ​was dead, and no protocol had been established for the transfer of power. WHAT DID IT MEAN TO RIDE THE KING’S MULE? (1:33) In David’s time, the mule was a royal mount reserved for kings. Allowing Solomon to ride the king’s mule was a public statement that David wanted his son to inherit the throne.

WHY WERE KINGS ANOINTED WITH OIL? (1:39) A unique, sacred oil was used to consecrate sanctuaries, priests and kings (Ex 30:22 – 33). The oil signified God’s approval of the one being anointed. Kings who were not in a line of dynastic succession and who were chosen by God to rule over his p ­ eople were anointed by prophets. Kings who assumed office in the line of dynastic succession were anointed by priests.

28 Then King Da­vid said, “Call in Bath­she­ba.” So she came into the ­king’s pres­ence and s­ tood be­fore him. 29 The king then took an oath: “As sure­ly as the Lord ­lives, who has de­liv­ered me out of ev­ery trou­ble, 30 I will sure­ly car­ry out this very day what I s­ wore to you by the Lord, the God of Is­ra­el: Sol­o­mon your son ­shall be king af­ ter me, and he will sit on my ­throne in my place.” 31 Then Bath­she­ba ­bowed down with her face to the ­ground, pros­trat­ing her­self be­fore the king, and said, “May my lord King Da­vid live for­ev­er!” 32 King Da­vid said, “Call in Za­dok the ­priest, Na­than the proph­et and Be­na­iah son of Je­hoi­a­da.” When they came be­ fore the king, 33 he said to them: “Take your ­lord’s ser­vants with you and have Sol­o­mon my son ­mount my own mule and take him down to Gi­hon. 34 There have Za­dok the p ­ riest and Na­than the proph­et ­anoint him king over Is­ra­el. Blow the trum­pet and ­shout, ‘Long live King Sol­o­mon!’ 35 Then you are to go up with him, and he is to come and sit on my ­throne and ­reign in my ­place. I have ap­point­ed him rul­er over Is­ra­el and Ju­dah.” 36  Be­na­iah son of Je­hoi­a­da an­swered the king, “Amen! May the Lord, the God of my lord the king, so de­clare it. 37 As the Lord was with my lord the king, so may he be with Sol­o­mon to make his ­throne even great­er than the ­throne of my lord King Da­vid!” 38 So Za­dok the ­priest, Na­than the proph­et, Be­na­iah son of Je­hoi­a­da, the Ker­eth­ites and the Pel­e­thites went down and had Sol­om ­ on ­mount King Da­vid’s mule, and they es­cort­ed him to Gi­hon. 39 Za­dok the p ­ riest took the horn of oil from the sa­cred tent and anoint­ed Sol­o­mon. Then they sound­ ed the trum­pet and all the peo­ple shout­ed, “Long live King Sol­o­mon!” 40 And all the peo­ple went up af­ter him, play­ing ­pipes and re­joic­ing great­ly, so that the ­ground ­shook with the sound. 41 Ad­o­ni­jah and all the ­guests who were with him ­heard it as they were fin­ish­ing ­their ­feast. On hear­ing the ­sound of the trum­pet, Joab ­asked, “What’s the mean­ing of all the ­noise in the city?”

1 Kings 2:8 42 Even as he was speak­ing, Jon­a­than son of Abi­a­thar the ­priest ar­rived. Ad­o­ni­jah said, “Come in. A wor­thy man like you must be bring­ing good news.” 43 “Not at all!” Jon­a­than an­swered. “Our lord King Da­vid has made Sol­o­mon king. 44 The king has sent with him Za­ dok the ­priest, Na­than the proph­et, Be­na­iah son of Je­hoi­ a­da, the Ker­eth­ites and the Pel­e­thites, and they have put him on the k ­ ing’s mule, 45 and Za­dok the ­priest and Na­than the proph­et have anoint­ed him king at Gi­hon. From ­there they have gone up cheer­ing, and the city re­sounds with it. ­That’s the ­noise you hear. 46  More­over, Sol­o­mon has tak­en his seat on the roy­al ­throne. 47 Also, the roy­al of­fi­cials have come to con­grat­u­late our lord King Da­vid, say­ing, ‘May your God make Sol­o­mon’s name more fa­mous than ­yours and his t­ hrone great­er than ­yours!’ And the king b ­ owed in wor­ ship on his bed 48 and said, ‘Praise be to the Lord, the God of Is­ra­el, who has al­lowed my eyes to see a suc­ces­sor on my ­throne to­day.’  ” 49 At this, all Ad­o­ni­jah’s ­guests rose in ­alarm and dis­ persed. 50 But Ad­o­ni­jah, in fear of Sol­o­mon, went and took hold of the ­horns of the al­tar. 51 Then Sol­o­mon was told, “Ad­ o­ni­jah is ­afraid of King Sol­o­mon and is cling­ing to the h ­ orns of the al­tar. He says, ‘Let King Sol­om ­ on ­swear to me to­day that he will not put his ser­vant to ­death with the sword.’ ” 52 Sol­o­mon re­plied, “If he ­shows him­self to be wor­thy, not a hair of his head will fall to the ­ground; but if evil is ­found in him, he will die.” 53 Then King Sol­o­mon sent men, and they b ­ rought him down from the al­tar. And Ad­o­ni­jah came and ­bowed down to King Sol­o­mon, and Sol­o­mon said, “Go to your home.”

481

HOW MUCH SAFETY DID THE HORNS OF THE ALTAR PROVIDE? (1:50) Grasping the horns of the altar provided asylum for an accused person while his case was under review. A person could be completely safe there — ​but only for a time. If a murder was ruled intentional rather than accidental, the offender was removed from the altar and executed (Ex 21:13 – 14).

David’s Charge to Solomon

2

When the time drew near for Da­vid to die, he gave a ­charge to Sol­o­mon his son. 2 “I am ­about to go the way of all the ­earth,” he said. “So be ­strong, act like a man, 3 and ob­serve what the Lord your God re­quires: Walk in obe­di­ence to him, and keep his de­ crees and com­mands, his laws and reg­ul­ a­tions, as writ­ten in the Law of Mo­ses. Do this so that you may pros­per in all you do and wher­ev­er you go 4 and that the Lord may keep his prom­ise to me: ‘If your de­scen­dants ­watch how they live, and if they walk faith­ful­ly be­fore me with all t­ heir h ­ eart and soul, you will nev­er fail to have a suc­ces­sor on the ­throne of Is­ra­el.’ 5 “Now you your­self know what Joab son of Zer­u­ia ­ h did to me — ​what he did to the two com­mand­ers of Is­ra­el’s ar­ mies, Ab­ner son of Ner and Am­a­sa son of Je­ther. He k ­ illed them, shed­ding ­their b ­ lood in peace­time as if in bat­tle, and with that ­blood he ­stained the belt ­around his ­waist and the san­dals on his feet. 6 Deal with him ac­cord­ing to your wis­dom, but do not let his gray head go down to the g ­ rave in peace. 7 “But show kind­ness to the sons of Bar­zil­lai of Gil­ea ­ d and let them be a ­ mong t­ hose who eat at your ta­ble. They ­stood by me when I fled from your broth­er Ab­sa­lom. 8 “And re­mem­ber, you have with you Shim­ei son of Gera,

WILL GOD ALWAYS MAKE US PROSPER? (2:3) See the articles Is success guaranteed to those who obey God? (Dt 28:1 – 6; p. 294) and Does seeking God guarantee success? (2Ch 26:5; p. 660). WAS THIS PROMISE TO DAVID FULFILLED IN JESUS THE MESSIAH? (2:4) Yes. All the kings who ruled in Jerusalem ­after David (20 in all) were his descendants. No coup ever eradicated David’s line. But ­Jesus is the ultimate fulfillment of this promise. Mary was told by an angel that her son ­Jesus would someday occupy David’s throne (Lk 1:31 – 33). WHY EVEN THE SCORE AGAINST JOAB? (2:6) To shed blood in peacetime as if in battle (v. 5) was a criminal act. Even though Joab had acted without David’s knowledge, the king was still responsible for his commander’s actions. David knew that justice should be meted out in Joab’s case, but he didn’t choose to administer it.

482

WHY LEAVE THE DIRTY WORK OF DEALING WITH SHIMEI TO SOLOMON? (2:9) Though Shimei had cursed King David when he and his men fled Jerusalem, David had spared him (2Sa 16:5 – 13; 19:18 – 23). Now a new king would be tested. It was shrewd political strategy for Solomon to establish his power by avenging his father’s honor. Nevertheless, Solomon acted justly. He did not inflict the long-delayed punishment until Shimei openly disobeyed his command (1Ki  2:36 – 46).

WHY DID ADONIJAH REQUEST ABISHAG AS HIS WIFE? (2:17) Adonijah’s request was a bold attempt to seize power. Abishag was one of David’s concubines; marrying her would give Adonijah a claim to the throne. Since Solomon had spared his life, perhaps Adonijah perceived him as weak and vulnerable to political maneuvering. WHY DID BATHSHEBA AGREE TO ADONIJAH’S REQUEST? (2:18) Perhaps Bathsheba did not understand the significance of the request. Or perhaps she understood perfectly, in which case she might have anticipated Solomon’s response. Bathsheba had acted once before to protect Solomon’s royal interests from Adonijah (1:15 – 21), so she may have welcomed the opportunity to get rid of Adonijah once and for all. WHY DID SOLOMON REACT NEGATIVELY TO HIS BROTHER’S REQUEST? (2:22 – 23) Though Abishag had had no sexual relations with David, she still belonged to his royal har­ em. Earlier, the rebel Absalom had reinforced his claim to power by sleeping with most of David’s harem (2Sa 16:20 – 22). Solomon saw Adonijah’s request for Abishag in a similar light — ​as a treasonous claim to the throne. WAS ABISHAG DESTINED TO REMAIN SINGLE ALL HER LIFE? (2:22 – 23) Since Abishag never had sexual relations with David, she might have been absorbed into Solomon’s harem. Some think she is the Shunammite spoken of in the Song of Songs.

1 Kings 2:9 the Ben­ja­mite from Ba­hu­rim, who ­called down bit­ter ­curs­es on me the day I went to Ma­ha­na­im. When he came down to meet me at the Jor­dan, I s­ wore to him by the Lord: ‘I will not put you to d ­ eath by the s­ word.’ 9 But now, do not con­sid­er him in­no­cent. You are a man of wis­dom; you will know what to do to him. ­Bring his gray head down to the ­grave in blood.” 10 Then Da­vid rest­ed with his an­ces­tors and was bur­ied in the City of Da­vid. 11 He had ­reigned for­ty ­years over Is­ra­ el  — ​sev­en ­years in He­bron and thir­ty-­three in Je­ru­sa­lem. 12 So Sol­om ­ on sat on the ­throne of his fa­ther Da­vid, and his rule was firm­ly es­tab­lished.

Solomon’s Throne Established 13  Now Ad­o­ni­jah, the son of Hag­gith, went to Bath­she­ba, Sol­o­mon’s moth­er. Bath­she­ba ­asked him, “Do you come peace­ful­ly?” He an­swered, “Yes, peace­ful­ly.” 14 Then he add­ed, “I have some­thing to say to you.” “You may say it,” she re­plied. 15 “As you know,” he said, “the king­dom was mine. All Is­ ra­el ­looked to me as t­ heir king. But t­ hings c­ hanged, and the king­dom has gone to my broth­er; for it has come to him from the Lord. 16 Now I have one re­quest to make of you. Do not refuse me.” “You may make it,” she said. 17 So he con­tin­ued, “Please ask King Sol­o­mon — ​he will not refuse you — ​to give me Ab­i­shag the Shu­nam­mite as my wife.” 18 “Very well,” Bath­she­ba re­plied, “I will s­ peak to the king for you.” 19 When Bath­she­ba went to King Sol­o­mon to s­ peak to him for Ad­o­ni­jah, the king ­stood up to meet her, ­bowed down to her and sat down on his ­throne. He had a ­throne ­brought for the ­king’s moth­er, and she sat down at his ­right hand. 20 “I have one ­small re­quest to make of you,” she said. “Do not refuse me.” The king re­plied, “Make it, my moth­er; I will not refuse you.” 21 So she said, “Let Ab­i­shag the Shu­nam­mite be giv­en in mar­riage to your broth­er Ad­o­ni­jah.” 22 King Sol­o­mon an­swered his moth­er, “Why do you re­ quest Ab­i­shag the Shu­nam­mite for Ad­o­ni­jah? You ­might as well re­quest the king­dom for him — ​af­ter all, he is my old­er broth­er — ​yes, for him and for Abi­a­thar the ­priest and Joab son of Zer­u­i­ah!” 23 Then King Sol­o­mon ­swore by the Lord: “May God deal with me, be it ever so se­vere­ly, if Ad­o­ni­jah does not pay with his life for this re­quest! 24 And now, as sure­ly as the Lord ­lives — ​he who has es­tab­lished me se­cure­ly on the t­ hrone of my fa­ther Da­vid and has found­ed a dy­nas­ty for me as he prom­ised  — ​Ad­o­ni­jah ­shall be put to ­death to­day!” 25 So King Sol­o­mon gave or­ders to Be­na­iah son of Je­hoi­a­da, and he ­struck down Ad­o­ni­jah and he died. 26 To Abi­a­thar the ­priest the king said, “Go back to your ­fields in An­a­thoth. You de­serve to die, but I will not put

1 Kings 2:44 you to ­death now, be­cause you car­ried the ark of the Sov­ er­eign Lord be­fore my fa­ther Da­vid and s­ hared all my fa­ ther’s hard­ships.” 27  So Sol­o­mon re­moved Abi­a­thar from the priest­hood of the Lord, ful­fill­ing the word the Lord had spo­ken at Shi­loh ­about the ­house of Eli. 28 When the news r­ eached Joab, who had con­spired with Ad­o­ni­jah ­though not with Ab­sa­lom, he fled to the tent of the Lord and took hold of the ­horns of the al­tar. 29 King Sol­ o­mon was told that Joab had fled to the tent of the Lord and was be­side the al­tar. Then Sol­o­mon or­dered Be­na­iah son of Je­hoi­a­da, “Go, s­ trike him down!” 30 So Be­na­iah en­tered the tent of the Lord and said to Joab, “The king says, ‘Come out!’ ” But he an­swered, “No, I will die here.” Be­na­iah re­port­ed to the king, “This is how Joab an­ swered me.” 31 Then the king com­mand­ed Be­na­iah, “Do as he says. ­Strike him down and bury him, and so ­clear me and my whole fam­il­y of the ­guilt of the in­no­cent ­blood that Joab shed. 32 The Lord will re­pay him for the ­blood he shed, be­ cause with­out my fa­ther Da­vid know­ing it he at­tacked two men and k ­ illed them with the s­ word. Both of them — ​Ab­ner son of Ner, com­mand­er of Is­ra­el’s army, and Am­a­sa son of Je­ther, com­mand­er of Ju­dah’s army  — ​were bet­ter men and more up­right than he. 33 May the ­guilt of ­their ­blood rest on the head of Joab and his de­scen­dants for­ev­er. But on Da­vid and his de­scen­dants, his h ­ ouse and his t­ hrone, may t­ here be the Lord’s ­peace for­ev­er.” 34 So Be­na­iah son of Je­hoi­a­da went up and ­struck down Joab and ­killed him, and he was bur­ied at his home out in the coun­try. 35 The king put Be­na­iah son of Je­hoi­a­da over the army in Jo­ab’s po­si­tion and re­placed Abi­a­thar with Za­ dok the priest. 36 Then the king sent for Shim­ei and said to him, “Build your­self a h ­ ouse in Je­ru­sa­lem and live t­ here, but do not go any­where else. 37 The day you l­eave and c­ ross the Kid­ron Val­ley, you can be sure you will die; your ­blood will be on your own head.” 38 Shim­ei an­swered the king, “What you say is good. Your ser­vant will do as my lord the king has said.” And Shim­ei ­stayed in Je­ru­sa­lem for a long time. 39 But t­ hree ­years lat­er, two of Shim­ei’s s­ laves ran off to ­Achish son of Ma­a­kah, king of Gath, and Shim­ei was told, “Your s­ laves are in Gath.” 40 At this, he sad­dled his don­key and went to ­Achish at Gath in s­ earch of his s­ laves. So Shim­ei went away and ­brought the ­slaves back from Gath. 41 When Sol­o­mon was told that Shim­ei had gone from Je­ ru­sa­lem to Gath and had re­turned, 42 the king sum­moned Shim­ei and said to him, “Did I not make you ­swear by the Lord and warn you, ‘On the day you l­eave to go any­where else, you can be sure you will die’? At that time you said to me, ‘What you say is good. I will obey.’ 43 Why then did you not keep your oath to the Lord and obey the com­mand I gave you?” 44 The king also said to Shim­ei, “You know in your h ­ eart all the ­wrong you did to my fa­ther Da­vid. Now the Lord will

483

LINK (2:27) THE WORD THE LORD HAD SPOKEN . . . ABOUT THE HOUSE OF ELI See 1 Sam­uel 2:27 – 36. WHY WOULD A KING MEDDLE IN PRIESTLY AFFAIRS? (2:27) God’s way of appointing prophets, priests and kings had its own system of checks and balances. David and Solomon appointed prophets and priests and could also remove them. But God’s holy men also had authority. Samuel anointed Saul but later deposed him in favor of David. WHY DID GOD WAIT SO LONG TO REMOVE THE HOUSE OF ELI FROM THE PRIESTHOOD? (2:27) Perhaps the Lord allowed another generation of Eli’s descendants to serve as priests to show that contempt for God can be passed from generation to generation. God had told Eli that his house would be cut off from the priesthood because of his sons’ evil behavior. The same disrespect shown by Eli’s sons later became evident in Abiathar’s contempt for Solomon (1Sa 2:30 – 35). WHY DIDN’T THE HORNS OF THE ALTAR SAVE JOAB? (2:28; SEE V. 34) Grasping the horns of the altar provided asylum for an accused person while his case was under review. A person could be completely safe there — ​but only for a time. If a murder was ruled intentional rather than accidental, the offender was removed from the altar and executed (Ex 21:13 – 14). When Joab refused to let go of the horns of the altar after being sentenced to die, Benaiah needed special permission to execute him at the altar. WAS JOAB’S DEATH GOD’S JUSTICE? (2:32) Solomon assured Benaiah that Joab’s punishment was sanctioned by God. Since Joab sought asylum at a holy place, Benaiah was hesitant to carry out the death sentence for fear of God’s judgment for his act. But Joab had murdered two innocent men for political reasons — ​a public crime that had stained the integrity of David’s administration. IF SHIMEI DESERVED TO DIE, WHY DID SOLOMON SIMPLY CONFINE HIM TO THE CITY? (2:36 – 37) Though Shimei had been disloyal to David, even cursing him publicly (2Sa 16:5 – 8), David showed mercy to Shimei (2Sa 16:9 – 13; 19:18 – 23). But David may have doubted the wisdom of doing so because when Solomon became king, David warned him to beware of Shimei (1Ki 2:8 – 9). Solomon apparently allowed David’s mercy to stand, but he wanted to prevent Shimei from stirring up trouble with other Benjamites outside of Jerusalem who may still have held a grudge against David for replacing Saul, their fellow tribesman, as king.

484

WHY DID SOLOMON MARRY A FOREIGNER? (3:1) Sometimes a king would marry the daughter of another king or nobleman as a way of guaranteeing the peace. Most of Solomon’s 700 marriages were political in nature. However expedient the practice may have been politically, Moses made it clear that the kings of Israel were not to have many wives (Dt 17:17). Sadly, Solomon’s many wives eventually led to his downfall. WHAT WAS WRONG WITH WORSHIPING ON THE HIGH PLACES? (3:3) The high places had once been pagan Canaanite shrines. Even though the Israelites worshiped the Lord at the high places, they often sinned by blending worship of false gods with their worship of the Lord. This was exactly the situation the Law of Moses had addressed when it forbade the use of former pagan shrines to worship the Lord; they were only to worship God at the place God designated (Nu 33:52; Dt 12:3 – 8). See Why was worship at a high place permissible here but wrong elsewhere? (1Sa 9:12; p. 399). WHAT MADE GIBEON THE MOST IMPORTANT HIGH PLACE? (3:4) Before the temple was built, Israel’s sacred objects were not always together in the same place. Since the tent of meeting and the bronze altar were still at Gibeon, it was the most significant place of worship. See The Battle of Gibeon (Jos 10:5; p. 320). DOES GOD STILL SPEAK TO PEOPLE THROUGH DREAMS? (3:5) The Bible is replete with examples of God speaking through dreams. God may use a dream to reassure (Ge 28:10 – 15), to warn (Ge 41:25 – 32), to instruct (1Sa 28:6), to reveal the mysterious future (Da 2:27; 7:1), to rebuke (Da 4:19 – 27), to authenticate his presence (Joel 2:28) or to lead (Mt 1:20 – 21). Today God is free to do all of this and more through dreams. He still speaks in the night to help p ­ eople believe and conform to the light of the world, ­Jesus. WHY DID SOLOMON CALL HIMSELF ONLY A LITTLE CHILD? (3:7) Solomon was only about 20 years old when he began to reign. He had very little administrative experience. Labeling himself a little child was an honest admission that he had insufficient knowledge and experience to govern a nation. Solomon was self-aware enough to know this; he therefore asked God for wisdom (v. 9). ARE WEALTH AND FAME EVIDENCE OF GOD’S BLESSING? (3:13) Not necessarily, but they were in Solomon’s case. Job similarly experienced God’s blessings (Job 42:12 – 13). But not all who are walking with the Lord will experience fame and fortune. Remember the words of ­Jesus: Blessed are you who are poor, for yours is the kingdom of God (Lk 6:20). Remember also his warning: It is hard for someone who is rich to enter the kingdom of heaven (Mt 19:23).

1 Kings 2:45 re­pay you for your wrong­do­ing. 45 But King Sol­o­mon will be ­blessed, and Da­vid’s ­throne will re­main se­cure be­fore the Lord for­ev­er.” 46 Then the king gave the or­der to Be­na­iah son of Je­hoi­ a­da, and he went out and ­struck Shim­ei down and he died. The king­dom was now es­tab­lished in Sol­o­mon’s hands.

Solomon Asks for Wisdom

3

Sol­o­mon made an al­li­ance with Phar­aoh king of ­Egypt and mar­ried his daugh­ter. He b ­ rought her to the City of Da­vid un­til he fin­ished build­ing his pal­ace and the tem­ple of the Lord, and the wall ­around Je­ru­sa­lem. 2  The peo­ple, how­ev­er, were ­still sac­ri­fic­ing at the high plac­es, be­cause a tem­ple had not yet been b ­ uilt for the Name of the Lord. 3 Sol­om ­ on ­showed his love for the Lord by walk­ing ac­cord­ ing to the in­struc­tions giv­en him by his fa­ther Da­vid, ex­cept that he of­fered sac­ri­fic­es and b ­ urned in­cense on the high plac­es. 4 The king went to Gib­e­on to of­fer sac­ri­fic­es, for that was the most im­por­tant high p ­ lace, and Sol­o­mon of­fered a thou­sand ­burnt of­fer­ings on that al­tar. 5  At Gib­e­on the Lord ap­peared to Sol­om ­ on dur­ing the n ­ ight in a d ­ ream, and God said, “Ask for what­ev­er you want me to give you.” 6 Sol­om ­ on an­swered, “You have s­ hown ­great kind­ness to your ser­vant, my fa­ther Da­vid, be­cause he was faith­ful to you and righ­teous and up­right in ­heart. You have con­tin­ued this ­great kind­ness to him and have giv­en him a son to sit on his ­throne this very day. 7 “Now, Lord my God, you have made your ser­vant king in ­place of my fa­ther Da­vid. But I am only a lit­tle ­child and do not know how to car­ry out my du­ties. 8 Your ser­vant is here a ­ mong the peo­ple you have cho­sen, a g ­ reat peo­ple, too nu­mer­ous to ­count or num­ber. 9 So give your ser­vant a dis­ cern­ing ­heart to gov­ern your peo­ple and to dis­tin­guish be­ tween ­right and ­wrong. For who is able to gov­ern this ­great peo­ple of yours?” 10 The Lord was p ­ leased that Sol­o­mon had a ­ sked for this. 11 So God said to him, “Since you have a ­ sked for this and not for long life or ­wealth for your­self, nor have ­asked for the ­death of your en­e­mies but for dis­cern­ment in ad­min­is­ter­ ing jus­tice, 12 I will do what you have ­asked. I will give you a wise and dis­cern­ing ­heart, so that ­there will nev­er have been any­one like you, nor will ­there ever be. 13  More­over, I will give you what you have not ­asked for — ​both ­wealth and hon­or — ​so that in your life­time you will have no e ­ qual ­among ­kings. 14 And if you walk in obe­di­ence to me and keep my de­crees and com­mands as Da­vid your fa­ther did, I will give you a long life.” 15  Then Sol­o­mon ­awoke  — ​and he re­al­ized it had been a dream. He re­turned to Je­ru­sa­lem, s­ tood be­fore the ark of the ­Lord’s cov­enant and sac­ri­ficed ­burnt of­fer­ings and fel­low­ ship of­fer­ings. Then he gave a ­feast for all his court.

A Wise Ruling 16 Now two pros­ti­tutes came to the king and s­ tood be­fore him. 17 One of them said, “Par­don me, my lord. This wom­an

1 Kings 4:10

485

and I live in the same h ­ ouse, and I had a baby ­while she was ­there with me. 18 The ­third day af­ter my ­child was born, this wom­an also had a baby. We were a ­ lone; ­there was no one in the ­house but the two of us. 19 “Dur­ing the n ­ ight this wom­an’s son died be­cause she ­ ight and lay on him. 20 So she got up in the mid­dle of the n took my son from my side ­while I your ser­vant was ­asleep. She put him by her ­breast and put her dead son by my ­ urse my son — ​and ­breast. 21 The next morn­ing, I got up to n he was dead! But when I l­ ooked at him close­ly in the morn­ ing ­light, I saw that it ­wasn’t the son I had borne.” 22 The oth­er wom­an said, “No! The liv­ing one is my son; the dead one is yours.” But the f­ irst one in­sist­ed, “No! The dead one is ­yours; the liv­ing one is mine.” And so they ar­gued be­fore the king. 23 The king said, “This one says, ‘My son is ­alive and your son is dead,’ ­while that one says, ‘No! Your son is dead and mine is alive.’ ” 24 Then the king said, “Bring me a ­sword.” So they ­brought a ­sword for the king. 25 He then gave an or­der: “Cut the liv­ ing ­child in two and give half to one and half to the oth­er.” 26  The wom­an ­whose son was ­alive was deep­ly ­moved out of love for her son and said to the king, “Please, my lord, give her the liv­ing baby! ­Don’t kill him!” But the oth­er said, “Nei­ther I nor you s­ hall have him. Cut him in two!” 27 Then the king gave his rul­ing: “Give the liv­ing baby to the ­first wom­an. Do not kill him; she is his moth­er.” 28 When all Is­ra­el ­heard the ver­dict the king had giv­en, they held the king in awe, be­cause they saw that he had wis­dom from God to ad­min­is­ter jus­tice.

Solomon’s Officials and Governors

4

So King Sol­o­mon ­ruled over all Is­ra­el. 2  And ­these were his ­chief of­fi­cials:

Az­a­ri­ah son of Za­dok  — ​the priest; 3 El­i­ho­reph and Ahi­jah, sons of Shi­sha  — ​sec­re­tar­ies; Je­hosh­a­phat son of Ahi­lud  — ​re­cord­er; 4 Be­na­iah son of Je­hoi­a­da  — ​com­mand­er in chief; Za­dok and Abi­a­thar  — ​­priests; 5 Az­a­ri­ah son of Na­than — ​in ­charge of the dis­trict gov­ er­nors; Za­bud son of Na­than — ​a p ­ riest and ad­vis­er to the king; 6 Ahi­shar  — ​pal­ace ad­min­is­tra­tor; Ad­o­ni­ram son of Abda  — ​in ­charge of ­forced la­bor. 7  Sol­o­mon had ­twelve dis­trict gov­er­nors over all Is­ra­el, who sup­plied pro­vi­sions for the king and the roy­al house­ hold. Each one had to pro­vide sup­plies for one ­month in the year. 8 These are ­their names: Ben-Hur — ​in the hill coun­try of Ephra­im; 9 Ben-De­ker  — ​in Ma­kaz, Sha­al­bim, Beth She­mesh and Elon Beth­ha­nan; 10 Ben-He­sed — ​in Arub­both (So­koh and all the land of He­pher were his);

WHY WAS A PRIEST A CHIEF OFFICIAL OF THE KING? (4:2) In cultures that are familiar with the concept of separation of church and state, this structure of government may seem strange. But in Israel, worshiping the Lord was an integral part of government life. No king who revered God would try to govern without advice from priests and prophets. DID SOLOMON HAVE SLAVES? (4:6) Solomon conscripted foreigners as slaves and drafted some Israelites into forced labor as well. Samuel had warned the p ­ eople of Israel that demanding a king would result in their sons and daughters having to work for the king (1Sa 8:11 – 13,16). See Were Solomon’s conscripted laborers slaves? (5:13; p. 488). HOW DID THE GOVERNORS SUPPLY PROVISIONS FOR THE KING? (4:7) Each of these 12 governors was responsible for supplying the royal court’s provisions once a year, gathered as taxes from the landowners in their districts. Samuel had warned the p ­ eople about the taxes of produce and livestock that would be taken from them (1Sa 8:14 – 17). The ­people later complained about this heavy burden to Solomon’s son Rehoboam, revealing their resentment of providing for the king (1Ki 12:4).

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11 Ben-Abin­a­dab — ​in Na­photh Dor (he was mar­ried to Ta­phath daugh­ter of Sol­o­mon); 12 Ba­a­na son of Ahi­lud  — ​in Ta­a­nach and Me­gid­do, and in all of Beth Shan next to Zar­e­than be­low Jez­re­el, from Beth Shan to Abel Me­ho­lah ­across to Jok­me­ am; 13 Ben-Ge­ber  — ​in Ra­moth Gil­e­ad (the set­tle­ments of Jair son of Ma­nas­seh in Gil­e­ad were his, as well as the re­gion of Ar­gob in Ba­shan and its six­ty ­large ­walled cit­ies with ­bronze gate bars); 14 Ahin­a­dab son of Iddo  — ​in Ma­ha­na­im; 15 Ahim­a­az  — ​ in Naph­ta­li (he had mar­ried Bas­e­math daugh­ter of Sol­o­mon); 16 Ba­a­na son of Hu­shai  — ​in Ash­er and in Aloth; 17 Je­hosh­a­phat son of Pa­ru­ah  — ​in Is­sa­char; 18 Shim­ei son of Ela  — ​in Ben­ja­min; 19 Ge­ber son of Uri — ​in Gil­e­ad (the coun­try of Si­hon king of the Am­o­rites and the coun­try of Og king of Ba­ shan). He was the only gov­er­nor over the dis­trict. WHAT DOES AS NUMEROUS AS THE SAND ON THE SEASHORE MEAN? (4:20) The phrase is a figure of speech — ​a poetic exaggeration to express the abundant blessings of God. The sands of the seashore are uncountable, if not infinite. The use of this phrase highlights the fulfillment of God’s promise to Abraham (Ge 22:17). The p ­ eople of God are also described as being as numerous as the dust of the earth (2Ch 1:9) and as numerous as the stars in the sky (Ge 22:17). See the article Can the Bible exaggerate and still be true? (2Ch 1:9 – 15; p. 627). SOLOMON’S KINGDOM (4:21,24)

an

Tiphsah

te S er r a a ne

Lebo Hamath

E G Y PT

A STI ILI PH

Me

di

Dan

Damascus Hazor

Jerusalem 0 0

80 km. 80 miles

HOW MANY PEOPLE DID SOLOMON FEED EACH DAY? (4:22 – 23) In the latter part of his reign, Solomon fed at least 700 wives, 300 concubines and all their children. Along with these, he also provided for the palace servants, court officials and their families. WHAT’S THE SIGNIFICANCE OF VINES AND FIG TREES? (4:25) Flourishing vines and fig trees signified fertile, prosperous times. To sit under one’s own vine and fig tree symbolized peace and security.

Solomon’s Daily Provisions 20 The peo­ple of Ju­dah and Is­ra­el were as nu­mer­ous as the sand on the sea­shore; they ate, they ­drank and they were hap­py. 21 And Sol­o­mon ­ruled over all the king­doms from the Eu­phra­tes Riv­er to the land of the Phi­lis­tines, as far as the bor­der of E ­ gypt. ­These coun­tries ­brought trib­ute and were Sol­o­mon’s sub­jects all his life. 22  Sol­o­mon’s dai­ly pro­vi­sions were thir­ty cors  a of the fin­ est ­flour and six­ty cors b of meal, 23 ten head of s­ tall-fed cat­ tle, twen­ty of pas­ture-fed cat­tle and a hun­dred ­sheep and ­goats, as well as deer, ga­zelles, roe­bucks and ­choice fowl. 24 For he ­ruled over all the king­doms west of the Eu­phra­ tes Riv­er, from Tiph­sah to Gaza, and had p ­ eace on all s­ ides. 25  Dur­ing Sol­o­mon’s life­time Ju­dah and Is­ra­el, from Dan to Be­er­she­ba, ­lived in safe­ty, ev­ery­one un­der ­their own vine and un­der their own fig tree. 26  Sol­o­mon had four  c thou­sand ­stalls for char­i­ot hors­es, and ­twelve thou­sand hors­es.  d 27 The dis­trict gov­er­nors, each in his m ­ onth, sup­plied pro­ vi­sions for King Sol­o­mon and all who came to the ­king’s ta­ble. They saw to it that noth­ing was lack­ing. 28 They also ­brought to the prop­er p ­ lace t­ heir quo­tas of bar­ley and s­ traw for the char­i­ot hors­es and the oth­er hors­es.

Solomon’s Wisdom 29 God gave Sol­o­mon wis­dom and very g ­ reat in­sight, and a ­breadth of un­der­stand­ing as mea­sure­less as the sand on the sea­shore. 30  Sol­o­mon’s wis­dom was great­er than the wis­dom of all the peo­ple of the East, and great­er than all the wis­dom of ­Egypt. 31 He was wis­er than any­one else, in­ clud­ing ­Ethan the Ez­ra­hite  — ​wis­er than He­man, Kal­kol and Dar­da, the sons of Ma­hol. And his fame ­spread to all the sur­ round­ing na­tions. 32 He s­ poke t­ hree thou­sand prov­erbs and a 22  That

is, probably about 5 1/2 tons or about 5 metric tons    b 22  That is, probably about 11 tons or about 10 metric tons    c 26  Some Septuagint manuscripts (see also 2 Chron. 9:25); Hebrew forty    d 26 Or charioteers   

1 Kings 5:9 his ­songs num­bered a thou­sand and five. 33  He ­spoke ­about ­plant life, from the ce­dar of Leb­a­non to the hys­sop that ­grows out of ­walls. He also ­spoke ­about an­i­mals and ­birds, rep­tiles and fish. 34 From all na­tions peo­ple came to lis­ten to Sol­o­mon’s wis­dom, sent by all the ­kings of the ­world, who had h ­ eard of his wis­dom. a

Preparations for Building the Temple

5

When Hi­ram king of Tyre h ­ eard that Sol­o­mon had been anoint­ed king to suc­ceed his fa­ther Da­vid, he sent his en­voys to Sol­o­mon, be­cause he had al­ways been on friend­ ly ­terms with Da­vid. 2 Sol­o­mon sent back this mes­sage to Hi­ram: b

3 “You know that be­cause of the wars ­waged a ­ gainst my fa­ther Da­vid from all ­sides, he ­could not ­build a tem­ple for the Name of the Lord his God un­til the Lord put his en­e­mies un­der his feet. 4 But now the Lord my God has giv­en me rest on ev­ery side, and ­there is no ad­ver­sary or di­sas­ter. 5  I in­tend, there­fore, to ­build a tem­ple for the Name of the Lord my God, as the Lord told my fa­ther Da­vid, when he said, ‘Your son whom I will put on the ­throne in your ­place will b ­ uild the tem­ple for my Name.’ 6 “So give or­ders that ce­dars of Leb­a­non be cut for me. My men will work with y ­ ours, and I will pay you for your men what­ev­er wag­es you set. You know that we have no one so ­skilled in fell­ing tim­ber as the Si­ do­ni­ans.” 7  When Hi­ram ­heard Sol­o­mon’s mes­sage, he was great­ly ­ leased and said, “Praise be to the Lord to­day, for he has p giv­en Da­vid a wise son to rule over this ­great na­tion.” 8 So Hi­ram sent word to Sol­o­mon: “I have re­ceived the mes­sage you sent me and will do all you want in pro­vid­ing the ce­dar and ju­ni­per logs. 9 My men will haul them down from Leb­a­non to the Med­i­ter­ra­ne­an Sea, and I will ­float them as ­rafts by a 34 

In Hebrew texts 4:21-34 is numbered 5:1-14.    b In Hebrew texts 5:1-18 is numbered 5:15-32.   

487

DID SOLOMON BECOME WISE INSTANTLY OR WITH THE HELP OF TUTORS? (4:34) When given the opportunity to ask God for anything he wanted, Solomon requested wisdom — ​the ability to discern right and wrong — ​so that he might govern with fairness. Solomon’s wisdom went beyond the ability to rule, however. He was a scholar of many subjects. God evidently blessed Solomon with the intellectual capacity to learn much, to learn quickly and to process information with keen insight. And David likely used his abundant resources to prepare his son to reign by providing him with the finest teachers that royal wealth could buy. WAS IT ACCEPTABLE TO HAVE NONJEWISH WORKERS BUILDING THE LORD’S TEMPLE? (5:6) Sidonian lumberjacks were employed by Solomon to provide the lumber necessary for the temple. The author of Kings nowhere views this in a negative light. When the second temple was built during the time of Persian domination, the timber was again floated from Lebanon to Joppa (Ezr 3:7) and then transported by land to Jerusalem. HuramAbi was a master craftsman from Tyre (2Ch 2:13 – 14) and the artistic supervisor of the whole temple project. The work of Huram-Abi parallels the work of Bezalel and Oholiab, the master craftsmen who supervised the work done on the tabernacle (Ex 31:1 – 6). DID HIRAM, A NON-JEWISH KING, WORSHIP THE LORD? (5:7) It was common for kings who had commercial and political ties to recognize each other’s gods. Of course, faithful Jews were to never acknowledge pagan deities, though Solomon eventually fell into this trap (11:4 – 6). It is possible that Hiram genuinely praised the Lord, just as the queen of Sheba did (10:9). During the dedication of the temple, Solomon prayed that foreigners would personally come to know the God of Israel (8:43).

W H AT K I N D O F W I S D O M D O E S GOD GIVE? 4:29–34 The Bible describes two types of wisdom: worldly wisdom and wisdom that comes from God. The book of James says that the wisdom of the world is earthly, unspiritual, demonic (Jas 3:13 – 16). P­ eople who depend on worldly wisdom tend to cultivate envy and selfish ambition, which cause disorder and destruction of community. According to James, the wisdom of God cultivates peaceful relationships. The type of wisdom God gives takes into account the interests of others. It is characterized by sincerity. The wisdom of God helps p ­ eople be objective and impartial in their decision making (Jas 3:17). This was the type of wisdom that Solomon asked God for and received from him. Wisdom enabled Solomon to ask probing questions and make knowledgeable decisions. This is the type of wisdom available to anyone who simply asks God for it (Jas 1:5). The Hebrew word for wisdom also suggests skill. Solomon’s skills were varied and impressive. He was a poet, naturalist and teacher. Like Solomon, we possess wisdom — ​that is, a set of skills. God blesses each one of us at conception with aptitudes. Though our individual skills vary, we can choose to use them to serve God and others and to apply God’s Word to our daily lives.

488

1 Kings 5:10 sea to the ­place you spec­i­fy. ­There I will sep­a­rate them and you can take them away. And you are to g ­ rant my wish by pro­vid­ing food for my roy­al house­hold.”

WHY DID SOLOMON ALLY HIMSELF WITH PAGANS? (5:12) Win-win treaties with pagan nations within the borders of Canaan were not an option under the law. Israel was to completely destroy the pagan nations within the borders of the promised land (Dt 20:16 – 18). There was, however, an exception to this rule for nations at a distance from Israel (Dt 20:10 – 15). But Tyre and Sidon should have been excluded from treaty consideration since they were within the original boundaries of the promised land (Ge 15:18 – 21; see Map 5 at the back of this Bible). Perhaps Hiram’s acknowledgment of the Lord persuaded Solomon that the pagan king was an acceptable partner. WERE SOLOMON’S CONSCRIPTED LABORERS SLAVES? (5:13) Solomon made no slaves of Israelites (9:22), but he did draft them into forced labor as conscripted laborers. This fulfilled Samuel’s warnings about the burdens a king would impose (1Sa 8:16). The 30,000 male Israelites mentioned here are distinguished from the true slaves (1Ki 5:15 – 17). The 70,000 carriers and 80,000 stonecutters, though residents of the land, were not Israelites (2Ch 2:17 – 18). WHEN DID THIS TAKE PLACE ACCORDING TO OUR CALENDAR? (6:1) Probably around 966 BC. If the date is taken literally, the exodus occurred around 1446 BC. Some believe the 480 years mentioned here is a general figure to describe 12 generations, which would allow for a later date for the exodus, around 1290 BC. WHERE DID SOLOMON GET THE PLANS FOR THE TEMPLE? (6:2 – 9) The Lord gave David the architectural plans for the temple and its furnishings, and then David passed those plans on to Solomon (1Ch 28:11 – 19). So Solomon was following a divine blueprint, as Moses had in building the tabernacle (Ex 25:9). WHAT WERE THE NARROW WINDOWS? (6:4) The windows mentioned here were narrow windows in the outside wall of the temple that rose above the roofs of the adjoining side rooms. WHY WEREN’T TOOLS USED AT THE TEMPLE SITE? (6:7) At the time of Moses, the use of iron on rock was closely associated with pagan practices. Shaped stones were forbidden in the building of an altar (Ex 20:25). Perhaps uncut stones were considered a symbol of purity. For the temple, tools were forbidden at the construction site, but not at the quarry. Using precut stones made the construction go much faster. See Why were uncut stones needed for the altar? (Jos 8:31; p. 318).

10 In this way Hi­ram kept Sol­o­mon sup­plied with all the ce­dar and ju­ni­per logs he want­ed, 11 and Sol­o­mon gave Hi­ ram twen­ty thou­sand cors a of ­wheat as food for his house­ hold, in ad­di­tion to twen­ty thou­sand ­baths b , c of p ­ ressed ol­ive oil. Sol­o­mon con­tin­ued to do this for Hi­ram year af­ ter year. 12 The Lord gave Sol­o­mon wis­dom, just as he had prom­ised him. ­There were peace­ful re­la­tions be­tween Hi­ ram and Sol­om ­ on, and the two of them made a trea­ty. 13  King Sol­o­mon con­script­ed la­bor­ers from all Is­ra­ el  — ​thir­ty thou­sand men. 14 He sent them off to Leb­an ­ on in ­shifts of ten thou­sand a m ­ onth, so that they ­spent one ­month in Leb­a­non and two ­months at home. Ad­o­ni­ram was in ­charge of the ­forced la­bor. 15  Sol­o­mon had sev­en­ty thou­ sand car­ri­ers and e ­ ighty thou­sand stone­cut­ters in the ­hills, 16  as well as thir­ty-­three hun­dred  d fore­men who su­per­vised the proj­ect and di­rect­ed the work­ers. 17 At the ­king’s com­ mand they re­moved from the quar­ry l­arge b ­ locks of high-­ grade ­stone to pro­vide a foun­da­tion of ­dressed ­stone for the tem­ple. 18 The crafts­men of Sol­o­mon and Hi­ram and work­ ers from Byb­los cut and pre­pared the tim­ber and ­stone for the build­ing of the tem­ple.

Solomon Builds the Temple

6

In the four hun­dred and eight­i­eth e year af­ter the Is­ra­el­ ites came out of E ­ gypt, in the f­ ourth year of Sol­o­mon’s ­reign over Is­ra­el, in the ­month of Ziv, the sec­ond ­month, he be­gan to b ­ uild the tem­ple of the Lord. 2 The tem­ple that King Sol­o­mon b ­ uilt for the Lord was six­ty cu­bits long, twen­ty wide and thir­ty high. f 3 The por­ ti­co at the f­ ront of the main hall of the tem­ple ex­tend­ed the ­width of the tem­ple, that is twen­ty cu­bits, g and pro­ ject­ed ten cu­bits  h from the f­ ront of the tem­ple. 4 He made nar­row win­dows high up in the tem­ple ­walls. 5 Against the ­walls of the main hall and in­ner sanc­tu­ary he b ­ uilt a struc­ ture ­around the build­ing, in ­which t­ here were side ­rooms. 6 The low­est ­floor was five cu­bits i wide, the mid­dle f­ loor six cu­bits  j and the ­third ­floor sev­en. k He made off­set ledg­es ­around the out­side of the tem­ple so that noth­ing ­would be in­sert­ed into the tem­ple walls. 7 In build­ing the tem­ple, only b ­ locks d ­ ressed at the quar­ ry were used, and no ham­mer, chis­el or any oth­er iron tool was ­heard at the tem­ple site ­while it was be­ing built. 8 The en­trance to the low­est l ­floor was on the ­south side of the tem­ple; a stair­way led up to the mid­dle lev­el and a 11  That

is, probably about 3,600 tons or about 3,250 metric tons    Septuagint (see also 2 Chron. 2:10); Hebrew twenty cors    c 11  That is, about 120,000 gallons or about 440,000 liters    d 16  Hebrew; some Septuagint manuscripts (see also 2 Chron. 2:2,18) thirty-six hundred    e 1 Hebrew; Septuagint four hundred and fortieth    f 2  That is, about 90 feet long, 30 feet wide and 45 feet high or about 27 meters long, 9 meters wide and 14 meters high    g 3  That is, about 30 feet or about 9 meters; also in verses 16 and 20    h 3 That is, about 15 feet or about 4.5 meters; also in verses 23-26    i 6  That is, about 7 1/2 feet or about 2.3 meters; also in verses 10 and 24    j 6  That is, about 9 feet or about 2.7 meters    k 6  That is, about 11 feet or about 3.2 meters    l 8  Septuagint; Hebrew middle    b 11 

1 Kings 6:34 from ­there to the ­third. 9 So he ­built the tem­ple and com­ plet­ed it, roof­ing it with b ­ eams and ce­dar ­planks. 10 And he ­built the side r­ ooms all a ­ long the tem­ple. The h ­ eight of each was five cu­bits, and they were at­tached to the tem­ple by ­beams of ce­dar. 11 The word of the Lord came to Sol­o­mon: 12 “As for this tem­ple you are build­ing, if you fol­low my de­crees, ob­serve my laws and keep all my com­mands and obey them, I will ful­fill ­through you the prom­ise I gave to Da­vid your fa­ther. 13 And I will live ­among the Is­ra­el­ites and will not aban­don my peo­ple Is­ra­el.” 14 So Sol­o­mon ­built the tem­ple and com­plet­ed it. 15 He ­lined its in­te­ri­or ­walls with ce­dar ­boards, pan­el­ing them from the f­ loor of the tem­ple to the ceil­ing, and cov­ered the ­floor of the tem­ple with ­planks of ju­ni­per. 16  He par­ti­tioned off twen­ty cu­bits at the rear of the tem­ple with ce­dar b ­ oards from ­floor to ceil­ing to form with­in the tem­ple an in­ner sanc­tu­ary, the Most Holy ­Place. 17 The main hall in ­front of this room was for­ty cu­bits a long. 18 The in­side of the tem­ple was ce­dar, ­carved with ­gourds and open flow­ers. Ev­ery­thing was ce­dar; no ­stone was to be seen. 19 He pre­pared the in­ner sanc­tu­ary with­in the tem­ple to set the ark of the cov­enant of the Lord ­there. 20  The in­ner sanc­tu­ary was twen­ty cu­bits long, twen­ty wide and twen­ ty high. He over­laid the in­side with pure gold, and he also over­laid the al­tar of ce­dar. 21  Sol­o­mon cov­ered the in­side of the tem­ple with pure gold, and he ex­tend­ed gold ­chains ­across the ­front of the in­ner sanc­tu­ary, ­which was over­laid with gold. 22 So he over­laid the ­whole in­te­ri­or with gold. He also over­laid with gold the al­tar that be­longed to the in­ner sanc­tu­ary. 23 For the in­ner sanc­tu­ary he made a pair of cher­ub ­ im out of ol­ive wood, each ten cu­bits high. 24 One wing of the ­first cher­ub was five cu­bits long, and the oth­er wing five cu­bits — ​ten cu­bits from wing tip to wing tip. 25  The sec­ond cher­ub also mea­sured ten cu­bits, for the two cher­u­bim were iden­ti­cal in size and ­shape. 26 The ­height of each cher­ub was ten cu­bits. 27  He ­placed the cher­u­bim in­side the in­ner­most room of the tem­ple, with ­their ­wings s­ pread out. The wing of one cher­ub t­ ouched one wall, ­while the wing of the oth­er ­touched the oth­er wall, and ­their ­wings ­touched each oth­ er in the mid­dle of the room. 28  He over­laid the cher­u­bim with gold. 29 On the ­walls all ­around the tem­ple, in both the in­ner and out­er r­ ooms, he c­ arved cher­u­bim, palm ­trees and open flow­ers. 30 He also cov­ered the ­floors of both the in­ner and out­er r­ ooms of the tem­ple with gold. 31 For the en­trance to the in­ner sanc­tu­ary he made d ­ oors out of ol­ive wood that were one f­ ifth of the ­width of the sanc­tu­ary. 32 And on the two ol­ive-wood ­doors he c­ arved cher­u­bim, palm ­trees and open flow­ers, and over­laid the cher­u­bim and palm t­rees with ham­mered gold. 33 In the same way, for the en­trance to the main hall he made door­ frames out of ol­ive wood that were one ­fourth of the ­width of the hall. 34 He also made two ­doors out of ju­ni­per wood, a 17  That

is, about 60 feet or about 18 meters   

489

WAS IT IMPORTANT THAT THE MOST HOLY PLACE BE A PERFECT CUBE? (6:20) Yes. In the religious architecture of the ancient Near East, the holiest place of a temple was a perfect cube (Rev 21:16). The Most Holy Place of God’s temple matched this ancient practice. WHY WAS GOLD USED TO COVER THE INTERIOR OF THE TEMPLE? (6:22) The temple symbolized the presence of God dwelling as King among his ­people. Since this was God’s royal residence, no expense was spared in its construction; rich materials were used to honor and glorify him. WHAT ARE CHERUBIM, AND WHAT DID THEY SYMBOLIZE HERE? (6:23 – 28) A cherub is a winged angel. Cherubim were a common feature of thrones in ancient Mesopotamia, Syria and Canaan. Two of these angelic figures (made of hammered gold) adorned the top of the ark of the covenant law (Ex 25:18 – 22). The wingspan of these figures may represent the protective care of God (Ps 91:1 – 4). LINK (6:29 – 35) HE CARVED CHERUBIM The second commandment prohibited images to be worshiped (Ex 20:4 – 5). In contrast, Solomon’s use of decorative artwork in the temple is recorded without condemnation. These carvings were not worshiped — ​they were symbols pointing to God, not depictions of God himself. Art that promotes the worship of God gives God pleasure.

490

WHY DID SOLOMON SPEND MORE TIME BUILDING HIS OWN HOUSE THAN GOD’S HOUSE? (6:38 — 7:1) The contrast between the number of years it took to build the temple (seven years) and the number of years it took to build the king’s palace (thirteen years) may be a subtle criticism of Solomon’s priorities. As Solomon’s wealth and power grew, his love for the Lord began to fade.

WHY DID PHARAOH’S DAUGHTER, SOLOMON’S WIFE, NEED A SEPARATE PALACE? (7:8) Chronicles, in its single reference to the king’s wives, states that Solomon wouldn’t allow Pharaoh’s daughter to live in the holy places where the ark of the Lord had been (2Ch 8:11). Ironically, though Solomon separated her from Israel’s God, he eventually joined his foreign wives in worshiping false gods.

1 Kings 6:35 each hav­ing two ­leaves that ­turned in sock­ets. 35  He ­carved cher­u­bim, palm t­ rees and open flow­ers on them and over­ laid them with gold ham­mered even­ly over the carv­ings. 36 And he ­built the in­ner court­yard of ­three cours­es of ­dressed ­stone and one ­course of t­ rimmed ce­dar beams. 37 The foun­da­tion of the tem­ple of the Lord was laid in the ­fourth year, in the ­month of Ziv. 38 In the elev­enth year in the ­month of Bul, the e ­ ighth ­month, the tem­ple was fin­ ished in all its de­tails ac­cord­ing to its spec­i­fi­ca­tions. He had ­spent sev­en ­years build­ing  it.

Solomon Builds His Palace

7

It took Sol­o­mon thir­teen ­years, how­ev­er, to com­plete the con­struc­tion of his pal­ace. 2 He ­built the Pal­ace of the For­est of Leb­a­non a hun­dred cu­bits long, fif­ty wide and thir­ty high, a with four rows of ce­dar col­umns sup­port­ ing ­trimmed ce­dar ­beams. 3  It was ­roofed with ce­dar ­above the ­beams that rest­ed on the col­umns — ​for­ty-five ­beams, ­ laced high in sets of fif­teen to a row. 4 Its win­dows were p ­three, fac­ing each oth­er. 5  All the door­ways had rect­an­gu­lar ­frames; they were in the f­ ront part in sets of t­ hree, fac­ing each oth­er.  b 6 He made a col­on­nade fif­ty cu­bits long and thir­ty wide. c In ­front of it was a por­ti­co, and in ­front of that were pil­lars and an over­hang­ing roof. 7 He ­built the ­throne hall, the Hall of Jus­tice, ­where he was to j­ udge, and he cov­ered it with ce­dar from ­floor to ceil­ ing. d 8 And the pal­ace in ­which he was to live, set far­ther back, was sim­il­ar in de­sign. Sol­o­mon also made a pal­ace like this hall for Phar­aoh’s daugh­ter, whom he had mar­ried. 9 All t­ hese struc­tures, from the out­side to the ­great court­ yard and from foun­da­tion to ­eaves, were made of ­blocks of high-­grade s­ tone cut to size and s­ moothed on t­ heir in­ ner and out­er fac­es. 10  The foun­da­tions were laid with ­large ­stones of good qual­i­ty, some mea­sur­ing ten cu­bits e and some ­eight.  f 11 Above were high-­grade s­ tones, cut to size, and ce­dar ­beams. 12  The ­great court­yard was sur­round­ed by a wall of t­ hree cours­es of d ­ ressed s­ tone and one c­ ourse of ­trimmed ce­dar ­beams, as was the in­ner court­yard of the tem­ple of the Lord with its por­ti­co.

The Temple’s Furnishings COULD CHILDREN OF MIXED MARRIAGES FIT INTO ISRAEL? (7:14) Although the Israelites were forbidden to intermarry with ­people from pagan nations (Dt 7:3 – 4; Jos 23:12 – 13), exceptions dot the history of God’s ­people: Rahab, the prostitute from Jericho, lived among the Israelites (Jos 6:25) and appears in ­Jesus’ genealogy (Mt 1:5). Ruth, the Moabite, was an ancestor of David and appears in ­Jesus’ genealogy (Mt 1:5). These exceptions suggest that God is more concerned with a person’s heart than a person’s parentage.

13 King Sol­om ­ on sent to Tyre and b ­ rought Hu­ram, g 14 whose moth­er was a wid­ow from the ­tribe of Naph­ta­li and ­whose fa­ther was from Tyre and a s­ killed crafts­man in ­bronze. Hu­ram was ­filled with wis­dom, with un­der­stand­ ing and with knowl­edge to do all k ­ inds of b ­ ronze work. He came to King Sol­o­mon and did all the work as­signed to him. 15 He cast two ­bronze pil­lars, each eigh­teen cu­bits high and ­twelve cu­bits in cir­cum­fer­ence.  h 16 He also made two a 2  That is, about 150 feet long, 75 feet wide and 45 feet high or about 45 meters long, 23 meters wide and 14 meters high    b 5  The meaning of the Hebrew for this verse is uncertain.    c 6  That is, about 75 feet long and 45 feet wide or about 23 meters long and 14 meters wide    d 7  Vulgate and Syriac; Hebrew floor    e 10  That is, about 15 feet or about 4.5 meters; also in verse 23    f 10  That is, about 12 feet or about 3.6 meters    g 13 Hebrew Hiram, a variant of Huram; also in verses 40 and 45    h 15  That is, about 27 feet high and 18 feet in circumference or about 8.1 meters high and 5.4 meters in circumference   

1 Kings 7:26

491

cap­i­tals of cast ­bronze to set on the tops of the pil­lars; each cap­i­tal was five cu­bits  a high. 17  A net­work of in­ter­wo­ven ­chains ­adorned the cap­i­tals on top of the pil­lars, sev­en for each cap­i­tal. 18 He made pome­gran­ates in two rows b en­cir­ cling each net­work to dec­o­rate the cap­i­tals on top of the pil­lars.  c He did the same for each cap­i­tal. 19  The cap­i­tals on top of the pil­lars in the por­ti­co were in the ­shape of lil­ies, four cu­bits  d high. 20 On the cap­i­tals of both pil­lars, ­above the bowl-­shaped part next to the net­work, were the two hun­ dred pome­gran­ates in rows all ­around. 21 He erect­ed the pil­ lars at the por­ti­co of the tem­ple. The pil­lar to the ­south he ­named Ja­kin  e and the one to the n ­ orth Boaz. f 22  The cap­i­tals on top were in the ­shape of lil­ies. And so the work on the pil­lars was com­plet­ed. 23 He made the Sea of cast met­al, cir­cu­lar in ­shape, mea­ sur­ing ten cu­bits from rim to rim and five cu­bits high. It took a line of thir­ty cu­bits g to mea­sure ­around it. 24  Be­low the rim, ­gourds en­cir­cled it — ​ten to a cu­bit. The ­gourds were cast in two rows in one ­piece with the Sea. 25 The Sea ­stood on ­twelve ­bulls, ­three fac­ing ­north, ­three fac­ing west, ­three fac­ing ­south and ­three fac­ing east. The Sea rest­ed on top of them, and ­their hind­quar­ters were to­ ward the cen­ter. 26 It was a hand­breadth h in thick­ness, and

WHY GIVE NAMES TO PILLARS? (7:21) These pillars in front of the temple were more like monuments or national markers. They were apparently freestanding and didn’t support the temple structure. They had symbolic meaning, as their names indicate (see the NIV text notes).

a 16  That

is, about 7 1/2 feet or about 2.3 meters; also in verse 23    and Septuagint; most Hebrew manuscripts made the pillars, and there were two rows    c 18  Many Hebrew manuscripts and Syriac; most Hebrew manuscripts pomegranates    d 19  That is, about 6 feet or about 1.8 meters; also in verse 38    e 21  Jakin probably means he establishes.    f 21  Boaz probably means in him is strength.    g 23  That is, about 45 feet or about 14 meters    h 26  That is, about 3 inches or about 7.5 centimeters    b 18  Two Hebrew manuscripts

WHAT WAS THE SEA? (7:23) It was a huge basin or reservoir used by priests to cleanse their hands and feet. It stood in front of the temple in the courtyard. It could hold approximately 10,000 gallons of water. WHY HAVE REPRESENTATIONS OF BULLS IN THE TEMPLE? (7:25) Since the bull was associated with the Canaanite fertility god Baal, it seems like an odd symbol to be included in the Lord’s temple. But these bulls were symbols of God’s power and nothing more. They were not objects of worship and were therefore acceptable forms of religious artwork.

TEMPLE FURNISHINGS 1. ARK OF THE COVENANT The ark used in the tabernacle was moved to the temple (1 Ki 8:3–9; 2Ch 5:2–10). 2. M  OVABLE BRONZE BASIN

1.

3. TABLE The table for the bread of the Presence was made of gold.

2. 4.

4. INCENSE ALTAR

5.

5. LAMPSTAND Ten lampstands were in the temple, five on each side of the sanctuary (1Ki 7:49), to which were added ten tables (2Ch 4:8).

3. © 2011 by Zondervan. All rights reserved.

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WHAT WAS THE PURPOSE OF THE MOVABLE STANDS? (7:27) The ten movable stands were constructed to hold water basins (7:30,38), which supplied the water needed for rinsing certain prescribed parts of the animals that were used for the burnt offerings (Lev 1:9,13; 2Ch 4:6).

WHY WERE SO MANY BASINS NEEDED? (7:38 – 40) The water in the Sea was used by the priests for certain cleansing rituals. The basins were much smaller than the Sea and were used to wash certain parts of the animals that were to be sacrificed on the altar. These ten smaller basins were mobile, accessible and easily maintained.

1 Kings 7:27 its rim was like the rim of a cup, like a lily blos­som. It held two thou­sand baths. a 27 He also made ten mov­able ­stands of ­bronze; each was four cu­bits long, four wide and ­three high. b 28 This is how the s­ tands were made: They had side pan­els at­tached to up­rights. 29 On the pan­els be­tween the up­rights were li­ons, ­bulls and cher­u­bim — ​and on the up­rights as well. ­Above and be­low the li­ons and b ­ ulls were ­wreaths of ham­mered work. 30 Each ­stand had four ­bronze ­wheels with ­bronze ax­ les, and each had a ba­sin rest­ing on four sup­ports, cast with ­wreaths on each side. 31 On the in­side of the s­ tand ­there was an open­ing that had a cir­cu­lar ­frame one cu­bit c deep. This open­ing was r­ ound, and with its base­work it mea­sured a cu­bit and a half. d ­Around its open­ing ­there was en­grav­ing. The pan­els of the ­stands were ­square, not ­round. 32 The four ­wheels were un­der the pan­els, and the ax­les of the ­wheels were at­tached to the ­stand. The di­am­e­ter of each ­wheel was a cu­bit and a half. 33 The ­wheels were made like char­i­ ot ­wheels; the ax­les, rims, s­ pokes and hubs were all of cast met­al. 34 Each ­stand had four han­dles, one on each cor­ner, pro­ ject­ing from the ­stand. 35 At the top of the ­stand t­ here was a cir­cu­lar band half a cu­bit e deep. The sup­ports and pan­els were at­tached to the top of the s­ tand. 36 He en­graved cher­ u­bim, li­ons and palm t­ rees on the sur­fac­es of the sup­ports and on the pan­els, in ev­ery avail­able s­ pace, with ­wreaths all ­around. 37 This is the way he made the ten s­ tands. They were all cast in the same m ­ olds and were iden­ti­cal in size and shape. 38 He then made ten b ­ ronze ba­sins, each hold­ing for­ty ­baths  f and mea­sur­ing four cu­bits ­across, one ba­sin to go on ­ laced five of the s­ tands on the each of the ten s­ tands. 39 He p ­south side of the tem­ple and five on the ­north. He ­placed the Sea on the ­south side, at the south­east cor­ner of the tem­ple. 40 He also made the pots g and shov­els and sprin­ kling bowls. So Hu­ram fin­ished all the work he had un­der­tak­en for King Sol­o­mon in the tem­ple of the Lord: 41 the two pil­lars; the two bowl-­shaped cap­i­tals on top of the pil­lars; the two sets of net­work dec­o­rat­ing the two bowl-­ shaped cap­i­tals on top of the pil­lars; 42 the four hun­dred pome­gran­ates for the two sets of net­work (two rows of pome­gran­ates for each net­ work dec­or­ at­ing the bowl-­shaped cap­i­tals on top of the pil­lars); 43 the ten ­stands with ­their ten ba­sins; ­ ulls un­der it; 44 the Sea and the ­twelve b 45 the pots, shov­els and sprin­kling bowls. a 26  That is, about 12,000 gallons or about 44,000 liters; the Septuagint does not have this sentence.    b 27  That is, about 6 feet long and wide and about 4 1/2 feet high or about 1.8 meters long and wide and 1.4 meters high    c 31  That is, about 18 inches or about 45 centimeters    d 31  That is, about 2 1/4 feet or about 68 centimeters; also in verse 32    e 35  That is, about 9 inches or about 23 centimeters    f 38  That is, about 240 gallons or about 880 liters    g 40  Many Hebrew manuscripts, Septuagint, Syriac and Vulgate (see also verse 45 and 2 Chron. 4:11); many other Hebrew manuscripts basins   

1 Kings 8:11 All ­these ob­jects that Hu­ram made for King Sol­o­mon for the tem­ple of the Lord were of bur­nished b ­ ronze. 46 The king had them cast in clay ­molds in the ­plain of the Jor­ dan be­tween Suk­koth and Zar­e­than. 47  Sol­o­mon left all ­these ­things un­weighed, be­cause ­there were so many; the ­weight of the ­bronze was not de­ter­mined. 48 Sol­o­mon also made all the fur­nish­ings that were in the Lord’s tem­ple: the gold­en al­tar; the gold­en ta­ble on ­which was the b ­ read of the Pres­ ence; 49 the lamp­stands of pure gold (five on the r­ ight and five on the left, in ­front of the in­ner sanc­tu­ary); the gold flo­ral work and ­lamps and tongs; 50 the pure gold ba­sins, wick trim­mers, sprin­kling ­bowls, dish­es and cen­sers; and the gold sock­ets for the d ­ oors of the in­ner­most room, the Most Holy P ­ lace, and also for the d ­ oors of the main hall of the tem­ple. 51 When all the work King Sol­o­mon had done for the tem­ ple of the Lord was fin­ished, he b ­ rought in the t­ hings his fa­ther Da­vid had ded­i­cat­ed — ​the sil­ver and gold and the fur­nish­ings — ​and he ­placed them in the trea­sur­ies of the Lord’s tem­ple.

The Ark Brought to the Temple

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Then King Sol­o­mon sum­moned into his pres­ence at Je­ ru­sa­lem the el­ders of Is­ra­el, all the h ­ eads of the t­ ribes and the ­chiefs of the Is­ra­el­ite fam­i­lies, to ­bring up the ark of the Lord’s cov­enant from Zion, the City of Da­vid. 2 All the Is­ra­el­ites came to­geth­er to King Sol­o­mon at the time of the fes­ti­val in the ­month of Eth­a­nim, the sev­enth month. 3 When all the el­ders of Is­ra­el had ar­rived, the ­priests took up the ark, 4 and they ­brought up the ark of the Lord and the tent of meet­ing and all the sa­cred fur­nish­ings in it. The ­priests and Le­vites car­ried them up, 5 and King Sol­o­mon and the en­tire as­sem­bly of Is­ra­el that had gath­ered a ­ bout him were be­fore the ark, sac­ri­fic­ing so many ­sheep and cat­tle that they ­could not be re­cord­ed or count­ed. 6 The ­priests then b ­ rought the ark of the Lord’s cov­ enant to its ­place in the in­ner sanc­tu­ary of the tem­ple, the Most Holy P ­ lace, and put it be­neath the ­wings of the cher­ u­bim. 7 The cher­u­bim s­ pread ­their ­wings over the ­place of the ark and over­shad­owed the ark and its car­ry­ing p ­ oles. 8 These p ­ oles were so long that t­ heir ends c­ ould be seen from the Holy ­Place in ­front of the in­ner sanc­tu­ary, but not from out­side the Holy P ­ lace; and they are s­ till t­ here to­day. 9 There was noth­ing in the ark ex­cept the two s­ tone tab­lets that Mo­ses had p ­ laced in it at Ho­reb, ­where the Lord made a cov­enant with the Is­ra­el­ites af­ter they came out of Egypt. 10 When the ­priests with­drew from the Holy P ­ lace, the ­cloud ­filled the tem­ple of the Lord. 11 And the p ­ riests ­could not per­form ­their ser­vice be­cause of the ­cloud, for the glo­ry of the Lord ­filled his tem­ple.

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WHY DIDN’T SOLOMON USE THE TABERNACLE FURNISHINGS IN THE NEW TEMPLE? (7:48 – 50) First, the Lord gave David the architectural plans for the temple and its furnishings, and David passed those plans on to Solomon (1Ch 28:11 – 19). So Solomon was following a divine blueprint, as Moses had in building the tabernacle (Ex 25:9). Second, since the temple was double the size of the tabernacle, the tabernacle’s lone lampstand would not have provided adequate lighting. The single lampstand was replaced with ten lampstands. There were ten tables in the new temple (2Ch 4:8); presumably the one from the tabernacle was no longer sufficient for use in the larger temple. WHAT OBJECTS HAD DAVID DEDICATED TO THE TEMPLE? (7:51) David’s gifts to the temple appear to have been raw materials — ​supplies for building and decorating (1Ch 29:1 – 5). The gold, silver and bronze came from nations he had conquered or were a tribute from kings seeking David’s favor (1Ch 18:7 – 11). Solomon used the bronze to make the Sea, the pillars and various articles (1Ch 18:8). WHERE HAD THE ARK BEEN BEFORE BEING PLACED IN THE TEMPLE? (8:1 – 6) The ark’s first “home” in Canaan was at Shiloh (Jos 18:1). The ark was then captured and held by the Philistines for seven months (1Sa 5:1; 6:1). It was then taken to Beth Shemesh, where it stayed briefly (1Sa 6:21). From there it was transferred to Abinadab in Kiriath Jearim, where it stayed for 20 years (1Sa 7:1 – 2). It was then moved to the house of Obed-Edom the Gittite for three months (2Sa 6:10 – 11). David then placed it in a tent in Jerusalem (2Sa 6:12,17), where it stayed until it was brought to Solomon’s temple. WHY DID THEY OFFER SO MANY SACRIFICES? (8:5) The number of sacrifices at the dedication of the temple reflects Israel’s gratitude for a central and permanent place of worship. The statement that these sacrifices were so numerous that they couldn’t be recorded or counted is likely a poetic exaggeration. WHO RAIDED THE ARK? (8:9) The Bible doesn’t reveal what happened to the jar of manna and Aaron’s staff that had once been kept in the ark (Ex 16:32 – 34; Nu 17:1 – 13; Heb 9:4). These items may have been taken by the Philistines during the seven months they held the ark. Or perhaps, at some point, God instructed the priests to remove the manna and staff. Both possibilities are speculative. COULD THE PRIESTS MINISTER ONLY WHEN GOD’S GLORY HAD DEPARTED THE TEMPLE? (8:10 – 13) No. On special occasions, though, the manifestation of God’s glory was so intense that it paralyzed human activity. Moses, for example, was held at bay when God’s glory descended on the tabernacle in the desert (Ex 40:35).

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1 Kings 8:12 12 Then Sol­om ­ on said, “The Lord has said that he ­would ­ well in a dark ­cloud; 13  I have in­deed ­built a mag­nif­i­cent d tem­ple for you, a ­place for you to d ­ well for­ev­er.” 14  While the ­whole as­sem­bly of Is­ra­el was stand­ing ­there, the king ­turned ­around and ­blessed them. 15 Then he said:

WHY DID SOLOMON BUILD THE TEMPLE INSTEAD OF DAVID? (8:17 – 19) David was a warrior king who helped Israel achieve national security; because David shed so much blood, God told him he could not build the temple (1Ch 22:8). In addition, Israel’s energy and resources had gone to preserving and expanding its borders (1Ki 5:3 – 5). God therefore chose Solomon, whose name means “peace,” to build the temple rather than his warrior father.

“Praise be to the Lord, the God of Is­ra­el, who with his own hand has ful­filled what he prom­ised with his own ­mouth to my fa­ther Da­vid. For he said, 16 ‘Since the day I b ­ rought my peo­ple Is­ra­el out of E ­ gypt, I have not cho­sen a city in any t­ ribe of Is­ra­el to have a tem­ple ­built so that my Name m ­ ight be t­ here, but I have cho­ sen Da­vid to rule my peo­ple Is­ra­el.’ 17 “My fa­ther Da­vid had it in his h ­ eart to b ­ uild a tem­ ple for the Name of the Lord, the God of Is­ra­el. 18 But the Lord said to my fa­ther Da­vid, ‘You did well to have it in your ­heart to ­build a tem­ple for my Name. 19 Nev­ er­the­less, you are not the one to ­build the tem­ple, but your son, your own f­ lesh and ­blood — ​he is the one who will ­build the tem­ple for my Name.’ 20 “The Lord has kept the prom­ise he made: I have suc­ceed­ed Da­vid my fa­ther and now I sit on the ­throne of Is­ra­el, just as the Lord prom­ised, and I have b ­ uilt the tem­ple for the Name of the Lord, the God of Is­ra­el. 21 I have pro­vid­ed a ­place t­ here for the ark, in ­which is the cov­enant of the Lord that he made with our an­ces­ tors when he ­brought them out of Egypt.”

Solomon’s Prayer of Dedication 22 Then Sol­o­mon s­ tood be­fore the al­tar of the Lord in f­ ront of the ­whole as­sem­bly of Is­ra­el, s­ pread out his ­hands to­ward heav­en 23 and said:

WAS SOLOMON TELLING GOD WHAT TO DO? (8:25 – 51) No. ­Jesus taught us to make our requests known to God (Mt 6:11 – 13). Solomon’s prayer includes seven petitions, and all of them were requests, not demands. If Solomon was bold in his requests, it was because he knew of the promises of God (Dt 28:3 – 13) and of God’s commitment to Israel, his ­people (1Ki 8:50 – 53). WAS THERE A DIFFERENCE BETWEEN A TEMPLE FOR GOD AND A TEMPLE FOR HIS NAME? (8:27,29) Yes and no. The NIV capitalizes “Name” when referring to God’s presence in the tabernacle or temple. In that sense, there was no difference between a temple for God and a temple for his Name. However, a temple for God suggests that all of God dwelled in the temple. Solomon made it clear that God cannot be contained within a building. The king, therefore, dedicated the temple to God’s Name, which represented his character and nature. It was an acknowledgment that God was present in a special way but not confined to the temple proper.

“Lord, the God of Is­ra­el, ­there is no God like you in heav­en ­above or on e ­ arth be­low — ​you who keep your cov­enant of love with your ser­vants who con­tin­ ue whole­heart­ed­ly in your way. 24 You have kept your prom­ise to your ser­vant Da­vid my fa­ther; with your ­mouth you have prom­ised and with your hand you have ful­filled it — ​as it is to­day. 25 “Now Lord, the God of Is­ra­el, keep for your ser­ vant Da­vid my fa­ther the prom­is­es you made to him when you said, ‘You s­ hall nev­er fail to have a suc­ces­sor to sit be­fore me on the ­throne of Is­ra­el, if only your de­ scen­dants are care­ful in all they do to walk be­fore me faith­ful­ly as you have done.’ 26 And now, God of Is­ra­el, let your word that you prom­ised your ser­vant Da­vid my fa­ther come true. 27 “But will God real­ly ­dwell on ­earth? The heav­ens, even the high­est heav­en, can­not con­tain you. How much less this tem­ple I have ­built! 28  Yet give at­ten­tion to your ser­vant’s p ­ rayer and his plea for mer­cy, Lord my God. Hear the cry and the ­prayer that your ser­vant is pray­ing in your pres­ence this day. 29 May your eyes be open to­ward this tem­ple ­night and day, this ­place of ­which you said, ‘My Name ­shall be ­there,’ so that you will hear the ­prayer your ser­vant ­prays to­ward this

1 Kings 8:40 ­place. 30 Hear the sup­pli­ca­tion of your ser­vant and of your peo­ple Is­ra­el when they pray to­ward this p ­ lace. Hear from heav­en, your dwell­ing ­place, and when you hear, for­give. 31 “When any­one ­wrongs t­ heir neigh­bor and is re­ quired to take an oath and they come and ­swear the oath be­fore your al­tar in this tem­ple, 32 then hear from heav­en and act. ­Judge be­tween your ser­vants, con­ demn­ing the ­guilty by bring­ing down on ­their ­heads what they have done, and vin­di­cat­ing the in­no­cent by treat­ing them in ac­cor­dance with ­their in­no­cence. 33 “When your peo­ple Is­ra­el have been de­feat­ed by an en­e­my be­cause they have ­sinned ­against you, and when they turn back to you and give ­praise to your name, pray­ing and mak­ing sup­pli­ca­tion to you in this tem­ple, 34 then hear from heav­en and for­give the sin of your peo­ple Is­ra­el and ­bring them back to the land you gave to ­their an­ces­tors. 35 “When the heav­ens are shut up and t­ here is no rain be­cause your peo­ple have s­ inned a ­ gainst you, and when they pray to­ward this p ­ lace and give p ­ raise to your name and turn from ­their sin be­cause you have af­flict­ed them, 36 then hear from heav­en and for­give the sin of your ser­vants, your peo­ple Is­ra­el. ­Teach them the ­right way to live, and send rain on the land you gave your peo­ple for an in­her­i­tance. 37 “When fam­ine or p ­ lague c­ omes to the land, or ­blight or mil­dew, lo­custs or grass­hop­pers, or when an en­e­my be­sieg­es them in any of ­their cit­ies, what­ev­ er di­sas­ter or dis­ease may come, 38 and when a p ­ rayer or plea is made by any­one ­among your peo­ple Is­ra­ el — ​be­ing ­aware of the af­flic­tions of ­their own ­hearts, and spread­ing out ­their ­hands to­ward this tem­ple — ​ 39 then hear from heav­en, your dwell­ing ­place. For­give and act; deal with ev­ery­one ac­cord­ing to all they do, ­since you know ­their h ­ earts (for you ­alone know ev­ery hu­man ­heart), 40 so that they will fear you all the time they live in the land you gave our an­ces­tors.

D O E S I T M AT T E R W H E N A N D W H E R E W E P R AY ? 8 : 2 9   –   3 0

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HOW DID GOD REVEAL WHO WAS GUILTY AND WHO WAS INNOCENT? (8:31 – 32) The Law of Moses provided several methods: judicial inquiry (Dt 13:12 – 14), physical symptoms that were supernaturally induced (Nu 5:11 – 31), a direct word from God (Nu 15:35) and the casting of lots (1Sa 14:40 – 42).

ARE DISASTERS GOD’S JUDGMENTS? (8:37 – 38) See the article Why does God send calamity? (La 3:38; p. 1211).

TOP 100

When ­Jesus introduced prayer by saying, Our Father (Mt 6:9), he reminded us that MOST-ASKED prayer is more personal than prescriptive. Prayer is a “divine dialogue” between God and those who have a relationship with him. Therefore, we are welcome to come to God anytime and anywhere. Like ­Jesus, we may pray early in the morning (Mk 1:35) or in the evening (Mk 14:32). We may pray when we are afraid (Ps 119:145 – 146), when we are in need (Mt 7:7 – 12) or when we lack wisdom (Jas 1:5). We may also pray to express the joy (Php 1:4) and the gratitude (1Th 5:16 – 18) we feel when we see God at work around us. And while many of our prayers include requests for our personal needs, it is right to pray for others (1Th 5:25), including those in authority (1Ti 2:1 – 2) and even our enemies (Mt 5:44). We should pray on all occasions with all kinds of prayers and requests (Eph 6:18). Our prayers at any time may also be offered in any place. Hannah’s prayer in the temple (1Sa 1:9 – 11) was no more spiritual than Moses’ prayer in the desert (Ex 32:11 – 14). J­esus prayed in a garden (Mk 14:32 – 42). Jonah prayed in the belly of a fish (Jnh 2:1 – 10). Paul prayed in prison (Ac 16:22 – 25). Nehemiah prayed in the king’s court (Ne 2:4). No matter where we are, we can always be assured of reception with God when we pray.

496 WAS SOLOMON UNUSUALLY GENEROUS IN HIS PRAYER FOR FOREIGNERS? (8:41 – 43) God intends to reach the world through his ­people. God told Abram that all the p ­ eoples of the earth would be blessed through him (Ge 12:3). Moses said other nations would admire Israel’s wisdom and understanding as revealed in God’s laws (Dt 4:6). Israel was to be a light to the nations, drawing all p ­ eoples to the true and living God (Isa 49:6). Solomon’s prayer — ​that Gentiles would be drawn to the temple in order to worship the God of Israel — ​represents his desire to see the fulfillment of God’s promise.

IS IT GOD’S RESPONSIBILITY TO TURN OUR HEARTS TO HIM? (8:58) Yes and no. Though God created humanity with the capacity to choose, p ­ eople need God’s help to make the right choices. The fall left humankind trapped by sin, which distorts our thinking and decision making. That’s why God takes the initiative in salvation, turning our hearts to him. Without God’s grace, we cannot exercise our will in God’s direction. God calls, but it is our responsibility to listen and accept God’s overtures to us. See the article If God chooses us, do we really have a choice? (Eph 1:4 – 5; p. 1734).

1 Kings 8:41 41 “As for the for­eign­er who does not be­long to your peo­ple Is­ra­el but has come from a dis­tant land be­cause of your name — ​ 42 for they will hear of your ­great name and your ­mighty hand and your out­ stretched arm — ​when they come and pray to­ward this tem­ple, 43 then hear from heav­en, your dwell­ing ­place. Do what­ev­er the for­eign­er asks of you, so that all the peo­ples of the e ­ arth may know your name and fear you, as do your own peo­ple Is­ra­el, and may know that this ­house I have ­built ­bears your Name. 44 “When your peo­ple go to war a ­ gainst t­ heir en­e­ mies, wher­ev­er you send them, and when they pray to the Lord to­ward the city you have cho­sen and the tem­ple I have b ­ uilt for your Name, 45 then hear from heav­en t­ heir ­prayer and ­their plea, and up­hold ­their cause. 46 “When they sin ­against you — ​for ­there is no one who does not sin — ​and you be­come an­gry with them and give them over to ­their en­e­mies, who take them cap­tive to ­their own l­ands, far away or near; 47 and if they have a ­change of ­heart in the land ­where they are held cap­tive, and re­pent and ­plead with you in the land of ­their cap­tors and say, ‘We have ­sinned, we have done ­wrong, we have act­ed wick­ed­ly’; 48 and if they turn back to you with all ­their ­heart and soul in the land of t­ heir en­e­mies who took them cap­tive, and pray to you to­ward the land you gave t­ heir an­ces­ tors, to­ward the city you have cho­sen and the tem­ple I have ­built for your Name; 49 then from heav­en, your dwell­ing p ­ lace, hear t­ heir p ­ rayer and t­ heir plea, and up­hold ­their ­cause. 50  And for­give your peo­ple, who have ­sinned ­against you; for­give all the of­fens­es they have com­mit­ted ­against you, and ­cause ­their cap­tors to show them mer­cy; 51 for they are your peo­ple and your in­her­i­tance, whom you b ­ rought out of ­Egypt, out of that iron-smelt­ing fur­nace. 52 “May your eyes be open to your ser­vant’s plea and to the plea of your peo­ple Is­ra­el, and may you lis­ten to them when­ev­er they cry out to you. 53  For you sin­gled them out from all the na­tions of the ­world to be your own in­her­i­tance, just as you de­clared ­through your ser­vant Mo­ses when you, Sov­er­eign Lord, b ­ rought our an­ces­tors out of Egypt.” 54 When Sol­o­mon had fin­ished all ­these p ­ rayers and sup­ pli­ca­tions to the Lord, he rose from be­fore the al­tar of the Lord, ­where he had been kneel­ing with his ­hands ­spread out to­ward heav­en. 55 He s­ tood and ­blessed the ­whole as­ sem­bly of Is­ra­el in a loud ­voice, say­ing: 56 “Praise be to the Lord, who has giv­en rest to his peo­ple Is­ra­el just as he prom­ised. Not one word has ­failed of all the good prom­is­es he gave t­ hrough his ser­vant Mo­ses. 57 May the Lord our God be with us as he was with our an­ces­tors; may he nev­er ­leave us nor for­sake us. 58 May he turn our h ­ earts to him, to walk in obe­di­ence to him and keep the com­mands, de­crees

1 Kings 9:7

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and laws he gave our an­ces­tors. 59 And may ­these ­words of mine, ­which I have p ­ rayed be­fore the Lord, be near to the Lord our God day and ­night, that he may up­ hold the c­ ause of his ser­vant and the c­ ause of his peo­ ple Is­ra­el ac­cord­ing to each d ­ ay’s need, 60 so that all the peo­ples of the ­earth may know that the Lord is God and that ­there is no oth­er. 61 And may your h ­ earts be ful­ly com­mit­ted to the Lord our God, to live by his de­crees and obey his com­mands, as at this time.”

The Dedication of the Temple 62 Then the king and all Is­ra­el with him of­fered sac­ri­fic­ es be­fore the Lord. 63  Sol­o­mon of­fered a sac­ri­fice of fel­low­ ship of­fer­ings to the Lord: twen­ty-two thou­sand cat­tle and a hun­dred and twen­ty thou­sand s­ heep and g ­ oats. So the king and all the Is­ra­el­ites ded­i­cat­ed the tem­ple of the Lord. 64 On that same day the king con­se­crat­ed the mid­dle part of the court­yard in ­front of the tem­ple of the Lord, and ­there he of­fered ­burnt of­fer­ings, ­grain of­fer­ings and the fat of the fel­low­ship of­fer­ings, be­cause the ­bronze al­tar that ­stood be­fore the Lord was too ­small to hold the ­burnt of­fer­ings, the g ­ rain of­fer­ings and the fat of the fel­low­ship of­fer­ings. 65 So Sol­o­mon ob­served the fes­ti­val at that time, and all Is­ra­el with him — ​a vast as­sem­bly, peo­ple from Lebo Ha­ math to the Wadi of E ­ gypt. They cel­e­brat­ed it be­fore the Lord our God for sev­en days and sev­en days more, four­teen days in all. 66 On the fol­low­ing day he sent the peo­ple away. They ­blessed the king and then went home, joy­ful and glad in ­heart for all the good ­things the Lord had done for his ser­vant Da­vid and his peo­ple Is­ra­el.

WHY WERE SO MANY SACRIFICES OFFERED? (8:63) The number of sacrifices reflects Israel’s gratitude for a central and permanent place of worship. WHAT WERE ALL THESE OFFERINGS? (8:64) See Old Testament Sacrifices (p. 150).

The Lord Appears to Solomon

9

When Sol­o­mon had fin­ished build­ing the tem­ple of the Lord and the roy­al pal­ace, and had a ­ chieved all he had de­sired to do, 2 the Lord ap­peared to him a sec­ond time, as he had ap­peared to him at Gib­e­on. 3 The Lord said to him: “I have h ­ eard the p ­ rayer and plea you have made be­fore me; I have con­se­crat­ed this tem­ple, ­which you have b ­ uilt, by put­ting my Name t­ here for­ev­er. My eyes and my ­heart will al­ways be there. 4 “As for you, if you walk be­fore me faith­ful­ly with in­teg­ri­ty of ­heart and up­right­ness, as Da­vid your fa­ ther did, and do all I com­mand and ob­serve my de­ crees and laws, 5  I will es­tab­lish your roy­al ­throne over Is­ra­el for­ev­er, as I prom­ised Da­vid your fa­ther when I said, ‘You s­ hall nev­er fail to have a suc­ces­sor on the ­throne of Is­ra­el.’ 6 “But if you a or your de­scen­dants turn away from me and do not ob­serve the com­mands and de­crees I have giv­en you  a and go off to s­ erve oth­er gods and wor­ship them, 7 then I will cut off Is­ra­el from the land I have giv­en them and will re­ject this tem­ple I have con­se­crat­ed for my Name. Is­ra­el will then be­come a a 6  The

Hebrew is plural.   

IN WHAT WAY DID GOD APPEAR TO SOLOMON? (9:2) According to 1 Kings 3:5, the Lord appeared to Solomon at Gibeon in a dream. Here the Lord appeared a second time, also through a dream. God’s appearance was a timely response to Solomon’s prayer (9:3). The temple was not empty. God, who hears and answers prayer, resided there! SHOULD CHRISTIANS CONSIDER THE SITE OF SOLOMON’S TEMPLE IN JERUSALEM TO BE SACRED? (9:3) Important? Yes. Sacred? No. In the Old Testament, the tabernacle and the temple were prime examples of sacred space. Though neither exists today, they are historic reminders of the meeting of heaven and earth, of God and humankind. But when ­Jesus came to earth, he incarnated that meeting, for the Son is . . . the exact representation of [God’s] being (Heb 1:3). ­Jesus’ incarnation rendered obsolete the need for a physical temple, with its restricted access to God. Believers in ­Jesus — ​regardless of gender, race, age or nationality — ​now constitute a holy temple for the Lord (1Co 3:16). We are a dwelling in which God lives by his Spirit (Eph 2:21 – 22; Heb 10:19 – 20).

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1 Kings 9:8 by­word and an ob­ject of rid­i­cule ­among all peo­ples. 8 This tem­ple will be­come a heap of rub­ble. All a who pass by will be ap­palled and will s­ coff and say, ‘Why has the Lord done such a ­thing to this land and to this tem­ple?’ 9 Peo­ple will an­swer, ‘Be­cause they have for­ sak­en the Lord ­their God, who ­brought ­their an­ces­tors out of E ­ gypt, and have em­braced oth­er gods, wor­ship­ ing and serv­ing them — ​that is why the Lord ­brought all this di­sas­ter on them.’ ”

Solomon’s Other Activities

WHY DIDN’T HIRAM APPRECIATE THE TOWNS SOLOMON GAVE HIM? (9:11 – 14) Apparently, Solomon had become quite indebted to Hiram during his 20-year building project (5:1 – 12). Solomon gave 20 towns in Galilee to Hiram as collateral, but it seems Hiram did not consider the towns valuable enough security for Israel’s debt. Hiram returned the towns to Solomon, who eventually rebuilt them (2Ch 8:2).

WAS IT RIGHT FOR SOLOMON TO ENSLAVE THESE PEOPLE? (9:20 – 21) No. Moses had made it clear to the ­people of Israel that they were to completely destroy the Amorites, Hittites, Perizzites, Hivites and Jeb­usites (Dt 20:16 – 18). These p ­ eople practiced shrine prostitution and child sacrifice. If these p ­ eople were spared, their detestable practices would seep into Israel’s worship of God. Enslaving these p ­ eople was an unacceptable compromise. As Moses warned, the ­people of Israel were soon participating in the pagan rituals of their captives.

10  At the end of twen­ty ­years, dur­ing ­which Sol­o­mon ­built t­ hese two build­ings — ​the tem­ple of the Lord and the roy­al pal­ace — ​ 11 King Sol­o­mon gave twen­ty t­ owns in Gal­i­lee to Hi­ ram king of Tyre, be­cause Hi­ram had sup­plied him with all the ce­dar and ju­ni­per and gold he want­ed. 12 But when Hi­ram went from Tyre to see the t­ owns that Sol­o­mon had giv­en him, he was not ­pleased with them. 13 “What kind of ­towns are t­ hese you have giv­en me, my broth­er?” he a ­ sked. And he ­called them the Land of Ka­bul, b a name they have to this day. 14 Now Hi­ram had sent to the king 120 tal­ents c of gold. 15 Here is the ac­count of the ­forced la­bor King Sol­o­mon con­script­ed to ­build the Lord’s tem­ple, his own pal­ace, the ter­rac­es,  d the wall of Je­ru­sa­lem, and Ha­zor, Me­gid­do and Ge­zer. 16 (Phar­aoh king of E ­ gypt had at­tacked and cap­tured Ge­zer. He had set it on fire. He k ­ illed its Ca­naan­ite in­hab­ i­tants and then gave it as a wed­ding gift to his daugh­ter, Sol­o­mon’s wife. 17 And Sol­o­mon re­built Ge­zer.) He ­built up Low­er Beth Ho­ron, 18  Ba­al­ath, and Tad­mor  e in the des­ert, with­in his land, 19 as well as all his s­ tore cit­ies and the t­ owns for his char­i­ots and for his hors­es f  — ​what­ev­er he de­sired to b ­ uild in Je­ru­sa­lem, in Leb­a­non and through­out all the ter­ri­to­ry he ruled. 20 There were ­still peo­ple left from the Am­o­rites, Hit­tites, Per­iz­zites, Hi­vites and Jeb­u­sites (these peo­ples were not Is­ra­el­ites). 21  Sol­o­mon con­script­ed the de­scen­dants of all ­these peo­ples re­main­ing in the land  — ​whom the Is­ra­el­ites ­could not ex­ter­mi­nate  g — ​to s­ erve as ­slave la­bor, as it is to this day. 22 But Sol­o­mon did not make s­ laves of any of the Is­ra­el­ites; they were his fight­ing men, his gov­ern­ment of­fi­ cials, his of­fi­cers, his cap­tains, and the com­mand­ers of his char­i­ots and char­i­ot­eers. 23 They were also the ­chief of­fi­cials in ­charge of Sol­o­mon’s proj­ects  — ​550 of­fi­cials su­per­vis­ing ­those who did the work. 24 Af­ter Phar­aoh’s daugh­ter had come up from the City of Da­vid to the pal­ace Sol­o­mon had b ­ uilt for her, he con­struct­ ed the ter­rac­es. 25  Three ­times a year Sol­o­mon sac­ri­ficed ­burnt of­fer­ings and fel­low­ship of­fer­ings on the al­tar he had ­built for the Lord, burn­ing in­cense be­fore the Lord a ­ long with them, and so ful­filled the tem­ple ob­li­ga­tions. a 8  See some Septuagint manuscripts, Old Latin, Syriac, Arabic and Targum; Hebrew And though this temple is now imposing, all    b 13  Kabul sounds like the Hebrew for good-for-nothing.    c 14  That is, about 4 1/2 tons or about 4 metric tons    d 15 Or the Millo; also in verse 24    e 18  The Hebrew may also be read Tamar.    f 19 Or charioteers    g 21  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.   

1 Kings 10:15 26 King Sol­o­mon also ­built ­ships at Ezi­on Ge­ber, ­which is near ­Elath in Edom, on the ­shore of the Red Sea. a 27 And Hi­ ram sent his men — ​sail­ors who knew the sea — ​to ­serve in ­ phir and the ­fleet with Sol­o­mon’s men. 28 They ­sailed to O ­brought back 420 tal­ents b of gold, ­which they de­liv­ered to King Sol­o­mon.

The Queen of Sheba Visits Solomon

10

When the ­queen of She­ba ­heard ­about the fame of Sol­o­mon and his re­la­tion­ship to the Lord, she came to test Sol­o­mon with hard ques­tions. 2  Ar­riv­ing at Je­ru­sa­lem with a very ­great car­a­van  — ​with cam­els car­ry­ing spic­es, ­large quan­ti­ties of gold, and pre­cious ­stones — ​she came to Sol­om ­ on and ­talked with him ­about all that she had on her mind. 3  Sol­o­mon an­swered all her ques­tions; noth­ing was too hard for the king to ex­plain to her. 4 When the ­queen of She­ba saw all the wis­dom of Sol­o­mon and the pal­ace he had ­built, 5 the food on his ta­ble, the seat­ing of his of­fi­cials, the at­tend­ing ser­vants in t­ heir r­ obes, his cup­bear­ers, and the ­burnt of­fer­ings he made at c the tem­ple of the Lord, she was over­whelmed. 6 She said to the king, “The re­port I h ­ eard in my own coun­try ­about your achieve­ments and your wis­dom is true. 7 But I did not be­lieve ­these ­things un­til I came and saw with my own eyes. In­deed, not even half was told me; in wis­dom and ­wealth you have far ex­ceed­ed the re­port I h ­ eard. 8 How hap­py your peo­ple must be! How hap­py your of­fi­cials, who con­tin­u­al­ly ­stand be­fore you and hear your wis­dom! 9 Praise be to the Lord your God, who has de­light­ed in you and ­placed you on the t­ hrone of Is­ra­el. Be­cause of the Lord’s eter­nal love for Is­ra­el, he has made you king to main­tain jus­tice and righ­teous­ness.” 10 And she gave the king 120 tal­ents d of gold, ­large quan­ ti­ties of spic­es, and pre­cious s­ tones. Nev­er a ­ gain were so many spic­es b ­ rought in as t­ hose the q ­ ueen of She­ba gave to King Sol­o­mon. 11 (Hi­ram’s ­ships ­brought gold from ­Ophir; and from ­there they ­brought ­great car­goes of al­mug­wood  e and pre­cious ­stones. 12 The king used the al­mug­wood to make sup­ports f for the tem­ple of the Lord and for the roy­al pal­ace, and to make ­harps and l­yres for the mu­si­cians. So much al­mug­ wood has nev­er been im­port­ed or seen ­since that day.) 13 King Sol­o­mon gave the ­queen of She­ba all she de­sired and ­asked for, be­sides what he had giv­en her out of his roy­al boun­ty. Then she left and re­turned with her ret­in ­ ue to her own coun­try.

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WHERE WAS OPHIR? (9:28) Its location is uncertain. Suggestions for its location include southern Arabia, northeastern Africa and northern India. Ophir was known for its fine gold, silver, ivory and precious stones as well as its apes, baboons and peacocks. WHERE WAS SHEBA? (10:1) The home of the ancient Sabeans, Sheba was probably located in present-day Yemen. WHY DID THE QUEEN OF SHEBA WANT TO TEST SOLOMON? (10:1) The queen knew there was some connection between Solomon’s success and the God of Israel. Perhaps she wanted to learn more about this powerful God. When she saw for herself all that God had accomplished through Solomon, she praised the Lord and acknowledged his eternal love for Israel (v. 9). ­Jesus mentioned the genuineness of her inquiry (Mt 12:42). WHY SUCH A LARGE CARAVAN? (10:2,10) The spices, gold and precious stones brought by the queen may suggest that she wanted to negotiate a trade agreement with Solomon.

WHAT WAS SPECIAL ABOUT ALMUGWOOD? (10:12) Although almugwood cannot be identified with certainty, the context suggests that it was a type of wood prized for making musical instruments. Since it was from Ophir, some think it was red sandalwood that provided decoration for Solomon’s building projects.

Solomon’s Splendor 14 The ­weight of the gold that Sol­o­mon re­ceived year­ly was 666 tal­ents, g 15 not in­clud­ing the rev­e­nues from mer­ chants and trad­ers and from all the Ara­bi­an ­kings and the gov­er­nors of the ter­ri­to­ries. a 26 Or the

Sea of Reeds    b 28  That is, about 16 tons or about 14 metric tons    ascent by which he went up to    d 10  That is, about 4 1/2 tons or about 4 metric tons    e 11  Probably a variant of algumwood ; also in verse 12    f 12  The meaning of the Hebrew for this word is uncertain.    g 14  That is, about 25 tons or about 23 metric tons    c 5 Or the

IS THERE ANY SIGNIFICANCE TO THE DETAIL THAT SOLOMON RECEIVED 666 TALENTS OF GOLD? (10:14) No. The amount of gold mentioned here (666 talents) is equivalent to 25 tons, a staggering amount. (There is no link between this number and the 666 representing the mark of the beast in Rev 13:18.)

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1 Kings 10:16

WHAT WERE THE GOLD SHIELDS USED FOR? (10:16 – 17) The large shields covered the whole body and were used by the infantry. The smaller shields were used by the archers. These shields were probably carried only on ceremonial occasions and may have doubled as a sort of royal treasury — ​a means of storing Solomon’s wealth.

16 King Sol­om ­ on made two hun­dred ­large ­shields of ham­ mered gold; six hun­dred shek­els a of gold went into each ­shield. 17 He also made ­three hun­dred ­small ­shields of ham­ mered gold, with t­ hree mi­nas b of gold in each s­ hield. The king put them in the Pal­ace of the For­est of Leb­a­non. 18 Then the king made a g ­ reat t­ hrone cov­ered with ivo­ ry and over­laid with fine gold. 19 The ­throne had six s­ teps, and its back had a round­ed top. On both ­sides of the seat were arm­rests, with a lion stand­ing be­side each of them. 20 Twelve li­ons ­stood on the six ­steps, one at ei­ther end of each step. Noth­ing like it had ever been made for any oth­er ­ on’s gob­lets were gold, and all king­dom. 21 All King Sol­om the house­hold ar­ti­cles in the Pal­ace of the For­est of Leb­a­non were pure gold. Noth­ing was made of sil­ver, be­cause sil­ver was con­sid­ered of lit­tle val­ue in Sol­o­mon’s days. 22 The king had a ­fleet of trad­ing ­ships c at sea ­along with the ­ships of Hi­ram. Once ev­ery ­three ­years it re­turned, car­ry­ing gold, sil­ver and ivo­ry, and apes and ba­boons. 23 King Sol­o­mon was great­er in rich­es and wis­dom than all the oth­er k ­ ings of the ­earth. 24  The ­whole ­world ­sought au­di­ence with Sol­o­mon to hear the wis­dom God had put in his ­heart. 25 Year af­ter year, ev­ery­one who came ­brought a gift  — ​ar­ti­cles of sil­ver and gold, ­robes, weap­ons and spic­es, and hors­es and mules. 26  Sol­o­mon ac­cu­mu­lat­ed char­i­ots and hors­es; he had four­teen hun­dred char­i­ots and ­twelve thou­sand hors­es,  d ­which he kept in the char­i­ot cit­ies and also with him in Je­ ru­sa­lem. 27 The king made sil­ver as com­mon in Je­ru­sa­lem as ­stones, and ce­dar as plen­ti­ful as syc­a­more-fig ­trees in the foot­hills. 28  Sol­o­mon’s hors­es were im­port­ed from ­Egypt and from Kue e — ​the roy­al mer­chants pur­chased them from Kue at the cur­rent p ­ rice. 29  They im­port­ed a char­i­ot from ­Egypt for six hun­dred shek­els of sil­ver, and a h ­ orse for a hun­dred and fif­ty.  f They also ex­port­ed them to all the ­kings of the Hit­tites and of the Ar­a­me­ans.

WHAT IS MEANT BY THE WHOLE WORLD? (10:24) This refers to the entire known world of the time, the ancient Near East. During Solomon’s reign, Israel became a superpower and enjoyed trading relationships with countries all over the region. This fulfilled God’s promise to Solomon that he would have no equal among kings (3:13). LINK (10:26) TWELVE THOUSAND HORSES God had earlier prohibited Israel’s king from acquiring great numbers of horses (Dt 17:16). WHAT WAS SOLOMON’S REAL PROBLEM? (11:1 – 4) No king of Israel was to take many wives (Dt 17:17). Solomon’s downfall was prompted by the fact that not only did he have too many wives but he had too many of the wrong kind of wives. Though Solomon’s many marriages were primarily political in nature, he was influenced by his wives — ​and eventually by their gods. Many years later, Nehemiah rebuked the men of Israel for taking foreign wives as Solomon did: Was it not because of marriages like these that Solomon king of ­Israel sinned? (Ne 13:26). HOW COULD DAVID BE REGARDED AS A MAN WHOSE HEART WAS FULLY DEVOTED TO THE LORD? (11:4) David committed many sins, some even punishable by death. However, when confronted with his sin, David (unlike his predecessor Saul) demonstrated true repentance (2Sa 12:13; 24:10; Ps 51:1 – 19). Additionally, David never turned from the living God to idols, as many of the kings who followed him did. He clearly believed there was no other God (2Sa 7:22). His morality occasionally wavered, but his faith never did. DID SOLOMON’S WISDOM AND INSIGHT FAIL HIM IN THE END? (11:4 – 8) Solomon’s wisdom did not fail him; he failed to follow it. Having wisdom does not guarantee its use. By the end of his life, Solomon had broken most of the proverbs he himself had written. If wisdom is the application of knowledge, then obedience is the application of wisdom. DID SOLOMON BELIEVE IN FALSE GODS OR WAS HE MERELY ACCOMMODATING HIS WIVES’ BELIEFS? (11:5 – 8) Solomon’s construction of shrines to foreign gods was no mere political gesture. Solomon participated in the worship of his wives’ gods, which might have included shrine prostitution and child sacrifice. As his intimacy with his wives grew, so did his compulsion to honor their gods.

Solomon’s Wives

11

King Sol­o­mon, how­ev­er, ­loved many for­eign wom­en be­sides Phar­aoh’s daugh­ter  — ​Mo­ab­ites, Am­mon­ites, Edom­ites, Si­do­ni­ans and Hit­tites. 2 They were from na­tions ­about ­which the Lord had told the Is­ra­el­ites, “You must not in­ter­mar­ry with them, be­cause they will sure­ly turn your ­hearts af­ter ­their gods.” Nev­er­the­less, Sol­o­mon held fast to them in love. 3 He had sev­en hun­dred ­wives of roy­al ­birth and t­ hree hun­dred con­cu­bines, and his ­wives led him ­ eart af­ ­astray. 4 As Sol­o­mon grew old, his ­wives ­turned his h ter oth­er gods, and his ­heart was not ful­ly de­vot­ed to the Lord his God, as the ­heart of Da­vid his fa­ther had been. 5 He fol­lowed Ash­to­reth the god­dess of the Si­do­ni­ans, and Mo­lek the de­test­able god of the Am­mon­ites. 6 So Sol­o­mon did evil in the eyes of the Lord; he did not fol­low the Lord com­ plete­ly, as Da­vid his fa­ther had done. a 16  That

is, about 15 pounds or about 6.9 kilograms; also in verse 29    b 17 That is, about 3 3/4 pounds or about 1.7 kilograms; or perhaps reference is to double minas, that is, about 7 1/2 pounds or about 3.5 kilograms.    c 22 Hebrew of ships of Tarshish    d 26 Or charioteers    e 28 Probably Cilicia    f 29  That is, about 3 3/4 pounds or about 1.7 kilograms   

1 Kings 11:21 7 On a hill east of Je­ru­sa­lem, Sol­o­mon b ­ uilt a high ­place for Che­mosh the de­test­able god of Moab, and for Mo­lek the de­test­able god of the Am­mon­ites. 8 He did the same for all his for­eign ­wives, who ­burned in­cense and of­fered sac­ri­fic­ es to ­their gods. 9 The Lord be­came an­gry with Sol­o­mon be­cause his ­heart had ­turned away from the Lord, the God of Is­ra­el, who had ap­peared to him ­twice. 10  Al­though he had for­bid­den Sol­o­ mon to fol­low oth­er gods, Sol­o­mon did not keep the Lord’s com­mand. 11 So the Lord said to Sol­o­mon, “Since this is your at­ti­tude and you have not kept my cov­enant and my de­ crees, ­which I com­mand­ed you, I will most cer­tain­ly tear the king­dom away from you and give it to one of your sub­or­di­ nates. 12 Nev­er­the­less, for the sake of Da­vid your fa­ther, I will not do it dur­ing your life­time. I will tear it out of the hand of your son. 13 Yet I will not tear the ­whole king­dom from him, but will give him one t­ ribe for the sake of Da­vid my ser­vant and for the sake of Je­ru­sa­lem, ­which I have cho­sen.”

Solomon’s Adversaries 14 Then the Lord ­raised up ­against Sol­o­mon an ad­ver­sary, Ha­dad the Edom­ite, from the roy­al line of Edom. 15  Ear­li­er when Da­vid was fight­ing with Edom, Joab the com­mand­ er of the army, who had gone up to bury the dead, had ­struck down all the men in Edom. 16 Joab and all the Is­ra­el­ ites s­ tayed t­ here for six m ­ onths, un­til they had de­stroyed all the men in Edom. 17 But Ha­dad, ­still only a boy, fled to ­Egypt with some Edom­ite of­fi­cials who had ­served his fa­ ­ n and went to Pa­ran. Then ther. 18 They set out from Mid­ia tak­ing peo­ple from Pa­ran with them, they went to ­Egypt, to Phar­aoh king of ­Egypt, who gave Ha­dad a ­house and land and pro­vid­ed him with food. 19 Phar­aoh was so ­pleased with Ha­dad that he gave him a sis­ter of his own wife, ­Queen Tah­pe­nes, in mar­riage. 20 The sis­ter of Tah­pe­nes bore him a son n ­ amed Ge­nu­bath, whom Tah­pe­nes ­brought up in the roy­al pal­ace. ­There Ge­nu­bath ­lived with Phar­aoh’s own chil­dren. 21 While he was in E ­ gypt, Ha­dad h ­ eard that Da­vid rest­ ed with his an­ces­tors and that Joab the com­mand­er of the army was also dead. Then Ha­dad said to Phar­aoh, “Let me go, that I may re­turn to my own coun­try.”

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DOES GOD DELIBERATELY SEND ADVERSARIES AGAINST HIS OWN PEOPLE? (11:14,23) Yes. God had previously said that he would send calamity on his ­people for their willful disobedience (Dt 28:15 – 68). Hadad the Edomite and Rezon from Damascus were external threats to Solomon’s rule. Their hostility was a precursor to the internal tensions that eventually divided the kingdom during Rehoboam’s reign. The Lord raised up these two men as a sign that the judgment cited in verses 11 – 13 had already begun. WHY WOULD PHARAOH HAVE BEEN SO PLEASED WITH THE BOY HADAD? (11:17 – 19) Probably because Hadad, the young and inexperienced king of Edom, pledged to serve Pharaoh and support the interests of Egypt. Hadad and some Edomite officials had fled to Egypt for safety because David’s troops had devastated Edom. Once there, they undoubtedly sought Pharaoh’s backing so they could regain control of Edom. Pharaoh, for his part, could use the loyalty of the Edomites to expand Egyptian influence into foreign territory. The understanding that they worked out was sealed with a marriage between the two sides.

D I D S O L O M O N G E T AWAY W I T H I D O L AT RY ? 11:10–12 Even though the kingdom of Israel did not split during Solomon’s lifetime, the king was severely disciplined by the Lord for worshiping other gods. After years of peace, the Lord gave Solomon several powerful enemies to contend with. Some think the book of Ecclesiastes describes Solomon’s descent into despair as he lost his devotion to God. Without a growing and dynamic relationship with the Lord, his life became meaningless and empty. Solomon’s wealth and knowledge exceeded that of his contemporaries, but as his devotion to the Lord decreased, so did his ability to enjoy them. Even forgiven sin has consequences. Those whom God loves he disciplines, as a good parent corrects his or her children (Heb 12:6). The goal of God’s loving discipline is always restoration — ​never condemnation. After the emptiness and frustration Solomon experienced as a result of his sin, he eventually acknowledged that only by knowing and obeying God can anyone have a meaningful life (Ecc 12:13). God did not allow the ten tribes of Israel to secede during Solomon’s lifetime because it would have placed a historical stigma on David. When Solomon died, however, the kingdom was torn to pieces because the wisest man in the world lost his full devotion to God.

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1 Kings 11:22 22 “What have you ­lacked here that you want to go back to your own coun­try?” Phar­aoh asked. “Noth­ing,” Ha­dad re­plied, “but do let me go!” 23  And God ­raised up ­against Sol­o­mon an­oth­er ad­ver­ sary, Re­zon son of Eli­a­da, who had fled from his mas­ter, Had­ad­e­zer king of Zo­bah. 24  When Da­vid de­stroyed Zo­bah’s army, Re­zon gath­ered a band of men a ­ round him and be­ came t­ heir lead­er; they went to Da­mas­cus, ­where they set­ tled and took con­trol. 25  Re­zon was Is­ra­el’s ad­ver­sary as long as Sol­om ­ on ­lived, add­ing to the trou­ble ­caused by Ha­dad. So Re­zon r­ uled in Aram and was hos­tile to­ward Is­ra­el.

Jeroboam Rebels Against Solomon DID JEROBOAM HAVE A RIGHT TO BECOME KING? (11:26) God chose him to be king (vv. 29 – 39), and even Solomon recognized that Jeroboam was a natural leader (v. 28). God promised Jeroboam the throne of Israel and a dynasty equal to David’s — ​if he would obey the Lord as David had. At the same time, God kept his covenant with David, preserving the throne in Jerusalem for David’s descendants (2Sa 7:16).

WHERE WAS THE TWELFTH PIECE? (11:30 – 32) The ten tribes of Israel and the one tribe of Judah only add up to eleven tribes. The twelfth tribe was Simeon, which disappeared into Judah’s territory and virtually ceased to exist.

WHAT WAS THE SIGNIFICANCE OF THIS LAMP? (11:36) The lamp was symbolic of God’s living presence. God had promised David that he would always have a living representative on the throne in Jerusalem. This was considered a Messianic promise, and it was ultimately fulfilled by ­Jesus Christ. Several passages use this metaphor in connection with David and his house (15:4; 2Sa 21:17; 2Ki 8:19).

26 Also, Jer­o­bo­am son of Ne­bat re­belled ­against the king. He was one of Sol­om ­ on’s of­fi­cials, an Ephra­im­ite from Zer­ e­dah, and his moth­er was a wid­ow ­named Ze­ru­ah. 27 Here is the ac­count of how he re­belled a ­ gainst the king: Sol­o­mon had ­built the ter­rac­es  a and had ­filled in the gap in the wall of the city of Da­vid his fa­ther. 28  Now Jer­o­ bo­am was a man of stand­ing, and when Sol­o­mon saw how well the ­young man did his work, he put him in c­ harge of the ­whole la­bor ­force of the ­tribes of Jo­seph. 29  About that time Jer­o­bo­am was go­ing out of Je­ru­sa­ lem, and Ahi­jah the proph­et of Shi­loh met him on the way, wear­ing a new ­cloak. The two of them were ­alone out in the coun­try, 30 and Ahi­jah took hold of the new ­cloak he was wear­ing and tore it into ­twelve piec­es. 31 Then he said to Jer­o­bo­am, “Take ten piec­es for your­self, for this is what the Lord, the God of Is­ra­el, says: ‘See, I am go­ing to tear the king­dom out of Sol­o­mon’s hand and give you ten t­ ribes. 32 But for the sake of my ser­vant Da­vid and the city of Je­ ru­sa­lem, ­which I have cho­sen out of all the t­ ribes of Is­ra­el, he will have one ­tribe. 33 I will do this be­cause they have b for­sak­en me and wor­shiped Ash­to­reth the god­dess of the Si­do­ni­ans, Che­mosh the god of the Mo­ab­ites, and Mo­lek the god of the Am­mon­ites, and have not ­walked in obe­di­ ence to me, nor done what is r­ ight in my eyes, nor kept my de­crees and laws as Da­vid, Sol­o­mon’s fa­ther, did. 34 “ ‘But I will not take the ­whole king­dom out of Sol­o­ mon’s hand; I have made him rul­er all the days of his life for the sake of Da­vid my ser­vant, whom I c­ hose and who ­obeyed my com­mands and de­crees. 35 I will take the king­ dom from his ­son’s h ­ ands and give you ten ­tribes. 36 I will give one ­tribe to his son so that Da­vid my ser­vant may al­ ways have a lamp be­fore me in Je­ru­sa­lem, the city ­where I ­chose to put my Name. 37 How­ev­er, as for you, I will take you, and you will rule over all that your ­heart de­sires; you will be king over Is­ra­el. 38  If you do what­ev­er I com­mand you and walk in obe­di­ence to me and do what is ­right in my eyes by obey­ing my de­crees and com­mands, as Da­vid my ser­vant did, I will be with you. I will ­build you a dy­nas­ty as en­dur­ing as the one I ­built for Da­vid and will give Is­ra­el to you. 39 I will hum­ble Da­vid’s de­scen­dants be­cause of this, but not for­ev­er.’  ” a 27 Or the

Millo    b 33  Hebrew; Septuagint, Vulgate and Syriac because he has   

1 Kings 12:16

503

40  Sol­o­mon ­tried to kill Jer­o­bo­am, but Jer­o­bo­am fled to ­ gypt, to Shi­shak the king, and s­ tayed ­there un­til Sol­om E ­ on’s death.

HOW DID SOLOMON DISCOVER JEROBOAM’S PLAN TO BECOME KING? (11:40) Ahijah’s prophetic words to Jeroboam were private, so they would not have been the basis of Solomon’s attempt to kill Jeroboam. However, verse 26 alludes to a rebellion by Jeroboam against the king. Surely Solomon would have been kept apprised of anyone who posed a threat to his rule. When Solomon sensed that Jeroboam intended to lead a coup against his government (Jeroboam might have had Egyptian backing), Solomon plotted to kill him.

Solomon’s Death 41 As for the oth­er ­events of Sol­o­mon’s ­reign — ​all he did and the wis­dom he dis­played — ​are they not writ­ten in the book of the an­nals of Sol­o­mon? 42  Sol­o­mon ­reigned in Je­ru­ sa­lem over all Is­ra­el for­ty ­years. 43 Then he rest­ed with his an­ces­tors and was bur­ied in the city of Da­vid his fa­ther. And Re­ho­bo­am his son suc­ceed­ed him as king.

Israel Rebels Against Rehoboam

12

Re­ho­bo­am went to She­chem, for all Is­ra­el had gone t­ here to make him king. 2  When Jer­o­bo­am son of Ne­ bat ­heard this (he was ­still in ­Egypt, ­where he had fled from King Sol­o­mon), he re­turned from a ­Egypt. 3 So they sent for Jer­o­bo­am, and he and the ­whole as­sem­bly of Is­ra­el went to Re­ho­bo­am and said to him: 4 “Your fa­ther put a ­heavy yoke on us, but now light­en the ­harsh la­bor and the ­heavy yoke he put on us, and we will ­serve you.” 5 Re­ho­bo­am an­swered, “Go away for t­ hree days and then come back to me.” So the peo­ple went away. 6  Then King Re­ho­bo­am con­sult­ed the el­ders who had ­served his fa­ther Sol­o­mon dur­ing his life­time. “How ­would you ad­vise me to an­swer ­these peo­ple?” he asked. 7 They re­plied, “If to­day you will be a ser­vant to ­these peo­ple and ­serve them and give them a fa­vor­able an­swer, they will al­ways be your ser­vants.” 8 But Re­ho­bo­am re­ject­ed the ad­vice the el­ders gave him and con­sult­ed the ­young men who had ­grown up with him and were serv­ing him. 9 He ­asked them, “What is your ad­ vice? How s­ hould we an­swer t­ hese peo­ple who say to me, ‘Light­en the yoke your fa­ther put on us’?” 10 The ­young men who had g ­ rown up with him re­plied, “These peo­ple have said to you, ‘Your fa­ther put a ­heavy yoke on us, but make our yoke light­er.’ Now tell them, ‘My lit­tle fin­ger is thick­er than my fa­ther’s ­waist. 11  My fa­ther laid on you a ­heavy yoke; I will make it even heavi­er. My fa­ther ­scourged you with w ­ hips; I will ­scourge you with ­scor­pi­ons.’  ” 12 Three days lat­er Jer­o­bo­am and all the peo­ple re­turned to Re­ho­bo­am, as the king had said, “Come back to me in ­three days.” 13 The king an­swered the peo­ple harsh­ly. Re­ ject­ing the ad­vice giv­en him by the el­ders, 14  he fol­lowed the ad­vice of the ­young men and said, “My fa­ther made your yoke ­heavy; I will make it even heavi­er. My fa­ther ­scourged you with ­whips; I will ­scourge you with scor­pi­ ons.” 15 So the king did not lis­ten to the peo­ple, for this turn of e ­ vents was from the Lord, to ful­fill the word the Lord had spo­ken to Jer­o­bo­am son of Ne­bat ­through Ahi­jah the Shi­lo­nite. 16 When all Is­ra­el saw that the king re­fused to lis­ten to them, they an­swered the king: a 2 Or he

remained in   

WHAT WAS THE BOOK OF THE ANNALS OF SOLOMON? (11:41) This was probably a more comprehensive and detailed account than that of the books of the annals of the kings of Judah and Israel. The author of Kings no doubt used these sources, though they are no longer available to us. They were probably lost during the destruction of Jerusalem or during the chaos of the exile. WHAT WAS THE HEAVY YOKE SOLOMON HAD IMPOSED ON THE PEOPLE? (12:4) Ancient kings often built monuments and military garrisons with the labor of captured enemies. But Solomon’s peaceful reign denied him this labor pool. Instead, he enslaved foreigners (9:15) and drafted Israelites to work one month out of every three (5:13 – 15). He also divided the kingdom into 12 districts, each responsible for providing one month’s provisions for the king and his extravagant royal household (4:7,22 – 23,27 – 28). HAD SOLOMON AND REHOBOAM FORGOTTEN ISRAEL’S PAST SLAVERY IN EGYPT? (12:11) It appears so. Both Solomon and Rehoboam authorized state-imposed burdens on the ­people. They had forgotten their nation’s past slavery in Egypt and lacked the compassion that this knowledge of Israel’s experience should have engendered in them. The words of Deuteronomy — ​Remember that you were slaves in Egypt (Dt 15:15; 16:12; 24:18) — ​should have informed their rule. DID GOD CAUSE REHOBOAM TO REJECT THE PEOPLE’S REQUEST? (12:15) Yes and no. On the one hand, God worked in and through the circumstances that led to Rehoboam’s decision. On the other hand, Rehoboam made his decision and had to live with the consequences. In this sense, this turn of events was from the Lord. See the article Did God cause Rehoboam’s foolish choice? (2Ch 10:15; p. 641). WHY DID REHOBOAM CHOOSE NOT TO ENFORCE HIS AUTHORITY? (12:16) He tried (vv. 18,21), but with 10 of the 12 tribes of Israel in rebellion against him, Rehoboam no longer had the resources he had begun with. His authority existed only because the ­people had entrusted him with it. By leaving the kingdom, they took power away from the king.

504

1 Kings 12:17

THE DIVIDED KINGDOM (12:16)

“What share do we have in David, what part in Jesse’s son? To your tents, Israel! Look after your own house, David!”

Dan ARAM Sea of Kinnereth I S R A E L (Sea of Galilee) Bethel Jerusalem

Jo r d a n R .

Shechem

Peniel N MO AM Salt Sea (Dead Sea) MOAB

JUDAH 0 0

40 km.

EDOM

40 miles

WHAT KIND OF FORCED LABOR WAS THIS? (12:18) Before the mid-1800s, slavery was a common institution around the world. All kings turned prisoners of war and conquered populations into permanent slaves. It is not surprising that David, Solomon and other leaders of Israel depended on human slaves for building their empires and infrastructure. In Israel, Solomon imposed a program of national ser­vice within a certain time frame — ​similar to the modern military draft — ​to do forced labor. WHY DID JEROBOAM MAKE TWO GOLDEN CALVES? (12:28) Bull calves symbolized strength. The two that Jeroboam made recalled Israel’s worship of the golden calf in the desert (Ex 32:1 – 4). Jeroboam’s calves were examples of syncretism — ​the mixing of worship of the true God with pagan ritual. Jeroboam used these idols to establish two centers of worship in Israel. One calf was placed in Bethel, the ancient holy place where Jacob’s vision occurred (Ge 28:10 – 22). The other was placed in Dan, where the ­people had grown accustomed to idol worship (Jdg 18:30 – 31). WHY DID JEROBOAM GIVE THESE GODS TO ISRAEL? (12:28 – 33) Jeroboam’s motives were political; he wanted to keep the ­people of Israel from going to

So the Is­ra­el­ites went home. 17 But as for the Is­ra­el­ites who were liv­ing in the ­towns of Ju­dah, Re­ho­bo­am ­still ­ruled over them. 18  King Re­ho­bo­am sent out Ad­o­ni­ram,  a who was in ­charge of f­ orced la­bor, but all Is­ra­el ­stoned him to ­death. King Re­ ho­bo­am, how­ev­er, man­aged to get into his char­i­ot and es­ cape to Je­ru­sa­lem. 19 So Is­ra­el has been in re­bel­lion ­against the ­house of Da­vid to this day. 20  When all the Is­ra­el­ites ­heard that Jer­o­bo­am had re­ turned, they sent and ­called him to the as­sem­bly and made him king over all Is­ra­el. Only the ­tribe of Ju­dah re­mained loy­al to the ­house of Da­vid. 21  When Re­ho­bo­am ar­rived in Je­ru­sa­lem, he mus­tered all Ju­dah and the ­tribe of Ben­ja­min — ​a hun­dred and ­eighty thou­sand able ­young men — ​to go to war ­against Is­ra­el and to re­gain the king­dom for Re­ho­bo­am son of Sol­o­mon. 22 But this word of God came to She­ma­iah the man of God: 23 “Say to Re­ho­bo­am son of Sol­o­mon king of Ju­dah, to all Ju­dah and Ben­ja­min, and to the rest of the peo­ple, 24 ‘This is what the Lord says: Do not go up to ­fight ­against your broth­ers, the Is­ra­el­ites. Go home, ev­ery one of you, for this is my do­ing.’ ” So they o ­ beyed the word of the Lord and went home ­again, as the Lord had or­dered.

Golden Calves at Bethel and Dan 25  Then Jer­o­bo­am for­ti­fied She­chem in the hill coun­try of Ephra­im and l­ived t­ here. From t­ here he went out and ­built up Pe­ni­el.  b 26  Jer­o­bo­am ­thought to him­self, “The king­dom will now like­ly re­vert to the ­house of Da­vid. 27 If ­these peo­ple go up to of­fer sac­ri­fic­es at the tem­ple of the Lord in Je­ru­sa­lem, they will ­again give ­their al­le­giance to ­their lord, Re­ho­bo­am king of Ju­dah. They will kill me and re­turn to King Re­ho­bo­am.” 28 Af­ter seek­ing ad­vice, the king made two gold­en ­calves. a 18  Some Septuagint manuscripts and Syriac (see also 4:6 and 5:14); Hebrew Adoram    b 25 Hebrew Penuel, a variant of Peniel   

H O W M U C H I N F L U E N C E D I D P R O P H E T S H AV E ? 1 2 : 2 4 How could one man’s simple speech halt an entire army ready for battle? It was God’s plan that his prophets would warn and guide Israel in general and her kings in particular (2Ki 17:13). When Shemaiah spoke, Rehoboam could either obey or disregard him. The stakes were high. To defy a true prophet was to defy God himself. Ignoring a prophet made sense only if the king believed the prophet to be insincere, uninformed or mistaken. How could a king know if a prophet was reliable or phony? By trial and error — ​watching to see if the prophet’s prophecy came to pass — and by observing the righ­ teous­ness and integrity of the prophet. Today we compare the words of a “prophet” (preacher, counselor or another) with God’s written Word. We look for sincerity, empathy, conviction, compassion, integrity and other virtues. So in many ways, our methods of evaluating spiritual pronouncements are similar to those of the ancients. The chief difference is that we also have the Holy Spirit to guide us.

1 Kings 13:12

505

He said to the peo­ple, “It is too much for you to go up to Je­ru­sa­lem. Here are your gods, Is­ra­el, who ­brought you up out of ­Egypt.” 29 One he set up in Beth­el, and the oth­er in Dan. 30 And this t­ hing be­came a sin; the peo­ple came to wor­ ship the one at Beth­el and went as far as Dan to wor­ship the oth­er.  a 31  Jer­o­bo­am ­built ­shrines on high plac­es and ap­point­ed ­priests from all ­sorts of peo­ple, even ­though they were not Le­vites. 32 He in­sti­tut­ed a fes­ti­val on the fif­teenth day of the ­eighth ­month, like the fes­ti­val held in Ju­dah, and of­fered sac­ri­fic­es on the al­tar. This he did in Beth­el, sac­ri­fic­ing to the ­calves he had made. And at Beth­el he also in­stalled ­priests at the high plac­es he had made. 33 On the fif­teenth day of the e ­ ighth ­month, a ­month of his own choos­ing, he of­fered sac­ri­fic­es on the al­tar he had b ­ uilt at Beth­el. So he in­sti­tut­ed the fes­ti­val for the Is­ra­el­ites and went up to the al­tar to make of­fer­ings.

worship in Jerusalem (in Judah), where they might be persuaded to renew their allegiance to the Davidic monarchy.

WHY DID JEROBOAM APPOINT PRIESTS FROM ALL SORTS OF PEOPLE? (12:31) Jeroboam rejected the Levites as priests. The Levites sided with Rehoboam and refused to take part in Jeroboam’s calf worship. They left their lands and cities throughout Israel to live in Judah so they could remain faithful to the true God (2Ch 11:13 – 14).

The Man of God From Judah

13

By the word of the Lord a man of God came from Ju­ dah to Beth­el, as Jer­o­bo­am was stand­ing by the al­tar to make an of­fer­ing. 2 By the word of the Lord he ­cried out ­against the al­tar: “Al­tar, al­tar! This is what the Lord says: ‘A son n ­ amed Jo­si­ah will be born to the ­house of Da­vid. On you he will sac­ri­fice the p ­ riests of the high plac­es who make of­fer­ings here, and hu­man ­bones will be b ­ urned on you.’ ” 3 That same day the man of God gave a sign: “This is the sign the Lord has de­clared: The al­tar will be ­split ­apart and the ash­es on it will be ­poured out.” 4 When King Jer­ob ­ o­am ­heard what the man of God ­cried out ­against the al­tar at Beth­el, he ­stretched out his hand from the al­tar and said, “Seize him!” But the hand he ­stretched out to­ward the man shriv­eled up, so that he c­ ould not pull it back. 5 Also, the al­tar was ­split ­apart and its ash­es ­poured out ac­cord­ing to the sign giv­en by the man of God by the word of the Lord. 6 Then the king said to the man of God, “In­ter­cede with the Lord your God and pray for me that my hand may be re­stored.” So the man of God in­ter­ced­ed with the Lord, and the ­king’s hand was re­stored and be­came as it was be­fore. 7 The king said to the man of God, “Come home with me for a meal, and I will give you a gift.” 8 But the man of God an­swered the king, “Even if you were to give me half your pos­ses­sions, I ­would not go with you, nor ­would I eat b ­ read or d ­ rink wa­ter here. 9 For I was com­mand­ed by the word of the Lord: ‘You must not eat ­bread or d ­ rink wa­ter or re­turn by the way you came.’ ” 10 So he took an­oth­er road and did not re­turn by the way he had come to Beth­el. 11 Now ­there was a cer­tain old proph­et liv­ing in Beth­el, ­whose sons came and told him all that the man of God had done ­there that day. They also told ­their fa­ther what he had said to the king. 12 Their fa­ther ­asked them, “Which way did he go?” And his sons s­ howed him ­which road the man of a 30  Probable reading of the original Hebrew text; Masoretic Text people went to the one as far as Dan   

WHO WAS THIS ANONYMOUS PROPHET? (13:1 – 10) The term man of God was a common title for a prophet (12:22). Though this prophet’s name is unknown, his ministry was significant. He appears to have been anti-social (v. 8), but only because he was determined to obey God and not be bought off by Jeroboam, for whom the prophet had an unsettling message from God.

WHY DID JEROBOAM WANT THE PROPHET TO COME HOME WITH HIM? (13:7) If Jeroboam’s invitation was sincere, he was extending generosity and voicing gratitude. But if Jeroboam’s actions were suspicious, then the following interpretations are possible: (1) Jeroboam may have extended an invitation to the prophet in order to force the prophet to annul his recent prophecy (vv. 2 – 3). (2) Jero­boam may have thought that if the prophet went home with him, others would view the action as a prophetic endorsement of him. (3) Jeroboam may have been ingratiating himself with the prophet as “insurance” against future harm or God’s judgment.

506

1 Kings 13:13

WHY WOULD THE OLD PROPHET LIE? (13:18) He may have been testing the man of God from Judah to see if his message was, in fact, from the Lord. Though the man of God from Judah failed to prove his message by his own obedience to it, the old prophet could announce a second test of truth: the man’s judgment. If he survived and returned home, his word at Bethel would be meaningless, since God would have taken no steps to punish his disobedience. His death, however, would prove that God cared about the integrity of his message and would be a warning to Jeroboam that disobedience carries an awful price.

God from Ju­dah had tak­en. 13 So he said to his sons, “Sad­dle the don­key for me.” And when they had sad­dled the don­key for him, he mount­ed it 14 and rode af­ter the man of God. He ­found him sit­ting un­der an oak tree and a ­ sked, “Are you the man of God who came from Ju­dah?” “I am,” he re­plied. 15 So the proph­et said to him, “Come home with me and eat.” 16 The man of God said, “I can­not turn back and go with you, nor can I eat ­bread or ­drink wa­ter with you in this ­place. 17 I have been told by the word of the Lord: ‘You must not eat ­bread or ­drink wa­ter ­there or re­turn by the way you came.’ ” 18 The old proph­et an­swered, “I too am a proph­et, as you are. And an an­gel said to me by the word of the Lord: ‘Bring him back with you to your h ­ ouse so that he may eat b ­ read and ­drink wa­ter.’ ” (But he was ly­ing to him.) 19 So the man of God re­turned with him and ate and ­drank in his house. 20 While they were sit­ting at the ta­ble, the word of the Lord came to the old proph­et who had ­brought him back. 21 He c­ ried out to the man of God who had come from Ju­dah, “This is what the Lord says: ‘You have de­fied the word of the Lord and have not kept the com­mand the Lord your God gave you. 22 You came back and ate ­bread and ­drank wa­ter in the ­place ­where he told you not to eat or ­drink. There­fore your body will not be bur­ied in the tomb of your an­ces­tors.’  ” 23 When the man of God had fin­ished eat­ing and drink­ ing, the proph­et who had b ­ rought him back sad­dled his don­key for him. 24 As he went on his way, a lion met him on the road and ­killed him, and his body was left ly­ing on the road, with both the don­key and the lion stand­ing be­side it. 25 Some peo­ple who ­passed by saw the body ly­ing ­there, with the lion stand­ing be­side the body, and they went and re­port­ed it in the city ­where the old proph­et lived. 26 When the proph­et who had b ­ rought him back from his jour­ney ­heard of it, he said, “It is the man of God who de­fied the word of the Lord. The Lord has giv­en him over to the lion, ­which has ­mauled him and ­killed him, as the word of the Lord had ­warned him.” 27 The proph­et said to his sons, “Sad­dle the don­key for me,” and they did so. 28 Then he went out and ­found the body ly­ing on the road, with the don­key and the lion stand­ ing be­side it. The lion had nei­ther eat­en the body nor ­mauled the don­key. 29 So the proph­et ­picked up the body of the man of God, laid it on the don­key, and b ­ rought it back to his own city to ­mourn for him and bury him. 30 Then he laid the body in his own tomb, and they ­mourned over him and said, “Alas, my broth­er!” 31 Af­ter bury­ing him, he said to his sons, “When I die, bury me in the ­grave ­where the man of God is bur­ied; lay my ­bones be­side his ­bones. 32 For the mes­sage he de­clared by the word of the Lord ­against the al­tar in Beth­el and ­against all the s­ hrines on the high plac­es in the t­ owns of Sa­mar­ia will cer­tain­ly come true.” 33 Even af­ter this, Jer­o­bo­am did not c­ hange his evil ways,

WHY WOULD GOD KILL THE MAN OF GOD FOR TRUSTING A LYING PROPHET? (13:21 – 22) It seems unfair that the man of God was killed for believing a lie from a supposed prophet. But by eating with the old prophet, the man of God disobeyed the Lord’s command. This incident is a somber reminder that we are always responsible for carefully evaluating messages supposedly from God, especially when they contradict what God has previously revealed. WERE LIONS COMMON IN ISRAEL? (13:24) Yes, lions roamed throughout Canaan. Samson killed one bare-handed, aided by supernatural strength from the Holy Spirit (Jdg 14:6). David killed one by seizing its hair and striking it (1Sa 17:34 – 35). WHY DIDN’T THE LION KILL THE DONKEY OR EAT THE MAN? (13:24 – 25) If its natural instincts had been at work, the lion would have done more than stand over the body. But the animal’s passivity was quite unnatural, confirming that God had used the lion as an instrument of his judgment. The miracle of a lion standing passively over a kill, with a donkey standing nearby and humans passing by, should have confirmed the authenticity of God’s message and led Jero­ boam to repent. WHY DID THE OLD PROPHET MOURN THE DEATH THAT HE CAUSED? (13:29 – 30) The old prophet’s response holds the key to this story. If the old prophet had been a trickster, he would not have grieved the death of the man of God. But he was seeking truth. If the man of God’s prophecy against Jeroboam was true, God would punish the man of God’s disobedience, just as the prophecy promised punishment for Jeroboam’s disobedience. The man of God’s death proved how true the man of God’s words were, how powerful God is and the serious consequences of Jero­ boam’s rebellion against God. WITH JUDGMENT PROMISED AGAINST FALSE PRIESTS, WHY WOULD ANYONE WANT TO BE ONE? (13:33) Jeroboam’s priests were politically and perhaps financially motivated. Accepting such an office required skepticism, if not complete disbelief, that God would speak through a prophet or mete out judgment. These priests were therefore unafraid of the prophet’s prediction of doom (v. 2).

1 Kings 14:15

507

but once more ap­point­ed p ­ riests for the high plac­es from all ­sorts of peo­ple. Any­one who want­ed to be­come a p ­ riest he con­se­crat­ed for the high plac­es. 34 This was the sin of the ­house of Jer­o­bo­am that led to its down­fall and to its de­ struc­tion from the face of the earth.

Ahijah’s Prophecy Against Jeroboam

14

At that time Abi­jah son of Jer­o­bo­am be­came ill, 2 and Jer­o­bo­am said to his wife, “Go, dis­guise your­self, so you ­won’t be rec­og­nized as the wife of Jer­o­bo­am. Then go to Shi­loh. Ahi­jah the proph­et is ­there — ​the one who told me I ­would be king over this peo­ple. 3 Take ten l­ oaves of b ­ read with you, some ­cakes and a jar of hon­ey, and go to him. He will tell you what will hap­pen to the boy.” 4  So Jer­o­bo­am’s wife did what he said and went to Ahi­jah’s ­house in Shi­loh. Now Ahi­jah ­could not see; his ­sight was gone be­cause of his age. 5 But the Lord had told Ahi­jah, “Jer­o­bo­am’s wife is com­ing to ask you ­about her son, for he is ill, and you are to give her such and such an an­swer. When she ar­rives, she will pre­tend to be some­one else.” 6 So when Ahi­jah ­heard the ­sound of her foot­steps at the door, he said, “Come in, wife of Jer­o­bo­am. Why this pre­ tense? I have been sent to you with bad news. 7 Go, tell Jer­ o­bo­am that this is what the Lord, the God of Is­ra­el, says: ‘I ­raised you up from a ­ mong the peo­ple and ap­point­ed you rul­er over my peo­ple Is­ra­el. 8 I tore the king­dom away from the h ­ ouse of Da­vid and gave it to you, but you have not been like my ser­vant Da­vid, who kept my com­mands and fol­lowed me with all his ­heart, do­ing only what was ­right in my eyes. 9 You have done more evil than all who l­ived be­fore you. You have made for your­self oth­er gods, ­idols made of met­al; you have ­aroused my an­ger and ­turned your ­back on me. 10 “ ‘Be­cause of this, I am go­ing to ­bring di­sas­ter on the ­house of Jer­o­bo­am. I will cut off from Jer­o­bo­am ev­ery last male in Is­ra­el — ​­slave or free. a I will burn up the ­house of Jer­o­bo­am as one ­burns dung, un­til it is all gone. 11 Dogs will eat ­those be­long­ing to Jer­o­bo­am who die in the city, and the b ­ irds will feed on t­ hose who die in the coun­try. The Lord has spo­ken!’ 12 “As for you, go back home. When you set foot in your city, the boy will die. 13 All Is­ra­el will ­mourn for him and bury him. He is the only one be­long­ing to Jer­o­bo­am who will be bur­ied, be­cause he is the only one in the h ­ ouse of Jer­o­bo­am in whom the Lord, the God of Is­ra­el, has f­ ound any­thing good. 14 “The Lord will ­raise up for him­self a king over Is­ra­el who will cut off the fam­i­ly of Jer­o­bo­am. Even now this is be­gin­ning to hap­pen.  b 15 And the Lord will ­strike Is­ra­el, so that it will be like a reed sway­ing in the wa­ter. He will up­ root Is­ra­el from this good land that he gave to t­ heir an­ces­ tors and scat­ter them be­yond the Eu­phra­tes Riv­er, be­cause they ­aroused the Lord’s an­ger by mak­ing Ashe­rah ­poles.  c a 10 Or Israel — ​every

ruler or leader    b 14  The meaning of the Hebrew for this sentence is uncertain.    c 15  That is, wooden symbols of the goddess Asherah; here and elsewhere in 1 Kings   

HOW COULD AHIJAH SAY DAVID DID ONLY WHAT WAS RIGHT? (14:8) There is no question that David sinned. It was a matter of public knowledge. But to show the clear distinction between a godly king and an evil one, Ahijah described David as good and Jeroboam as bad.

WHY DID THE MOTHER GO BACK HOME IF IT MEANT HER SON WOULD DIE? (14:12,17) Ahijah’s dire prophecy (v. 10) did not cause the boy’s death but merely foretold it. There was nothing else the mother could do. The illness was obviously quite serious, because Jeroboam was desperate enough to seek a miracle from a prophet of the God he had disregarded. Ahijah made it clear that there was a terrible price to pay for Jeroboam’s sin. WHY DIDN’T THE JUDGMENT OCCUR IMMEDIATELY, AS THE PROPHET IMPLIED THAT IT WOULD? (14:14) Jeroboam died at a ripe old age and his son Nadab succeeded him, apparently contradicting Ahijah’s warning. Though Ahijah had pronounced God’s judgment as effective without delay, not all judgment falls with suddenness. For Jeroboam, the immediate judgment of his son’s death proved the reliability of the longrange judgment, which included the sure prospect that all his efforts would lead to disaster and shame. It was a sentence of lifetime frustration and failure, and it must have been like a dark cloud over Jeroboam’s head every day of his life. Jeroboam’s son Nadab ruled Israel for only two years before Ahijah’s prophecy was fulfilled (15:25 – 30).

508

1 Kings 14:16

WHAT WAS THE BOOK OF THE ANNALS OF THE KINGS OF ISRAEL? (14:19) This was a record of the history of the nation of Israel available to the writers of Kings; it has apparently been lost or destroyed.

16 And he will give Is­ra­el up be­cause of the sins Jer­o­bo­am has com­mit­ted and has ­caused Is­ra­el to com­mit.” 17 Then Jer­o­bo­am’s wife got up and left and went to Tir­ zah. As soon as she ­stepped over the thresh­old of the ­house, the boy died. 18 They bur­ied him, and all Is­ra­el ­mourned for him, as the Lord had said ­through his ser­vant the proph­et Ahi­jah. 19 The oth­er ­events of Jer­o­bo­am’s ­reign, his wars and how he ­ruled, are writ­ten in the book of the an­nals of the ­kings of Is­ra­el. 20 He ­reigned for twen­ty-two ­years and then rest­ ed with his an­ces­tors. And Na­dab his son suc­ceed­ed him as king.

Rehoboam King of Judah

WHAT WERE HIGH PLACES AND SACRED STONES? (14:23) The top of a rise, hill or mountain gave ancient worshipers a sense of distance from the mundane things of life. It also moved them closer to the sky, where they believed the gods resided. This led to the custom of placing religious objects, such as stone pillars (sacred stones), on hills to appease the gods. But this pagan practice was forbidden to the Israelites (Ex 23:24; Lev 26:1; Dt 16:21 – 22). WHAT ROLE DID MALE SHRINE PROSTITUTES HAVE IN PAGAN WORSHIP? (14:24) The pagans viewed prostitution as more than sinful pleasure. They believed that prostitutes, taking on the role of gods of nature, could induce the gods to do certain things. Prostitution became their way of “praying” for a good harvest. Intercourse symbolized the fertile reproduction of their crops; semen symbolized rain sent by the gods. Some think male prostitutes were used for “religious intercourse” with women worshipers. Others think male prostitutes, representing male gods, committed homosexual acts. See How did men sacrifice with shrine prostitutes? (Hos 4:14; p. 1321). DID THE KING OF EGYPT TAKE THE ARK OF THE COVENANT FROM JERUSALEM? (14:26) Rehoboam ransomed the city of Jerusalem by paying tribute to Shishak (Sheshonk I). That tribute primarily consisted of the gold shields Solomon had made (2Ch 12:9). The silence of the Old Testament as to the fate of the ark fuels speculation that it was captured or destroyed during Shishak’s campaign. But there is no explicit record of the Egyptians taking the ark.

21  Re­ho­bo­am son of Sol­o­mon was king in Ju­dah. He was for­ty-one ­years old when he be­came king, and he r­ eigned sev­en­teen ­years in Je­ru­sa­lem, the city the Lord had cho­sen out of all the ­tribes of Is­ra­el in ­which to put his Name. His moth­er’s name was Na­a­mah; she was an Am­mon­ite. 22 Ju­dah did evil in the eyes of the Lord. By the sins they com­mit­ted they ­stirred up his jeal­ous an­ger more than ­those who were be­fore them had done. 23 They also set up for them­selves high plac­es, sa­cred ­stones and Ashe­rah ­poles on ev­ery high hill and un­der ev­ery spread­ing tree. 24 There were even male ­shrine pros­ti­tutes in the land; the peo­ple en­gaged in all the de­test­able prac­tic­es of the na­tions the Lord had driv­en out be­fore the Is­ra­el­ites. 25 In the ­fifth year of King Re­ho­bo­am, Shi­shak king of ­Egypt at­tacked Je­ru­sa­lem. 26 He car­ried off the trea­sures of the tem­ple of the Lord and the trea­sures of the roy­al pal­ ace. He took ev­ery­thing, in­clud­ing all the gold s­ hields Sol­o­ mon had made. 27  So King Re­ho­bo­am made ­bronze ­shields to re­place them and as­signed t­hese to the com­mand­ers of the g ­ uard on duty at the en­trance to the roy­al pal­ace. 28 When­ev­er the king went to the Lord’s tem­ple, the g ­ uards bore the s­ hields, and af­ter­ward they re­turned them to the guard­room. 29 As for the oth­er ­events of Re­ho­bo­am’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 30  There was con­tin­u­al war­fare be­tween Re­ho­bo­am and Jer­o­bo­am. 31  And Re­ho­bo­am rest­ed with his an­ces­tors and was bur­ied with them in the City of Da­vid. His moth­er’s name was Na­a­mah; she was an Am­mon­ite. And Abi­jah  a his son suc­ceed­ed him as king.

Abijah King of Judah

15

In the eigh­teenth year of the ­reign of Jer­o­bo­am son of Ne­bat, Abi­jah  b be­came king of Ju­dah, 2 and he ­reigned in Je­ru­sa­lem ­three ­years. His moth­er’s name was Ma­a­kah daugh­ter of Abish­a­lom.  c 3 He com­mit­ted all the sins his fa­ther had done be­fore him; his ­heart was not ful­ly de­vot­ed to the Lord his God,

a 31  Some Hebrew manuscripts and Septuagint (see also 2 Chron. 12:16); most Hebrew manuscripts Abijam    b 1  Some Hebrew manuscripts and Septuagint (see also 2 Chron. 12:16); most Hebrew manuscripts Abijam; also in verses 7 and 8    c 2  A variant of Absalom; also in verse 10   

1 Kings 15:22

509

as the ­heart of Da­vid his fore­fa­ther had been. 4  Nev­er­the­ less, for Da­vid’s sake the Lord his God gave him a lamp in Je­ru­sa­lem by rais­ing up a son to suc­ceed him and by mak­ ing Je­ru­sa­lem ­strong. 5 For Da­vid had done what was r­ ight in the eyes of the Lord and had not ­failed to keep any of the Lord’s com­mands all the days of his life — ​ex­cept in the case of Uri­ah the Hit­tite. 6  There was war be­tween Abi­jah  a and Jer­o­bo­am through­ ­ vents of Abi­jah’s out Abi­jah’s life­time. 7 As for the oth­er e ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? ­There was war be­tween Abi­jah and Jer­o­bo­am. 8  And Abi­jah rest­ed with his an­ces­tors and was bur­ied in the City of Da­vid. And Asa his son suc­ceed­ed him as king.

WHAT WAS THIS LAMP IN JERUSALEM? (15:4) See What was the significance of this lamp? (11:36; p. 502)

Asa King of Judah 9  In the twen­ti­eth year of Jer­o­bo­am king of Is­ra­el, Asa be­came king of Ju­dah, 10  and he ­reigned in Je­ru­sa­lem for­tyone ­years. His grand­moth­er’s name was Ma­a­kah daugh­ter of Abish­a­lom. 11 Asa did what was r­ ight in the eyes of the Lord, as his fa­ther Da­vid had done. 12 He ex­pelled the male ­shrine pros­ti­tutes from the land and got rid of all the i­dols his an­ces­tors had made. 13 He even de­posed his grand­moth­er ­Ma­a­kah from her po­si­tion as ­queen moth­er, be­cause she had made a re­pul­sive im­age for the wor­ship of Ashe­rah. Asa cut it down and b ­ urned it in the Kid­ron Val­ley. 14 Al­ though he did not re­move the high plac­es, ­Asa’s ­heart was ­ rought into ful­ly com­mit­ted to the Lord all his life. 15 He b the tem­ple of the Lord the sil­ver and gold and the ar­ti­cles that he and his fa­ther had ded­i­cat­ed. 16 There was war be­tween Asa and Ba­as­ ha king of Is­ra­ el through­out ­their ­reigns. 17  Ba­a­sha king of Is­ra­el went up ­against Ju­dah and for­ti­fied Ra­mah to pre­vent any­ one from leav­ing or en­ter­ing the ter­ri­to­ry of Asa king of Ju­dah. 18 Asa then took all the sil­ver and gold that was left in the trea­sur­ies of the Lord’s tem­ple and of his own pal­ace. He en­trust­ed it to his of­fi­cials and sent them to Ben-Ha­dad son of Tab­rim­mon, the son of He­zi­on, the king of Aram, who was rul­ing in Da­mas­cus. 19 “Let ­there be a trea­ty be­ tween me and you,” he said, “as t­ here was be­tween my fa­ ther and your fa­ther. See, I am send­ing you a gift of sil­ver and gold. Now b ­ reak your trea­ty with Ba­a­sha king of Is­ra­el so he will with­draw from me.” 20 Ben-Ha­dad ­agreed with King Asa and sent the com­ mand­ers of his forc­es ­against the t­ owns of Is­ra­el. He con­ quered Ijon, Dan, Abel Beth Ma­a­kah and all Kin­ne­reth in ­ eard this, he s­ topped ad­di­tion to Naph­ta­li. 21 When Ba­a­sha h build­ing Ra­mah and with­drew to Tir­zah. 22 Then King Asa is­sued an or­der to all Ju­dah — ​no one was ex­empt — ​and they car­ried away from Ra­mah the ­stones and tim­ber Ba­ a­sha had been us­ing t­ here. With them King Asa b ­ uilt up Geba in Ben­ja­min, and also Miz­pah. a 6  Some Hebrew manuscripts and Syriac Abijam (that is, Abijah); most Hebrew manuscripts Rehoboam   

LINK (15:5) URIAH THE HITTITE See 2 Sam­uel 11.

WHY IS ABIJAH SAID TO HAVE RESTED WITH HIS ANCESTORS? (15:8) When Abijah was buried, he joined relatives who had preceded him in death in the family tomb. Because ancestry and the continuity of the family were so important in Israelite culture, as they still are in many parts of the world, death was referred to in this way. See How would Aaron be gathered to his ­people? (Nu 20:24; p. 227).

WHY DIDN’T ASA REMOVE THE HIGH PLACES IF HE WAS FULLY DEVOTED TO THE LORD? (15:14) The reference here and in 2 Chron­icles 15:17 is to those high places where the Lord was worshiped. When 2 Chron­icles 14:3 – 5 says that Asa removed the high places, it refers to centers where Canaanite gods and goddesses were worshiped. This same distinction is to be assumed of Jehoshaphat (22:43), Joash (2Ki 12:2 – 3), Amaziah (2Ki 14:3 – 4), Azariah (2Ki 15:3 – 4) and Jotham (2Ki 15:34 – 35) — ​all kings who received the following positive appraisal: He did what was right in the eyes of the Lord. The high places, however, were not removed (1Ki 22:43). IF ASA WAS SO RIGHTEOUS, WHY DID HE SEND THE SILVER AND GOLD THAT WAS LEFT IN THE TEMPLE TREASURIES TO A PAGAN KING? (15:18 – 19) Baasha was in control of Ramah, only four miles north of Jerusalem. Baasha threatened to control the trade routes and isolate Judah’s capital. Asa turned the tide by forging an alliance with the pagan ruler Ben-Hadad of Aram (Syria). The prophet Hanani marked Asa’s alliance as foolish and as a denial of reliance on God (2Ch 16:7 – 9). Asa’s last years are described as painful; he was both stubborn and repressive (2Ch 16:10 – 12).

510

1 Kings 15:23

WHAT FOOT DISEASE DID ASA HAVE? (15:23) Too few symptoms are given to know with certainty. Possibilities include gout (inflammation of the joints in the hands and feet), edema (excessive buildup of fluid in the tissues) or senile gangrene (decay of tissues due to loss of blood supply).

23 As for all the oth­er ­events of ­Asa’s ­reign, all his achieve­ ments, all he did and the cit­ies he ­built, are they not writ­ten in the book of the an­nals of the k ­ ings of Ju­dah? In his old age, how­ev­er, his feet be­came dis­eased. 24  Then Asa rest­ed with his an­ces­tors and was bur­ied with them in the city of his fa­ther Da­vid. And Je­hosh­a­phat his son suc­ceed­ed him as king.

Nadab King of Israel

IS AHIJAH . . . OF ISSACHAR THE SAME PERSON AS THE PROPHET AHIJAH WHO LIVED IN SHILOH? (15:27,29; SEE 14:2,10 – 16) Probably not. Ahijah, which means “my brother is Yahweh,” is a name that apparently belonged to three Biblical figures: Ahijah the priest under Saul (1Sa 14:3); Ahijah the famous prophet of Shiloh (1Ki 11:29 – 30; 12:15; 14:2); and Ahijah of the house of Issachar, the father of Baasha, king of Israel (15:33). The writer of Kings was careful to make the distinction here that this Ahijah was of Issachar; he was not the prophet Ahijah from Shiloh.

25 Na­dab son of Jer­o­bo­am be­came king of Is­ra­el in the sec­ond year of Asa king of Ju­dah, and he r­ eigned over Is­ra­el two ­years. 26 He did evil in the eyes of the Lord, fol­low­ing the ways of his fa­ther and com­mit­ting the same sin his fa­ ther had ­caused Is­ra­el to com­mit. 27 Ba­a­sha son of Ahi­jah from the t­ ribe of Is­sa­char plot­ted ­against him, and he ­struck him down at Gib­be­thon, a Phi­ lis­tine town, ­while Na­dab and all Is­ra­el were be­sieg­ing it. 28 Ba­a­sha ­killed Na­dab in the ­third year of Asa king of Ju­dah and suc­ceed­ed him as king. 29 As soon as he be­gan to ­reign, he ­killed Jer­ob ­ o­am’s ­whole fam­i­ly. He did not ­leave Jer­o­bo­am any­one that ­breathed, but de­stroyed them all, ac­cord­ing to the word of the Lord giv­en ­through his ser­vant Ahi­jah the Shi­lo­nite. 30 This hap­pened be­cause of the sins Jer­o­bo­am had com­ mit­ted and had ­caused Is­ra­el to com­mit, and be­cause he ­aroused the an­ger of the Lord, the God of Is­ra­el. 31 As for the oth­er ­events of Na­dab’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el? 32 There was war be­tween Asa and Ba­a­sha king of Is­ra­el through­out ­their reigns.

Baasha King of Israel WHY WOULD GOD USE AN EVIL PERSON? (15:34) God is not limited to using only good p ­ eople for his purposes. God can redirect p ­ eoples’ evil actions and selfish intentions so that they accomplish unexpected good. Baasha thus became God’s instrument to punish Jero­ boam’s family (v. 29; see 14:10 – 16). See the article Does God use evil to do good? (Hab 1:6; p. 1380). WHAT IS THE SIGNIFICANCE OF THE DOGS AND BIRDS EATING THOSE WHO DIED? (16:4) It meant that proper burial was denied to Baa­sha and his house and that dogs and birds were allowed to scavenge their corpses. Jero­ boam (14:11) and Ahab (21:24) received identical prophecies. Jezebel suffered a similar fate (2Ki 9:30 – 37). WHY DID GOD PUNISH BAASHA? (16:7) Baasha’s violence accomplished God’s purpose (see Why would God use an evil person? [15:34; above]). But that one act did not make him a servant of God. Even though Baasha inadvertently fulfilled God’s will, God held him accountable for his evil actions and intentions. Baasha had wiped out Jeroboam’s clan in order to increase his power base, not to honor God.

33 In the ­third year of Asa king of Ju­dah, Ba­as­ ha son of Ahi­jah be­came king of all Is­ra­el in Tir­zah, and he r­ eigned twen­ty-four ­years. 34 He did evil in the eyes of the Lord, fol­ low­ing the ways of Jer­o­bo­am and com­mit­ting the same sin Jer­o­bo­am had ­caused Is­ra­el to com­mit. Then the word of the Lord came to Jehu son of Ha­na­ ni con­cern­ing Ba­a­sha: 2 “I lift­ed you up from the dust and ap­point­ed you rul­er over my peo­ple Is­ra­el, but you fol­ lowed the ways of Jer­o­bo­am and c­ aused my peo­ple Is­ra­el to sin and to ­arouse my an­ger by ­their sins. 3 So I am ­about to wipe out Ba­a­sha and his ­house, and I will make your h ­ ouse like that of Jer­o­bo­am son of Ne­bat. 4 Dogs will eat ­those be­ long­ing to Ba­a­sha who die in the city, and b ­ irds will feed on ­those who die in the coun­try.” 5 As for the oth­er e ­ vents of Ba­a­sha’s r­ eign, what he did and his achieve­ments, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el? 6  Ba­a­sha rest­ed with his an­ces­tors and was bur­ied in Tir­zah. And Elah his son suc­ ceed­ed him as king. 7 More­over, the word of the Lord came t­hrough the proph­et Jehu son of Ha­na­ni to Ba­a­sha and his h ­ ouse, be­ cause of all the evil he had done in the eyes of the Lord, arous­ing his an­ger by the t­ hings he did, be­com­ing like the ­house of Jer­o­bo­am  — ​and also be­cause he de­stroyed  it.

16

1 Kings 16:24

511

Elah King of Israel 8 In the twen­ty-­sixth year of Asa king of Ju­dah, Elah son of Ba­a­sha be­came king of Is­ra­el, and he r­ eigned in Tir­zah two years. 9 Zim­ri, one of his of­fi­cials, who had com­mand of half his char­i­ots, plot­ted ­against him. Elah was in Tir­zah at the time, get­ting ­drunk in the home of Arza, the pal­ace ad­min­is­tra­tor at Tir­zah. 10 Zim­ri came in, ­struck him down and ­killed him in the twen­ty-sev­enth year of Asa king of Ju­dah. Then he suc­ceed­ed him as king. 11 As soon as he be­gan to r­ eign and was seat­ed on the ­throne, he ­killed off Ba­a­sha’s ­whole fam­i­ly. He did not ­spare a sin­gle male, wheth­er rel­a­tive or ­friend. 12  So Zim­ri de­stroyed the ­whole fam­i­ly of Ba­a­sha, in ac­cor­dance with the word of the Lord spo­ken ­against Ba­a­sha ­through the proph­et Jehu  — ​ 13 be­cause of all the sins Ba­a­sha and his son Elah had com­mit­ted and had ­caused Is­ra­el to com­mit, so that they ­aroused the an­ger of the Lord, the God of Is­ra­el, by ­their worth­less idols. 14 As for the oth­er ­events of E ­ lah’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el?

Zimri King of Israel 15 In the twen­ty-sev­enth year of Asa king of Ju­dah, Zim­ri r­ eigned in Tir­zah sev­en days. The army was en­camped near Gib­be­thon, a Phi­lis­tine town. 16 When the Is­ra­el­ites in the camp ­heard that Zim­ri had plot­ted a ­ gainst the king and mur­dered him, they pro­claimed Omri, the com­mand­er of the army, king over Is­ra­el that very day ­there in the camp. 17 Then Omri and all the Is­ra­el­ites with him with­drew from Gib­be­thon and laid ­siege to Tir­zah. 18 When Zim­ri saw that the city was tak­en, he went into the cit­a­del of the roy­al pal­ace and set the pal­ace on fire ­around him. So he died, 19 be­cause of the sins he had com­mit­ted, do­ing evil in the eyes of the Lord and fol­low­ing the ways of Jer­o­bo­am and com­mit­ting the same sin Jer­o­bo­am had ­caused Is­ra­el to com­mit. 20 As for the oth­er ­events of Zim­ri’s ­reign, and the re­bel­ lion he car­ried out, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el?

Omri King of Israel 21 Then the peo­ple of Is­ra­el were ­split into two fac­tions; half sup­port­ed Tib­ni son of Gi­nath for king, and the oth­er half sup­port­ed Omri. 22  But ­Omri’s fol­low­ers ­proved stron­ ger than ­those of Tib­ni son of Gi­nath. So Tib­ni died and Omri be­came king. 23 In the thir­ty-­first year of Asa king of Ju­dah, Omri be­ came king of Is­ra­el, and he ­reigned ­twelve ­years, six of them in Tir­zah. 24 He ­bought the hill of Sa­mar­ia from She­ mer for two tal­ents a of sil­ver and b ­ uilt a city on the hill, call­ing it Sa­mar­ia, af­ter She­mer, the name of the for­mer own­er of the hill. a 24  That

is, about 150 pounds or about 68 kilograms   

WAS ZIMRI AN AGENT OF GOD’S JUDGMENT? (16:11 – 12) Because Zimri successfully eliminated the house of Baasha according to the prophecy of Jehu (v. 7), he was clearly an agent of God’s judgment. But even though God used him in this task, Zimri’s short reign (all of seven days!) was characterized by evil (v. 19).

512

1 Kings 16:25

LINK (16:31) THE SINS OF JEROBOAM This became a catchall phrase used by the prophets and Biblical writers to refer to the sins of Israel.

25 But Omri did evil in the eyes of the Lord and ­sinned more than all t­ hose be­fore him. 26  He fol­lowed com­plete­ly the ways of Jer­o­bo­am son of Ne­bat, com­mit­ting the same sin Jer­ob ­ o­am had ­caused Is­ra­el to com­mit, so that they ­aroused the an­ger of the Lord, the God of Is­ra­el, by t­ heir worth­less idols. 27 As for the oth­er ­events of ­Omri’s ­reign, what he did and the ­things he ­achieved, are they not writ­ten in the book of the an­nals of the k ­ ings of Is­ra­el? 28 Omri rest­ed with his an­ ces­tors and was bur­ied in Sa­mar­ia. And Ahab his son suc­ ceed­ed him as king.

WHAT WERE THE SINS OF JEROBOAM? (16:31) Jeroboam’s sins were chiefly two: (1) He caused the p ­ eople to worship the Lord in the representation of idols. (2) He caused the ­people to forsake the one place of worship — ​ the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (12:28 – 29; see Ex 20:4; Dt 12:5 – 7). WHO WAS THE GOD BAAL? (16:32) This was the best known of the Canaanite gods. In the pagan family of gods, El was the father (a mild-mannered deity whose only role was to settle sibling squabbles) and Asherah was the mother. Baal (meaning “master” or “lord”) was one of their 70 offspring. Baal was the fertility god responsible for germinating crops, increasing flocks and adding children to the community. Baal worship, accordingly, included both male and female religious prostitution. See Why did ­people consult the Baals? (2Ch 17:3; p. 647) and the article What were the gods of Canaan? (1Sa  7:3 – 4; p. 397). HOW WERE HIEL’S SONS KILLED? (16:34) They may have been killed to pacify pagan gods, which was not an uncommon practice in the ancient Near East. Sometimes infants were bottled and entombed within city walls, which is what probably happened here, though the immediate cause of their death is unknown. Their deaths were in fulfillment of the curse pronounced by Joshua (Jos 6:26). LINK (16:34) AT THE COST OF HIS FIRSTBORN SON Joshua had warned that the man who undertook the rebuilding of Jericho would do so at the cost of his sons’ lives (Jos 6:26). WHY DID ELIJAH NEED TO HIDE? (17:3) Elijah hid because God told him to. Prophets were to obey the Lord first and ask questions later. In this case, hiding was a means of showing the Israelites the cost of forsaking the Lord to worship Baal. Even though the nation was starving and thirsty, God’s prophet had enough food and water. God was revealing that he had the power to provide for those faithful to his covenant. The ­people’s hardship was the result of their own unfaithfulness to God. KERITH RAVINE AND ZAREPHATH (17:3,9)

Damascus

Tyre

Hazor Mt. Carmel Megiddo Jezreel Samaria ISRAEL Bethel

Jerusalem

Jord an R.

Med

iter

rane

an S ea

Sidon Zarephath

Dan Sea of Kinnereth (Sea of Galilee) Kerith R avine Ramoth Gilead Tishbe d a l e G i 0 20 km. 0

20 miles

Ahab Becomes King of Israel 29 In the thir­ty-­eighth year of Asa king of Ju­dah, Ahab son of Omri be­came king of Is­ra­el, and he r­ eigned in Sa­mar­ia over Is­ra­el twen­ty-two ­years. 30 Ahab son of Omri did more evil in the eyes of the Lord than any of t­ hose be­fore him. 31 He not only con­sid­ered it triv­i­al to com­mit the sins of Jer­ o­bo­am son of Ne­bat, but he also mar­ried Jez­eb ­ el daugh­ter of Eth­ba­al king of the Si­do­ni­ans, and be­gan to ­serve Baal and wor­ship him. 32 He set up an al­tar for Baal in the tem­ple of Baal that he b ­ uilt in Sa­mar­ia. 33 Ahab also made an Ashe­ rah pole and did more to a ­ rouse the an­ger of the Lord, the God of Is­ra­el, than did all the ­kings of Is­ra­el be­fore him. 34 In ­Ahab’s time, Hiel of Beth­el re­built Jer­i­cho. He laid its foun­da­tions at the cost of his first­born son Abi­ram, and he set up its ­gates at the cost of his youn­gest son Se­gub, in ac­cor­dance with the word of the Lord spo­ken by Josh­ua son of Nun.

Elijah Announces a Great Drought

17

Now Eli­jah the Tish­bite, from Tish­be  a in Gil­e­ad, said to Ahab, “As the Lord, the God of Is­ra­el, ­lives, whom I ­serve, t­ here will be nei­ther dew nor rain in the next few ­years ex­cept at my word.”

Elijah Fed by Ravens 2 Then the word of the Lord came to Eli­jah: 3 “Leave here, turn east­ward and hide in the Ke­rith Ra­vine, east of the Jor­ dan. 4 You will d ­ rink from the b ­ rook, and I have di­rect­ed the ra­vens to sup­ply you with food there.” 5 So he did what the Lord had told him. He went to the Ke­rith Ra­vine, east of the Jor­dan, and ­stayed ­there. 6 The ra­vens ­brought him ­bread and meat in the morn­ing and ­bread and meat in the eve­ning, and he ­drank from the brook.

Elijah and the Widow at Zarephath 7 Some time lat­er the ­brook ­dried up be­cause ­there had been no rain in the land. 8 Then the word of the Lord came to him: 9 “Go at once to Zar­e­phath in the re­gion of Si­don and stay t­ here. I have di­rect­ed a wid­ow ­there to sup­ply you with food.” 10 So he went to Zar­ep ­ hath. When he came to the town gate, a wid­ow was ­there gath­er­ing ­sticks. He ­called to her and a ­ sked, “Would you b ­ ring me a lit­tle wa­ter in a jar so a 1 Or Tishbite,

of the settlers   

1 Kings 18:6

513

I may have a ­drink?” 11 As she was go­ing to get it, he ­called, “And ­bring me, ­please, a ­piece of bread.” 12 “As sure­ly as the Lord your God l­ives,” she re­plied, “I ­don’t have any ­bread — ​only a hand­ful of ­flour in a jar and a lit­tle ol­ive oil in a jug. I am gath­er­ing a few ­sticks to take home and make a meal for my­self and my son, that we may eat it — ​and die.” 13 Eli­jah said to her, “Don’t be ­afraid. Go home and do as you have said. But ­first make a ­small loaf of ­bread for me from what you have and ­bring it to me, and then make some­thing for your­self and your son. 14 For this is what the Lord, the God of Is­ra­el, says: ‘The jar of ­flour will not be used up and the jug of oil will not run dry un­til the day the Lord ­sends rain on the land.’ ” 15 She went away and did as Eli­jah had told her. So ­there was food ev­ery day for Eli­jah and for the wom­an and her fam­i­ly. 16 For the jar of ­flour was not used up and the jug of oil did not run dry, in keep­ing with the word of the Lord spo­ken by Eli­jah. 17 Some time lat­er the son of the wom­an who ­owned the ­house be­came ill. He grew ­worse and ­worse, and fi­nal­ly ­stopped breath­ing. 18 She said to Eli­jah, “What do you have ­against me, man of God? Did you come to re­mind me of my sin and kill my son?” 19 “Give me your son,” Eli­jah re­plied. He took him from her arms, car­ried him to the up­per room ­where he was stay­ing, and laid him on his bed. 20 Then he c­ ried out to the Lord, “Lord my God, have you ­brought trag­ed ­ y even on this wid­ow I am stay­ing with, by caus­ing her son to die?” 21 Then he s­ tretched him­self out on the boy ­three ­times and ­cried out to the Lord, “Lord my God, let this b ­ oy’s life re­turn to him!” 22 The Lord ­heard Eli­jah’s cry, and the ­boy’s life re­turned to him, and he l­ ived. 23 Eli­jah p ­ icked up the c­ hild and car­ried him down from the room into the h ­ ouse. He gave him to his moth­er and said, “Look, your son is alive!” 24 Then the wom­an said to Eli­jah, “Now I know that you are a man of God and that the word of the Lord from your ­mouth is the truth.”

WHY DID GOD SEND ELIJAH TO A FOREIGN WOMAN? (17:9) The blessings of life and prosperity that came to this Gentile widow formed a stark contrast to the starvation faced by Israel. The widow, although not an Israelite, showed enough faith to feed Elijah and refer to his God as the Lord (v. 12). Though she wrongly thought later that her sins caused her son’s illness, she still recognized God as the judge over all (v. 18). Finally, her testimony (v. 24) is exactly what God wanted to hear from the Israelite nation. The faithfulness of this foreign widow, who had not known the Lord’s covenant or blessings, only made the unfaithfulness of Israel appear that much worse.

Elijah and Obadiah

18

Af­ter a long time, in the t­ hird year, the word of the Lord came to Eli­jah: “Go and pre­sent your­self to Ahab, and I will send rain on the land.” 2 So Eli­jah went to pre­sent him­self to Ahab. Now the fam­ine was se­vere in Sa­mar­ia, 3 and Ahab had sum­moned Oba­di­ah, his pal­ace ad­min­is­tra­tor. (Oba­di­ah was a de­vout be­liev­er in the Lord. 4  While Jez­e­bel was kill­ ing off the Lord’s proph­ets, Oba­di­ah had tak­en a hun­dred proph­ets and hid­den them in two c­ aves, fif­ty in each, and had sup­plied them with food and wa­ter.) 5 Ahab had said to Oba­di­ah, “Go ­through the land to all the ­springs and val­leys. May­be we can find some ­grass to keep the hors­es and ­mules ­alive so we will not have to kill any of our an­i­mals.” 6 So they di­vid­ed the land they were to cov­er, Ahab go­ing in one di­ rec­tion and Oba­di­ah in an­oth­er.

WHAT SIN WAS THE WIDOW REFERRING TO? (17:18) We are not told, but because her son became ill, she assumed she must have done something wrong. WHY DID SHE BLAME ELIJAH FOR HER SON’S ILLNESS AND DEATH? (17:18) The woman, knowing the prophet represented God, may have assumed that having the prophet live in her house was ample protection against catastrophe. Elijah was like health and life insurance to her. When her son stopped breathing, she lashed out at God’s representative. She may have felt that because Elijah was in her house, he had called God’s attention to her sin and now God was punishing her. DID THE WIDOW TRUST ELIJAH BEFORE HER SON WAS RAISED? (17:24) Although the widow had expressed an acquaintance with Elijah’s God when she first met Elijah, her act of obedience and faith allowed her to experience firsthand God’s providence and mercy (vv. 15 – 16). Her confession here suggests the experiential depth of her faith in the God of Israel. WHY WOULD OBADIAH, A DEVOUT BELIEVER IN THE LORD, SERVE AN EVIL KING LIKE AHAB? (18:3) Obadiah’s name means “servant of the Lord.” It is therefore better to say that Obadiah was actually serving the Lord during the regime of an evil king. Obadiah’s ser­vice to the Lord is seen in verse 4: he hides and feeds 100 of the Lord’s prophets. Joseph, Daniel and Esther also served the Lord and his ­people in the royal courts of evil rulers. HOW DID OBADIAH HIDE AND FEED 100 PROPHETS DURING A FAMINE? (18:4) As administrator of the palace, Obadiah had access to the palace’s food and water reserves, which he may have used to feed the prophets. Or perhaps God multiplied food and water miraculously, as he had earlier done for Elijah (17:1 – 24). WHO WERE THE PROPHETS KILLED BY JEZEBEL? (18:4,13) These prophets represented true worship in Israel. Jezebel’s actions are not explained, so we can only infer that the prophets posed a threat to her power — ​or to her conscience. Perhaps Jezebel was a bit unnerved to see the weaker Ahab vacillating again toward his old religious roots and away from her Baal worship.

514

WHY DID OBADIAH MISTRUST ELIJAH? (18:12) King Ahab had hunted Elijah for nearly three years without success; that Elijah managed to elude the king had apparently made Elijah legendary. So Obadiah may have thought he had good reason for caution. If he told the king that he had found Elijah, only for Elijah to disappear before Ahab could capture him, Obadiah would pay with his life.

1 Kings 18:7 7  As Oba­di­ah was walk­ing ­along, Eli­jah met him. Oba­di­ah rec­og­nized him, b ­ owed down to the g ­ round, and said, “Is it real­ly you, my lord Eli­jah?” 8 “Yes,” he re­plied. “Go tell your mas­ter, ‘Eli­jah is here.’ ” 9 “What have I done ­wrong,” ­asked Oba­di­ah, “that you are hand­ing your ser­vant over to Ahab to be put to ­death? 10 As sure­ly as the Lord your God ­lives, ­there is not a na­tion or king­dom ­where my mas­ter has not sent some­one to look for you. And when­ev­er a na­tion or king­dom ­claimed you were not ­there, he made them ­swear they ­could not find you. 11 But now you tell me to go to my mas­ter and say, ‘Eli­jah is here.’ 12 I d ­ on’t know ­where the Spir­it of the Lord may car­ry you when I ­leave you. If I go and tell Ahab and he ­doesn’t find you, he will kill me. Yet I your ser­vant have wor­shiped the Lord ­since my ­youth. 13 Haven’t you h ­ eard, my lord, what I did ­while Jez­e­bel was kill­ing the proph­ets of the Lord? I hid a hun­dred of the Lord’s proph­ets in two ­caves, fif­ty in each, and sup­plied them with food and wa­ter. 14 And now you tell me to go to my mas­ter and say, ‘Eli­jah is here.’ He will kill me!” 15 Eli­jah said, “As the Lord Al­mighty ­lives, whom I ­serve, I will sure­ly pre­sent my­self to Ahab to­day.”

Elijah on Mount Carmel WHY DIDN’T AHAB ARREST ELIJAH? (18:17) First, Ahab was an opportunist and a politician. Solving the problem of drought was more urgent than ridding the country of Elijah. Ahab was willing to listen to anybody who might have a solution to the drought problem. Second, God had other plans for Elijah. The tyrannical moods of Ahab were held at bay so that Elijah (whose name — ​the Lord is my God — ​was also his message) could call the Israelites back to God.

16 So Oba­di­ah went to meet Ahab and told him, and Ahab went to meet Eli­jah. 17 When he saw Eli­jah, he said to him, “Is that you, you trou­bler of Is­ra­el?” 18 “I have not made trou­ble for Is­ra­el,” Eli­jah re­plied. “But you and your fa­ther’s fam­i­ly have. You have aban­doned the Lord’s com­mands and have fol­lowed the Ba­als. 19 Now sum­ mon the peo­ple from all over Is­ra­el to meet me on ­Mount Car­mel. And b ­ ring the four hun­dred and fif­ty proph­ets of Baal and the four hun­dred proph­ets of Ashe­rah, who eat at Jez­e­bel’s ta­ble.” 20 So Ahab sent word through­out all Is­ra­el and as­sem­ bled the proph­ets on M ­ ount Car­mel. 21  Eli­jah went be­fore the peo­ple and said, “How long will you wa­ver be­tween two opin­ions? If the Lord is God, fol­low him; but if Baal is God, fol­low him.” But the peo­ple said noth­ing. 22 Then Eli­jah said to them, “I am the only one of the Lord’s proph­ets left, but Baal has four hun­dred and fif­ty proph­ets. 23 Get two b ­ ulls for us. Let Ba­al’s proph­ets ­choose one for them­selves, and let them cut it into piec­es and put it on the wood but not set fire to it. I will pre­pare the oth­er bull and put it on the wood but not set fire to it. 24 Then you call on the name of your god, and I will call on the name of the Lord. The god who an­swers by fire — ​he is God.” Then all the peo­ple said, “What you say is good.” 25 Eli­jah said to the proph­ets of Baal, “Choose one of the ­bulls and pre­pare it ­first, ­since ­there are so many of you. Call on the name of your god, but do not l­ ight the fire.” 26 So they took the bull giv­en them and pre­pared it. Then they ­called on the name of Baal from morn­ing till noon. “Baal, an­swer us!” they shout­ed. But ­there was no re­ sponse; no one an­swered. And they d ­ anced a ­ round the al­tar they had made.

1 Kings 18:46 27 At noon Eli­jah be­gan to ­taunt them. “Shout loud­er!” he said. “Sure­ly he is a god! Per­haps he is deep in t­ hought, or busy, or trav­el­ing. May­be he is sleep­ing and must be awak­ ened.” 28 So they shout­ed loud­er and s­ lashed them­selves with s­ words and s­ pears, as was t­ heir cus­tom, un­til t­ heir ­blood ­flowed. 29  Mid­day ­passed, and they con­tin­ued ­their fran­tic proph­e­sy­ing un­til the time for the eve­ning sac­ri­fice. But t­ here was no re­sponse, no one an­swered, no one paid at­ten­tion. 30 Then Eli­jah said to all the peo­ple, “Come here to me.” They came to him, and he re­paired the al­tar of the Lord, ­which had been torn down. 31 Eli­jah took ­twelve ­stones, one for each of the t­ ribes de­scend­ed from Ja­cob, to whom the word of the Lord had come, say­ing, “Your name ­shall be Is­ ra­el.” 32 With the ­stones he ­built an al­tar in the name of the Lord, and he dug a ­trench a ­ round it l­arge ­enough to hold two se­ahs  a of seed. 33 He ar­ranged the wood, cut the bull into piec­es and laid it on the wood. Then he said to them, “Fill four ­large jars with wa­ter and pour it on the of­fer­ing and on the wood.” 34 “Do it ­again,” he said, and they did it again. “Do it a t­ hird time,” he or­dered, and they did it the t­ hird time. 35 The wa­ter ran down ­around the al­tar and even ­filled the trench. 36 At the time of sac­ri­fice, the proph­et Eli­jah ­stepped for­ ward and ­prayed: “Lord, the God of Abra­ham, ­Isaac and Is­ ra­el, let it be ­known to­day that you are God in Is­ra­el and that I am your ser­vant and have done all t­ hese t­ hings at your com­mand. 37  An­swer me, Lord, an­swer me, so ­these peo­ple will know that you, Lord, are God, and that you are turn­ing ­their ­hearts back again.” 38 Then the fire of the Lord fell and ­burned up the sac­ri­ fice, the wood, the ­stones and the soil, and also ­licked up the wa­ter in the trench. 39 When all the peo­ple saw this, they fell pros­trate and ­cried, “The Lord — ​he is God! The Lord — ​he is God!” 40 Then Eli­jah com­mand­ed them, “Seize the proph­ets of Baal. ­Don’t let any­one get away!” They ­seized them, and Eli­jah had them b ­ rought down to the Ki­shon Val­ley and slaugh­tered there. 41 And Eli­jah said to Ahab, “Go, eat and ­drink, for ­there is the ­sound of a h ­ eavy rain.” 42 So Ahab went off to eat and ­drink, but Eli­jah ­climbed to the top of Car­mel, bent down to the ­ground and put his face be­tween his knees. 43 “Go and look to­ward the sea,” he told his ser­vant. And he went up and looked. “There is noth­ing ­there,” he said. Sev­en ­times Eli­jah said, “Go back.” 44 The sev­enth time the ser­vant re­port­ed, “A ­cloud as ­small as a ­man’s hand is ris­ing from the sea.” So Eli­jah said, “Go and tell Ahab, ‘Hitch up your char­i­ot and go down be­fore the rain ­stops you.’ ” 45 Mean­while, the sky grew b ­ lack with ­clouds, the wind rose, a ­heavy rain ­started fall­ing and Ahab rode off to Jez­ re­el. 46 The pow­er of the Lord came on Eli­jah and, tuck­ing a 32  That

is, probably about 24 pounds or about 11 kilograms   

515

WHY DID THE PROPHETS OF BAAL CUT THEMSELVES? (18:28) With the king’s patience growing thin, the prophets of Baal accelerated the frenzy of their prayers by cutting themselves — ​a common practice among ancient pagan prophets but forbidden in Mosaic Law (Lev 19:28; Dt 14:1). They hoped such self-sacrifice would convince the gods they were fervent and deserving of an answer.

WHY DID ELIJAH USE SO MUCH WATER DURING A DROUGHT? (18:33 – 35) He probably used it to make a point. By drenching the sacrifice, Elijah was “stacking the deck” against God. There could be no doubt that only a miracle could burn the water-soaked sacrifice. Baal, said to be the god of fire, storm, vegetation, fertility and life, should have been able to send rain. By pouring out the precious water — ​a resource Baal had failed to provide for three and a half years — ​Elijah only added to Baal’s humiliation. The water was probably drawn from an underground, natural reservoir protected from the sun by rock.

WHAT HAPPENED TO THE 400 PROPHETS OF ASHERAH? (18:40; SEE V. 19) It’s hard to say. The writer gives only limited information. The label prophets of Baal may have been used in a generic sense to include the prophets of Asherah. If so, they were executed as well. Having the upper hand, it seems unlikely that Elijah would have allowed them to escape. WHY DID AHAB ALLOW ELIJAH TO KILL THE QUEEN’S PROPHETS? (18:40 – 42) The prophets of Baal had failed; they had humiliated themselves, their god and their queen. Ahab, most likely sensing the mood of the p ­ eople, realized the 450 prophets were a political liability. Under such circumstances, Elijah took God’s holy vengeance without interference. HOW COULD ELIJAH OUTRUN A CHARIOT? (18:46) We don’t know the particulars of what happened during Elijah and Ahab’s journey to Jezreel. But God’s supernatural power certainly could have made it possible for Elijah to run against the chariot and win the race.

516

1 Kings 19:1 his c­ loak into his belt, he ran a ­ head of Ahab all the way to Jez­re­el.

Elijah Flees to Horeb

19 WHAT IS A BROOM BUSH? (19:4) It is a low, bushy desert plant; its wood burns far longer than that of other species. The broom bush is used as a symbol of scorn in Job 30:4 (digging its roots for livelihood) and a symbol of long-lasting fire in Psalm 120:4. WHAT IS THE SIGNIFICANCE OF ELIJAH GOING TO MOUNT HOREB? (19:8) Mount Horeb is better known as Mount Sinai, the mountain of God — ​the place where God revealed himself to Moses and to Israel (Ex 3:1; 33:6,21 – 23; Dt 4:10 – 15). Here God revealed his glory to Elijah, as he had revealed it earlier to Moses. This revelation renewed the prophet’s spirit and his prophetic passion. Elijah had earlier wanted to die because he doubted the effectiveness of his prophetic ministry (1Ki 19:4,14). WHY WASN’T GOD IN THE WIND, EARTHQUAKE OR FIRE? (19:11 – 13) Such phenomena frequently announced God’s presence. But this time, God revealed himself in the ordinary, not the spectacular. At a time when Elijah might have expected God to miraculously strike down his enemies, Elijah found himself running for his life, threatened by Jez­ebel. The experience seems to have been disheartening for Elijah. It was through a gentle whisper that God sought to correct Elijah’s perspective. Elijah, immediately recognizing God’s voice, covered his face and stood just outside the cave. The voice made God’s will perfectly clear in a way that could not be misinterpreted.

Now Ahab told Jez­e­bel ev­ery­thing Eli­jah had done and how he had ­killed all the proph­ets with the ­sword. 2 So Jez­e­bel sent a mes­sen­ger to Eli­jah to say, “May the gods deal with me, be it ever so se­vere­ly, if by this time to­mor­row I do not make your life like that of one of them.” 3  Eli­jah was ­afraid  a and ran for his life. When he came to Be­er­she­ba in Ju­dah, he left his ser­vant ­there, 4 while he him­ self went a ­day’s jour­ney into the wil­der­ness. He came to a ­broom bush, sat down un­der it and ­prayed that he ­might die. “I have had ­enough, Lord,” he said. “Take my life; I am no bet­ter than my an­ces­tors.” 5 Then he lay down un­der the bush and fell asleep. All at once an an­gel ­touched him and said, “Get up and eat.” 6 He ­looked a ­ round, and t­ here by his head was some ­bread b ­ aked over hot c­ oals, and a jar of wa­ter. He ate and ­drank and then lay down again. 7 The an­gel of the Lord came back a sec­ond time and ­touched him and said, “Get up and eat, for the jour­ney is too much for you.” 8 So he got up and ate and ­drank. Strength­ ened by that food, he trav­eled for­ty days and for­ty n ­ ights un­til he r­ eached Ho­reb, the moun­tain of God. 9 There he went into a cave and ­spent the night.

The Lord Appears to Elijah And the word of the Lord came to him: “What are you do­ing here, Eli­jah?” 10 He re­plied, “I have been very zeal­ous for the Lord God Al­mighty. The Is­ra­el­ites have re­ject­ed your cov­enant, torn down your al­tars, and put your proph­ets to ­death with the ­sword. I am the only one left, and now they are try­ing to kill me too.” 11 The Lord said, “Go out and ­stand on the moun­tain in the pres­ence of the Lord, for the Lord is ­about to pass by.” Then a ­great and pow­er­ful wind tore the moun­tains a ­ part a 3 Or Elijah

saw   

W H Y WA S E L I J A H A F R A I D A F T E R H I S G R E AT V I C T O RY ? 1 9 : 3 Even individuals of great courage and conviction have moments when they feel discouraged. After the euphoric victory on Mount Carmel, Elijah’s emotions wavered. He was not indestructible. He had human weaknesses; Elijah was a human being, even as we are (Jas 5:17). We might think that in the rush of victory, Elijah would have felt invincible. Instead, it seems, he felt exhausted. We might think Elijah would have welcomed Jezebel’s challenge as an opportunity to attack his enemy at its source. Instead, he retreated. It may be that Elijah was facing a personal crisis of faith, identity and vision. Now that he had won his lifelong battle against the prophets of Baal, he may have thought, Why is my life still in danger? Don’t I deserve a little rest? Haven’t I earned the right to retire in peace? Perhaps the thought of another battle, after he had just finished one, was overwhelming. We can only speculate about what actually fueled Elijah’s fears. But we can readily see that he was human. God met Elijah in the midst of his fear and doubt, giving the frightened prophet comfort and rest (1Ki 19:5 – 8,14 – 18).

1 Kings 20:7 and shat­tered the ­rocks be­fore the Lord, but the Lord was not in the wind. Af­ter the wind t­ here was an earth­quake, but the Lord was not in the earth­quake. 12 Af­ter the earth­ quake came a fire, but the Lord was not in the fire. And af­ter the fire came a gen­tle whis­per. 13 When Eli­jah ­heard it, he p ­ ulled his c­ loak over his face and went out and ­stood at the m ­ outh of the cave. Then a ­voice said to him, “What are you do­ing here, Eli­jah?” 14 He re­plied, “I have been very zeal­ous for the Lord God Al­mighty. The Is­ra­el­ites have re­ject­ed your cov­enant, torn down your al­tars, and put your proph­ets to ­death with the ­sword. I am the only one left, and now they are try­ing to kill me too.” 15 The Lord said to him, “Go back the way you came, and go to the Des­ert of Da­mas­cus. When you get t­ here, a ­ noint Haz­a­el king over Aram. 16 Also, a ­ noint Jehu son of Nim­shi king over Is­ra­el, and a ­ noint Eli­sha son of Sha­phat from Abel Me­ho­lah to suc­ceed you as proph­et. 17 Jehu will put to d ­ eath any who es­cape the ­sword of Haz­a­el, and Eli­sha will put to ­death any who es­cape the s­ word of Jehu. 18 Yet I re­serve sev­ en thou­sand in Is­ra­el — ​all ­whose ­knees have not ­bowed down to Baal and ­whose ­mouths have not ­kissed him.”

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HOW COULD AN ISRAELITE PROPHET ANOINT A KING IN ARAM? (19:15) At this stage in Israel’s history, it was uncommon for prophets to have much influence outside the nation. But news of Elijah’s triumph at Carmel over the prophets of Baal undoubtedly spread quickly, giving him an international reputation.

The Call of Elisha 19 So Eli­jah went from t­ here and ­found Eli­sha son of Sha­ phat. He was plow­ing with ­twelve yoke of oxen, and he him­ self was driv­ing the ­twelfth pair. Eli­jah went up to him and ­threw his c­ loak ­around him. 20 Eli­sha then left his oxen and ran af­ter Eli­jah. “Let me kiss my fa­ther and moth­er good­ bye,” he said, “and then I will come with you.” “Go back,” Eli­jah re­plied. “What have I done to you?” 21 So Eli­sha left him and went back. He took his yoke of oxen and slaugh­tered them. He ­burned the plow­ing equip­ ment to cook the meat and gave it to the peo­ple, and they ate. Then he set out to fol­low Eli­jah and be­came his ser­vant.

Ben-Hadad Attacks Samaria

20

Now Ben-Ha­dad king of Aram mus­tered his en­tire army. Ac­com­pa­nied by thir­ty-two ­kings with ­their hors­es and char­i­ots, he went up and be­sieged Sa­mar­ia and at­tacked it. 2 He sent mes­sen­gers into the city to Ahab king of Is­ra­el, say­ing, “This is what Ben-Ha­dad says: 3  ‘Your sil­ver and gold are mine, and the best of your ­wives and chil­dren are mine.’ ” 4 The king of Is­ra­el an­swered, “Just as you say, my lord the king. I and all I have are yours.” 5 The mes­sen­gers came a ­ gain and said, “This is what BenHa­dad says: ‘I sent to de­mand your sil­ver and gold, your ­wives and your chil­dren. 6 But a ­ bout this time to­mor­row I am go­ing to send my of­fi­cials to s­ earch your pal­ace and the hous­es of your of­fi­cials. They will ­seize ev­ery­thing you val­ ue and car­ry it away.’ ” 7 The king of Is­ra­el sum­moned all the el­ders of the land and said to them, “See how this man is look­ing for trou­ble! When he sent for my ­wives and my chil­dren, my sil­ver and my gold, I did not refuse him.”

HOW COULD ELISHA PLOW WITH TWELVE YOKE OF OXEN? (19:19) He was actually driving only the last pair of oxen. It is likely that other farmers were driving the first 11 pairs since farming was often done as a community activity. Apparently the land or the oxen or both belonged to Elisha’s family. If so, he would have been in charge of the work and it could accurately be said that he was plowing with twelve yoke of oxen. WHY DID ELIJAH THROW HIS CLOAK AROUND ELISHA? (19:19) A cloak of animal hair, although occasionally worn by kings, was generally recognized as prophet’s clothing. By laying his cloak over Elisha, Elijah gave him a new identity and set him apart for a prophetic mission. With the cloak, the prophetic power came on E ­ lisha. Later, Elisha inherited Elijah’s cloak as a sign that he was to carry on Elijah’s work (2Ki 2:13 – 14). WHY DID ELISHA SLAUGHTER HIS OXEN AND BURN HIS PLOWS? (19:21) These actions marked Elisha’s break with his past vocation. Since Elisha was now an aide to Elijah, a prophet in training, he no longer needed the implements of a farmer. WAS BEN-HADAD TRYING TO PICK A FIGHT? (20:1 – 6) Although his first demands were met with ceremonial acceptance by Ahab, Ben-Hadad showed that his intentions were to take the entire city. Ahab’s payoff — ​the common practice when strong armies intimidated weak cities — ​would not be enough. When Ahab realized he could never satisfy Ben-Hadad, he decided to resist.

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1 Kings 20:8 8 The el­ders and the peo­ple all an­swered, “Don’t lis­ten to him or ­agree to his de­mands.” 9 So he re­plied to Ben-Ha­dad’s mes­sen­gers, “Tell my lord the king, ‘Your ser­vant will do all you de­mand­ed the ­first time, but this de­mand I can­not meet.’ ” They left and took the an­swer back to Ben-Ha­dad. 10 Then Ben-Ha­dad sent an­oth­er mes­sage to Ahab: “May the gods deal with me, be it ever so se­vere­ly, if e ­ nough dust re­mains in Sa­mar­ia to give each of my men a hand­ful.” 11 The king of Is­ra­el an­swered, “Tell him: ‘One who puts on his ar­mor ­should not ­boast like one who t­ akes it off.’ ” 12 Ben-Ha­dad h ­ eard this mes­sage ­while he and the k ­ ings were drink­ing in t­ heir t­ ents, a and he or­dered his men: “Pre­ pare to at­tack.” So they pre­pared to at­tack the city.

Ahab Defeats Ben-Hadad WHY WAS THE LORD HELPING AHAB AFTER ALL AHAB’S EVIL BEHAVIOR? (20:13) It is true that the Lord helped Ahab and Israel in battle against Ben-Hadad and the Arameans. But the Lord gave Ahab that help in order to rout the Arameans and kill Ben-Hadad. According to 1 Kings 20:42, God intended to kill Ben-Hadad and chose Ahab as the means to achieve that end. But when God handed BenHadad over to Ahab for execution, Ahab set Ben-Hadad free. Ben-Hadad was later killed and replaced by Hazael (2Ki 8:7 – 15), as God had foretold (1Ki 19:15).

WHY DID BEN-HADAD WANT TO TAKE PRISONERS? (20:18) He probably intended to humiliate, perhaps torture and then later execute the army of Israel. But such a strategy put his soldiers at great risk. Trying to overpower the Israelites without killing them would make the Arameans much more vulnerable in battle.

WHY DID THEY FEAR GODS OF THE HILLS? (20:23) It seemed to the king of Aram that the Israelites fought better in the hills, away from the level plains where the Aramean chariots had more effect. Ben-Hadad was looking for excuses for his battle losses. So the Arameans rationalized that the Israelites had gods of the hills who protected them. They thought they would outsmart the gods of the hills by moving the battle to the plains.

13 Mean­while a proph­et came to Ahab king of Is­ra­el and an­nounced, “This is what the Lord says: ‘Do you see this vast army? I will give it into your hand to­day, and then you will know that I am the Lord.’ ” 14 “But who will do this?” ­asked Ahab. The proph­et re­plied, “This is what the Lord says: ‘The jun­ior of­fi­cers un­der the pro­vin­cial com­mand­ers will do  it.’  ” “And who will ­start the bat­tle?” he asked. The proph­et an­swered, “You will.” 15 So Ahab sum­moned the 232 jun­ior of­fi­cers un­der the pro­vin­cial com­mand­ers. Then he as­sem­bled the rest of the Is­ra­el­ites,  7,000 in all. 16 They set out at noon ­while BenHa­dad and the 32 k ­ ings al­lied with him were in t­ heir ­tents get­ting ­drunk. 17  The jun­ior of­fi­cers un­der the pro­vin­cial com­mand­ers went out first. Now Ben-Ha­dad had dis­patched ­scouts, who re­port­ed, “Men are ad­vanc­ing from Sa­mar­ia.” 18 He said, “If they have come out for p ­ eace, take them ­alive; if they have come out for war, take them alive.” 19  The jun­ior of­fi­cers un­der the pro­vin­cial com­mand­ers ­marched out of the city with the army be­hind them 20 and each one ­struck down his op­po­nent. At that, the Ar­a­me­ans fled, with the Is­ra­el­ites in pur­suit. But Ben-Ha­dad king of Aram es­caped on horse­back with some of his horse­men. 21 The king of Is­ra­el ad­vanced and over­pow­ered the hors­es and char­i­ots and in­flict­ed ­heavy loss­es on the Ar­a­me­ans. 22 Af­ter­ward, the proph­et came to the king of Is­ra­el and said, “Strength­en your po­si­tion and see what must be done, be­cause next s­ pring the king of Aram will at­tack you again.” 23 Mean­while, the of­fi­cials of the king of Aram ad­vised him, “Their gods are gods of the ­hills. That is why they were too ­strong for us. But if we ­fight them on the ­plains, sure­ ly we will be stron­ger than they. 24 Do this: Re­move all the ­kings from ­their com­mands and re­place them with oth­er of­fi­cers. 25 You must also r­ aise an army like the one you lost — ​­horse for h ­ orse and char­io ­ t for char­i­ot — ​so we can ­fight Is­ra­el on the ­plains. Then sure­ly we will be stron­ger than they.” He a ­ greed with them and act­ed ac­cord­ing­ly. a 12 Or in

Sukkoth; also in verse 16   

1 Kings 20:40 26  The next ­spring Ben-Ha­dad mus­tered the Ar­a­me­ans and went up to ­Aphek to f­ ight a ­ gainst Is­ra­el. 27 When the Is­ra­el­ites were also mus­tered and giv­en pro­vi­sions, they ­marched out to meet them. The Is­ra­el­ites ­camped op­po­site them like two ­small ­flocks of ­goats, ­while the Ar­a­me­ans cov­ered the coun­try­side. 28 The man of God came up and told the king of Is­ra­el, “This is what the Lord says: ‘Be­cause the Ar­a­me­ans ­think the Lord is a god of the h ­ ills and not a god of the val­leys, I will de­liv­er this vast army into your ­hands, and you will know that I am the Lord.’ ” 29 For sev­en days they c­ amped op­po­site each oth­er, and on the sev­enth day the bat­tle was ­joined. The Is­ra­el­ites in­ flict­ed a hun­dred thou­sand ca­su­al­ties on the Ar­a­me­an foot sol­diers in one day. 30 The rest of them es­caped to the city of ­Aphek, ­where the wall col­lapsed on twen­ty-sev­en thou­ sand of them. And Ben-Ha­dad fled to the city and hid in an in­ner room. 31 His of­fi­cials said to him, “Look, we have ­heard that the ­kings of Is­ra­el are mer­ci­ful. Let us go to the king of Is­ra­ el with sack­cloth ­around our ­waists and ­ropes ­around our ­heads. Per­haps he will ­spare your life.” 32  Wear­ing sack­cloth ­around ­their ­waists and ­ropes ­around ­their ­heads, they went to the king of Is­ra­el and said, “Your ser­vant Ben-Ha­dad says: ‘Please let me live.’ ” The king an­swered, “Is he ­still ­alive? He is my broth­er.” 33 The men took this as a good sign and were q ­ uick to pick up his word. “Yes, your broth­er Ben-Ha­dad!” they said. “Go and get him,” the king said. When Ben-Ha­dad came out, Ahab had him come up into his char­io ­ t. 34 “I will re­turn the cit­ies my fa­ther took from your fa­ ther,” Ben-Ha­dad of­fered. “You may set up your own mar­ket ar­eas in Da­mas­cus, as my fa­ther did in Sa­mar­ia.” Ahab said, “On the ba­sis of a trea­ty I will set you free.” So he made a trea­ty with him, and let him go.

519

HOW HAD AHAB GAINED A REPUTATION FOR BEING MERCIFUL? (20:31) Perhaps Israel’s kings were considered merciful by comparison to the ruthless tyrants of Aram. Perhaps the Arameans recalled peace talks in the past with Israel. Some say Ahab was known as an indecisive leader, possibly leading the Arameans to think he would not be forceful in his dealings with them.

WHY DID AHAB SET BEN-HADAD FREE? (20:34) Perhaps Ahab didn’t carry out the death sentence against Ben-Hadad because of greed. The prospect of a trade agreement was too tempting. That mistake cost Ahab his life (22:35).

A Prophet Condemns Ahab 35 By the word of the Lord one of the com­pa­ny of the proph­ets said to his com­pan­ion, “Strike me with your weap­ on,” but he re­fused. 36 So the proph­et said, “Be­cause you have not o ­ beyed the Lord, as soon as you ­leave me a lion will kill you.” And af­ter the man went away, a lion ­found him and ­killed him. 37 The proph­et ­found an­oth­er man and said, “Strike me, ­please.” So the man s­ truck him and wound­ed him. 38 Then the proph­et went and s­ tood by the road wait­ing for the king. He dis­guised him­self with his head­band down over his eyes. 39 As the king ­passed by, the proph­et ­called out to him, “Your ser­vant went into the ­thick of the bat­tle, and some­one came to me with a cap­tive and said, ‘Guard this man. If he is miss­ing, it will be your life for his life, or you must pay a tal­ent a of sil­ver.’ 40 While your ser­vant was busy here and t­ here, the man dis­ap­peared.” “That is your sen­tence,” the king of Is­ra­el said. “You have pro­nounced it your­self.” a 39  That

is, about 75 pounds or about 34 kilograms   

WHO WERE THE COMPANY OF THE PROPHETS? (20:35) The term company refers to members of a particular group of prophets; they were in training under a spiritual director or prophetic mentor, a “father.” They are also mentioned in 2 Kings 2:3 – 18; 4:1,38; 5:22; 6:1; 9:1. WHY SUCH A VIOLENT END FOR A NONVIOLENT MAN? (20:36) The prophets lived by a different standard of justice. Many of their pronouncements bore symbolic weight, and frequently that weight was intended to tell the ­people that God does not allow compromise. The fate of the man who refused to obey the prophet was a clear message to Ahab and others that to reject God’s word is to sacrifice life itself.

520

1 Kings 20:41 41 Then the proph­et quick­ly re­moved the head­band from his eyes, and the king of Is­ra­el rec­og­nized him as one of the proph­ets. 42 He said to the king, “This is what the Lord says: ‘You have set free a man I had de­ter­mined ­should die. a There­fore it is your life for his life, your peo­ple for his peo­ ple.’ ” 43 Sul­len and an­gry, the king of Is­ra­el went to his pal­ ace in Sa­mar­ia.

Naboth’s Vineyard

21 WHY COULDN’T NABOTH MAKE A DEAL? (21:3) Naboth rightly regarded his inherited land as a trust. The land itself was the Lord’s; Naboth and his family were only stewards. To sell would violate the land laws of Leviticus 25. Naboth’s refusal was a twofold sting to Ahab: (1) He accused the king of trying to break the covenant law. (2) He didn’t want to associate with the royal house.

WHY PROCLAIM A DAY OF FASTING? (21:9) ­People often fasted to avert disaster or to regain God’s favor. This fast, however, was a religious pretense to disguise Jezebel’s murderous plot. The fast gave Jezebel’s plot an aura of respectability, except to those who knew her scheme.

WHAT HAPPENED TO NABOTH’S HEIRS? (21:16) Naboth’s sons were also murdered in this heinous scheme, eliminating any heirs to the land (2Ki 9:26). Furthermore, because he was an alleged traitor, Naboth’s property was forfeit to the king.

Some time lat­er t­ here was an in­ci­dent in­volv­ing a vine­yard be­long­ing to Na­both the Jez­re­el­ite. The vine­yard was in Jez­re­el, c­ lose to the pal­ace of Ahab king of Sa­mar­ia. 2 Ahab said to Na­both, “Let me have your vine­yard to use for a veg­e­ta­ble gar­den, ­since it is ­close to my pal­ace. In ex­change I will give you a bet­ter vine­yard or, if you pre­ fer, I will pay you what­ev­er it is worth.” 3 But Na­both re­plied, “The Lord for­bid that I ­should give you the in­her­i­tance of my an­ces­tors.” 4 So Ahab went home, sul­len and an­gry be­cause Na­both the Jez­re­el­ite had said, “I will not give you the in­her­it­ ance of my an­ces­tors.” He lay on his bed sulk­ing and re­fused to eat. 5 His wife Jez­e­bel came in and ­asked him, “Why are you so sul­len? Why ­won’t you eat?” 6 He an­swered her, “Be­cause I said to Na­both the Jez­re­el­ ite, ‘Sell me your vine­yard; or if you pre­fer, I will give you an­oth­er vine­yard in its ­place.’ But he said, ‘I will not give you my vine­yard.’  ” 7 Jez­e­bel his wife said, “Is this how you act as king over Is­ra­el? Get up and eat! ­Cheer up. I’ll get you the vine­yard of Na­both the Jez­re­el­ite.” 8 So she ­wrote let­ters in ­Ahab’s name, ­placed his seal on them, and sent them to the el­ders and no­bles who l­ ived in Na­both’s city with him. 9 In t­ hose let­ters she wrote: “Pro­claim a day of fast­ing and seat Na­both in a prom­i­nent ­place ­among the peo­ple. 10 But seat two scoun­drels op­po­site him and have them ­bring ­charg­es that he has c­ ursed both God and the king. Then take him out and ­stone him to death.”

11 So the el­ders and no­bles who ­lived in Na­both’s city did as Jez­e­bel di­rect­ed in the let­ters she had writ­ten to them. 12 They pro­claimed a fast and seat­ed Na­both in a prom­in ­ ent ­place ­among the peo­ple. 13 Then two scoun­drels came and sat op­po­site him and ­brought charg­es ­against Na­both be­ fore the peo­ple, say­ing, “Na­both has ­cursed both God and the king.” So they took him out­side the city and s­ toned him to ­death. 14 Then they sent word to Jez­eb ­ el: “Na­both has been ­stoned to death.” 15 As soon as Jez­e­bel ­heard that Na­both had been ­stoned to ­death, she said to Ahab, “Get up and take pos­ses­sion of the vine­yard of Na­both the Jez­re­el­ite that he re­fused to sell you. He is no lon­ger a ­ live, but dead.” 16  When Ahab ­heard that Na­both was dead, he got up and went down to take pos­ses­sion of Na­both’s vine­yard. a 42  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.   

1 Kings 22:6 17 Then the word of the Lord came to Eli­jah the Tish­bite: 18 “Go down to meet Ahab king of Is­ra­el, who r­ ules in Sa­ mar­ia. He is now in Na­both’s vine­yard, ­where he has gone to take pos­ses­sion of it. 19 Say to him, ‘This is what the Lord says: Have you not mur­dered a man and s­ eized his prop­ er­ty?’ Then say to him, ‘This is what the Lord says: In the ­place ­where dogs l­ icked up Na­both’s ­blood, dogs will lick up your ­blood  — ​yes, yours!’  ” 20 Ahab said to Eli­jah, “So you have ­found me, my en­e­ my!” “I have f­ ound you,” he an­swered, “be­cause you have sold your­self to do evil in the eyes of the Lord. 21 He says, ‘I am go­ing to ­bring di­sas­ter on you. I will wipe out your de­scen­ dants and cut off from Ahab ev­ery last male in Is­ra­el — ​­slave or free. a 22 I will make your ­house like that of Jer­o­bo­am son of Ne­bat and that of Ba­a­sha son of Ahi­jah, be­cause you have ­aroused my an­ger and have ­caused Is­ra­el to sin.’ 23  “And also con­cern­ing Jez­e­bel the Lord says: ‘Dogs will de­vour Jez­e­bel by the wall of  b Jez­re­el.’ 24 “Dogs will eat t­ hose be­long­ing to Ahab who die in the city, and the b ­ irds will feed on t­ hose who die in the coun­ try.” 25 (There was nev­er any­one like Ahab, who sold him­self to do evil in the eyes of the Lord, ­urged on by Jez­e­bel his wife. 26 He be­haved in the vil­est man­ner by go­ing af­ter ­idols, like the Am­o­rites the Lord ­drove out be­fore Is­ra­el.) 27 When Ahab h ­ eard t­hese ­words, he tore his c­ lothes, put on sack­cloth and fast­ed. He lay in sack­cloth and went ­around meek­ly. 28 Then the word of the Lord came to Eli­jah the Tish­bite: 29 “Have you no­ticed how Ahab has hum­bled him­self be­fore me? Be­cause he has hum­bled him­self, I will not b ­ ring this di­sas­ter in his day, but I will ­bring it on his ­house in the days of his son.”

521

WHAT IS THE SIGNIFICANCE OF DOGS AND BIRDS EATING THOSE WHO DIED? (21:23 – 24) All civilizations value a proper burial for their dead. The lack of such burial was and is a major disgrace. In this case, dogs and birds scavenging the corpses was a shameful curse.

WAS AHAB’S REPENTANCE SINCERE? (21:27 – 29) God declared that Ahab’s repentance was sincere. Later, however, Ahab resisted God’s prophet Micaiah, once again demonstrating his lack of backbone (22:1 – 28). His mind and will changed with the tides; he never made a firm stand for the Lord.

Micaiah Prophesies Against Ahab

22

For ­three ­years ­there was no war be­tween Aram and Is­ra­el. 2 But in the ­third year Je­hosh­a­phat king of Ju­ dah went down to see the king of Is­ra­el. 3 The king of Is­ra­el had said to his of­fi­cials, “Don’t you know that Ra­moth Gil­ e­ad be­longs to us and yet we are do­ing noth­ing to re­take it from the king of Aram?” 4 So he a ­ sked Je­hosh­a­phat, “Will you go with me to ­fight ­against Ra­moth Gil­e­ad?” Je­hosh­a­phat re­plied to the king of Is­ra­el, “I am as you are, my peo­ple as your peo­ple, my hors­es as your hors­es.” 5 But Je­hosh­a­phat also said to the king of Is­ra­el, “First seek the coun­sel of the Lord.” 6 So the king of Is­ra­el ­brought to­geth­er the proph­ets — ​ ­about four hun­dred men — ​and ­asked them, “Shall I go to war ­against Ra­moth Gil­ea ­ d, or ­shall I re­frain?” “Go,” they an­swered, “for the Lord will give it into the ­king’s hand.” a 21 Or Israel — ​every

ruler or leader    b 23  Most Hebrew manuscripts; a few Hebrew manuscripts, Vulgate and Syriac (see also 2 Kings 9:26) the plot of ground at   

WHY WERE JEHOSHAPHAT AND AHAB SO FRIENDLY? (22:2 – 4) Jehoshaphat’s son had married Ahab’s daughter (2Ch 18:1), so the two kings were allied personally. Israel and Judah’s common heritage made war between them wrong (1Ki 12:21 – 24). In addition, without an alliance, Israel and Judah would have been more easily overrun by Aram (Syria), Assyria or Egypt. Because of Jehoshaphat’s prosperity at this time, the alliance may have been more beneficial to Ahab than to Jehoshaphat. HOW DID JEHOSHAPHAT RECOGNIZE THAT THESE WERE FALSE PROPHETS? (22:6 – 7) We don’t know. Perhaps he had a healthy suspicion of any “prophet” who enjoyed favor with Ahab. Perhaps Jehoshaphat’s network of contacts in the north kept him abreast of genuine prophets and false prophets. Perhaps spiritual discernment showed him that not everyone who speaks of the Lord is the Lord’s.

522

WHY DID MICAIAH DELIBERATELY GIVE A FALSE PROPHECY? (22:15) Micaiah seems at first to have been lying. But no one believed his words, including Ahab, who had the greatest interest in them. From this we can conclude that Micaiah was mocking Ahab by mimicking the pseudo-prophets. The sarcasm in his voice must have conveyed his real message, since even Ahab demanded a more direct answer.

DOES GOD HAVE A HEAVENLY COUNCIL? (22:19 – 20) Communicating through images familiar to their culture, God had Micaiah describe a heavenly conference similar to the one King Ahab was conducting. The two kings sat regally on their thrones with the false prophets before them (v. 9). The king of heaven was pictured similarly, in a way consistent with the viewpoint of the Near Eastern culture: gods conferring together, with one as the chairperson. IS GOD GUILTY OF LYING? (22:20 – 22) No. God allowed 400 prophets to prophesy falsehoods; he didn’t force them. He used them just as he sometimes used heathen nations to punish Israel (Hab 1:2 – 11). Note that Micaiah denounced the false prophets (v. 23). God didn’t trick Ahab; he offered him a choice — ​believe a lie or believe the truth. See Why would God use a lie to accomplish his purposes? (2Ch 18:22; p. 649).

1 Kings 22:7 7 But Je­hosh­a­phat ­asked, “Is t­ here no lon­ger a proph­et of the Lord here whom we can in­quire of ?” 8  The king of Is­ra­el an­swered Je­hosh­a­phat, “There is ­still one proph­et ­through whom we can in­quire of the Lord, but I hate him be­cause he nev­er proph­e­sies any­thing good ­about me, but al­ways bad. He is Mi­ca­iah son of Im­lah.” “The king s­ hould not say such a t­ hing,” Je­hosh­a­phat re­ plied. 9 So the king of Is­ra­el ­called one of his of­fi­cials and said, “Bring Mi­ca­iah son of Im­lah at once.” 10 Dressed in ­their roy­al ­robes, the king of Is­ra­el and Je­ hosh­a­phat king of Ju­dah were sit­ting on t­ heir ­thrones at the thresh­ing ­floor by the en­trance of the gate of Sa­mar­ia, with all the proph­ets proph­e­sy­ing be­fore them. 11  Now Zed­e­ki­ ah son of Ke­na­a­nah had made iron ­horns and he de­clared, “This is what the Lord says: ‘With ­these you will gore the Ar­a­me­ans un­til they are de­stroyed.’  ” 12 All the oth­er proph­ets were proph­e­sy­ing the same ­thing. “At­tack Ra­moth Gil­e­ad and be vic­to­ri­ous,” they said, “for the Lord will give it into the ­king’s hand.” 13 The mes­sen­ger who had gone to sum­mon Mi­ca­iah said to him, “Look, the oth­er proph­ets with­out ex­cep­tion are pre­dict­ing suc­cess for the king. Let your word ­agree with ­theirs, and ­speak fa­vor­ably.” 14 But Mi­ca­iah said, “As sure­ly as the Lord ­lives, I can tell him only what the Lord ­tells me.” 15 When he ar­rived, the king ­asked him, “Mi­ca­iah, ­shall we go to war ­against Ra­moth Gil­ea ­ d, or not?” “At­tack and be vic­to­ri­ous,” he an­swered, “for the Lord will give it into the ­king’s hand.” 16 The king said to him, “How many t­ imes must I make you s­ wear to tell me noth­ing but the t­ ruth in the name of the Lord?” 17 Then Mi­ca­iah an­swered, “I saw all Is­ra­el scat­tered on the ­hills like ­sheep with­out a shep­herd, and the Lord said, ‘These peo­ple have no mas­ter. Let each one go home in peace.’ ” 18 The king of Is­ra­el said to Je­hosh­ap ­ hat, “Didn’t I tell you that he nev­er proph­e­sies any­thing good ­about me, but only bad?” 19 Mi­ca­iah con­tin­ued, “There­fore hear the word of the Lord: I saw the Lord sit­ting on his ­throne with all the mul­ ti­tudes of heav­en stand­ing a ­ round him on his ­right and on his left. 20 And the Lord said, ‘Who will en­tice Ahab into at­ tack­ing Ra­moth Gil­e­ad and go­ing to his ­death there?’ “One sug­gest­ed this, and an­oth­er that. 21  Fi­nal­ly, a spir­it came for­ward, ­stood be­fore the Lord and said, ‘I will en­tice him.’ 22 “ ‘By what ­means?’ the Lord asked. “ ‘I will go out and be a de­ceiv­ing spir­it in the m ­ ouths of all his proph­ets,’ he said. “ ‘You will suc­ceed in en­tic­ing him,’ said the Lord. ‘Go and do it.’ 23 “So now the Lord has put a de­ceiv­ing spir­it in the ­mouths of all ­these proph­ets of ­yours. The Lord has de­creed di­sas­ter for you.”

1 Kings 22:43

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24  Then Zed­e­ki­ah son of Ke­na­a­nah went up and ­slapped Mi­ca­iah in the face. “Which way did the spir­it from a the Lord go when he went from me to ­speak to you?” he asked. 25 Mi­ca­iah re­plied, “You will find out on the day you go to hide in an in­ner room.” 26 The king of Is­ra­el then or­dered, “Take Mi­ca­iah and send him back to Amon the rul­er of the city and to Jo­ash the ­king’s son 27 and say, ‘This is what the king says: Put this fel­low in pris­on and give him noth­ing but ­bread and wa­ter un­til I re­turn safe­ly.’  ” 28 Mi­ca­iah de­clared, “If you ever re­turn safe­ly, the Lord has not spo­ken ­through me.” Then he add­ed, “Mark my ­words, all you peo­ple!”

Ahab Killed at Ramoth Gilead 29 So the king of Is­ra­el and Je­hosh­a­phat king of Ju­dah went up to Ra­moth Gil­e­ad. 30 The king of Is­ra­el said to Je­ hosh­ap ­ hat, “I will en­ter the bat­tle in dis­guise, but you wear your roy­al ­robes.” So the king of Is­ra­el dis­guised him­self and went into bat­tle. 31 Now the king of Aram had or­dered his thir­ty-two char­ i­ot com­mand­ers, “Do not f­ ight with any­one, ­small or g ­ reat, ex­cept the king of Is­ra­el.” 32  When the char­i­ot com­mand­ers saw Je­hosh­a­phat, they t­ hought, “Sure­ly this is the king of Is­ra­el.” So they ­turned to at­tack him, but when Je­hosh­a­phat ­cried out, 33 the char­i­ot com­mand­ers saw that he was not the king of Is­ra­el and ­stopped pur­su­ing him. 34 But some­one drew his bow at ran­dom and hit the king of Is­ra­el be­tween the sec­tions of his ar­mor. The king told his char­i­ot driv­er, “Wheel ­around and get me out of the fight­ing. I’ve been wound­ed.” 35 All day long the bat­tle ­raged, and the king was p ­ ropped up in his char­i­ot fac­ing the Ar­am ­ e­ans. The ­blood from his ­wound ran onto the ­floor of the char­io ­ t, and that eve­ning he died. 36 As the sun was set­ting, a cry ­spread ­through the army: “Ev­ery man to his town. Ev­ery man to his land!” 37 So the king died and was ­brought to Sa­mar­ia, and they bur­ied him ­there. 38 They ­washed the char­io ­ t at a pool in Sa­ mar­ia (where the pros­ti­tutes ­bathed),  b and the dogs ­licked up his b ­ lood, as the word of the Lord had de­clared. 39 As for the oth­er e ­ vents of ­Ahab’s r­ eign, in­clud­ing all he did, the pal­ace he b ­ uilt and ­adorned with ivo­ry, and the cit­ies he for­ti­fied, are they not writ­ten in the book of the an­ nals of the k ­ ings of Is­ra­el? 40  Ahab rest­ed with his an­ces­tors. And Aha­zi­ah his son suc­ceed­ed him as king.

Jehoshaphat King of Judah 41 Je­hosh­a­phat son of Asa be­came king of Ju­dah in the f­ ourth year of Ahab king of Is­ra­el. 42  Je­hosh­a­phat was thir­tyfive ­years old when he be­came king, and he r­ eigned in Je­ ru­sa­lem twen­ty-five ­years. His moth­er’s name was Azu­bah daugh­ter of Shil­hi. 43 In ev­ery­thing he fol­lowed the ways of his fa­ther Asa and did not s­ tray from them; he did what was ­right in the eyes of the Lord. The high plac­es, how­ev­er, were not re­moved, and the peo­ple con­tin­ued to of­fer sac­ri­fic­es a 24 Or Spirit

of    b 38 Or Samaria and cleaned the weapons   

WHY DIDN’T AHAB GET MEDICAL ATTENTION? (22:35) Perhaps he did in ways that enabled him to be propped up in his chariot so he could inspire his soldiers during the daylong battle. Ahab likely recognized his wound as fatal.

IF JEHOSHAPHAT DID WHAT WAS RIGHT IN THE EYES OF THE LORD, WHY DID HE NOT REMOVE THE HIGH PLACES AND WHY DID HE ALIGN HIMSELF WITH AHAB? (22:43) Jehoshaphat honored God, even though he was guilty of poor judgment at times. He was like David, who obviously honored the Lord and yet had an affair with Bathsheba, demonstrating a lack of sound judgment. For an explanation of the distinction between high places, see Why didn’t Asa remove the high places if he was fully devoted to the Lord? (15:14; p. 509).

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WHAT WERE MALE SHRINE PROSTITUTES? (22:46) The pagans viewed prostitution as more than sinful pleasure. They believed that prostitutes, taking on the role of gods of nature, could induce the gods to do certain things. Prostitution became their way of “praying” for a good harvest. Intercourse symbolized the fertile reproduction of their crops; semen symbolized rain sent by the gods. Some think male prostitutes were used for “religious intercourse” with women worshipers. Others think male prostitutes, representing male gods, committed homosexual acts. See How did men sacrifice with shrine prostitutes? (Hos 4:14; p. 1321).

1 Kings 22:44 and burn in­cense t­ here. a 44  Je­hosh­a­phat was also at ­peace with the king of Is­ra­el. 45 As for the oth­er e ­ vents of Je­hosh­a­phat’s r­eign, the ­things he a ­ chieved and his mil­i­tary ex­ploits, are they not writ­ten in the book of the an­nals of the k ­ ings of Ju­dah? 46 He rid the land of the rest of the male ­shrine pros­ti­tutes who re­mained ­there even af­ter the ­reign of his fa­ther Asa. 47 There was then no king in Edom; a pro­vin­cial gov­er­nor ruled. 48  Now Je­hosh­a­phat ­built a ­fleet of trad­ing ­ships  b to go to ­Ophir for gold, but they nev­er set sail — ​they were ­wrecked at Ezi­on Ge­ber. 49 At that time Aha­zi­ah son of Ahab said to Je­hosh­a­phat, “Let my men sail with ­yours,” but Je­hosh­a­ phat re­fused. 50  Then Je­hosh­a­phat rest­ed with his an­ces­tors and was bur­ied with them in the city of Da­vid his fa­ther. And Je­ho­ ram his son suc­ceed­ed him as king.

Ahaziah King of Israel

WHAT BECAME OF JEZEBEL, AHAB’S WIFE AND THE MOTHER OF AHAZIAH? (22:52) Jezebel was thrown from a window to her death (2Ki 9:30 – 37). Following her fall, Jehu trampled her under his horses’ hooves, and her remains were eaten by dogs (in fulfillment of 1Ki 21:23).

51 Aha­zi­ah son of Ahab be­came king of Is­ra­el in Sa­mar­ia in the sev­en­teenth year of Je­hosh­a­phat king of Ju­dah, and he ­reigned over Is­ra­el two ­years. 52 He did evil in the eyes of the Lord, be­cause he fol­lowed the ways of his fa­ther and moth­er and of Jer­o­bo­am son of Ne­bat, who ­caused Is­ra­el to sin. 53 He ­served and wor­shiped Baal and ­aroused the an­ger of the Lord, the God of Is­ra­el, just as his fa­ther had done.

WHAT HAPPENED TO AHAZIAH? (22:52 – 53) Ahaziah fell from his upper room and injured himself. As a result, he was confined to his bed for the remainder of his life. Elijah revealed that Ahaziah was being punished for his idolatry (2Ki 1:1 – 16). Ahaziah left no heir, so his younger brother Joram succeeded him (2Ki 1:17).

a 43 

In Hebrew texts this sentence (22:43b) is numbered 22:44, and 22:44-53 is numbered 22:45-54.    b 48 Hebrew of ships of Tarshish   

2 KINGS INTRODUCTION

WHY READ THIS BOOK?

We can learn a lot about human nature from this historical book. We’ll meet fascinating characters like Elisha and Elijah. We’ll also discover lesser-known but intriguing examples of God’s power and providence (e.g., 4:1 – 7,42 – 44; 7:3 – 11). And we’ll read about God’s covenant p­ eople and their increasing wickedness.

WHO WROTE THIS BOOK?

We can’t be sure. According to ancient Jewish tradition, Jeremiah was the author. Whoever wrote 1 and 2 Kings probably used preexisting documents such as the book of the annals of Solomon (1Ki 11:41), the book of the annals of the kings of Israel (1Ki 14:19) and the book of the annals of the kings of Judah (1Ki 14:29). Other written sources may have been used as well (1Ch 29:29; 2Ch 9:29; 12:15).

TO WHOM AND WHY WAS IT WRITTEN?

WHEN DID THESE EVENTS OCCUR AND WHEN WAS THIS BOOK WRITTEN?

WHY WAS KINGS SPLIT INTO TWO BOOKS?

WHAT TO LOOK FOR IN 2 KINGS:

WHEN DID THESE THINGS HAPPEN?

It originally was written to preserve the history of Israel and Judah for the Jews living in exile in Babylon. The author wanted his readers to learn from the lessons of their history about the consequences of unfaithfulness to God and about God’s patience and faithfulness. Second Kings covers events that occurred between 853 BC and 562 BC. The books of 1 and 2 Kings were originally one literary work that was written after the fall of Jerusalem (586 BC), probably between 560 BC and 550 BC. This was done in the third century BC by those who translated the Old Testament into Greek (a version called the Septuagint). One scroll had been sufficient for the Hebrew (without vowels), but the Greek (with vowels) required nearly twice the space. The tragic consequences of idolatry: Israel’s defeat and captivity in Assyria, and Judah’s defeat and captivity in Babylon. Look for summary statements (17:7 – 23; 24:8 – 20) that detail the terrible losses God’s p­ eople endured because of their sin.

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 DIVISION OF THE KINGDOM (930 BC)   ELIJAH’S MINISTRY IN ISRAEL (C. 875 – 848 BC)   ELISHA’S MINISTRY IN ISRAEL (C. 848 – 797 BC)   EXILE OF ISRAEL (722 BC)   HEZEKIAH’S REIGN (715 – 686 BC)   FALL OF JERUSALEM (586 BC)   KING JEHOIACHIN RELEASED FROM PRISON (C. 561 BC)   BOOK OF 2 KINGS WRITTEN (C. 560 – 550 BC) 

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2 Kings 1:1 The Lord’s Judgment on Ahaziah

WAS THE KING INVOLVED IN SATAN WORSHIP? (1:2) No, but he was consulting an idol whose name was related to Satan. Baal-Zebub, a pagan deity, was actually Baal-Zebul, meaning “lord” or “master” or “the prince.” But the Lord’s ­people ridiculed him as Baal-Zebub (meaning “lord of the flies”), alluding to both false worship and moral filth. A variation of the name — ​Beelzebul, meaning “the prince of the demons” — ​was used to refer to Satan in New Testament times (Mt 10:25; 12:24).

WHY DID PROPHETS WEAR STRANGE CLOTHES? (1:8) Elijah’s coarse garments demonstrated the unvarnished toughness of his godly character. Elijah was probably making an ethical statement: his simple attire, which was characteristic of a poor man, served as a sharp commentary on the self-indulgent luxury enjoyed by the evil kings of his time. Elijah’s uncomfortable clothing may have expressed his sorrow over the ­people’s unfaithfulness. Prophets were often recognized by their garments made of animal skins (Heb 11:37), as John the Baptist later was (Mt 3:4). WHY DID ELIJAH CALL DOWN FIRE ON THESE MEN? (1:10 – 12) Elijah’s response seems harsh, since the captains and their men were simply following orders; however, they knew Elijah was a man of God. They most likely knew of Elijah’s conflicts with King Ahab and Queen Jezebel and God’s judgment on Mount Carmel (1Ki 18:16 – 46). The soldiers had a choice: obey the orders of an evil king, which would encourage idolatry (rebellion against God), or do the right thing. There are times when we must obey God rather than human beings (Ac 5:29). WHY WOULD ELIJAH FEAR THE CAPTAIN? (1:15) Apparently the king intended to arrest, imprison or even kill him. Elijah had been threatened before; he had run for his life because of the death threats of Jezebel (1Ki 19:1 – 3), the present king’s mother. WHO SUCCEEDED AHAZIAH? (1:17) Because Ahaziah had no son, Joram (a variation of the name Jehoram) succeeded his brother as king of Israel. At this point, both Israel and Judah had rulers with similar names. Joram ruled in Israel and Jehoram reigned in Judah, apparently as coregent during the latter part of his father Jehoshaphat’s reign (3:1).

1

Af­ter ­Ahab’s ­death, Moab re­belled ­against Is­ra­el. 2 Now Aha­zi­ah had fall­en t­ hrough the lat­tice of his up­per room in Sa­mar­ia and in­jured him­self. So he sent mes­sen­gers, say­ ing to them, “Go and con­sult Baal-Ze­bub, the god of Ek­ron, to see if I will re­cov­er from this in­ju­ry.” 3 But the an­gel of the Lord said to Eli­jah the Tish­bite, “Go up and meet the mes­sen­gers of the king of Sa­mar­ia and ask them, ‘Is it be­cause t­ here is no God in Is­ra­el that you are go­ ing off to con­sult Baal-Ze­bub, the god of Ek­ron?’ 4  There­fore this is what the Lord says: ‘You will not ­leave the bed you are ly­ing on. You will cer­tain­ly die!’ ” So Eli­jah went. 5 When the mes­sen­gers re­turned to the king, he ­asked them, “Why have you come back?” 6 “A man came to meet us,” they re­plied. “And he said to us, ‘Go back to the king who sent you and tell him, “This is what the Lord says: Is it be­cause t­ here is no God in Is­ra­el that you are send­ing mes­sen­gers to con­sult Baal-Ze­bub, the god of Ek­ron? There­fore you will not l­ eave the bed you are ly­ing on. You will cer­tain­ly die!”  ’  ” 7 The king a ­ sked them, “What kind of man was it who came to meet you and told you this?” 8 They re­plied, “He had a gar­ment of hair a and had a leath­er belt ­around his waist.” The king said, “That was Eli­jah the Tish­bite.” 9 Then he sent to Eli­jah a cap­tain with his com­pa­ny of fif­ty men. The cap­tain went up to Eli­jah, who was sit­ting on the top of a hill, and said to him, “Man of God, the king says, ‘Come down!’ ” 10 Eli­jah an­swered the cap­tain, “If I am a man of God, may fire come down from heav­en and con­sume you and your fif­ty men!” Then fire fell from heav­en and con­sumed the cap­tain and his men. 11 At this the king sent to Eli­jah an­oth­er cap­tain with his fif­ty men. The cap­tain said to him, “Man of God, this is what the king says, ‘Come down at once!’ ” 12 “If I am a man of God,” Eli­jah re­plied, “may fire come down from heav­en and con­sume you and your fif­ty men!” Then the fire of God fell from heav­en and con­sumed him and his fif­ty men. 13 So the king sent a t­ hird cap­tain with his fif­ty men. This ­third cap­tain went up and fell on his k ­ nees be­fore Eli­jah. “Man of God,” he ­begged, “please have re­spect for my life and the ­lives of ­these fif­ty men, your ser­vants! 14 See, fire has fall­en from heav­en and con­sumed the f­ irst two cap­tains and all ­their men. But now have re­spect for my life!” 15 The an­gel of the Lord said to Eli­jah, “Go down with him; do not be ­afraid of him.” So Eli­jah got up and went down with him to the king. 16 He told the king, “This is what the Lord says: Is it be­ cause ­there is no God in Is­ra­el for you to con­sult that you have sent mes­sen­gers to con­sult Baal-Ze­bub, the god of Ek­ ron? Be­cause you have done this, you will nev­er ­leave the bed you are ly­ing on. You will cer­tain­ly die!” 17 So he died, ac­cord­ing to the word of the Lord that Eli­jah had spo­ken. a 8 Or He was

a hairy man   

2 Kings 2:14

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Be­cause Aha­zi­ah had no son, Jo­ram  a suc­ceed­ed him as king in the sec­ond year of Je­ho­ram son of Je­hosh­a­phat king of Ju­dah. 18 As for all the oth­er e ­ vents of Aha­zi­ah’s r­ eign, and what he did, are they not writ­ten in the book of the an­nals of the k ­ ings of Is­ra­el?

WHAT WERE THE ANNALS OF THE KINGS OF ISRAEL? (1:18) This historical record apparently contained extended accounts of the reigns of Israel’s kings. It may have been an official state rec­ ord kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:29; 1 Chron­icles 29:29; 2 Chron­icles 9:29; 12:15.

Elijah Taken Up to Heaven

2

When the Lord was ­about to take Eli­jah up to heav­en in a whirl­wind, Eli­jah and Eli­sha were on ­their way from Gil­gal. 2 Eli­jah said to Eli­sha, “Stay here; the Lord has sent me to Beth­el.” But Eli­sha said, “As sure­ly as the Lord ­lives and as you live, I will not ­leave you.” So they went down to Beth­el. 3 The com­pa­ny of the proph­ets at Beth­el came out to Eli­ sha and a ­ sked, “Do you know that the Lord is go­ing to take your mas­ter from you to­day?” “Yes, I know,” Eli­sha re­plied, “so be qui­et.” 4 Then Eli­jah said to him, “Stay here, Eli­sha; the Lord has sent me to Jer­i­cho.” And he re­plied, “As sure­ly as the Lord l­ives and as you live, I will not ­leave you.” So they went to Jer­i­cho. 5 The com­pa­ny of the proph­ets at Jer­ic­ ho went up to Eli­ sha and a ­ sked him, “Do you know that the Lord is go­ing to take your mas­ter from you to­day?” “Yes, I know,” he re­plied, “so be qui­et.” 6 Then Eli­jah said to him, “Stay here; the Lord has sent me to the Jor­dan.” And he re­plied, “As sure­ly as the Lord l­ives and as you live, I will not ­leave you.” So the two of them ­walked on. 7 Fif­ty men from the com­pa­ny of the proph­ets went and ­stood at a dis­tance, fac­ing the ­place ­where Eli­jah and Eli­sha had ­stopped at the Jor­dan. 8 Eli­jah took his ­cloak, ­rolled it up and s­ truck the wa­ter with it. The wa­ter di­vid­ed to the ­right and to the left, and the two of them ­crossed over on dry ground. 9 When they had c­ rossed, Eli­jah said to Eli­sha, “Tell me, what can I do for you be­fore I am tak­en from you?” “Let me in­her­it a dou­ble por­tion of your spir­it,” Eli­sha re­plied. 10 “You have ­asked a dif­fi­cult ­thing,” Eli­jah said, “yet if you see me when I am tak­en from you, it will be ­yours — ​ oth­er­wise, it will not.” 11 As they were walk­ing a ­ long and talk­ing to­geth­er, sud­ den­ly a char­i­ot of fire and hors­es of fire ap­peared and sep­ a­rat­ed the two of them, and Eli­jah went up to heav­en in a whirl­wind. 12 Eli­sha saw this and c­ ried out, “My fa­ther! My fa­ther! The char­i­ots and horse­men of Is­ra­el!” And Eli­sha saw him no more. Then he took hold of his gar­ment and tore it in two. 13 Eli­sha then ­picked up Eli­jah’s ­cloak that had fall­en from him and went back and s­ tood on the bank of the Jor­dan. 14 He took the ­cloak that had fall­en from Eli­jah and ­struck the wa­ter with it. “Where now is the Lord, the God of Eli­ jah?” he a ­ sked. When he s­ truck the wa­ter, it di­vid­ed to the ­right and to the left, and he ­crossed over. a 17 Hebrew Jehoram,

a variant of Joram   

WHY DID ELISHA INSIST ON STAYING WITH ELIJAH? (2:2,4,6) Elisha, Elijah’s dedicated assistant and companion, was heir apparent to Elijah, who was the leading prophet in Israel. Because Elisha realized that his mentor’s time on earth was nearing an end, he wanted to stay at Elijah’s side during the final moments. WHAT WAS THE COMPANY OF THE PROPHETS? (2:3,5) Beginning with the time of Samuel, prophets gathered in groups sometimes known as schools of prophets or sons of prophets. Experienced prophets were mentors for younger ones, and they lived and worked together in the Lord’s ser­vice. These companies of prophets were used by God on occasion (9:1 – 10). Although we do not know how many such companies existed, there were sizable groups in places such as Bethel, Jericho and Gilgal (2:3,5; 4:38; see Map 7 at the back of this Bible). The total number of prophets exceeded 100 (1Ki 18:4). WHY DID ELISHA TELL THEM TO BE QUIET? (2:3,5) It seems that the prophets were too brazen and eager about something so sober and sacred. What they said was true, but their exuberance needed to be tempered by wisdom, patience and perhaps humility. Elisha did not need them to inform him about such matters. DID ELIJAH’S CLOAK HAVE MIRACULOUS POWERS? (2:8,14) The cloak was a symbol of Elisha’s prophetic calling (1Ki 19:19), but it did not possess miraculous powers. Elijah and Elisha had power only because they were prophets of a powerful God. When the company of the prophets from Jericho recognized that God’s power had passed from Elijah to Elisha, they said, The spirit of Elijah is resting on Elisha (2Ki 2:15). WHAT DID ELISHA WANT? (2:9) Elisha was requesting twice the spiritual power that Elijah had — ​just as the eldest son would inherit a double portion of his father’s property (Dt 21:17). Elisha wanted divine strength to fulfill his new role as the spiritual leader of the nation (2Ki 2:15). WHAT WAS THIS CHARIOT OF FIRE? (2:11) Most likely it was an army of angels — ​spirit beings who serve God in the heavenly realms, where spiritual battles occur (Eph 6:12), and who minister to God’s p ­ eople (Heb 1:14). Fire probably means they reflected God’s heavenly glory. WHY THE DRAMATIC EXIT? (2:11) This was a sign of divine favor and power. Instead of dying, Elijah ascended bodily into the heavenly realms, much like Enoch and

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2 Kings 2:15

J­ esus (Ge 5:24; Ac 1:9). Whirlwinds and fire were associated with the power and presence of God (Job 38:1; 40:6; Isa 29:6). On the day of Pentecost, the Holy Spirit came with wind and fire (Ac 2:1 – 4).

15  The com­pa­ny of the proph­ets from Jer­i­cho, who were watch­ing, said, “The spir­it of Eli­jah is rest­ing on Eli­sha.” And they went to meet him and ­bowed to the ­ground be­ fore him. 16 “Look,” they said, “we your ser­vants have fif­ty able men. Let them go and look for your mas­ter. Per­haps the Spir­it of the Lord has ­picked him up and set him down on some moun­tain or in some val­ley.” “No,” Eli­sha re­plied, “do not send them.” 17 But they per­sist­ed un­til he was too em­bar­rassed to re­ fuse. So he said, “Send them.” And they sent fif­ty men, who ­searched for ­three days but did not find him. 18 When they re­turned to Eli­sha, who was stay­ing in Jer­i­cho, he said to them, “Didn’t I tell you not to go?”

Healing of the Water

WHY DID ELISHA PUT SALT IN THE SPRING? (2:21) While God could have healed the water in any way, the clean new bowl and the salt were appropriate symbols of purification and holiness (Lev 2:13; Mt 5:13).

19 The peo­ple of the city said to Eli­sha, “Look, our lord, this town is well sit­u­at­ed, as you can see, but the wa­ter is bad and the land is un­pro­duc­tive.” 20 “Bring me a new bowl,” he said, “and put salt in it.” So they ­brought it to him. 21 Then he went out to the s­ pring and t­ hrew the salt into it, say­ing, “This is what the Lord says: ‘I have h ­ ealed this wa­ter. Nev­er ­again will it c­ ause d ­ eath or make the land un­ pro­duc­tive.’  ” 22 And the wa­ter has re­mained pure to this day, ac­cord­ing to the word Eli­sha had spo­ken.

Elisha Is Jeered WHAT WAS THE SACRED STONE OF BAAL? (3:2) Joram’s father, Ahab, had aroused God’s anger by his unabashed idolatry. Ahab built an altar that included a stone — ​an engraved image dedicated to Baal (1Ki 14:23; 16:32 – 33). Though Joram got rid of the sacred stone, it was apparently reinstated later and was not completely destroyed until Jehu’s men burned and demolished it (2Ki 10:26 – 27). WHAT WERE THE SINS OF JEROBOAM? (3:3) Jeroboam’s sins were chiefly two: (1) He caused the p ­ eople to worship the Lord in the representation of idols (Ex 20:4; 1Ki 12:28 – 30). (2) He caused the ­people to forsake the one place of worship — ​the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (Dt 12:5 – 7; 1Ki 12:26 – 30).

23 From t­ here Eli­sha went up to Beth­el. As he was walk­ ing a ­ long the road, some boys came out of the town and ­jeered at him. “Get out of here, ­baldy!” they said. “Get out of here, ­baldy!” 24 He ­turned a ­ round, ­looked at them and ­called down a c­ urse on them in the name of the Lord. Then two ­bears came out of the ­woods and ­mauled for­ty-two of the boys. 25 And he went on to ­Mount Car­mel and from ­there re­turned to Sa­mar­ia.

Moab Revolts

3

Jo­ram  a son of Ahab be­came king of Is­ra­el in Sa­mar­ia in the eigh­teenth year of Je­hosh­a­phat king of Ju­dah, and he ­reigned ­twelve ­years. 2 He did evil in the eyes of the Lord, but not as his fa­ther and moth­er had done. He got rid of the sa­cred ­stone of Baal that his fa­ther had made. 3  Nev­er­the­less he ­clung to the sins of Jer­o­bo­am son of Ne­bat, ­which he had ­caused Is­ra­el to com­mit; he did not turn away from them. a 1 Hebrew Jehoram,

a variant of Joram; also in verse 6   

WA S T H I S P E R S O N A L R E V E N G E O N H A R M L E S S BOYS? 2:23–24 Probably not, for the following reasons: (1) It is very likely that these boys were young men (the word translated boys often refers to ­people in their late teens), not children. To Elisha, the group of at least 42 boys must have appeared a formidable mob. (2) Their mockery represented the irreverence of a generation growing up with increasing contempt for God and his laws (Lev 19:32). (3) Their insults targeted not just Elisha’s baldness but the God whom Elisha represented. In taunting Elisha and rejecting his prophetic authority, the boys were taunting God and rejecting his authority. (4) Elisha did not take personal revenge but called on the Lord, who seems to have used the bears to warn a corrupt generation that blasphemy against God would be met with swift consequences.

2 Kings 3:22

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is, he was Elijah’s personal servant.   

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MOAB REVOLTS (3:5)

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4 Now Me­sha king of Moab r­ aised s­ heep, and he had to pay the king of Is­ra­el a trib­ute of a hun­dred thou­sand l­ ambs and the wool of a hun­dred thou­sand rams. 5  But af­ter Ahab died, the king of Moab re­belled ­against the king of Is­ra­el. 6 So at that time King Jo­ram set out from Sa­mar­ia and mo­ bi­lized all Is­ra­el. 7 He also sent this mes­sage to Je­hosh­a­phat king of Ju­dah: “The king of Moab has re­belled ­against me. Will you go with me to ­fight ­against Moab?” “I will go with you,” he re­plied. “I am as you are, my peo­ ple as your peo­ple, my hors­es as your hors­es.” 8 “By what ­route ­shall we at­tack?” he asked. “Through the Des­ert of Edom,” he an­swered. 9 So the king of Is­ra­el set out with the king of Ju­dah and the king of Edom. Af­ter a round­about ­march of sev­en days, the army had no more wa­ter for them­selves or for the an­i­ mals with them. 10 “What!” ex­claimed the king of Is­ra­el. “Has the Lord ­called us t­ hree k ­ ings to­geth­er only to de­liv­er us into the ­hands of Moab?” 11 But Je­hosh­a­phat ­asked, “Is ­there no proph­et of the Lord here, ­through whom we may in­quire of the Lord?” An of­fi­cer of the king of Is­ra­el an­swered, “Eli­sha son of Sha­phat is here. He used to pour wa­ter on the h ­ ands of ­Eli­jah.  a” 12 Je­hosh­a­phat said, “The word of the Lord is with him.” So the king of Is­ra­el and Je­hosh­a­phat and the king of Edom went down to him. 13 Eli­sha said to the king of Is­ra­el, “Why do you want to in­ volve me? Go to the proph­ets of your fa­ther and the proph­ ets of your moth­er.” “No,” the king of Is­ra­el an­swered, “be­cause it was the Lord who ­called us ­three ­kings to­geth­er to de­liv­er us into the h ­ ands of Moab.” 14 Eli­sha said, “As sure­ly as the Lord Al­mighty ­lives, whom I s­ erve, if I did not have re­spect for the pres­ence of Je­hosh­a­phat king of Ju­dah, I ­would not pay any at­ten­tion to you. 15 But now ­bring me a harp­ist.” While the harp­ist was play­ing, the hand of the Lord came on Eli­sha 16 and he said, “This is what the Lord says: I will fill this val­ley with ­pools of wa­ter. 17 For this is what the Lord says: You will see nei­ther wind nor rain, yet this val­ley will be f­ illed with wa­ter, and you, your cat­tle and your oth­er an­ i­mals will ­drink. 18 This is an easy t­ hing in the eyes of the Lord; he will also de­liv­er Moab into your ­hands. 19 You will over­throw ev­ery for­ti­fied city and ev­ery ma­jor town. You will cut down ev­ery good tree, stop up all the ­springs, and ruin ev­ery good f­ ield with stones.” 20 The next morn­ing, ­about the time for of­fer­ing the sac­ ri­fice, ­there it was — ​wa­ter flow­ing from the di­rec­tion of Edom! And the land was ­filled with wa­ter. 21 Now all the Mo­ab­ites had ­heard that the ­kings had come to ­fight a ­ gainst them; so ev­ery man, ­young and old, who c­ ould bear arms was c­ alled up and sta­tioned on the bor­der. 22 When they got up ear­ly in the morn­ing, the sun was shin­ing on the wa­ter. To the Mo­ab­ites ­across the way,

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Jerusalem Salt Sea (Dead Sea) Dibon MOAB Arad Kir Hareseth Desert of Edom

JUDAH Hebron

WHY DID JORAM BLAME THE LORD FOR HIS TROUBLES? (3:10) It is human nature to shift the blame from oneself to someone else. Joram, like many ­people (Pr 19:3), blamed God for problems of his own making. Despite Joram’s claim, there is no evidence that God had sanctioned this expedition. The kings did not pray or consult a prophet for advice until they were in desperate straits (2Ki 3:11). Initially motivated by political self-interest, the three kings later saw that they needed God’s help. DOES THE WORD OF THE LORD RESIDE WITH CERTAIN PEOPLE? (3:12) When Jehoshaphat said that the word of the Lord was with Elisha, he meant that the prophet could bring a word to them from God. Today, teachers and pastors can share God’s written Word (the Bible) in a variety of settings: a classroom, a worship ser­vice, a home Bible study, and so on. Depending on the reader’s understanding of certain spiritual gifts, God may also share his word through those who possess the gift of wisdom or knowledge or prophecy (1Co 12:8 – 10). DOES MUSIC ENHANCE OUR ABILITY TO HEAR GOD? (3:15) In this case, the music of the harp evidently calmed Elisha, who was so angry he wanted to ignore King Joram (v. 14). Settled in his spirit, he could focus his heart and hear from God. The Bible often ­couples music and prophecy (e.g., 1Sa 10:5; 1Ch 25:1 – 3), and music and worship (e.g., 2Ch 5:12 – 14; Ps 147:7; Eph 5:19).

HOW MIGHT GOD HAVE CAUSED THIS FLOW OF WATER? (3:20) As Elisha noted, it was an easy thing (v. 18) for the Lord to supply them with drinking water. Since this water flowed from the direction of Edom, it appears that the Lord caused heavy rains to fall in the mountains of Edom, some distance south of Moab. Because no rain actually fell in Moab, the Moabites did not expect to find pools of water and mistook the reflected red of the morning sun for blood (v. 22).

2 Kings 3:23

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WHY DID THE SOLDIERS CAUSE SUCH DESTRUCTION? (3:25) The soldiers were following conventional tactics of ancient warfare. The intent was to cripple the agricultural capability of their enemies, so that it would take years to recover from the devastation. But the drastic measures described here were more than just standard operating procedure. They were necessary measures taken to combat the dangerous threat of Moab’s idolatry and wickedness. LINK (3:27) HE TOOK HIS FIRSTBORN SON See Why would Ahaz sacrifice the heir to the throne? (16:3; p. 552) and Why would parents sacrifice their children? (Jer 19:5; p. 1141). WHAT DID HUMAN SACRIFICE HAVE TO DO WITH THE ISRAELITES’ WITHDRAWAL? (3:27) By sacrificing his son, the Moabite king made a final and desperate appeal to his god, Chemosh. The Moabites got the results they wanted not because Chemosh answered their prayers but because they were so stirred by the sacrifice of the crown prince that they fought with greater intensity and fury. The Israelites, having accomplished their main objective, had no reason to prolong the battle and so withdrew. WHY THIS ELABORATE WAY TO RAISE FUNDS? (4:2 – 7) This method compelled the woman to put her faith into action by obeying the prophet’s instructions. As she poured the oil into jar after jar, she saw God turn small blessings into bountiful provisions. The story became an object lesson of God’s care for his p ­ eople, and it undoubtedly encouraged the Jews when they were exiled in Babylon.

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WHY DIDN’T ELISHA TALK DIRECTLY TO THIS WOMAN? (4:13) We don’t know why, but it was not uncommon for Elisha to employ a servant as an intermediary. He also used a messenger to communicate with the highly respected Naaman (5:9 – 10). Elisha later spoke directly to the woman (4:16).

the wa­ter ­looked red  — ​like ­blood. 23 “That’s ­blood!” they said. “Those ­kings must have ­fought and slaugh­tered each oth­er. Now to the plun­der, Moab!” 24 But when the Mo­ab­ites came to the camp of Is­ra­el, the Is­ra­el­ites rose up and ­fought them un­til they fled. And the Is­ra­el­ites in­vad­ed the land and slaugh­tered the Mo­ab­ites. 25 They de­stroyed the ­towns, and each man ­threw a ­stone on ev­ery good ­field un­til it was cov­ered. They ­stopped up all the ­springs and cut down ev­ery good tree. Only Kir Har­ e­seth was left with its s­ tones in p ­ lace, but men a ­ rmed with ­slings sur­round­ed it and at­tacked it. 26 When the king of Moab saw that the bat­tle had gone ­against him, he took with him sev­en hun­dred swords­ men to ­break ­through to the king of Edom, but they f­ ailed. 27 Then he took his first­born son, who was to suc­ceed him as king, and of­fered him as a sac­ri­fice on the city wall. The fury ­against Is­ra­el was ­great; they with­drew and re­turned to ­their own land.

The Widow’s Olive Oil

4

The wife of a man from the com­pa­ny of the proph­ets ­cried out to Eli­sha, “Your ser­vant my hus­band is dead, and you know that he re­vered the Lord. But now his cred­i­ tor is com­ing to take my two boys as his slaves.” 2 Eli­sha re­plied to her, “How can I help you? Tell me, what do you have in your house?” “Your ser­vant has noth­ing ­there at all,” she said, “ex­cept a small jar of ol­ive oil.” 3 Eli­sha said, “Go ­around and ask all your neigh­bors for emp­ty jars. ­Don’t ask for just a few. 4 Then go in­side and shut the door be­hind you and your sons. Pour oil into all the jars, and as each is ­filled, put it to one side.” 5 She left him and shut the door be­hind her and her sons. They ­brought the jars to her and she kept pour­ing. 6 When all the jars were full, she said to her son, “Bring me an­oth­er one.” But he re­plied, “There is not a jar left.” Then the oil ­stopped flow­ing. 7 She went and told the man of God, and he said, “Go, sell the oil and pay your d ­ ebts. You and your sons can live on what is left.”

The Shunammite’s Son Restored to Life 8 One day Eli­sha went to Shu­nem. And a well-to-do wom­ an was t­ here, who ­urged him to stay for a meal. So when­ ev­er he came by, he ­stopped ­there to eat. 9 She said to her hus­band, “I know that this man who of­ten ­comes our way is a holy man of God. 10 Let’s make a ­small room on the roof and put in it a bed and a ta­ble, a c­ hair and a lamp for him. Then he can stay ­there when­ev­er he ­comes to us.” 11 One day when Eli­sha came, he went up to his room and lay down t­ here. 12 He said to his ser­vant Ge­ha­zi, “Call the Shu­nam­mite.” So he c­ alled her, and she s­ tood be­fore him. 13 Eli­sha said to him, “Tell her, ‘You have gone to all this trou­ble for us. Now what can be done for you? Can we ­speak on your be­half to the king or the com­mand­er of the army?’ ”

2 Kings 4:29 She re­plied, “I have a home ­among my own peo­ple.” 14 “What can be done for her?” Eli­sha asked. Ge­ha­zi said, “She has no son, and her hus­band is old.” 15 Then Eli­sha said, “Call her.” So he ­called her, and she ­stood in the door­way. 16 “About this time next year,” Eli­sha said, “you will hold a son in your arms.” “No, my lord!” she ob­ject­ed. “Please, man of God, ­don’t mis­lead your ser­vant!” 17 But the wom­an be­came preg­nant, and the next year ­about that same time she gave ­birth to a son, just as Eli­sha had told her. 18 The ­child grew, and one day he went out to his fa­ther, who was with the reap­ers. 19 He said to his fa­ther, “My head! My head!” His fa­ther told a ser­vant, “Car­ry him to his moth­er.” 20 Af­ter the ser­vant had lift­ed him up and car­ried him to his moth­er, the boy sat on her lap un­til noon, and then he died. 21 She went up and laid him on the bed of the man of God, then shut the door and went out. 22 She ­called her hus­band and said, “Please send me one of the ser­vants and a don­key so I can go to the man of God quick­ly and re­turn.” 23 “Why go to him to­day?” he a ­ sked. “It’s not the New Moon or the Sab­bath.” “That’s all ­right,” she said. 24 She sad­dled the don­key and said to her ser­vant, “Lead on; ­don’t slow down for me un­less I tell you.” 25 So she set out and came to the man of God at ­Mount Car­mel. When he saw her in the dis­tance, the man of God said to his ser­vant Ge­ha­zi, “Look! ­There’s the Shu­nam­mite! 26 Run to meet her and ask her, ‘Are you all ­right? Is your hus­band all ­right? Is your ­child all right?’ ” “Ev­ery­thing is all ­right,” she said. 27 When she ­reached the man of God at the moun­tain, she took hold of his feet. Ge­ha­zi came over to push her away, but the man of God said, “Leave her a ­ lone! She is in bit­ter dis­tress, but the Lord has hid­den it from me and has not told me why.” 28 “Did I ask you for a son, my lord?” she said. “Didn’t I tell you, ‘Don’t ­raise my hopes’?” 29 Eli­sha said to Ge­ha­zi, “Tuck your ­cloak into your belt, take my s­ taff in your hand and run. D ­ on’t ­greet any­one you

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DID PROPHETS KEEP VISITING HOURS? (4:23) While Elisha may have been available at other times, the New Moon and the Sabbath day provided regular monthly and weekly occasions for God’s p ­ eople to assemble and hear the word of God from the prophet. WHY DIDN’T THE WOMAN TELL GEHAZI ABOUT HER SICK SON? (4:26) Her son’s death was a profound tragedy that required an urgent, face-to-face meeting with the prophet. Gehazi did not have the power to solve her terrible problem, so perhaps she didn’t want to be slowed down by explaining the situation to him.

W H AT I N F L U E N C E D I D P R O P H E T S H AV E WITH KINGS? 4:13 God used inspired individuals to fearlessly proclaim his word and provide spiritual guidance not only for the nation but for the nation’s rulers as well. Good kings like David, Solomon and Hezekiah welcomed the prophets’ support and maintained close ties with the prophets who counseled and instructed them (2Sa 7:1 – 17; 1Ki 1:22 – 27; 2Ki 19:20). David even accepted rebukes and correction from prophets, humbly repenting before Nathan and Gad (2Sa 12:1 – 14; 24:10 – 25). Other prophets offered valuable counsel in times of war (1Ki 12:21 – 24; 2Ki 6:8 – 10). Though bold prophets like Elijah and Elisha were harassed and despised by wicked kings, they could not be ignored. They confronted kings with news from God that inevitably proved true. God’s prophets reminded kings that they were accountable to the higher law of the King of kings. See the article How much influence did prophets have? (1Ki 12:24; p. 504).

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2 Kings 4:30

WHY DID ELISHA USE SUCH A STRANGE METHOD TO RAISE THE BOY? (4:34 – 35) The gradual revival of this boy is similar to an earlier episode in which Elijah raised a widow’s son (1Ki 17: 21 – 22). Perhaps Elijah had shared that experience with Elisha. In both cases, without diminishing or threatening their own lives, the prophets transferred a vital life force from their bodies to the bodies of the lifeless children. In both cases, prayer to God preceded the miracle of restored life.

meet, and if any­one ­greets you, do not an­swer. Lay my s­ taff on the ­boy’s face.” 30 But the ­child’s moth­er said, “As sure­ly as the Lord ­lives and as you live, I will not ­leave you.” So he got up and fol­ lowed her. 31 Ge­ha­zi went on ­ahead and laid the ­staff on the ­boy’s face, but ­there was no ­sound or re­sponse. So Ge­ha­zi went back to meet Eli­sha and told him, “The boy has not awak­ened.” 32 When Eli­sha ­reached the ­house, t­ here was the boy ly­ing dead on his ­couch. 33 He went in, shut the door on the two of them and p ­ rayed to the Lord. 34 Then he got on the bed and lay on the boy, ­mouth to ­mouth, eyes to eyes, ­hands to ­hands. As he ­stretched him­self out on him, the ­boy’s body grew warm. 35 Eli­sha t­ urned away and ­walked back and ­forth in the room and then got on the bed and ­stretched out on him once more. The boy ­sneezed sev­en ­times and ­opened his eyes. 36 Eli­sha sum­moned Ge­ha­zi and said, “Call the Shu­nam­ mite.” And he did. When she came, he said, “Take your son.” 37 She came in, fell at his feet and ­bowed to the ­ground. Then she took her son and went out.

WHAT WAS THE COMPANY OF THE PROPHETS? (4:38) Beginning with the time of Samuel, prophets gathered in groups sometimes known as schools of prophets or sons of prophets. Experienced prophets were mentors for younger ones, and they lived and worked together in the Lord’s ser­vice. These companies of prophets were used by God on occasion (9:1 – 10). Although we do not know how many such companies existed, there were sizable groups in places such as Bethel, Jericho and Gilgal (2:3,5; 4:38; see Map 7 at the back of this Bible). The total number of prophets exceeded 100 (1Ki 18:4). WHAT WAS WRONG WITH THE STEW? (4:40) It was either too bitter to eat or poisonous. Regardless, God’s power was displayed when Elisha made the food safe by using ordinary flour to turn it into something good to eat. Similarly he used salt to purify water (2:19 – 22) and oil to pay off a widow’s debt (4:7). In Elisha we see vivid displays of God’s ability to salvage and transform. DOES THIS MIRACULOUS FEEDING FORESHADOW JESUS’ FEEDING OF THE FIVE THOUSAND? (4:42 – 44) ­Jesus’ ministry has some parallels to Elisha’s: Elisha cleansed one leper (5:1 – 14); ­Jesus cleansed ten (Lk 17:11 – 19). Elisha changed water from deadly to drinkable (2Ki 2:19 – 22); ­Jesus changed water into wine (Jn 2:1 – 11). Elisha fed 100 ­people with 20 loaves of bread (2Ki 4:42 – 44); ­Jesus fed 5,000 ­people with five loaves of bread and two fish (Jn 6:5 – 13). Elisha prayed for the enemy to be blinded and then prayed for their sight to be restored (2Ki 6:18 – 20); ­Jesus healed a man born blind (Jn 9:1 – 7). Elisha brought a widow’s son back to life (2Ki 4:8 – 37); ­Jesus raised a widow’s son (Lk 7:11 – 16) and also brought Lazarus back to life after he had been dead for four days (Jn 11:1 – 44). And just as Elisha came after Elijah, so ­Jesus came after John the Baptist, whom ­Jesus said was an Elijah figure (Mt 11:14). DID THE LORD GIVE VICTORY TO THE ENEMY? (5:1) Yes, but probably not at Israel’s expense. This victory probably refers to Naaman’s skirmishes with the Assyrians, who threatened to overtake Aram (Syria) during this period. Though Naaman did not realize it, it was the help of God, not just Naaman’s military skill, that contributed to his nation’s success. WHY WOULD LEPROSY STRIKE SOMEONE GOD HAD FAVORED? (5:1) When God uses p ­ eople for good, he doesn’t necessarily insulate them from life’s dif-

Death in the Pot 38 Eli­sha re­turned to Gil­gal and ­there was a fam­ine in that re­gion. ­While the com­pa­ny of the proph­ets was meet­ing with him, he said to his ser­vant, “Put on the ­large pot and cook some stew for these proph­ets.” 39 One of them went out into the ­fields to gath­er ­herbs and ­found a wild vine and p ­ icked as many of its ­gourds as his gar­ment could hold. When he re­turned, he cut them up into the pot of stew, t­ hough no one knew what they were. 40 The stew was ­poured out for the men, but as they be­gan to eat it, they c­ ried out, “Man of God, t­ here is d ­ eath in the pot!” And they ­could not eat it. 41 Eli­sha said, “Get some ­flour.” He put it into the pot and said, “Serve it to the peo­ple to eat.” And t­ here was noth­ing harm­ful in the pot.

Feeding of a Hundred 42 A man came from Baal Sha­li­shah, bring­ing the man of God twen­ty l­ oaves of bar­ley b ­ read ­baked from the f­ irst ripe ­grain, a ­ long with some h ­ eads of new g ­ rain. “Give it to the peo­ple to eat,” Eli­sha said. 43 “How can I set this be­fore a hun­dred men?” his ser­vant asked. But Eli­sha an­swered, “Give it to the peo­ple to eat. For this is what the Lord says: ‘They will eat and have some left over.’ ” 44 Then he set it be­fore them, and they ate and had some left over, ac­cord­ing to the word of the Lord.

Naaman Healed of Leprosy

5

Now Na­a­man was com­mand­er of the army of the king of Aram. He was a g ­ reat man in the s­ ight of his mas­ter and high­ly re­gard­ed, be­cause ­through him the Lord had giv­en vic­to­ry to Aram. He was a val­iant sol­dier, but he had lep­ro­sy. a

a 1  The Hebrew for leprosy was used for various diseases affecting the skin; also in verses 3, 6, 7, 11 and 27.   

2 Kings 5:18

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2 Now b ­ ands of raid­ers from Aram had gone out and had tak­en cap­tive a ­young girl from Is­ra­el, and she ­served Na­ a­man’s wife. 3 She said to her mis­tress, “If only my mas­ter ­would see the proph­et who is in Sa­mar­ia! He ­would cure him of his lep­ro­sy.” 4 Na­a­man went to his mas­ter and told him what the girl from Is­ra­el had said. 5 “By all ­means, go,” the king of Aram re­plied. “I will send a let­ter to the king of Is­ra­el.” So Na­a­ man left, tak­ing with him ten tal­ents a of sil­ver, six thou­ sand shek­els  b of gold and ten sets of cloth­ing. 6  The let­ter that he took to the king of Is­ra­el read: “With this let­ter I am send­ing my ser­vant Na­a­man to you so that you may cure him of his lep­ro­sy.” 7 As soon as the king of Is­ra­el read the let­ter, he tore his ­robes and said, “Am I God? Can I kill and ­bring back to life? Why does this fel­low send some­one to me to be ­cured of his lep­ro­sy? See how he is try­ing to pick a quar­rel with me!” 8 When Eli­sha the man of God ­heard that the king of Is­ra­ el had torn his r­ obes, he sent him this mes­sage: “Why have you torn your r­ obes? Have the man come to me and he will know that ­there is a proph­et in Is­ra­el.” 9  So Na­a­man went with his hors­es and char­io ­ ts and ­stopped at the door of Eli­ sha’s ­house. 10 Eli­sha sent a mes­sen­ger to say to him, “Go, wash your­self sev­en t­ imes in the Jor­dan, and your ­flesh will be re­stored and you will be cleansed.” 11 But Na­a­man went away an­gry and said, “I t­ hought that he ­would sure­ly come out to me and ­stand and call on the name of the Lord his God, wave his hand over the spot and cure me of my lep­ro­sy. 12  Are not Ab­a­na and Phar­par, the riv­ers of Da­mas­cus, bet­ter than all the wa­ters of Is­ra­ el? ­Couldn’t I wash in them and be c­ leansed?” So he t­ urned and went off in a rage. 13 Na­a­man’s ser­vants went to him and said, “My fa­ther, if the proph­et had told you to do some g ­ reat ­thing, ­would you not have done it? How much more, then, when he ­tells you, ­ ipped ‘Wash and be c­ leansed’!” 14 So he went down and d him­self in the Jor­dan sev­en ­times, as the man of God had told him, and his ­flesh was re­stored and be­came ­clean like that of a ­young boy. 15 Then Na­am ­ an and all his at­ten­dants went back to the man of God. He s­ tood be­fore him and said, “Now I know that t­ here is no God in all the ­world ex­cept in Is­ra­el. So ­please ac­cept a gift from your ser­vant.” 16 The proph­et an­swered, “As sure­ly as the Lord ­lives, whom I s­ erve, I will not ac­cept a t­ hing.” And even t­ hough Na­a­man ­urged him, he re­fused. 17 “If you will not,” said Na­a­man, “please let me, your ser­ vant, be giv­en as much ­earth as a pair of ­mules can car­ry, for your ser­vant will nev­er ­again make ­burnt of­fer­ings and sac­ri­fic­es to any oth­er god but the Lord. 18 But may the Lord for­give your ser­vant for this one t­ hing: When my mas­ter en­ters the tem­ple of Rim­mon to bow down and he is lean­ ing on my arm and I have to bow ­there also — ​when I bow

ficulties. Paul had a thorn in [his] flesh (2Co 12:7 – 9), and Timothy was often sick (1Ti 5:23), yet the Lord enabled them to serve effectively. Though leprosy sometimes represented divine punishment (2Ki 5:27; 2Ch 26:16 – 23), Naaman’s suffering led to a dramatic encounter with the power of God (2Ki 5:15,17). See the article Does God allow pain in order to display his power? (Jn 9:3; p. 1584).

a 5  That

is, about 750 pounds or about 340 kilograms    b 5  That is, about 150 pounds or about 69 kilograms   

WHAT DID NAAMAN HAVE AGAINST THE JORDAN RIVER? (5:10 – 12) Compared to his own nation’s rivers, Naaman found the Jordan River to be muddy and unappealing. God was apparently testing Naaman to see if he would obey, even if it cost him his pride. This military officer needed faith just as much as physical healing.

WHY DID NAAMAN WANT DIRT FROM ISRAEL? (5:17) Evidently he now considered the land of Israel “holy ground,” and he intended to spread the soil over a plot of ground in his homeland. That spot would then serve as a special place to worship the Lord. In those days, many ­people believed that individual gods ruled over only certain geographic areas. This request may have been Naaman’s first halting step toward worshiping the true God on foreign soil. DID ELISHA ACCEPT NAAMAN’S EXCUSE? (5:18 – 19) Naaman realized his new faith would be tested when he returned home. He intended to worship only the Lord God, but he would be required to accompany his king to the temple of Rimmon. Elisha neither denied nor affirmed Naaman’s request for forgiveness. Go in peace could simply mean that Naaman was not to worry: the God who had healed him would also give him wisdom to deal with this problem.

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HOW DID ELISHA KNOW WHAT GEHAZI HAD DONE? (5:26) Though he had not left his house, Elisha’s prophetic insight gave him knowledge of everything Gehazi had done.

2 Kings 5:19 down in the tem­ple of Rim­mon, may the Lord for­give your ser­vant for this.” 19 “Go in ­peace,” Eli­sha said. Af­ter Na­a­man had trav­eled some dis­tance, 20  Ge­ha­zi, the ser­vant of Eli­sha the man of God, said to him­self, “My mas­ ter was too easy on Na­a­man, this Ar­a­me­an, by not ac­cept­ing from him what he ­brought. As sure­ly as the Lord l­ ives, I will run af­ter him and get some­thing from him.” 21  So Ge­ha­zi hur­ried af­ter Na­a­man. When Na­a­man saw him run­ning to­ward him, he got down from the char­i­ot to meet him. “Is ev­ery­thing all ­right?” he asked. 22 “Ev­ery­thing is all ­right,” Ge­ha­zi an­swered. “My mas­ ter sent me to say, ‘Two ­young men from the com­pa­ny of the proph­ets have just come to me from the hill coun­try of Ephra­im. ­Please give them a tal­ent a of sil­ver and two sets of cloth­ing.’  ” 23 “By all m ­ eans, take two tal­ents,” said Na­a­man. He ­urged Ge­ha­zi to ac­cept them, and then tied up the two tal­ents of sil­ver in two bags, with two sets of cloth­ing. He gave them to two of his ser­vants, and they car­ried them ­ahead of Ge­ha­ zi. 24 When Ge­ha­zi came to the hill, he took the ­things from the ser­vants and put them away in the h ­ ouse. He sent the men away and they left. 25 When he went in and ­stood be­fore his mas­ter, Eli­sha ­asked him, “Where have you been, Ge­ha­zi?” “Your ser­vant ­didn’t go any­where,” Ge­ha­zi an­swered. 26 But Eli­sha said to him, “Was not my spir­it with you when the man got down from his char­i­ot to meet you? Is this the time to take mon­ey or to ac­cept ­clothes — ​or ol­ive g ­ roves and vine­yards, or f­ locks and h ­ erds, or male and fe­male ­slaves? 27 Na­a­man’s lep­ro­sy will ­cling to you and to your de­scen­dants for­ev­er.” Then Ge­ha­zi went from Eli­sha’s pres­ence and his skin was lep­rous — ​it had be­come as ­white as snow.

An Axhead Floats

6

The com­pa­ny of the proph­ets said to Eli­sha, “Look, the ­place ­where we meet with you is too s­ mall for us. 2 Let us go to the Jor­dan, ­where each of us can get a pole; and let us ­build a ­place ­there for us to meet.” a 22  That

is, about 75 pounds or about 34 kilograms   

WA S L E P R O S Y A C U R S E F R O M G O D ? 5 : 2 7 On three occasions recorded in Scripture, God punished someone with leprosy: Miriam (Nu 12:1 – 15), Gehazi (here) and King Uzziah (2Ch 26:16 – 21). P­ eople in ancient times tended to see any incurable affliction as a curse from God. But leprosy was widespread. It is still a major health problem in some developing tropical regions today, though it is now completely curable. Leprosy is a mildly contagious disease that damages skin, internal organs and bones. It deadens sensation of the nerves, which leads to other medical problems. For example, p ­ eople with leprosy cannot feel pebbles that stick in their sandals, so they get open sores on their feet. They can’t determine what pressure to use when turning a key or moving a log, and so they may tear their skin. Leprosy leads to gangrene, paralysis and deformity. Since raw flesh or spreading skin diseases made someone unclean according to the Levitical codes (Lev 13:1 — ​ 14:57), p ­ eople with leprosy were isolated from the rest of the community. While other skin diseases often healed so the individual could be proclaimed clean (Lev 13:17), leprosy was untreatable. ­People with the disease became perpetual outcasts.

2 Kings 6:22 And he said, “Go.” 3 Then one of them said, “Won’t you p ­ lease come with your ser­vants?” “I will,” Eli­sha re­plied. 4 And he went with them. They went to the Jor­dan and be­gan to cut down t­ rees. 5 As one of them was cut­ting down a tree, the iron ax­head fell into the wa­ter. “Oh no, my lord!” he c­ ried out. “It was bor­rowed!” 6 The man of God ­asked, “Where did it fall?” When he ­showed him the ­place, Eli­sha cut a ­stick and ­threw it ­there, and made the iron ­float. 7 “Lift it out,” he said. Then the man ­reached out his hand and took it.

Elisha Traps Blinded Arameans 8 Now the king of Aram was at war with Is­ra­el. Af­ter con­ fer­ring with his of­fi­cers, he said, “I will set up my camp in such and such a place.” 9 The man of God sent word to the king of Is­ra­el: “Be­ware of pass­ing that p ­ lace, be­cause the Ar­a­me­ans are go­ing down ­there.” 10 So the king of Is­ra­el ­checked on the p ­ lace in­di­cat­ed by the man of God. Time and ­again Eli­sha ­warned the king, so that he was on his ­guard in such plac­es. 11 This en­raged the king of Aram. He sum­moned his of­fi­ cers and de­mand­ed of them, “Tell me! ­Which of us is on the side of the king of Is­ra­el?” 12 “None of us, my lord the king,” said one of his of­fi­cers, “but Eli­sha, the proph­et who is in Is­ra­el, ­tells the king of Is­ ra­el the very ­words you ­speak in your bed­room.” 13 “Go, find out ­where he is,” the king or­dered, “so I can send men and cap­ture him.” The re­port came back: “He is in Do­than.” 14 Then he sent hors­es and char­io ­ ts and a ­strong ­force t­ here. They went by ­night and sur­round­ed the city. 15 When the ser­vant of the man of God got up and went out ear­ly the next morn­ing, an army with hors­es and char­i­ ots had sur­round­ed the city. “Oh no, my lord! What ­shall we do?” the ser­vant asked. 16 “Don’t be ­afraid,” the proph­et an­swered. “Those who are with us are more than ­those who are with them.” 17 And Eli­sha ­prayed, “Open his eyes, Lord, so that he may see.” Then the Lord o ­ pened the ser­vant’s eyes, and he ­looked and saw the ­hills full of hors­es and char­i­ots of fire all ­around Eli­sha. 18 As the en­e­my came down to­ward him, Eli­sha p ­ rayed to the Lord, “Strike this army with blind­ness.” So he s­ truck them with blind­ness, as Eli­sha had asked. 19 Eli­sha told them, “This is not the road and this is not the city. Fol­low me, and I will lead you to the man you are look­ing for.” And he led them to Sa­mar­ia. 20 Af­ter they en­tered the city, Eli­sha said, “Lord, open the eyes of ­these men so they can see.” Then the Lord ­opened ­their eyes and they ­looked, and ­there they were, in­side Sa­ mar­ia. 21 When the king of Is­ra­el saw them, he a ­ sked Eli­sha, “Shall I kill them, my fa­ther? ­Shall I kill them?” 22 “Do not kill them,” he an­swered. “Would you kill ­those you have cap­tured with your own ­sword or bow? Set food

535

WHY WAS THERE SUCH ANXIETY OVER AN AXHEAD? (6:5) The worker was especially upset because he was responsible for someone else’s property. Whether the axhead was finely crafted, borrowed from a poor man or unique in some other way, we don’t know. We do know that the axhead was very costly because it was made of iron, which was scarce in Israel. It is also clear that the problem was not too small to receive Elisha’s attention. WHY DID ELISHA THROW A STICK INTO THE RIVER? (6:6) It marked the location of the axhead and served to demonstrate that just as wood can float naturally, so iron can float when God’s miraculous power intervenes.

WHAT WERE THESE HORSES AND CHARIOTS OF FIRE? (6:17) Most likely they were angels — ​spirit beings who serve God in the heavenly realms, where spiritual battles occur (Eph 6:12), and who minister to God’s p ­ eople (Heb 1:14). In this case, the angelic host appeared as horses and chariots to assure Elisha’s servant that God’s forces were more powerful than the troops and chariots of Aram. Fire probably means they glowed, reflecting God’s heavenly glory. A similar angelic band comprised Elijah’s special escort to heaven (2Ki 2:11 – 12). WHY DID THE KING CALL ELISHA MY FATHER? (6:21) Father was a term of honor and respect. By calling Elisha his father, the king recognized the prophet’s spiritual authority (13:14). In the same way, Elisha had called his mentor Elijah his father (2:12). The servants of Naaman referred to their master in a similar way (5:13). WHY PREPARE A FEAST FOR CAPTURED SOLDIERS? (6:22 – 23) Verse 23 reports a halt to the border skirmishes. If this describes a covenant agreement, such an agreement would naturally have been followed by feasting. The cease-fire proved to be temporary, however, as verses 24 – 25 show. Elisha may also have been following the wise counsel of Proverbs 25:21 – 22.

536

2 Kings 6:23 and wa­ter be­fore them so that they may eat and ­drink and then go back to t­ heir mas­ter.” 23 So he pre­pared a g ­ reat f­ east for them, and af­ter they had fin­ished eat­ing and drink­ing, he sent them away, and they re­turned to ­their mas­ter. So the ­bands from Aram ­stopped raid­ing Is­ra­el’s ter­ri­to­ry.

Famine in Besieged Samaria

WHY DID THE KING WEAR SACKCLOTH UNDER HIS ROBES? (6:30) Coarse sackcloth was usually worn next to the skin as an indication of sorrow or repentance. Perhaps the king was too proud to repent openly, or he may have wanted to preserve some sense of royal dignity as he led his ­people during the famine. WHAT DID THE KING HAVE AGAINST ELISHA? (6:32 – 33) There are several possibilities. He may have resented Elisha for his earlier advice that allowed the army of Aram to escape (6:21 – 23) — ​the same army that was now besieging Samaria. Or perhaps the king was perturbed that Elisha had not prayed for God to miraculously provide food and deliverance. At the very least, the king wanted a scapegoat for his troubles. HOW HAD THE KING BEEN WAITING FOR THE LORD? (6:33) The king was not known to be a man of prayer. He had simply been waiting for the Lord to intervene and resolve the crisis. But now the king had run out of patience. HOW MUCH WAS A SHEKEL WORTH? (7:1) The shekel was the common standard of weight, equivalent to 2/5 of an ounce. It was not a coin. The Old Testament refers to shekels of gold (1Ch 21:25), silver (1Sa 9:8), bronze (1Sa 17:5) and iron (1Sa 17:7). Given that the shekel was a weight and not a coin, its monetary worth is hard to determine. WHY DID THE KING NEED SOMEONE TO LEAN ON? (7:2) Perhaps he was physically weak and needed someone to prop him up. More likely, this is an expression that implies the officer was the king’s personal attendant, adviser and “right hand man.” Similarly, the king of Aram leaned on Naaman’s arm (5:18). WHY WERE THESE MEN WITH LEPROSY CAMPED OUTSIDE THE CITY GATE? (7:3) According to the Law of Moses, ­people with leprosy were supposed to live outside the city, keeping the disease away from the general population (Lev 13:46; Nu 5:2 – 3). Living near the gate, these men would normally have received food from relatives and friends. However, since the famine caused desperation for ordinary inhabitants, the lepers’ situation was hopeless.

24 Some time lat­er, Ben-Ha­dad king of Aram mo­bi­lized his en­tire army and m ­ arched up and laid s­ iege to Sa­mar­ia. 25 There was a ­great fam­ine in the city; the s­ iege last­ed so long that a don­key’s head sold for ­eighty shek­els a of sil­ver, and a quar­ter of a cab b of seed pods c for five shek­els. d 26 As the king of Is­ra­el was pass­ing by on the wall, a wom­ an ­cried to him, “Help me, my lord the king!” 27 The king re­plied, “If the Lord does not help you, ­where can I get help for you? From the thresh­ing ­floor? From the wine­press?” 28 Then he a ­ sked her, “What’s the mat­ter?” She an­swered, “This wom­an said to me, ‘Give up your son so we may eat him to­day, and to­mor­row ­we’ll eat my son.’ 29 So we ­cooked my son and ate him. The next day I said to her, ‘Give up your son so we may eat him,’ but she had hid­ den him.” 30 When the king ­heard the wom­an’s ­words, he tore his ­robes. As he went a ­ long the wall, the peo­ple l­ooked, and they saw that, un­der his r­ obes, he had sack­cloth on his body. 31 He said, “May God deal with me, be it ever so se­vere­ly, if the head of Eli­sha son of Sha­phat re­mains on his shoul­ders to­day!” 32 Now Eli­sha was sit­ting in his h ­ ouse, and the el­ders were sit­ting with him. The king sent a mes­sen­ger ­ahead, but be­ fore he ar­rived, Eli­sha said to the el­ders, “Don’t you see how this mur­der­er is send­ing some­one to cut off my head? Look, when the mes­sen­ger ­comes, shut the door and hold it shut ­against him. Is not the ­sound of his mas­ter’s foot­steps be­ hind him?” 33 While he was s­ till talk­ing to them, the mes­sen­ ger came down to him. The king said, “This di­sas­ter is from the Lord. Why ­should I wait for the Lord any lon­ger?” Eli­sha re­plied, “Hear the word of the Lord. This is what the Lord says: ­About this time to­mor­row, a seah e of the fin­est ­flour will sell for a shek­el f and two se­ahs g of bar­ley for a shek­el at the gate of Sa­mar­ia.” 2 The of­fi­cer on ­whose arm the king was lean­ing said to the man of God, “Look, even if the Lord ­should open the flood­gates of the heav­ens, c­ ould this hap­pen?” “You will see it with your own eyes,” an­swered Eli­sha, “but you will not eat any of it!”

7

The Siege Lifted 3 Now t­ here were four men with lep­ro­sy h at the en­trance of the city gate. They said to each oth­er, “Why stay here a 25  That

is, about 2 pounds or about 920 grams    b 25  That is, probably about 1/4 pound or about 100 grams    c 25 Or of doves’ dung    d 25  That is, about 2 ounces or about 58 grams    e 1  That is, probably about 12 pounds or about 5.5 kilograms of flour; also in verses 16 and 18    f 1  That is, about 2/5 ounce or about 12 grams; also in verses 16 and 18    g 1  That is, probably about 20 pounds or about 9 kilograms of barley; also in verses 16 and 18    h 3  The Hebrew for leprosy was used for various diseases affecting the skin; also in verse 8.   

2 Kings 7:19 ­un­til we die? 4 If we say, ‘We’ll go into the city’ — ​the fam­ine is ­there, and we will die. And if we stay here, we will die. So ­let’s go over to the camp of the Ar­a­me­ans and sur­ren­der. If they ­spare us, we live; if they kill us, then we die.” 5 At dusk they got up and went to the camp of the Ar­a­ me­ans. When they ­reached the edge of the camp, no one was ­there, 6 for the Lord had ­caused the Ar­a­me­ans to hear the ­sound of char­i­ots and hors­es and a ­great army, so that they said to one an­oth­er, “Look, the king of Is­ra­el has ­hired the Hit­tite and Egyp­tian ­kings to at­tack us!” 7 So they got up and fled in the dusk and aban­doned ­their ­tents and ­their hors­es and don­keys. They left the camp as it was and ran for ­their lives. 8 The men who had lep­ro­sy r­ eached the edge of the camp, en­tered one of the t­ ents and ate and d ­ rank. Then they took sil­ver, gold and ­clothes, and went off and hid them. They re­turned and en­tered an­oth­er tent and took some t­ hings from it and hid them also. 9 Then they said to each oth­er, “What ­we’re do­ing is not ­right. This is a day of good news and we are keep­ing it to our­selves. If we wait un­til day­light, pun­ish­ment will over­ take us. ­Let’s go at once and re­port this to the roy­al pal­ace.” 10 So they went and ­called out to the city gate­keep­ers and told them, “We went into the Ar­a­me­an camp and no one was t­ here — ​not a ­sound of any­one — ​only teth­ered hors­ es and don­keys, and the t­ ents left just as they were.” 11 The gate­keep­ers shout­ed the news, and it was re­port­ed with­in the pal­ace. 12 The king got up in the n ­ ight and said to his of­fi­cers, “I will tell you what the Ar­a­me­ans have done to us. They know we are starv­ing; so they have left the camp to hide in the coun­try­side, think­ing, ‘They will sure­ly come out, and then we will take them ­alive and get into the city.’ ” 13 One of his of­fi­cers an­swered, “Have some men take five of the hors­es that are left in the city. ­Their ­plight will be like that of all the Is­ra­el­ites left here — ​yes, they will only be like all ­these Is­ra­el­ites who are d ­ oomed. So let us send them to find out what hap­pened.” 14 So they se­lect­ed two char­i­ots with t­ heir hors­es, and the king sent them af­ter the Ar­a­me­an army. He com­mand­ed the driv­ers, “Go and find out what has hap­pened.” 15 They fol­ lowed them as far as the Jor­dan, and they f­ ound the ­whole road ­strewn with the cloth­ing and equip­ment the Ar­a­me­ans had ­thrown away in ­their head­long ­flight. So the mes­sen­ gers re­turned and re­port­ed to the king. 16 Then the peo­ple went out and plun­dered the camp of the Ar­a­me­ans. So a seah of the fin­est ­flour sold for a shek­el, and two se­ahs of bar­ley sold for a shek­el, as the Lord had said. 17 Now the king had put the of­fi­cer on ­whose arm he ­leaned in ­charge of the gate, and the peo­ple tram­pled him in the gate­way, and he died, just as the man of God had fore­ told when the king came down to his h ­ ouse. 18  It hap­pened as the man of God had said to the king: “About this time to­mor­row, a seah of the fin­est ­flour will sell for a shek­el and two se­ahs of bar­ley for a shek­el at the gate of Sa­mar­ia.” 19 The of­fi­cer had said to the man of God, “Look, even if

537

WHY DIDN’T THE ARAMEANS USE THEIR HORSES FOR A QUICK ESCAPE? (7:7) The horses left behind were probably chariot horses (6:15). Chariots were useful in battle, but they were no good for hasty escapes, because there was no time to harness the horses and prepare the chariots. Panic set in, and the men simply ran.

HOW MUCH WAS A SHEKEL WORTH? (7:16) The shekel was the common standard of weight, equivalent to 2/5 of an ounce. It was not a coin. The Old Testament refers to shekels of gold (1Ch 21:25), silver (1Sa 9:8), bronze (1Sa 17:5) and iron (1Sa 17:7). Given that the shekel was a weight and not a coin, its monetary worth is hard to determine. WHY THE REPETITION HERE? (7:17 – 20) The repetition here emphasizes the trustworthiness of God’s word spoken by Elisha. This event unfolded just as God had said it would (7:1 – 2). The episode also teaches that God will mercifully meet the needs of those who trust him, but woe to the one who doubts the power of God (7:20).

538

2 Kings 7:20 the Lord ­should open the flood­gates of the heav­ens, ­could this hap­pen?” The man of God had re­plied, “You will see it with your own eyes, but you will not eat any of it!” 20 And that is ex­act­ly what hap­pened to him, for the peo­ple tram­ pled him in the gate­way, and he died.

The Shunammite’s Land Restored

LINK (8:1) WOMAN WHOSE SON HE HAD RESTORED TO LIFE See 4:8 – 37.

WHO TOOK THE WOMAN’S LAND WHILE SHE WAS AWAY? (8:3) Some think the culprit was an unnamed neighbor. Others believe the king himself may have seized the property. In either case, the king had the power to restore the land to its rightful owner.

WHY SHOULD THE WOMAN GET INCOME FOR WORK SHE DIDN’T DO? (8:6) Since the woman’s land had been taken unlawfully, it was proper for her to receive what the land had produced in her absence — ​as though it had been leased out. Since it was a time of famine, however, her land probably had not produced much. WHO WAS HAZAEL? (8:8) Hazael was a personal assistant to King BenHadad of Aram. Ambitious and treacherous, Hazael assassinated Ben-Hadad and became king of Aram (8:14 – 15). He eventually fulfilled Elisha’s tearful prediction by inflicting painful defeats on both Israel and Judah (8:11 – 12; 10:32 – 33; 13:3 – 7; Am 1:3 – 4). WHY WAS THE KING OF ARAM CALLED ELISHA’S SON? (8:9) This was a way of showing respect and honor to Elisha. See Why did the king call Elisha my father? (6:21; p. 535). DID ELISHA TELL HAZAEL TO LIE? (8:10) Elisha truthfully stated that the king would not die of his present illness. Presumably, the king would have recovered had the illness been allowed to run its course. Assassination, not illness, caused the king’s death. DID ELISHA’S PREDICTION PUT IDEAS INTO HAZAEL’S HEAD? (8:13) Probably not. Elijah had earlier been instructed by God to anoint Hazael as king over Aram (1Ki 19:15). By the time Hazael met Elisha, Hazael had probably already planned his treacherous rise to power — ​which prompted his feelings of shame in response to Elisha’s cold stare (2Ki 8:11). In any case, Elisha knew what was going to happen because God had revealed it to him.

8

Now Eli­sha had said to the wom­an ­whose son he had re­stored to life, “Go away with your fam­i­ly and stay for a ­while wher­ev­er you can, be­cause the Lord has de­creed a fam­ine in the land that will last sev­en ­years.” 2  The wom­an pro­ceed­ed to do as the man of God said. She and her fam­i­ly went away and s­ tayed in the land of the Phi­lis­tines sev­en years. 3 At the end of the sev­en ­years she came back from the land of the Phi­lis­tines and went to ap­peal to the king for her ­house and land. 4 The king was talk­ing to Ge­ha­zi, the ser­vant of the man of God, and had said, “Tell me a ­ bout all the ­great t­ hings Eli­sha has done.” 5  Just as Ge­ha­zi was tell­ing the king how Eli­sha had re­stored the dead to life, the wom­ an ­whose son Eli­sha had b ­ rought back to life came to ap­peal to the king for her ­house and land. Ge­ha­zi said, “This is the wom­an, my lord the king, and this is her son whom Eli­sha re­stored to life.” 6 The king ­asked the wom­an ­about it, and she told him. Then he as­signed an of­fi­cial to her case and said to him, “Give back ev­ery­thing that be­longed to her, in­clud­ing all the in­come from her land from the day she left the coun­try un­til now.”

Hazael Murders Ben-Hadad 7 Eli­sha went to Da­mas­cus, and Ben-Ha­dad king of Aram was ill. When the king was told, “The man of God has come all the way up here,” 8 he said to Haz­a­el, “Take a gift with you and go to meet the man of God. Con­sult the Lord ­through him; ask him, ‘Will I re­cov­er from this ill­ness?’ ” 9 Haz­a­el went to meet Eli­sha, tak­ing with him as a gift for­ty cam­el-­loads of all the fin­est ­wares of Da­mas­cus. He went in and ­stood be­fore him, and said, “Your son Ben-Ha­ dad king of Aram has sent me to ask, ‘Will I re­cov­er from this ill­ness?’  ” 10 Eli­sha an­swered, “Go and say to him, ‘You will cer­tain­ ly re­cov­er.’ Nev­er­the­less,  a the Lord has re­vealed to me that he will in fact die.” 11 He s­ tared at him with a ­fixed gaze un­ til Haz­a­el was em­bar­rassed. Then the man of God be­gan to weep. 12 “Why is my lord weep­ing?” ­asked Haz­a­el. “Be­cause I know the harm you will do to the Is­ra­el­ites,” he an­swered. “You will set fire to t­ heir for­ti­fied plac­es, kill ­their ­young men with the ­sword, dash ­their lit­tle chil­dren to the ­ground, and rip open ­their preg­nant wom­en.” 13 Haz­a­el said, “How c­ ould your ser­vant, a mere dog, ac­ com­plish such a feat?” “The Lord has s­ hown me that you will be­come king of Aram,” an­swered Eli­sha. a 10  The

Hebrew may also be read Go and say, ‘You will certainly not recover,’ for.   

2 Kings 9:2

539

14 Then Haz­a­el left Eli­sha and re­turned to his mas­ter. When Ben-Ha­dad a ­ sked, “What did Eli­sha say to you?” Haz­ a­el re­plied, “He told me that you ­would cer­tain­ly re­cov­er.” 15 But the next day he took a ­thick ­cloth, ­soaked it in wa­ter and ­spread it over the k ­ ing’s face, so that he died. Then Haz­ a­el suc­ceed­ed him as king.

Jehoram King of Judah 16 In the f­ ifth year of Jo­ram son of Ahab king of Is­ra­el, when Je­hosh­a­phat was king of Ju­dah, Je­ho­ram son of Je­ hosh­a­phat be­gan his r­ eign as king of Ju­dah. 17 He was thir­ ty-two ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem ­eight ­years. 18 He fol­lowed the ways of the k ­ ings of Is­ra­el, as the h ­ ouse of Ahab had done, for he mar­ried a daugh­ter of Ahab. He did evil in the eyes of the Lord. 19 Nev­ er­the­less, for the sake of his ser­vant Da­vid, the Lord was not will­ing to de­stroy Ju­dah. He had prom­ised to main­tain a lamp for Da­vid and his de­scen­dants for­ev­er. 20 In the time of Je­ho­ram, Edom re­belled a ­ gainst Ju­dah and set up its own king. 21  So Je­ho­ram  a went to Zair with all his char­i­ots. The Edom­ites sur­round­ed him and his char­i­ot com­mand­ers, but he rose up and ­broke ­through by ­night; his army, how­ev­er, fled back home. 22 To this day Edom has been in re­bel­lion ­against Ju­dah. Lib­nah re­volt­ed at the same time. 23 As for the oth­er ­events of Je­ho­ram’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 24  Je­ho­ram rest­ed with his an­ces­tors and was bur­ied with them in the City of Da­vid. And Aha­zi­ah his son suc­ceed­ed him as king.

Ahaziah King of Judah 25 In the ­twelfth year of Jo­ram son of Ahab king of Is­ra­ el, Aha­zi­ah son of Je­ho­ram king of Ju­dah be­gan to ­reign. 26  Aha­zi­ah was twen­ty-two ­years old when he be­came king, and he r­ eigned in Je­ru­sa­lem one year. His moth­er’s name was Ath­a­li­ah, a grand­daugh­ter of Omri king of Is­ra­el. 27 He fol­lowed the ways of the h ­ ouse of Ahab and did evil in the eyes of the Lord, as the h ­ ouse of Ahab had done, for he was re­lat­ed by mar­riage to ­Ahab’s fam­i­ly. 28  Aha­zi­ah went with Jo­ram son of Ahab to war ­against Haz­a­el king of Aram at Ra­moth Gil­e­ad. The Ar­a­me­ans wound­ed Jo­ram; 29 so King Jo­ram re­turned to Jez­re­el to re­ cov­er from the ­wounds the Ar­a­me­ans had in­flict­ed on him at Ra­moth  b in his bat­tle with Haz­a­el king of Aram. Then Aha­zi­ah son of Je­ho­ram king of Ju­dah went down to Jez­re­el to see Jo­ram son of Ahab, be­cause he had been wound­ed.

Jehu Anointed King of Israel

9

The proph­et Eli­sha sum­moned a man from the com­ pa­ny of the proph­ets and said to him, “Tuck your ­cloak into your belt, take this ­flask of ol­ive oil with you and go to Ra­moth Gil­e­ad. 2 When you get ­there, look for Jehu son of

a 21 Hebrew Joram,

a variant of Jehoram; also in verses 23 and 24    a variant of Ramoth   

b 29 Hebrew Ramah,

WHO WAS KING? (8:16) At this point, both Israel and Judah had rulers with similar names. Jehoram reigned in Judah, apparently as coregent during the latter part of his father Jehoshaphat’s reign (3:1). Meanwhile, Joram (a variation of the name Jehoram), Ahab’s son and Ahaziah’s brother, was reigning in Israel. WHAT WERE THE WAYS OF THE KINGS OF ISRAEL? (8:18) The kings of Israel had all turned from the Lord and followed after idols. Jehoram followed their ways instead of following the ways of his father, Jehoshaphat, a good king of Judah. Jehoram led the ­people of Judah into idolatry — ​and God punished him by striking him with a fatal illness (2Ch 21:5 – 19). WHY DID THE LORD SPARE JUDAH FOR DAVID’S SAKE? (8:19) Jehoram was enticed by the folly of Ahab, king of Israel, as is evident from his marriage to a daughter of Ahab. He had his own Jezebel! His reign in Judah is characterized by the word evil (8:18). God therefore diminished Judah’s size and influence during Jehoram’s reign (8:22) but did not destroy Judah. Despite the king’s folly, God kept his promise to David (2Sa 7:12 – 16; 1Ki 11:31 – 32). See What was the significance of this lamp? (1Ki 11:36; p. 502). God did not spare the evil king (2Ch 21:18 – 19), but he did spare the Davidic dynasty (2Ch 21:17) and the kingdom of Judah.

2 Kings 9:3

540

WHAT’S THE SIGNIFICANCE OF ANOINTING WITH OIL? (9:3) Anointing here is associated with coronation. The Old Testament reports three occasions when a prophet anointed a person chosen by God as king: Saul (1Sa 9:16; 10:1), David (1Sa 16:13) and Jehu (here). Saul was Israel’s first king, David began Israel’s first dynasty, and Jehu was not in the line of direct succession. WHY WAS THE YOUNG PROPHET TOLD TO RUN AFTER ANOINTING JEHU? (9:3) King Joram, the monarch in power, would not have viewed such action kindly. Anointing Jehu as king was an act of treason. Elisha thus warned the young man to run away before he was captured and killed. LINK (9:7) BLOOD . . . SHED BY JEZEBEL See 1 Kings 18:4. KING JEHU’S MISSION (9:7 – 37)

Mt. Carmel

Je z re e l Val l e y

ISRAEL 0 0

20 km.

Ramoth Gilead

Jo r d a n

Samaria

R.

Megiddo Jezreel Beth Haggan Dothan Ibleam

Sea of Kinnereth (Sea of Galilee)

20 miles

WHY DID THEY CALL THE PROPHET A MANIAC? (9:11) The prophet’s behavior seemed odd and bizarre. He arrived unexpectedly, conducted his business secretly and then ran away abruptly. Prophets, who dressed peculiarly and lived apart from much of society, were sometimes considered “on the fringe” (see, e.g., 1:8; 1Sa 19:20 – 24). WHY DID JEHU’S OFFICERS BELIEVE THE WORDS OF A MAN THEY CONSIDERED MAD? (9:13) The word maniac (v. 11) does not suggest lunacy or mental derangement, only disdain for the ecstatic behavior of prophets. These men may not have liked the prophetic behavior and manner of speech, but they did respect the prophetic word.

Je­hosh­a­phat, the son of Nim­shi. Go to him, get him away from his com­pan­ions and take him into an in­ner room. 3 Then take the f­ lask and pour the oil on his head and de­ clare, ‘This is what the Lord says: I ­anoint you king over Is­ra­el.’ Then open the door and run; ­don’t de­lay!” 4  So the ­young proph­et went to Ra­moth Gil­e­ad. 5 When he ar­rived, he ­found the army of­fi­cers sit­ting to­geth­er. “I have a mes­sage for you, com­mand­er,” he said. “For ­which of us?” ­asked Jehu. “For you, com­mand­er,” he re­plied. 6 Jehu got up and went into the ­house. Then the proph­et ­poured the oil on Je­hu’s head and de­clared, “This is what the Lord, the God of Is­ra­el, says: ‘I ­anoint you king over the Lord’s peo­ple Is­ra­el. 7 You are to de­stroy the ­house of Ahab your mas­ter, and I will ­avenge the ­blood of my ser­vants the proph­ets and the ­blood of all the Lord’s ser­vants shed by ­ ouse of Ahab will per­ish. I will cut off Jez­e­bel. 8 The ­whole h from Ahab ev­ery last male in Is­ra­el — ​­slave or free. a 9 I will make the h ­ ouse of Ahab like the h ­ ouse of Jer­o­bo­am son of Ne­bat and like the ­house of Ba­a­sha son of Ahi­jah. 10 As for Jez­e­bel, dogs will de­vour her on the plot of ­ground at Jez­re­el, and no one will bury her.’ ” Then he ­opened the door and ran. 11 When Jehu went out to his fel­low of­fi­cers, one of them ­asked him, “Is ev­ery­thing all ­right? Why did this ma­ni­ac come to you?” “You know the man and the sort of ­things he says,” Jehu re­plied. 12 “That’s not true!” they said. “Tell us.” Jehu said, “Here is what he told me: ‘This is what the Lord says: I ­anoint you king over Is­ra­el.’ ” 13 They quick­ly took ­their ­cloaks and ­spread them un­der him on the bare ­steps. Then they blew the trum­pet and shout­ed, “Jehu is king!”

Jehu Kills Joram and Ahaziah 14 So Jehu son of Je­hosh­a­phat, the son of Nim­shi, con­ spired ­against Jo­ram. (Now Jo­ram and all Is­ra­el had been de­fend­ing Ra­moth Gil­e­ad ­against Haz­a­el king of Aram, 15  but King Jo­ram  b had re­turned to Jez­re­el to re­cov­er from the ­wounds the Ar­a­me­ans had in­flict­ed on him in the bat­ tle with Haz­a­el king of Aram.) Jehu said, “If you de­sire to make me king, d ­ on’t let any­one slip out of the city to go and tell the news in Jez­re­el.” 16 Then he got into his char­i­ot and rode to Jez­re­el, be­cause Jo­ram was rest­ing ­there and Aha­zi­ ah king of Ju­dah had gone down to see him. 17 When the look­out stand­ing on the tow­er in Jez­re­el saw Je­hu’s t­ roops ap­proach­ing, he c­ alled out, “I see some t­ roops com­ing.” “Get a horse­man,” Jo­ram or­dered. “Send him to meet them and ask, ‘Do you come in peace?’ ” 18 The horse­man rode off to meet Jehu and said, “This is what the king says: ‘Do you come in peace?’ ” “What do you have to do with p ­ eace?” Jehu re­plied. “Fall in be­hind me.” a 8 Or Israel — ​every

ruler or leader    b 15 Hebrew Jehoram, a variant of Joram; also in verses 17 and 21-24   

2 Kings 9:34

541

The look­out re­port­ed, “The mes­sen­ger has r­ eached them, but he i­ sn’t com­ing back.” 19 So the king sent out a sec­ond horse­man. When he came to them he said, “This is what the king says: ‘Do you come in peace?’ ” Jehu re­plied, “What do you have to do with p ­ eace? Fall in be­hind me.” 20 The look­out re­port­ed, “He has ­reached them, but he ­isn’t com­ing back ei­ther. The driv­ing is like that of Jehu son of Nim­shi  — ​he ­drives like a ma­ni­ac.” 21 “Hitch up my char­i­ot,” Jo­ram or­dered. And when it was ­hitched up, Jo­ram king of Is­ra­el and Aha­zi­ah king of Ju­ dah rode out, each in his own char­i­ot, to meet Jehu. They met him at the plot of g ­ round that had be­longed to Na­both ­ sked, “Have you the Jez­re­el­ite. 22 When Jo­ram saw Jehu he a come in ­peace, Jehu?” “How can ­there be ­peace,” Jehu re­plied, “as long as all the idol­a­try and witch­craft of your moth­er Jez­e­bel abound?” 23 Jo­ram ­turned a ­ bout and fled, call­ing out to Aha­zi­ah, “Treach­ery, Aha­zi­ah!” 24 Then Jehu drew his bow and shot Jo­ram be­tween the shoul­ders. The ar­row ­pierced his ­heart and he s­ lumped down in his char­i­ot. 25 Jehu said to Bid­kar, his char­i­ot of­fi­ cer, “Pick him up and ­throw him on the ­field that be­longed to Na­both the Jez­re­el­ite. Re­mem­ber how you and I were rid­ing to­geth­er in char­i­ots be­hind Ahab his fa­ther when the Lord ­spoke this proph­e­cy ­against him: 26  ‘Yes­ter­day I saw the ­blood of Na­both and the ­blood of his sons, de­clares the Lord, and I will sure­ly make you pay for it on this plot of g ­ round, de­clares the Lord.’ a Now then, pick him up and ­throw him on that plot, in ac­cor­dance with the word of the Lord.” 27 When Aha­zi­ah king of Ju­dah saw what had hap­pened, he fled up the road to Beth Hag­gan. b Jehu c­ hased him, shout­ing, “Kill him too!” They wound­ed him in his char­i­ot on the way up to Gur near Ib­le­am, but he es­caped to Me­ gid­do and died ­there. 28 His ser­vants took him by char­i­ot to Je­ru­sa­lem and bur­ied him with his an­ces­tors in his tomb in the City of Da­vid. 29 (In the elev­enth year of Jo­ram son of Ahab, Aha­zi­ah had be­come king of Ju­dah.)

WHEN DID JEHU BECOME CONCERNED ABOUT WITCHCRAFT AND IDOLATRY? (9:22) Jehu was a man of mixed loyalties. Later he destroyed Baal worship but tolerated the worship of the golden calves set up by Jero­ boam (10:28 – 31). Evidently he had a particular hatred for the idolatry and witchcraft that Ahab and Jezebel had promoted. Jehu had personally witnessed their ill treatment of Naboth (1Ki 21:1 – 16) and probably saw himself as providentially placed in the position to fulfill the prophecy Elijah had given years before (1Ki 21:18 – 24; 2Ki 9:25 – 26), and he was probably looking for ways to undermine their influence.

Jezebel Killed 30  Then Jehu went to Jez­re­el. When Jez­e­bel ­heard ­about it, she put on eye make­up, ar­ranged her hair and ­looked out of a win­dow. 31 As Jehu en­tered the gate, she ­asked, “Have you come in ­peace, you Zim­ri, you mur­der­er of your ­mas­ter?”  c 32 He ­looked up at the win­dow and c­ alled out, “Who is on my side? Who?” Two or t­ hree eu­nuchs ­looked down at him. 33 “Throw her down!” Jehu said. So they ­threw her down, and some of her b ­ lood spat­tered the wall and the hors­es as they tram­pled her un­der­foot. 34 Jehu went in and ate and d ­ rank. “Take care of that ­cursed wom­an,” he said, “and bury her, for she was a k ­ ing’s a 26 See 1 Kings

21:19.    b 27 Or fled by way of the garden house    c 31 Or “Was there peace for Zimri, who murdered his master?”   

LINK (9:25 – 26) THE LORD SPOKE THIS PROPHECY See 1 Kings 21:19.

WAS JEZEBEL TRYING TO SEDUCE JEHU? (9:30) Jezebel had become aware of what Jehu was doing. Her vivid makeup, which was likely meant to intimidate Jehu rather than seduce him, may have been related to her worship practices. WHY DID JEZEBEL CALL JEHU ZIMRI? (9:31) Several years earlier a trusted royal official named Zimri had plotted against Elah, the king of Israel. Zimri had killed Elah and become king in his place (1Ki 16:8 – 20). Jezebel recognized what Jehu was up to. ARE ALL THESE GORY DETAILS NECESSARY? (9:33,35,37) These details emphasize the fulfillment of the prophecy given by Elijah (1Ki 21:23) and the infamy that resulted from Jezebel’s sin. Her sin is still remembered in the New Testament (Rev 2:20).

542

WAS JEZEBEL BURIED IN A COMMON GRAVE? (9:37) No. Dogs ate her body, and a few remaining bones were scattered like garbage. This prevented anyone from erecting a shrine at her grave or perpetuating a cult in honor of the woman who had defiled and shamed Israel.

WHY DID JEHU ENGAGE IN SUCH BARBARIC BEHAVIOR? (10:8) Jehu did not want to waste any time in establishing himself as king, nor did he want to leave any doubt about his power and will to rule. It was not unusual for kings to display the heads of defeated rivals in this manner, though Jehu appears to have been particularly ruthless.

WAS JEHU RIGHT TO KILL SO MANY PEOPLE? (10:11,17) Jehu had been commanded by God to destroy the house of Ahab (9:7). Jehu followed through on this order, albeit by implicating others (10:6 – 7). However, Jehu killed more than had been divinely mandated (10:11), which was wrong. These massacres took place at Jezreel (10:11), Beth Eked (10:12 – 14) and Samaria (10:17). Hosea 1:4 pronounces judgment on the house of Jehu for the massacre at Jezreel.

2 Kings 9:35 daugh­ter.” 35 But when they went out to bury her, they ­found noth­ing ex­cept her s­ kull, her feet and her h ­ ands. 36 They went back and told Jehu, who said, “This is the word of the Lord that he s­ poke ­through his ser­vant Eli­jah the Tish­bite: On the plot of ­ground at Jez­re­el dogs will de­vour Jez­eb ­ el’s ­ round in ­flesh.  a 37 Jez­e­bel’s body will be like dung on the g the plot at Jez­re­el, so that no one will be able to say, ‘This is Jez­e­bel.’  ”

Ahab’s Family Killed

10

Now t­ here were in Sa­mar­ia sev­en­ty sons of the ­house of Ahab. So Jehu ­wrote let­ters and sent them to Sa­ mar­ia: to the of­fi­cials of Jez­re­el,  b to the el­ders and to the guard­ians of ­Ahab’s chil­dren. He said, 2 “You have your mas­ ter’s sons with you and you have char­i­ots and hors­es, a for­ ti­fied city and weap­ons. Now as soon as this let­ter reach­es you, 3 choose the best and most wor­thy of your mas­ter’s sons and set him on his fa­ther’s ­throne. Then f­ ight for your mas­ ter’s house.” 4 But they were ter­ri­fied and said, “If two k ­ ings ­could not re­sist him, how can we?” 5 So the pal­ace ad­min­is­tra­tor, the city gov­er­nor, the el­ ders and the guard­ians sent this mes­sage to Jehu: “We are your ser­vants and we will do any­thing you say. We will not ap­point any­one as king; you do what­ev­er you ­think best.” 6 Then Jehu ­wrote them a sec­ond let­ter, say­ing, “If you are on my side and will obey me, take the h ­ eads of your mas­ter’s sons and come to me in Jez­re­el by this time to­ mor­row.” Now the roy­al princ­es, sev­en­ty of them, were with the lead­ing men of the city, who were rear­ing them. 7 When the let­ter ar­rived, these men took the princ­es and slaugh­ tered all sev­en­ty of them. They put ­their ­heads in bas­kets and sent them to Jehu in Jez­re­el. 8  When the mes­sen­ger ar­rived, he told Jehu, “They have ­brought the ­heads of the princ­es.” Then Jehu or­dered, “Put them in two ­piles at the en­ trance of the city gate un­til morn­ing.” 9 The next morn­ing Jehu went out. He ­stood be­fore all the peo­ple and said, “You are in­no­cent. It was I who con­ spired ­against my mas­ter and ­killed him, but who ­killed all ­these? 10 Know, then, that not a word the Lord has spo­ken ­against the ­house of Ahab will fail. The Lord has done what he an­nounced ­through his ser­vant Eli­jah.” 11  So Jehu ­killed ev­ery­one in Jez­re­el who re­mained of the ­house of Ahab, as well as all his c­ hief men, his c­ lose f­ riends and his p ­ riests, leav­ing him no sur­vi­vor. 12 Jehu then set out and went to­ward Sa­mar­ia. At Beth Eked of the Shep­herds, 13  he met some rel­a­tives of Aha­zi­ah king of Ju­dah and ­asked, “Who are you?” They said, “We are rel­a­tives of Aha­zi­ah, and we have come down to ­greet the fam­i­lies of the king and of the ­queen moth­er.” 14 “Take them ­alive!” he or­dered. So they took them ­alive a 36 See 1 Kings

of the city   

21:23.    b 1  Hebrew; some Septuagint manuscripts and Vulgate

2 Kings 10:31 and slaugh­tered them by the well of Beth Eked — ​for­ty-two of them. He left no sur­vi­vor. 15 Af­ter he left ­there, he came upon Je­hon­a­dab son of Re­ kab, who was on his way to meet him. Jehu greet­ed him and said, “Are you in ac­cord with me, as I am with you?” “I am,” Je­hon­a­dab an­swered. “If so,” said Jehu, “give me your hand.” So he did, and Jehu ­helped him up into the char­io ­ t. 16 Jehu said, “Come with me and see my zeal for the Lord.” Then he had him ride ­along in his char­i­ot. 17 When Jehu came to Sa­mar­ia, he k ­ illed all who were left ­there of ­Ahab’s fam­i­ly; he de­stroyed them, ac­cord­ing to the word of the Lord spo­ken to Eli­jah.

Servants of Baal Killed 18 Then Jehu b ­ rought all the peo­ple to­geth­er and said to them, “Ahab ­served Baal a lit­tle; Jehu will s­ erve him much. 19 Now sum­mon all the proph­ets of Baal, all his ser­vants and all his p ­ riests. See that no one is miss­ing, be­cause I am go­ ing to hold a ­great sac­ri­fice for Baal. Any­one who ­fails to come will no lon­ger live.” But Jehu was act­ing de­cep­tive­ly in or­der to de­stroy the ser­vants of Baal. 20 Jehu said, “Call an as­sem­bly in hon­or of Baal.” So they pro­claimed it. 21 Then he sent word through­out Is­ra­ el, and all the ser­vants of Baal came; not one ­stayed away. They crowd­ed into the tem­ple of Baal un­til it was full from one end to the oth­er. 22 And Jehu said to the keep­er of the ward­robe, “Bring ­robes for all the ser­vants of Baal.” So he ­brought out ­robes for them. 23 Then Jehu and Je­hon­a­dab son of Re­kab went into the tem­ple of Baal. Jehu said to the ser­vants of Baal, “Look ­around and see that no one who s­ erves the Lord is here with you — ​only ser­vants of Baal.” 24 So they went in to make sac­ri­fic­es and ­burnt of­fer­ings. Now Jehu had post­ed ­eighty men out­side with this warn­ing: “If one of you lets any of the men I am plac­ing in your ­hands es­cape, it will be your life for his life.” 25 As soon as Jehu had fin­ished mak­ing the ­burnt of­fer­ing, he or­dered the g ­ uards and of­fi­cers: “Go in and kill them; let no one es­cape.” So they cut them down with the s­ word. The ­guards and of­fi­cers ­threw the bod­ies out and then en­tered the in­ner ­shrine of the tem­ple of Baal. 26 They ­brought the sa­cred ­stone out of the tem­ple of Baal and ­burned it. 27 They de­mol­ished the sa­cred ­stone of Baal and tore down the tem­ ple of Baal, and peo­ple have used it for a la­trine to this day. 28  So Jehu de­stroyed Baal wor­ship in Is­ra­el. 29  How­ev­er, he did not turn away from the sins of Jer­o­bo­am son of Ne­bat, ­which he had ­caused Is­ra­el to com­mit — ​the wor­ship of the gold­en ­calves at Beth­el and Dan. 30 The Lord said to Jehu, “Be­cause you have done well in ac­com­plish­ing what is ­right in my eyes and have done to the ­house of Ahab all I had in mind to do, your de­scen­dants will sit on the ­throne of Is­ra­el to the ­fourth gen­er­a­tion.” 31 Yet Jehu was not care­ful to keep the law of the Lord, the God of Is­ra­el, with all his ­heart. He did not turn away from the sins of Jer­o­bo­am, ­which he had ­caused Is­ra­el to com­mit.

543

WHY DID JEHU WANT TO IMPRESS JEHONADAB WITH HOW GOOD HE WAS? (10:16) Jehonadab (also known as Jonadab) was a respected leader of the Rekabite clan, which was known for its strict, conservative lifestyle and its strong opposition to Baalism. They lived in tents instead of houses, refused to plant crops or vineyards and avoided drinking wine (Jer 35:6 – 10). Jehonadab’s public approval would lend credence to Jehu’s revolution. Jehonadab, for his part, was apparently glad to endorse anyone as king who would overturn the idolatry of Ahab’s household. Jehu’s zeal for the Lord was mixed with political ambition. IS IT OKAY TO LIE TO GET RID OF EVIL? (10:18 – 19) Jehu’s ultimate goal was right: to remove Baal worship from the land. Even killing the Baal worshipers was justified, since idolatry was punishable by death under the Law of Moses (Dt 17:2 – 6). However, Jehu’s deceitful tactics (pretending to worship Baal in order to kill the prophets who came at his invitation) were unethical.

WHAT WAS THIS SACRED STONE? (10:26) Joram’s father, Ahab, had aroused God’s anger by his unabashed idolatry. Ahab built an altar and temple to Baal that included a stone — ​ an engraved image dedicated to Baal (3:2; 1Ki 16:32 – 33). Though Joram got rid of the sacred stone (2Ki 3:2), it was apparently reinstated later and was not completely destroyed until Jehu’s men burned and demolished it. WHY DID JEHU GET RID OF BAAL WORSHIP BUT NOT WORSHIP OF THE GOLDEN CALVES? (10:29) Jehu’s religious reforms were incomplete for political reasons. Though he hated Baal worship, he saw the political advantage of keeping the golden calves as a rallying point for the p ­ eople. Like Jeroboam, who had set up the golden calves (1Ki 12:26 – 33), Jehu wanted the northern tribes to distinguish themselves from the p ­ eople of Judah, who worshiped the Lord in Jerusalem. Sadly, the kind of mixed loyalty found in Jehu was common during this time period (2Ki 17:41).

544

WHAT WERE THE ANNALS OF THE KINGS OF ISRAEL? (10:34) This historical record apparently contained extended accounts of the reigns of Israel’s kings. It may have been an official state rec­ ord kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:29; 1 Chron­icles 29:29; 2 Chron­icles 9:29; 12:15. WHY WOULD A GRANDMOTHER MURDER HER OWN GRANDCHILDREN? (11:1 – 2) In those days a king’s harem existed primarily to provide insurance that the dynasty would be preserved. It hardly fostered family relationships. As a result, Athaliah had no emotional attachment to her son’s children. To the contrary, she would have seen them as potential threats to her own future. Her actions, though appalling to us, would have been understood completely by those who were steeped in paganism and had little regard for human life. WHO WAS JEHOIADA? (11:4) He was the high priest — ​a strong and able leader (2Ch 22:11; 23:1). He influenced Joash for good as long as he lived (2Ki 12:2) and helped retain the throne of Judah for David’s line. WHO WERE THE CARITES? (11:4) Some say they were foreign mercenaries from the Caria region of southwest Asia Minor. Others say they were descendants of the Ker­ ethites who had been bodyguards to David and Solomon. Still others believe they were Levites who served as temple guards. WHY DID THE MILITARY SUPPORT A PRIEST’S COUP? (11:9) It’s possible that in this patriarchal culture the soldiers preferred to have a man on the throne. (Athaliah was the only woman to rule in Judah.) It may have been even more important that Athaliah was not from Judah but from the northern kingdom of Israel; she was the daughter of King Ahab and probably Queen Jezebel. As a foreigner she would have had limited support from within Judah. WHAT COVENANT DID THE YOUNG KING RECEIVE? (11:12) Israel’s rulers were to have and study a copy of the Law (Dt 17:18 – 20). At the very least this would have been the regulations for the king (Dt 17:14 – 17). More likely, Joash received the entire book of Deuteronomy — ​and possibly the entire collection of the Law, called the Pentateuch (Genesis through Deuteronomy). WHY DID KINGS STAND BY A CERTAIN TEMPLE PILLAR? (11:14) This was apparently the traditional place where pronouncements and decrees were uttered. Perhaps it refers to one of the two bronze pillars of the portico of the temple, named Jakin and Boaz (23:3; 1Ki 7:15; 2Ch 23:13). The roots of this custom have been lost in Israel’s history.

2 Kings 10:32 32 In ­those days the Lord be­gan to re­duce the size of Is­ ra­el. Haz­a­el over­pow­ered the Is­ra­el­ites through­out ­their ter­ri­to­ry 33 east of the Jor­dan in all the land of Gil­ea ­ d (the re­gion of Gad, Reu­ben and Ma­nas­seh), from Aro­er by the Ar­non ­Gorge ­through Gil­e­ad to Ba­shan. 34 As for the oth­er ­events of Je­hu’s ­reign, all he did, and all his achieve­ments, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el? 35 Jehu rest­ed with his an­ces­tors and was bur­ied in Sa­ mar­ia. And Je­ho­a­haz his son suc­ceed­ed him as king. 36 The time that Jehu ­reigned over Is­ra­el in Sa­mar­ia was twen­ty-­ eight years.

Athaliah and Joash

11

When Ath­a­li­ah the moth­er of Aha­zi­ah saw that her son was dead, she pro­ceed­ed to de­stroy the ­whole roy­al fam­i­ly. 2  But Je­hosh­e­ba, the daugh­ter of King Je­ho­ram  a and sis­ter of Aha­zi­ah, took Jo­ash son of Aha­zi­ah and ­stole him away from a ­ mong the roy­al princ­es, who were ­about to be mur­dered. She put him and his ­nurse in a bed­room to hide him from Ath­a­li­ah; so he was not k ­ illed. 3 He re­mained hid­ den with his n ­ urse at the tem­ple of the Lord for six ­years ­while Ath­a­li­ah ­ruled the land. 4  In the sev­enth year Je­hoi­a­da sent for the com­mand­ers of ­units of a hun­dred, the Car­ites and the ­guards and had them ­brought to him at the tem­ple of the Lord. He made a cov­enant with them and put them un­der oath at the tem­ple of the Lord. Then he s­ howed them the k ­ ing’s son. 5 He com­ mand­ed them, say­ing, “This is what you are to do: You who are in the ­three com­pa­nies that are go­ing on duty on the Sab­bath  — ​a ­third of you guard­ing the roy­al pal­ace, 6  a ­third at the Sur Gate, and a t­ hird at the gate be­hind the g ­ uard, who take ­turns guard­ing the tem­ple — ​7 and you who are in the oth­er two com­pa­nies that nor­mal­ly go off Sab­bath duty are all to g ­ uard the tem­ple for the king. 8  Sta­tion your­selves ­around the king, each of you with weap­on in hand. Any­one who ap­proach­es your ­ranks  b is to be put to d ­ eath. Stay ­close to the king wher­ev­er he goes.” 9 The com­mand­ers of u ­ nits of a hun­dred did just as Je­ hoi­a­da the p ­ riest or­dered. Each one took his men — ​­those who were go­ing on duty on the Sab­bath and ­those who were go­ing off duty — ​and came to Je­hoi­a­da the p ­ riest. 10 Then he gave the com­mand­ers the ­spears and s­ hields that had be­longed to King Da­vid and that were in the tem­ple of the Lord. 11 The ­guards, each with weap­on in hand, sta­tioned them­selves ­around the king — ​near the al­tar and the tem­ ple, from the ­south side to the ­north side of the tem­ple. 12 Je­hoi­a­da ­brought out the ­king’s son and put the ­crown on him; he pre­sent­ed him with a copy of the cov­enant and pro­claimed him king. They anoint­ed him, and the peo­ple ­clapped ­their ­hands and shout­ed, “Long live the king!” 13 When Ath­a­li­ah ­heard the ­noise made by the ­guards and the peo­ple, she went to the peo­ple at the tem­ple of the Lord. 14 She ­looked and ­there was the king, stand­ing by the pil­lar, as the cus­tom was. The of­fi­cers and the trum­pet­ers a 2 Hebrew Joram,

a variant of Jehoram    b 8 Or approaches the precincts   

2 Kings 12:9 were be­side the king, and all the peo­ple of the land were re­ joic­ing and blow­ing trum­pets. Then Ath­a­li­ah tore her ­robes and ­called out, “Trea­son! Trea­son!” 15  Je­hoi­a­da the ­priest or­dered the com­mand­ers of ­units of a hun­dred, who were in ­charge of the ­troops: “Bring her out be­tween the ­ranks a and put to the s­ word any­one who fol­lows her.” For the ­priest had said, “She must not be put to ­death in the tem­ple of the Lord.” 16 So they ­seized her as she r­ eached the ­place ­where the hors­es en­ter the pal­ace ­grounds, and t­ here she was put to death. 17 Je­hoi­a­da then made a cov­enant be­tween the Lord and the king and peo­ple that they ­would be the Lord’s peo­ple. He also made a cov­enant be­tween the king and the peo­ple. 18 All the peo­ple of the land went to the tem­ple of Baal and tore it down. They s­ mashed the al­tars and i­dols to piec­es and ­killed Mat­tan the ­priest of Baal in ­front of the al­tars. Then Je­hoi­a­da the p ­ riest post­ed ­guards at the tem­ple of the Lord. 19 He took with him the com­mand­ers of hun­dreds, the Car­ites, the ­guards and all the peo­ple of the land, and to­geth­er they b ­ rought the king down from the tem­ple of the Lord and went into the pal­ace, en­ter­ing by way of the gate of the ­guards. The king then took his ­place on the roy­ al ­throne. 20 All the peo­ple of the land re­joiced, and the city was calm, be­cause Ath­al­i­ah had been s­ lain with the s­ word at the pal­ace. 21  Jo­ash  b was sev­en ­years old when he be­gan to reign. c

Joash Repairs the Temple

12

In the sev­enth year of Jehu, Jo­ash e be­came king, and he ­reigned in Je­ru­sa­lem for­ty ­years. His moth­er’s name was Zib­i­ah; she was from Be­er­she­ba. 2  Jo­ash did what was r­ ight in the eyes of the Lord all the ­years Je­hoi­a­da the ­priest in­struct­ed him. 3 The high plac­es, how­ev­er, were not re­moved; the peo­ple con­tin­ued to of­fer sac­ri­fic­es and burn in­cense there. 4 Jo­ash said to the ­priests, “Col­lect all the mon­ey that is ­brought as sa­cred of­fer­ings to the tem­ple of the Lord — ​the mon­ey col­lect­ed in the cen­sus, the mon­ey re­ceived from per­son­al vows and the mon­ey ­brought vol­un­tar­i­ly to the ­ riest re­ceive the mon­ey from one of the tem­ple. 5 Let ev­ery p trea­sur­ers, then use it to re­pair what­ev­er dam­age is ­found in the tem­ple.” 6 But by the twen­ty-­third year of King Jo­ash the p ­ riests ­still had not re­paired the tem­ple. 7  There­fore King Jo­ash sum­moned Je­hoi­a­da the ­priest and the oth­er ­priests and ­asked them, “Why ­aren’t you re­pair­ing the dam­age done to the tem­ple? Take no more mon­ey from your trea­sur­ers, but hand it over for re­pair­ing the tem­ple.” 8  The ­priests ­agreed that they ­would not col­lect any more mon­ey from the peo­ ple and that they ­would not re­pair the tem­ple them­selves. 9 Je­hoi­a­da the p ­ riest took a c­ hest and b ­ ored a hole in its lid. He p ­ laced it be­side the al­tar, on the r­ ight side as one en­ters the tem­ple of the Lord. The p ­ riests who guard­ed the d

a 15 Or out

from the precincts    b 21 Hebrew Jehoash, a variant of Joash    In Hebrew texts this verse (11:21) is numbered 12:1.    d In Hebrew texts 12:1-21 is numbered 12:2-22.    e 1 Hebrew Jehoash, a variant of Joash; also in verses 2, 4, 6, 7 and 18    c 21 

545

WHY WERE THE HIGH PLACES ALLOWED TO REMAIN? (12:3) Though the ­people were thrilled by Athaliah’s death and responded by tearing down her beloved temple of Baal (11:18), the high places were another matter. Many had been shrines to Canaanite gods before Israel had arrived in the land. They remained popular with local ­people  — ​especially farmers, who considered them essential to successful farming on Canaan’s land. Kings could bring reform by destroying religious symbols (Asherim, pillars and altars), but the ­people often continued to practice their localized idolatry at the high places. WHY HAD THE TEMPLE FALLEN INTO DISREPAIR? (12:5) Even the finest buildings require maintenance and repair, and the temple was now 150 years old. Queen Athaliah and most of the recent kings of Judah had neglected the temple. And from as early as Rehoboam’s time, Judah’s enemies had taken or been bribed with riches from the temple (1Ki 14:25 – 26). WHY HADN’T THE PRIESTS REPAIRED THE TEMPLE? (12:6 – 8) It’s possible the priests considered offerings for the ser­vice of the tent of meeting (Ex 30:16) to be part of their income. If so, young Joash’s earlier command (2Ki 12:4 – 5) would have seemed unreasonable to them; he was meddling with their terms of employment. They could easily have ignored it. But now that Joash was 30 — ​the age of full manhood — ​his command would have been much harder to ignore. So the priests would have complied with his order. See Why didn’t the Levites act at once to collect the money? (2Ch 24:5; p. 656).

546

WHY EMPHASIZE WHAT THE MONEY WAS NOT SPENT ON? (12:13) Essential repairs had to be completed first. Then, if money allowed, ornamental and ritual objects could be produced or refurbished (2Ch 24:14).

WHY DID JOASH PLUNDER THE NEWLY REFURBISHED TEMPLE? (12:18) Hazael, king of Aram, was a serious threat to the continued safety of Joash, Jerusalem and the temple. Several neighboring ­peoples, including Israel, had already been overwhelmed. To make matters worse, this foreign assault was God’s judgment on Judah for backsliding and murdering Zechariah, son of the priest Jehoiada (2Ch 24:17 – 24). Under judgment and unwilling to repent, Joash had no hope of God’s help. All he could do was pay Hazael to leave him alone. WHAT WERE THE ANNALS OF THE KINGS OF JUDAH? (12:19) This historical record apparently contained extended accounts of the reigns of Judah’s kings. It may have been an official state rec­ ord kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:19; 1 Chron­icles 29:29; 2 Chron­icles 9:29; 12:15.

2 Kings 12:10 en­trance put into the ­chest all the mon­ey that was ­brought to the tem­ple of the Lord. 10 When­ev­er they saw that t­ here was a ­large ­amount of mon­ey in the ­chest, the roy­al sec­re­ tary and the high p ­ riest came, count­ed the mon­ey that had been ­brought into the tem­ple of the Lord and put it into bags. 11 When the ­amount had been de­ter­mined, they gave the mon­ey to the men ap­point­ed to su­per­vise the work on the tem­ple. With it they paid t­ hose who ­worked on the tem­ple of the Lord  — ​the car­pen­ters and build­ers, 12 the ma­ sons and stone­cut­ters. They pur­chased tim­ber and ­blocks of ­dressed ­stone for the re­pair of the tem­ple of the Lord, and met all the oth­er ex­pens­es of re­stor­ing the tem­ple. 13 The mon­ey b ­ rought into the tem­ple was not s­ pent for mak­ing sil­ver ba­sins, wick trim­mers, sprin­kling ­bowls, trum­pets or any oth­er ar­ti­cles of gold or sil­ver for the tem­ ple of the Lord; 14 it was paid to the work­ers, who used it to re­pair the tem­ple. 15 They did not re­quire an ac­count­ing from ­those to whom they gave the mon­ey to pay the work­ ers, be­cause they act­ed with com­plete hon­es­ty. 16  The mon­ey from the ­guilt of­fer­ings and sin of­fer­ings a was not b ­ rought into the tem­ple of the Lord; it be­longed to the priests. 17 About this time Haz­a­el king of Aram went up and at­ tacked Gath and cap­tured it. Then he t­ urned to at­tack Je­ru­ sa­lem. 18 But Jo­ash king of Ju­dah took all the sa­cred ob­jects ded­i­cat­ed by his pre­de­ces­sors  — ​Je­hosh­a­phat, Je­ho­ram and Aha­zi­ah, the ­kings of Ju­dah — ​and the ­gifts he him­self had ded­i­cat­ed and all the gold ­found in the trea­sur­ies of the tem­ple of the Lord and of the roy­al pal­ace, and he sent them to Haz­a­el king of Aram, who then with­drew from Je­ ru­sa­lem. 19 As for the oth­er ­events of the r­ eign of Jo­ash, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 20 His of­fi­cials con­spired a ­ gainst him and as­sas­si­nat­ed him at Beth Mil­lo, on the road down to Sil­ la. 21  The of­fi­cials who mur­dered him were Joz­a­bad son of Shim­e­ath and Je­hoz­a­bad son of Sho­mer. He died and was bur­ied with his an­ces­tors in the City of Da­vid. And Am­a­zi­ah his son suc­ceed­ed him as king. a 16 Or purification

offerings   

W H AT WA S I S R A E L A N D J U D A H ’ S R E L AT I O N S H I P WITH ARAM? 12:17–18 Aram was located north-northeast of the promised land in the area known today as Syria. Around 1200 BC, Aram was a loose confederation of highland clans. During the reigns of David and Solomon (1010 – 930), Aram was generally subject to Israel, though Rezon of Aram was hostile toward Israel late in Solomon’s reign (1Ki 11:25). After the division of Israel into the northern kingdom (Israel) and the southern kingdom (Judah), Aram developed into powerful city-state monarchies. Around 850, as internal political intrigues weakened Israel, Aram pressed south to lay siege to Samaria, the capital of the northern kingdom of Israel (2Ki 6:8 — ​7:20). About 50 years later Aram attacked Jerusalem, which was spared when King Joash of Judah paid a large tribute (12:17 – 18). Aram and Israel became allies when Assyria grew in power and pushed toward Aram and the land of Israel from the northeast. Pekah, king of Israel, and Rezin, king of Aram, tried to coerce Ahaz, king of Judah, into a triple alliance with them against the Assyrians. Ahaz refused and then blundered by seeking help from Assyria against Israel and Aram (16:1 – 18). Assyria destroyed Aram in 732 (16:9) and Israel in 722 (17:1 – 6; 18:9 – 12), and then decimated Judah in 701 (18:13 – 15). When the Assyrians laid siege to Jerusalem, however, the capital of Judah miraculously escaped defeat (18:9 — ​19:37).

2 Kings 13:18 Jehoahaz King of Israel

13

In the twen­ty-­third year of Jo­ash son of Aha­zi­ah king of Ju­dah, Je­ho­a­haz son of Jehu be­came king of Is­ra­el in Sa­mar­ia, and he ­reigned sev­en­teen ­years. 2 He did evil in the eyes of the Lord by fol­low­ing the sins of Jer­o­bo­am son of Ne­bat, ­which he had c­ aused Is­ra­el to com­mit, and he did not turn away from them. 3 So the Lord’s an­ger ­burned ­against Is­ra­el, and for a long time he kept them un­der the pow­er of Haz­a­el king of Aram and Ben-Ha­dad his son. 4  Then Je­ho­a­haz ­sought the Lord’s fa­vor, and the Lord lis­tened to him, for he saw how se­vere­ly the king of Aram was op­press­ing Is­ra­el. 5 The Lord pro­vid­ed a de­liv­er­er for Is­ra­el, and they es­caped from the pow­er of Aram. So the Is­ra­el­ites ­lived in ­their own ­homes as they had be­fore. 6 But they did not turn away from the sins of the ­house of Jer­o­ bo­am, ­which he had c­ aused Is­ra­el to com­mit; they con­tin­ ued in them. Also, the Ashe­rah pole a re­mained stand­ing in Sa­mar­ia. 7 Noth­ing had been left of the army of Je­ho­a­haz ex­cept fif­ty horse­men, ten char­i­ots and ten thou­sand foot sol­diers, for the king of Aram had de­stroyed the rest and made them like the dust at thresh­ing time. 8 As for the oth­er ­events of the ­reign of Je­ho­a­haz, all he did and his achieve­ments, are they not writ­ten in the book of the an­nals of the k ­ ings of Is­ra­el? 9  Je­ho­a­haz rest­ed with his an­ces­tors and was bur­ied in Sa­mar­ia. And Je­ho­ash  b his son suc­ceed­ed him as king.

Jehoash King of Israel 10 In the thir­ty-sev­enth year of Jo­ash king of Ju­dah, Je­ ho­ash son of Je­ho­a­haz be­came king of Is­ra­el in Sa­mar­ia, and he ­reigned six­teen ­years. 11 He did evil in the eyes of the Lord and did not turn away from any of the sins of Jer­ob ­ o­ am son of Ne­bat, ­which he had ­caused Is­ra­el to com­mit; he con­tin­ued in them. 12 As for the oth­er e ­ vents of the r­ eign of Je­ho­ash, all he did and his achieve­ments, in­clud­ing his war a ­ gainst Am­a­ zi­ah king of Ju­dah, are they not writ­ten in the book of the an­nals of the k ­ ings of Is­ra­el? 13  Je­ho­ash rest­ed with his an­ ces­tors, and Jer­o­bo­am suc­ceed­ed him on the ­throne. Je­ho­ ash was bur­ied in Sa­mar­ia with the ­kings of Is­ra­el. 14 Now Eli­sha had been suf­fer­ing from the ill­ness from ­which he died. Je­ho­ash king of Is­ra­el went down to see him and wept over him. “My fa­ther! My fa­ther!” he ­cried. “The char­i­ots and horse­men of Is­ra­el!” 15 Eli­sha said, “Get a bow and some ar­rows,” and he did so. 16 “Take the bow in your ­hands,” he said to the king of Is­ra­el. When he had tak­en it, Eli­sha put his ­hands on the ­king’s hands. 17 “Open the east win­dow,” he said, and he o ­ pened it. “Shoot!” Eli­sha said, and he shot. “The Lord’s ar­row of vic­ to­ry, the ar­row of vic­to­ry over Aram!” Eli­sha de­clared. “You will com­plete­ly de­stroy the Ar­a­me­ans at Aphek.” 18 Then he said, “Take the ar­rows,” and the king took a 6  That is, a wooden symbol of the goddess Asherah; here and elsewhere in 2 Kings    b 9 Hebrew Joash, a variant of Jehoash; also in verses 12-14 and 25   

547 WHAT WERE THE SINS OF JEROBOAM? (13:2) Jeroboam’s sins were chiefly two: (1) He caused the p ­ eople to worship the Lord in the representation of idols (Ex 20:4; 1Ki 12:28 – 30). (2) He caused the ­people to forsake the one place of worship — ​the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (Dt 12:5 – 7; 1Ki 12:26 – 30). WAS JEHOAHAZ EVIL OR GOOD? (13:2,4) Jehoahaz called on the Lord when he was in trouble, but he never turned away from other gods. This was why he was considered evil. Jehoahaz was like many of his subjects who looked to God for help but never recognized the need to worship God alone. Here we read that Jehoahaz called for help, but we never read that he repented. God answered and helped him in spite of his sin — ​evidence of God’s grace, not human repentance. WHO WAS THE DELIVERER GOD PROVIDED? (13:5) There are two possibilities: (1) It may have been Adadnirari III of Assyria, who waged a western campaign in approximately 806 BC in which he broke Aramean control of Israelite territory. (2) It may have been some unnamed prophet or Elisha, though he has not been mentioned in the text since chapter 9. In the book of Judges, God repeatedly raised up charismatic leaders in order to deliver his ­people from enemy oppression. If that pattern is being followed here, Elisha would be a likely candidate. WHY WOULD AN EVIL KING HONOR A GODLY PROPHET? (13:14) Even an evil king recognized and respected God’s power. Elisha had stood for God and against Israel’s enemies for approximately 50 years. Jehoash had heard the stories of what Elisha had done. Now, knowing that Elisha was near death, the king regretted the grave loss to the nation. WHY DID JEHOASH CALL ELISHA THE CHARIOTS AND HORSEMEN OF ISRAEL? (13:14) This may have been a saying that originated with Elisha as he watched the chariots of the Lord escort Elijah to heaven (2:12). One ancient interpretation of this expression was that Elijah, through his prayers, had been more help to Israel than all its chariots and horsemen. In this case Jehoash was mourning for Elisha, recognizing that the prophet meant more to the nation than he and all his armies did. DID THE KING KNOW WHY HE WAS TO STRIKE THE GROUND? (13:18 – 19) He should have. Ancient ­people often saw the flight of arrows as omens of the future. Shooting an arrow out the window was a sign Jehoash would have understood, especially when Elisha explained that it meant victory over his enemies (v. 17). Striking the ground with the arrows should have been an obvious connection to the Lord’s arrow of victory over the Arameans (v. 17). Jehoash’s halfhearted response demonstrated a lack of faith in Elisha’s promise of victory.

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2 Kings 13:19

DID GOD’S POWER REMAIN IN ELISHA’S BONES? (13:21) Elisha’s life was marked by the miraculous. So was his death. But this miracle was not accomplished by power in Elisha’s remains. If anything, it was a sign that Elisha’s God lived, even though the prophet himself had been reduced to a pile of bones.

them. Eli­sha told him, “Strike the ­ground.” He ­struck it ­three ­times and ­stopped. 19 The man of God was an­gry with him and said, “You ­should have ­struck the ­ground five or six t­ imes; then you ­would have de­feat­ed Aram and com­ plete­ly de­stroyed it. But now you will de­feat it only t­ hree times.” 20 Eli­sha died and was bur­ied. Now Mo­ab­ite raid­ers used to en­ter the coun­try ev­ery ­spring. 21  Once ­while some Is­ra­el­ites were bury­ing a man, sud­den­ly they saw a band of raid­ers; so they t­hrew the ­man’s body into Eli­sha’s tomb. When the body ­touched Eli­ sha’s ­bones, the man came to life and ­stood up on his feet. 22  Haz­a­el king of Aram op­pressed Is­ra­el through­out the ­reign of Je­ho­a­haz. 23 But the Lord was gra­cious to them and had com­pas­sion and ­showed con­cern for them be­cause of his cov­enant with Abra­ham, ­Isaac and Ja­cob. To this day he has been un­will­ing to de­stroy them or ban­ish them from his pres­ence. 24 Haz­a­el king of Aram died, and Ben-Ha­dad his son suc­ ceed­ed him as king. 25  Then Je­ho­ash son of Je­ho­a­haz re­ cap­tured from Ben-Ha­dad son of Haz­ae ­ l the ­towns he had ­tak­en in bat­tle from his fa­ther Je­ho­a­haz. ­Three ­times Je­ho­ ash de­feat­ed him, and so he re­cov­ered the Is­ra­el­ite towns.

WHAT DOES TO THIS DAY SUGGEST? (13:23) The phrase implies that Samaria still stood when this book was written, which means the text was written before 722 BC, when Assyria destroyed the northern kingdom. It is believed that the author of Kings wrote after 562 BC, quoting from an earlier source. He retained the original comment, even though Samaria had been gone for over 160 years.

Amaziah King of Judah

14

WHY DID AMAZIAH CHALLENGE JEHOASH TO A FIGHT? (14:8) Amaziah had hired mercenaries from Israel while preparing for an attack on Edom. But then he dismissed them before the battle, taking away their chance to loot Edom. Angry, they retaliated by plundering the undefended towns of Judah on their way home, killing 3,000 p ­ eople (2Ch 25:5 – 13). Amaziah probably challenged Jehoash in order to regain some of his losses to the marauding Israelite soldiers and possibly to defend his honor.

In the sec­ond year of Je­ho­ash  a son of Je­ho­a­haz king of Is­ra­el, Am­a­zi­ah son of Jo­ash king of Ju­dah be­gan to ­reign. 2 He was twen­ty-five ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem twen­ty-nine ­years. His moth­er’s name was Je­ho­ad­dan; she was from Je­ru­sa­lem. 3 He did what was ­right in the eyes of the Lord, but not as his fa­ther Da­vid had done. In ev­ery­thing he fol­lowed the ex­am­ ple of his fa­ther Jo­ash. 4 The high plac­es, how­ev­er, were not re­moved; the peo­ple con­tin­ued to of­fer sac­ri­fic­es and burn in­cense there. 5 Af­ter the king­dom was firm­ly in his ­grasp, he ex­ec­ ut­ed the of­fi­cials who had mur­dered his fa­ther the king. 6 Yet he did not put the chil­dren of the as­sas­sins to ­death, in ac­cor­ dance with what is writ­ten in the Book of the Law of Mo­ses ­where the Lord com­mand­ed: “Par­ents are not to be put to ­death for t­ heir chil­dren, nor chil­dren put to d ­ eath for t­ heir par­ents; each will die for their own sin.” b 7 He was the one who de­feat­ed ten thou­sand Edom­ites in the Val­ley of Salt and cap­tured Sela in bat­tle, call­ing it Jok­ the­el, the name it has to this day. 8  Then Am­a­zi­ah sent mes­sen­gers to Je­ho­ash son of Je­ ho­a­haz, the son of Jehu, king of Is­ra­el, with the chal­lenge: “Come, let us face each other in ­battle.” 9  But Je­ho­ash king of Is­ra­el re­plied to Am­a­zi­ah king of Ju­dah: “A this­tle in Leb­a­non sent a mes­sage to a ce­dar in Leb­a­non, ‘Give your daugh­ter to my son in mar­riage.’ Then a wild ­beast in Leb­a­non came ­along and tram­pled the this­ tle un­der­foot. 10 You have in­deed de­feat­ed Edom and now you are ar­ro­gant. Glo­ry in your vic­to­ry, but stay at home! a 1 Hebrew Joash,

b 6 Deut. 24:16   

a variant of Jehoash; also in verses 13, 23 and 27   

2 Kings 14:28 Why ask for trou­ble and c­ ause your own down­fall and that of Ju­dah also?” 11  Am­a­zi­ah, how­ev­er, ­would not lis­ten, so Je­ho­ash king of Is­ra­el at­tacked. He and Am­a­zi­ah king of Ju­dah ­faced each oth­er at Beth She­mesh in Ju­dah. 12  Ju­dah was rout­ed by Is­ra­el, and ev­ery man fled to his home. 13  Je­ho­ash king of Is­ra­el cap­tured Am­a­zi­ah king of Ju­dah, the son of Jo­ash, the son of Aha­zi­ah, at Beth She­mesh. Then Je­ho­ash went to Je­ru­sa­lem and ­broke down the wall of Je­ru­sa­lem from the Ephra­im Gate to the Cor­ner Gate — ​a sec­tion ­about four hun­dred cu­bits long.  a 14 He took all the gold and sil­ver and all the ar­ti­cles f­ ound in the tem­ple of the Lord and in the trea­sur­ies of the roy­al pal­ace. He also took hos­tag­es and re­ turned to Sa­mar­ia. 15 As for the oth­er ­events of the ­reign of Je­ho­ash, what he did and his achieve­ments, in­clud­ing his war a ­ gainst Am­a­ zi­ah king of Ju­dah, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el? 16  Je­ho­ash rest­ed with his an­ ces­tors and was bur­ied in Sa­mar­ia with the k ­ ings of Is­ra­el. And Jer­o­bo­am his son suc­ceed­ed him as king. 17  Am­a­zi­ah son of Jo­ash king of Ju­dah ­lived for fif­teen ­years af­ter the ­death of Je­ho­ash son of Je­ho­a­haz king of Is­ra­el. 18 As for the oth­er ­events of Am­a­zi­ah’s ­reign, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 19 They con­spired ­against him in Je­ru­sa­lem, and he fled to La­chish, but they sent men af­ter him to La­chish and ­killed him ­there. 20 He was ­brought back by ­horse and was bur­ied in Je­ru­sa­lem with his an­ces­tors, in the City of ­Da­vid. 21  Then all the peo­ple of Ju­dah took Az­a­ri­ah,  b who was six­teen ­years old, and made him king in ­place of his fa­ther Am­a­zi­ah. 22 He was the one who re­built ­Elath and re­stored it to Ju­dah af­ter Am­a­zi­ah rest­ed with his an­ces­tors.

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WHY REPEAT THESE VERSES ALMOST WORD FOR WORD? (14:15 – 16; CF. 13:12 – 13) English readers often find repetitions in the Old Testament to be pointless. Ancient Hebrew writers, however, used them as literary devices, as indicators of something more. These verses appear as a standardized summary of the king’s career — ​first to introduce Jehoash’s account, and then to conclude it.

Jeroboam II King of Israel 23 In the fif­teenth year of Am­az­ i­ah son of Jo­ash king of Ju­dah, Jer­o­bo­am son of Je­ho­ash king of Is­ra­el be­came king in Sa­mar­ia, and he ­reigned for­ty-one ­years. 24 He did evil in the eyes of the Lord and did not turn away from any of the sins of Jer­o­bo­am son of Ne­bat, ­which he had c­ aused Is­ra­el to com­mit. 25 He was the one who re­stored the bound­ aries of Is­ra­el from Lebo Ha­math to the Dead Sea, c in ac­cor­ dance with the word of the Lord, the God of Is­ra­el, spo­ken ­through his ser­vant Jo­nah son of Amit­tai, the proph­et from Gath He­pher. 26 The Lord had seen how bit­ter­ly ev­ery­one in Is­ra­el, wheth­er ­slave or free, was suf­fer­ing;  d ­there was no one to help them. 27 And ­since the Lord had not said he ­would blot out the name of Is­ra­el from un­der heav­en, he ­saved them by the hand of Jer­o­bo­am son of Je­ho­ash. 28 As for the oth­er e ­ vents of Jer­o­bo­am’s ­reign, all he did, and his mil­i­tary achieve­ments, in­clud­ing how he re­cov­ered a 13  That

is, about 600 feet or about 180 meters    b 21  Also called Uzziah    Sea of the Arabah    d 26 Or Israel was suffering. They were without a ruler or leader, and    c 25 Hebrew the

WHAT WERE THE SINS OF JEROBOAM? (14:24) Jeroboam’s sins were chiefly two: (1) He caused the p ­ eople to worship the Lord in the representation of idols (Ex 20:4; 1Ki 12:28 – 30). (2) He caused the ­people to forsake the one place of worship — ​the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (Dt 12:5 – 7; 1Ki 12:26 – 30). IS THIS THE SAME JONAH WHO WAS SWALLOWED BY THE FISH? (14:25) Yes. This verse gives us some clues about the time of Jonah’s ministry — ​prior to or during the reign of Jeroboam II (793 – 753 BC).

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2 Kings 14:29 for Is­ra­el both Da­mas­cus and Ha­math, ­which had be­longed to Ju­dah, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el? 29  Jer­o­bo­am rest­ed with his an­ces­tors, the ­kings of Is­ra­el. And Zech­a­ri­ah his son suc­ceed­ed him as king.

Azariah King of Judah

WAS IT COMMON FOR A KING TO BE SO YOUNG? (15:2) After the death of Solomon, 19 kings ruled over Judah. Rehoboam (at 41) was the oldest to start his reign; Joash (at 7) and Josiah (at 8) were the youngest. The average age of Judah’s kings on taking the throne was 22. These statistics suggest that it was not common for a boy of 16 to begin his reign, even if he began reigning as a coregent with his father. At 16, Azariah was the fourth youn­ gest, older than Joash (at 7), Josiah (at 8) and Manasseh (at 12).

15

In the twen­ty-sev­enth year of Jer­o­bo­am king of Is­ra­ el, Az­a­ri­ah  a son of Am­az­ i­ah king of Ju­dah be­gan to ­reign. 2 He was six­teen ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem fif­ty-two ­years. His moth­er’s name was Jek­o­li­ah; she was from Je­ru­sa­lem. 3 He did what was ­right in the eyes of the Lord, just as his fa­ther Am­a­zi­ah had done. 4 The high plac­es, how­ev­er, were not re­moved; the peo­ple con­tin­ued to of­fer sac­ri­fic­es and burn in­cense there. 5 The Lord af­flict­ed the king with lep­ro­sy  b un­til the day he died, and he ­lived in a sep­a­rate ­house. c Jo­tham the ­king’s son had c­ harge of the pal­ace and gov­erned the peo­ple of the land. 6 As for the oth­er ­events of Az­a­ri­ah’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 7  Az­a­ri­ah rest­ed with his an­ces­tors and was bur­ied near them in the City of Da­vid. And Jo­tham his son suc­ceed­ ed him as king.

Zechariah King of Israel

WHY ALLOW ASSASSINS TO BECOME KINGS? (15:10,14) Military coups are nothing new. In the ancient world, those who seized a throne by force were often relatives of the king. Sometimes they were military men. In either case, they had a strong power base to complete the takeover of power, something an assassination alone could not have done. ­People didn’t have much choice about whether or not to accept the rule of a murdering dictator if he had gained enough support. The adage “Might makes right” was especially true. WHY NOT OPEN THE CITY GATES? (15:16) After assassinating King Shallum and seizing the throne, Menahem attacked Tiphsah. Though there was a Tiphsah far to the north on the Euphrates River, the city in question was likely located near Samaria and Tirzah — ​ perhaps the “Tappuah” translated in this verse in the Septuagint (the Greek translation of the Old Testament). The residents were not prepared to accept Menahem as Israel’s new king for some reason, and thus refused to open their city to him. Menahem ruthlessly crushed their opposition, determined to make them an example to others who might be reluctant to acknowledge him as king. WHY RIP OPEN PREGNANT WOMEN? (15:16) In the twisted logic of ancient warfare, such a senseless act of brutality was strategic: babies could grow up to be young, strong warriors, so it was best to kill them before they had that chance.

8  In the thir­ty-­eighth year of Az­a­ri­ah king of Ju­dah, Zech­ a­ri­ah son of Jer­o­bo­am be­came king of Is­ra­el in Sa­mar­ia, and he ­reigned six ­months. 9 He did evil in the eyes of the Lord, as his pre­de­ces­sors had done. He did not turn away from the sins of Jer­o­bo­am son of Ne­bat, ­which he had ­caused Is­ra­el to com­mit. 10  Shal­lum son of Ja­besh con­spired ­against Zech­a­ri­ah. He at­tacked him in ­front of the peo­ple, d as­sas­si­nat­ed him and suc­ceed­ed him as king. 11  The oth­er ­events of Zech­a­ri­ah’s ­reign are writ­ten in the book of the an­nals of the k ­ ings of Is­ra­el. 12 So the word of the Lord spo­ken to Jehu was ful­ filled: “Your de­scen­dants will sit on the ­throne of Is­ra­el to the ­fourth gen­er­a­tion.”  e

Shallum King of Israel 13 Shal­lum son of Ja­besh be­came king in the thir­ty-­ninth year of Uz­zi­ah king of Ju­dah, and he ­reigned in Sa­mar­ia one ­month. 14 Then Men­a­hem son of Gadi went from Tir­zah up to Sa­mar­ia. He at­tacked Shal­lum son of Ja­besh in Sa­mar­ia, as­sas­si­nat­ed him and suc­ceed­ed him as king. 15 The oth­er ­events of Shal­lum’s ­reign, and the con­spir­a­cy he led, are writ­ten in the book of the an­nals of the k ­ ings of Is­ra­el. 16 At that time Men­a­hem, start­ing out from Tir­zah, at­ tacked Tiph­sah and ev­ery­one in the city and its vi­cin­i­ty, be­ cause they re­fused to open ­their ­gates. He ­sacked Tiph­sah and ­ripped open all the preg­nant wom­en. a 1  Also

called Uzziah; also in verses 6, 7, 8, 17, 23 and 27    b 5  The Hebrew for leprosy was used for various diseases affecting the skin.    c 5 Or in a house where he was relieved of responsibilities    d 10  Hebrew; some Septuagint manuscripts in Ibleam    e 12 2 Kings 10:30   

2 Kings 15:27

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Menahem King of Israel 17  In the thir­ty-­ninth year of Az­a­ri­ah king of Ju­dah, Men­ a­hem son of Gadi be­came king of Is­ra­el, and he r­ eigned in Sa­mar­ia ten ­years. 18 He did evil in the eyes of the Lord. Dur­ ing his en­tire ­reign he did not turn away from the sins of Jer­ o­bo­am son of Ne­bat, ­which he had c­ aused Is­ra­el to com­mit. 19 Then Pul a king of As­syr­ia in­vad­ed the land, and Men­ a­hem gave him a thou­sand tal­ents b of sil­ver to gain his ­sup­port and strength­en his own hold on the king­dom. 20  Men­a­hem ex­act­ed this mon­ey from Is­ra­el. Ev­ery ­wealthy per­son had to con­trib­ute fif­ty shek­els  c of sil­ver to be giv­en to the king of As­syr­ia. So the king of As­syr­ia with­drew and ­stayed in the land no lon­ger. 21 As for the oth­er e ­ vents of Men­a­hem’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el? 22  Men­a­hem rest­ed with his an­ces­tors. And Pek­ah ­ i­ah his son suc­ceed­ed him as king.

Pekahiah King of Israel 23  In the fif­ti­eth year of Az­a­ri­ah king of Ju­dah, Pek­a­hi­ ah son of Men­a­hem be­came king of Is­ra­el in Sa­mar­ia, and he ­reigned two ­years. 24 Pek­a­hi­ah did evil in the eyes of the Lord. He did not turn away from the sins of Jer­o­bo­am son of Ne­bat, ­which he had ­caused Is­ra­el to com­mit. 25 One of his ­chief of­fi­cers, Pe­kah son of Rem­a­li­ah, con­spired ­against him. Tak­ing fif­ty men of Gil­e­ad with him, he as­sas­si­nat­ed Pek­a­hi­ah, ­along with Ar­gob and Ari­eh, in the cit­a­del of the roy­al pal­ace at Sa­mar­ia. So Pe­kah ­killed Pek­a­hi­ah and suc­ ceed­ed him as king. 26 The oth­er ­events of Pek­a­hi­ah’s ­reign, and all he did, are writ­ten in the book of the an­nals of the ­kings of Is­ra­el.

IS THERE ANY SIGNIFICANCE TO THE SIMILARITY OF PEKAHIAH’S AND PEKAH’S NAMES? (15:23 – 25) The name Pekahiah means “the Lord has opened” (presumably, the eyes). The name Pekah means “opening” (again, presumably of the eyes). Adding iah to a Hebrew name adds the Lord to its meaning, as is the case here with Pekahiah. In this case, it is only coincidental that Pekah and Pekahiah share common names. It is ironic, though, that both were assassinated. Neither was aware enough to prevent his death, despite the meanings of their names!

Pekah King of Israel 27  In the fif­ty-sec­ond year of Az­a­ri­ah king of Ju­dah, Pe­kah son of Rem­a­li­ah be­came king of Is­ra­el in Sa­mar­ia, and he a 19  Also

called Tiglath-Pileser    b 19  That is, about 38 tons or about 34 metric tons    c 20  That is, about 1 1/4 pounds or about 575 grams   

WHO WERE THE ASSYRIANS? 15:19–20 Tiglath-Pileser I (1116 – 1078 BC) founded the Assyrian Empire. At its height, the empire extended from the Persian Gulf north to Armenia and west to the Mediterranean Sea and into Egypt. But Assyria remained a minor power during the reigns of David and Solomon (1010 – 930). Tukulti-Ninurta II (890 – 885) and Ashurnasirpal II (883 – 859) built up Assyria’s military might. Shalmaneser III (859 – 824) ruled the empire at its zenith. But within a few generations, Assyrian power declined. In 745, a usurper took the name of Tiglath-Pileser III and began rebuilding Assyria’s strength. Under the Babylonian name of Pul, he was proclaimed king of Babylon. He destroyed Damascus, the Aramean capital, in 732. His name is recorded in Scripture for exacting tribute from Israel (15:19 – 20). Shalmaneser V (726 – 722) followed Pul and laid siege to Samaria for three years. The city fell to either Shalmaneser or his son Sargon II (722 – 705) in 722. Sargon deported the ­people of Samaria to other parts of his empire (17:1 – 6). Assyria had absorbed Babylon, but Babylon continually rebelled. Sargon put down a revolt in Babylon and deported some of its populace to Samaria. But Babylon revolted again under Sargon’s son Sennacherib (701 – 681) and sought to raise simultaneous revolts in other states, including Judah (20:12 – 19) and Egypt. That revolt failed, but Sennacherib and the kings who followed him fought repeated rebellions in Babylon. Led by the Chaldean Nabopolassar, the Babylonians finally defeated Assyria in 626. With the Medes, they took Nineveh, the capital of Assyria, in 612 and destroyed it. By 609 BC the Assyrian Empire had ended.

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WHEN WERE THE FIRST HOSTAGES TAKEN FROM ISRAEL? (15:29) This deportation was carried out by TiglathPileser III and took place around 733 BC. More refugees than hostages, the captives were forced to relocate to a foreign land, shaking their sense of ethnic and national identity. WHY DID THE WRITER ABRUPTLY START CALLING AZARIAH UZZIAH? (15:30; CF. 15:7) It’s uncertain why two names are used for the same person. Perhaps Uzziah was a throne name (assumed when he took the throne) and Azariah was the name he used all his life. The author gathered his information on Azariah from two books, the annals of the kings of Judah and the annals of the kings of Israel. It’s possible he simply used the form of the name that appeared in each of these two annals.

2 Kings 15:28 ­reigned twen­ty ­years. 28 He did evil in the eyes of the Lord. He did not turn away from the sins of Jer­o­bo­am son of Ne­ bat, ­which he had ­caused Is­ra­el to com­mit. 29 In the time of Pe­kah king of Is­ra­el, Tig­lath-Pi­le­ser king of As­syr­ia came and took Ijon, Abel Beth Ma­a­kah, Ja­no­ah, Ke­desh and Ha­zor. He took Gil­e­ad and Gal­i­lee, in­clud­ing all the land of Naph­ta­li, and de­port­ed the peo­ple to As­syr­ia. 30 Then Ho­shea son of Elah con­spired a ­ gainst Pe­kah son of Rem­a­li­ah. He at­tacked and as­sas­si­nat­ed him, and then suc­ ceed­ed him as king in the twen­ti­eth year of Jo­tham son of Uz­zi­ah. 31 As for the oth­er ­events of Pe­kah’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Is­ra­el?

Jotham King of Judah 32 In the sec­ond year of Pe­kah son of Rem­a­li­ah king of Is­ra­el, Jo­tham son of Uz­zi­ah king of Ju­dah be­gan to ­reign. 33 He was twen­ty-five ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem six­teen ­years. His moth­er’s name was Je­ru­sha daugh­ter of Za­dok. 34 He did what was ­right in the eyes of the Lord, just as his fa­ther Uz­zi­ah had done. 35 The high plac­es, how­ev­er, were not re­moved; the peo­ple con­tin­ued to of­fer sac­ri­fic­es and burn in­cense ­there. Jo­ tham re­built the Up­per Gate of the tem­ple of the Lord. 36 As for the oth­er e ­ vents of Jo­tham’s ­reign, and what he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 37 (In t­ hose days the Lord be­gan to send Re­ zin king of Aram and Pe­kah son of Rem­a­li­ah ­against Ju­dah.) 38  Jo­tham rest­ed with his an­ces­tors and was bur­ied with them in the City of Da­vid, the city of his fa­ther. And Ahaz his son suc­ceed­ed him as king.

Ahaz King of Judah

WHY WOULD AHAZ SACRIFICE THE HEIR TO THE THRONE? (16:3) From ancient times, those who try to manipulate the spirit world have considered human sacrifice the most dreadful but most powerful of all sacrifices. It was reasoned that if a god would give assistance in exchange for payment of a goat or bull, a human life would buy a much stronger favor. In a time of national and personal crisis, Ahaz gave the life of his son in an effort to buy the help of the nature gods of Canaan. See Why would parents sacrifice their children? (Jer 19:5; p. 1141). WHAT DID A VASSAL HAVE TO DO? (16:7) A vassal sought protection in the strength of a superior power. In return, a vassal promised obedience to that power. In this case, Ahaz sought protection for Judah from the Assyrian king Tiglath-Pileser. Ahaz sent a heavy tribute: silver and gold found in the temple and in the treasuries of the royal palace. The word translated vassal is literally your son. How galling this must have been to the Lord. He had called Israel his son (Ex 4:22) and the king his son (2Sa 7:14).

16

In the sev­en­teenth year of Pe­kah son of Rem­al­i­ah, Ahaz son of Jo­tham king of Ju­dah be­gan to ­reign. 2 Ahaz was twen­ty ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem six­teen ­years. Un­like Da­vid his fa­ ther, he did not do what was r­ ight in the eyes of the Lord ­ ings of Is­ra­el and his God. 3 He fol­lowed the ways of the k even sac­ri­ficed his son in the fire, en­gag­ing in the de­ test­able prac­tic­es of the na­tions the Lord had driv­en out ­be­fore the Is­ra­el­ites. 4  He of­fered sac­ri­fic­es and ­burned in­ cense at the high plac­es, on the hill­tops and un­der ev­ery spread­ing tree. 5 Then Re­zin king of Aram and Pe­kah son of Rem­al­i­ah king of Is­ra­el ­marched up to ­fight ­against Je­ru­sa­lem and be­sieged Ahaz, but they c­ ould not over­pow­er him. 6 At that time, Re­zin king of Aram re­cov­ered E ­ lath for Aram by driv­ ing out the peo­ple of Ju­dah. Edom­ites then ­moved into ­Elath and have ­lived ­there to this day. 7 Ahaz sent mes­sen­gers to say to Tig­lath-Pi­le­ser king of As­syr­ia, “I am your ser­vant and vas­sal. Come up and save me out of the hand of the king of Aram and of the king of Is­ra­el, who are at­tack­ing me.” 8 And Ahaz took the sil­ver and gold f­ ound in the tem­ple of the Lord and in the trea­sur­ies

2 Kings 16:20 of the roy­al pal­ace and sent it as a gift to the king of ­As­syr­ia. 9  The king of As­syr­ia com­plied by at­tack­ing Da­mas­cus and cap­tur­ing it. He de­port­ed its in­hab­i­tants to Kir and put Re­ zin to death. 10 Then King Ahaz went to Da­mas­cus to meet Tig­lathPi­le­ser king of As­syr­ia. He saw an al­tar in Da­mas­cus and sent to Uri­ah the ­priest a s­ ketch of the al­tar, with de­tailed ­plans for its con­struc­tion. 11 So Uri­ah the ­priest ­built an al­ tar in ac­cor­dance with all the ­plans that King Ahaz had sent from Da­mas­cus and fin­ished it be­fore King Ahaz re­ turned. 12 When the king came back from Da­mas­cus and saw the al­tar, he ap­proached it and pre­sent­ed of­fer­ings a on it. 13 He of­fered up his b ­ urnt of­fer­ing and g ­ rain of­fer­ ing, ­poured out his ­drink of­fer­ing, and ­splashed the ­blood of his fel­low­ship of­fer­ings ­against the al­tar. 14 As for the ­bronze al­tar that s­ tood be­fore the Lord, he b ­ rought it from the ­front of the tem­ple — ​from be­tween the new al­ tar and the tem­ple of the Lord — ​and put it on the ­north side of the new al­tar. 15 King Ahaz then gave ­these or­ders to Uri­ah the p ­ riest: “On the ­large new al­tar, of­fer the morn­ing ­burnt of­fer­ing and the eve­ning ­grain of­fer­ing, the ­king’s ­burnt of­fer­ing and his ­grain of­fer­ing, and the ­burnt of­fer­ing of all the peo­ ple of the land, and ­their ­grain of­fer­ing and t­ heir ­drink of­ fer­ing. ­Splash ­against this al­tar the ­blood of all the ­burnt of­fer­ings and sac­ri­fic­es. But I will use the ­bronze al­tar for seek­ing guid­ance.” 16 And Uri­ah the ­priest did just as King Ahaz had or­dered. 17 King Ahaz cut off the side pan­els and re­moved the ba­ sins from the mov­able s­ tands. He re­moved the Sea from the ­bronze b ­ ulls that sup­port­ed it and set it on a s­ tone base. 18 He took away the Sab­bath can­op ­ y b that had been ­built at the tem­ple and re­moved the roy­al en­try­way out­side the tem­ple of the Lord, in def­er­ence to the king of As­syr­ia. 19 As for the oth­er e ­ vents of the r­ eign of Ahaz, and what he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 20 Ahaz rest­ed with his an­ces­tors and was bur­ied with them in the City of Da­vid. And Hez­e­ki­ah his son suc­ceed­ed him as king. a 12 Or and went

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WERE NEW ALTARS THE LATEST FAD? (16:10) Visiting Damascus, Ahaz noticed an altar to Ashur, who was worshiped by the Assyrians. According to ancient theology, the Assyrian god had proven his power by conquering the gods of other lands. Ahaz may have copied this altar as an expression of his submission to Assyria. HOW DID AHAZ PLAN TO USE THE BRONZE ALTAR TO GUIDE HIM? (16:15) Sacrifices used for divination included careful inspections of the organs of the sacrificial animals — ​especially livers — ​placed on an altar. Unusual shapes, colors or markings were thought to reveal messages from the gods about the future. By blending elements of Canaanite, Assyrian and Israelite religions, Ahaz hoped to attain the best possible guidance. However, his worship was worthless in God’s eyes. WHAT WAS THE SABBATH CANOPY? (16:18) Sometimes called the covered way, the Sabbath canopy is mentioned only here in the Bible. It may have been a special place where the king attended Sabbath ser­vices, a special entry for the priests or a covered place for teaching. WHY WOULD THE KING OF ASSYRIA RESTRICT AHAZ’S WORSHIP? (16:18) Unafraid of Israel’s God (whom he did not consider a threat), the Assyrian king probably removed Ahaz’s special entry into the temple for political reasons. It was a symbolic act demonstrating that Ahaz had no royal privileges except those permitted by TiglathPileser III. It may have had some military significance as well: temples, usually built with heavy walls on the highest point in a city, could offer the last line of defense for a city under attack, so perhaps the royal entrance was the king’s escape route.

up    b 18 Or the dais of his throne (see Septuagint)   

WHY DIDN’T URIAH RESIST THE K I N G ’ S I D O L AT RY ? 1 6 : 1 5 – 1 6 Apparently the priest Uriah was a weak religious leader with little backbone for controversy. While he supported Isaiah (Isa 8:1 – 4), Uriah found it difficult to stand against the orders of the idolatrous King Ahaz. Perhaps he rationalized that suspending his convictions from time to time was necessary if he wanted to maintain his influence for the Lord and retain his position as priest. Uriah may also have been a product of his time. Rather than opposing the popular culture of idolatry, he may have tried to relate to it. Idolatry was an integral part of life in the northern kingdom, and its influence had already become deeply entrenched in Judah, where Uriah served. Though p ­ eople worshiped the Lord at the temple, they worshiped false gods as well — ​a fact borne out by archaeological discoveries of household idols in the homes of ancient Judah. Perhaps Uriah hoped his tolerance for the p ­ eople’s worship of idols would prevent them from abandoning the Lord altogether. Whatever his reasons, Uriah’s compromise seems to be another symptom of the severe sickness that was at the heart of Judah’s spiritual life.

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2 Kings 17:1

WHAT HAPPENED DURING A SIEGE? (17:5) A siege cut off all traffic into a city. Supplies were kept out in an attempt to starve the population within the fortified walls until they surrendered. A three-year siege was unusual, but not unheard of. Tyre, built on an island and supplied by boat, survived a Bab­ ylonian siege of 13 years. Jerusalem fell after a siege of 18 months. Any siege, successful or not, meant terrible suffering (e.g., 18:27).

Hoshea Last King of Israel

WHY DID ASSYRIA DEPORT THE ISRAELITES? (17:6) The Assyrians routinely settled conquered ­peoples in other parts of the Assyrian Empire in order to prevent revolts. This practice turned the Near East into a mixing bowl of diverse cultures, languages and religious practices. The ten tribes of Israel disappeared into the masses of the Assyrian kingdom. EXILE OF ISRAEL (17:6,23) Gozan

Samaria Jerusalem JUDAH

EGYPT

rat

R.

a err dit Sea I S R A E L Me

is

Habor E up R. h

Ti g r

n nea

AS SY R IA Halah

es R .

0

Re d Se a

0

MEDIA

200 km. 200 miles

HOW DID THE ISRAELITES SECRETLY SIN? (17:9) This probably refers to the Israelites’ pointless deception pursued through their idolatry. They continued to worship God as if he didn’t know they were also worshiping idols. The Bible describes ­people who think they can sin in secret (Ps 73:11; 94:7; Isa 5:18 – 21). They seem to almost challenge God to discover their sin, but their sinful lives are as futile as their belief that God can’t see them. WHAT WAS THE DIFFERENCE BETWEEN PROPHETS AND SEERS? (17:13) It seems there wasn’t much difference. In earlier times, a prophet was called a seer (1Sa 9:9). It may be that as Israel developed from a tribal confederation to a kingdom and as ­people turned from God, the prophetic ministry and its name changed. Or perhaps the language just changed. WHAT DID IT MEAN TO BE STIFFNECKED? (17:14) Stiff-necked ­people wouldn’t humble themselves by admitting they were wrong and changing their ways (Pr 29:1; Jer 17:23). See In what way were the Israelites a stiff-necked ­people? (Dt 9:6; p. 269). WAS BOWING TO THE STARRY HOSTS LIKE PRACTICING ASTROLOGY? (17:16) Yes. Though unwilling to bow to God (v. 14), they worshiped stars as though the stars ruled over their lives. The roots of astrology lie in the ancient worship of stars and planets, which were thought to be gods. The Babylonians believed they could predict the future based on the positions of the stars and planets. Astrology was clearly prohibited by the law (Dt 4:19).

17

In the ­twelfth year of Ahaz king of Ju­dah, Ho­shea son of Elah be­came king of Is­ra­el in Sa­mar­ia, and he ­reigned nine ­years. 2 He did evil in the eyes of the Lord, but not like the ­kings of Is­ra­el who pre­ced­ed him. 3  Shal­man­e­ser king of As­syr­ia came up to at­tack Ho­shea, who had been Shal­man­es­ er’s vas­sal and had paid him trib­ ute. 4 But the king of As­syr­ia dis­cov­ered that Ho­shea was a trai­tor, for he had sent en­voys to So a king of E ­ gypt, and he no lon­ger paid trib­ute to the king of As­syr­ia, as he had done year by year. There­fore Shal­man­e­ser ­seized him and put him in pris­on. 5  The king of As­syr­ia in­vad­ed the en­tire land, ­marched ­against Sa­mar­ia and laid s­ iege to it for t­ hree ­years. 6 In the ­ninth year of Ho­shea, the king of As­syr­ia cap­ tured Sa­mar­ia and de­port­ed the Is­ra­el­ites to As­syr­ia. He set­ tled them in Ha­lah, in Go­zan on the Ha­bor Riv­er and in the ­towns of the Medes.

Israel Exiled Because of Sin 7 All this took ­place be­cause the Is­ra­el­ites had ­sinned ­against the Lord ­their God, who had b ­ rought them up out of ­Egypt from un­der the pow­er of Phar­aoh king of ­Egypt. They wor­shiped oth­er gods 8 and fol­lowed the prac­tic­es of the na­tions the Lord had driv­en out be­fore them, as well as the prac­tic­es that the ­kings of Is­ra­el had in­tro­duced. 9 The Is­ra­el­ites se­cret­ly did ­things ­against the Lord t­ heir God that were not r­ ight. From watch­tow­er to for­ti­fied city they ­built them­selves high plac­es in all t­ heir ­towns. 10 They set up sa­ cred ­stones and Ashe­rah ­poles on ev­ery high hill and un­der ev­ery spread­ing tree. 11 At ev­ery high p ­ lace they b ­ urned in­ cense, as the na­tions whom the Lord had driv­en out be­ fore them had done. They did wick­ed ­things that ­aroused the Lord’s an­ger. 12  They wor­shiped ­idols, ­though the Lord had said, “You s­ hall not do this.” b 13 The Lord ­warned Is­ ra­el and Ju­dah ­through all his proph­ets and ­seers: “Turn from your evil ways. Ob­serve my com­mands and de­crees, in ac­cor­dance with the en­tire Law that I com­mand­ed your an­ces­tors to obey and that I de­liv­ered to you t­ hrough my ser­vants the proph­ets.” 14 But they ­would not lis­ten and were as s­ tiff-­necked as ­their an­ces­tors, who did not t­ rust in the Lord ­their God. 15 They re­ject­ed his de­crees and the cov­enant he had made with ­their an­ces­tors and the stat­utes he had ­warned them to keep. They fol­lowed worth­less i­ dols and them­selves be­ came worth­less. They im­i­tat­ed the na­tions ­around them al­ though the Lord had or­dered them, “Do not do as they do.” 16 They for­sook all the com­mands of the Lord ­their God and made for them­selves two i­dols cast in the s­ hape of ­calves, and an Ashe­rah pole. They b ­ owed down to all the star­ry ­hosts, and they wor­shiped Baal. 17  They sac­ri­ficed ­their sons and daugh­ters in the fire. They prac­ticed div­i­na­ tion and ­sought ­omens and sold them­selves to do evil in the eyes of the Lord, arous­ing his an­ger. 18 So the Lord was very an­gry with Is­ra­el and re­moved a 4 

So is probably an abbreviation for Osorkon.    b 12 Exodus 20:4,5   

2 Kings 17:36 them from his pres­ence. Only the t­ ribe of Ju­dah was left, 19 and even Ju­dah did not keep the com­mands of the Lord ­their God. They fol­lowed the prac­tic­es Is­ra­el had in­tro­duced. 20  There­fore the Lord re­ject­ed all the peo­ple of ­Is­ra­el; he af­ flict­ed them and gave them into the h ­ ands of plun­der­ers, un­til he ­thrust them from his pres­ence. 21 When he tore Is­ra­el away from the h ­ ouse of Da­vid, they made Jer­o­bo­am son of Ne­bat ­their king. Jer­o­bo­am en­ticed Is­ra­el away from fol­low­ing the Lord and ­caused them to com­mit a ­great sin. 22 The Is­ra­el­ites per­sist­ed in all the sins of Jer­o­bo­am and did not turn away from them 23  un­til the Lord re­moved them from his pres­ence, as he had ­warned ­through all his ser­vants the proph­ets. So the peo­ple of Is­ra­el were tak­en from t­ heir home­land into ex­ile in As­syr­ia, and they are s­ till there.

Samaria Resettled 24 The king of As­syr­ia ­brought peo­ple from Bab­ylon, Ku­ thah, Avva, Ha­math and Seph­ar­va­im and set­tled them in the ­towns of Sa­mar­ia to re­place the Is­ra­el­ites. They took over Sa­mar­ia and l­ived in its t­owns. 25 When they f­irst ­lived ­there, they did not wor­ship the Lord; so he sent li­ons ­among them and they k ­ illed some of the peo­ple. 26 It was re­port­ed to the king of As­syr­ia: “The peo­ple you de­port­ed and re­set­tled in the ­towns of Sa­mar­ia do not know what the god of that coun­try re­quires. He has sent li­ons ­among them, ­which are kill­ing them off, be­cause the peo­ple do not know what he re­quires.” 27 Then the king of As­syr­ia gave this or­der: “Have one of the ­priests you took cap­tive from Sa­mar­ia go back to live ­there and t­ each the peo­ple what the god of the land re­ quires.” 28 So one of the ­priests who had been ex­iled from Sa­mar­ia came to live in Beth­el and ­taught them how to wor­ ship the Lord. 29 Nev­er­the­less, each na­tion­al g ­ roup made its own gods in the sev­er­al ­towns ­where they set­tled, and set them up in the ­shrines the peo­ple of Sa­mar­ia had made at the high plac­es. 30 The peo­ple from Bab­ylon made Suk­koth Be­noth, ­those from Ku­thah made Ner­gal, and ­those from Ha­math made Ashi­ma; 31 the Av­vites made Nib­haz and Tar­tak, and the Se­phar­vites ­burned t­ heir chil­dren in the fire as sac­ri­fic­ es to Adram­me­lek and Anam­me­lek, the gods of Seph­ar­va­ im. 32  They wor­shiped the Lord, but they also ap­point­ed all ­sorts of ­their own peo­ple to of­fi­ci­ate for them as ­priests in the ­shrines at the high plac­es. 33  They wor­shiped the Lord, but they also ­served t­ heir own gods in ac­cor­dance with the cus­toms of the na­tions from ­which they had been brought. 34 To this day they per­sist in ­their for­mer prac­tic­es. They nei­ther wor­ship the Lord nor ad­here to the de­crees and reg­ u­la­tions, the laws and com­mands that the Lord gave the de­scen­dants of Ja­cob, whom he ­named Is­ra­el. 35 When the Lord made a cov­enant with the Is­ra­el­ites, he com­mand­ ed them: “Do not wor­ship any oth­er gods or bow down to them, ­serve them or sac­ri­fice to them. 36 But the Lord, who ­brought you up out of ­Egypt with ­mighty pow­er and out­ stretched arm, is the one you must wor­ship. To him you

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WHAT WAS THE GREAT SIN THAT JEROBOAM CAUSED ISRAEL TO COMMIT? (17:21) Jeroboam’s great sin is defined in 1 Kings 12:26 – 32; 13:33 – 34. These verses report that Jeroboam established paganized worship. The golden calves set up at Bethel and Dan were originally construed as physical representations of the Lord — ​a violation of the second commandment (Ex 20:4). In time, the worship of the Lord at these places became confused with the worship of Canaanite deities — ​a violation of the first commandment (Ex 20:3). WHY DID ASSYRIA FORCE SOME PEOPLE OUT, ONLY TO BRING OTHERS IN? (17:24) As the Assyrian Empire grew, the expanding lands and various ­peoples became more difficult to control. So, to strengthen their hold over them, Assyria used a form of “ethnic cleansing,” deporting whole populations to alien territory in an attempt to wipe out their ethnic and national identities. Such statesponsored terrorism helped diminish the possibility of rebellion. WHY DID GOD EXPECT FOREIGNERS TO WORSHIP HIM? (17:25) It might seem God expected too much from these new arrivals. Why should pagans be more spiritually mature than those who knew the law? Some suggest the writer of Kings was merely repeating the p ­ eople’s view that marauding lions were divine punishment (v. 26). Others say God can use any means — ​ including fear of judgment — ​to draw ­people to the truth. WHAT WAS THE RESULT OF THIS STRANGE MIXING OF RELIGIONS IN SAMARIA? (17:27 – 34) Since Israel had long abandoned Jerusalem as its worship center, the newcomers to Samaria inherited only the books of Moses, from which they identified Mount Gerizim as the holy site (Dt 27:12). When exiles from Judah returned later, the ­people of Samaria greeted them as religious partners. But the Jews saw the Samaritans as imposters and idolaters, and they rejected Samaritan help in rebuilding the Jerusalem temple (Ezr 4:1 – 3). So the Samaritans built their own temple on Mount Gerizim (Jn 4:19 – 20), inviting greater scorn from the Jews that lasted well into the New Testament age. WHAT DID THE PRIEST TEACH REGARDING HOW TO WORSHIP THE LORD? (17:28) A priest from the former northern kingdom of Israel would not have taught anything that pleased God. The ­people of Israel had been judged by God and deported from their land because of their adulterated religion (vv. 22 – 23). Most likely, the priest taught the corrupt religion of Jeroboam (1Ki 12:26 – 33). As a result, the newcomers thought of themselves as Jews, but they continued to worship other gods (2Ki 17:33). The long-standing hostility between Jews and Samaritans began here. See Why was there tension between Jews and Samaritans? (Jn 4:9; p. 1572).

556

WHY DID THEY THINK THEY COULD WORSHIP IDOLS WHILE ALSO WORSHIPING THE LORD? (17:41) The prevailing mindset of the ancient world was polytheism — ​a belief in many gods — ​ which made it difficult for these p ­ eople of mixed ancestry (former Israelites intermarried with those forcibly brought into the area by the Assyrians) to grasp the concept of one God alone. From their perspective they were worshiping both the God of Israel and other national deities (v. 33). But the author of Kings points out that such “worship” actually is not worship of the Lord at all (v. 34). HOW COULD SOMETHING GOOD BE USED FOR EVIL? (18:4) Sin is often a distortion or a perversion of something good: eating is good, but gluttony is sin; sex with one’s spouse is good, but adultery is sin; communication is good, but gossip is destructive. In this case, Ne­hush­ tan illustrates the tendency humans have to worship the things God gives rather than God himself. Over time, the p ­ eople probably began to think of the bronze snake as something that could help them in the present as it had helped them in the past. Gradually, it acquired the status of an idol with super­ natural powers.

WAS HEZEKIAH RIGHT WHEN HE SAID HE HAD DONE WRONG? (18:14) Yes and no. Hezekiah was right to trust in the Lord instead of the king of Assyria (v. 7). But from Sennacherib’s perspective, Hezekiah was wrong to rebel against him. Now, threatened by Assyria, Hezekiah stated that he had been wrong — ​a last ditch effort to appease Sennacherib and avoid war. In the final analysis, however, Hezekiah escaped Assyria’s wrath by relying on God (19:32 – 36), not by paying tribute.

2 Kings 17:37 ­shall bow down and to him of­fer sac­ri­fic­es. 37 You must al­ ways be care­ful to keep the de­crees and reg­u­la­tions, the laws and com­mands he ­wrote for you. Do not wor­ship oth­ er gods. 38 Do not for­get the cov­enant I have made with you, and do not wor­ship oth­er gods. 39  Rath­er, wor­ship the Lord your God; it is he who will de­liv­er you from the hand of all your en­e­mies.” 40  They ­would not lis­ten, how­ev­er, but per­sist­ed in ­their for­mer prac­tic­es. 41  Even ­while ­these peo­ple were wor­ship­ ing the Lord, they were serv­ing ­their ­idols. To this day ­their chil­dren and grand­chil­dren con­tin­ue to do as ­their an­ces­ tors did.

Hezekiah King of Judah

18

In the t­ hird year of Ho­shea son of Elah king of Is­ra­el, Hez­ek ­ i­ah son of Ahaz king of Ju­dah be­gan to ­reign. 2 He was twen­ty-five ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem twen­ty-nine ­years. His moth­er’s name was Abi­jah a daugh­ter of Zech­a­ri­ah. 3 He did what was ­right in the eyes of the Lord, just as his fa­ther Da­vid had done. 4 He re­moved the high plac­es, ­smashed the sa­cred ­stones and cut down the Ashe­rah p ­ oles. He b ­ roke into piec­es the b ­ ronze ­snake Mo­ses had made, for up to that time the Is­ra­el­ites had been burn­ing in­cense to it. (It was ­called Ne­hush­tan. b ) 5  Hez­e­ki­ah trust­ed in the Lord, the God of Is­ra­el. ­There was no one like him a ­ mong all the ­kings of Ju­dah, ei­ther be­fore him or af­ter him. 6 He held fast to the Lord and did not stop fol­low­ing him; he kept the com­mands the Lord had giv­en Mo­ses. 7 And the Lord was with him; he was suc­ cess­ful in what­ev­er he un­der­took. He re­belled ­against the king of As­syr­ia and did not s­ erve him. 8  From watch­tow­er to for­ti­fied city, he de­feat­ed the Phi­lis­tines, as far as Gaza and its ter­ri­to­ry. 9  In King Hez­e­ki­ah’s ­fourth year, ­which was the sev­enth year of Ho­shea son of Elah king of Is­ra­el, Shal­man­e­ser king of As­syr­ia m ­ arched ­against Sa­mar­ia and laid ­siege to it. 10 At the end of ­three ­years the As­syr­ians took it. So Sa­mar­ia was cap­tured in Hez­e­ki­ah’s ­sixth year, ­which was the ­ninth year of Ho­shea king of Is­ra­el. 11  The king of As­syr­ia de­port­ed Is­ ra­el to As­syr­ia and set­tled them in Ha­lah, in Go­zan on the Ha­bor Riv­er and in ­towns of the ­Medes. 12  This hap­pened be­cause they had not ­obeyed the Lord ­their God, but had vi­o­lat­ed his cov­enant — ​all that Mo­ses the ser­vant of the Lord com­mand­ed. They nei­ther lis­tened to the com­mands nor car­ried them out. 13 In the four­teenth year of King Hez­e­ki­ah’s ­reign, Sen­ nach­er­ib king of As­syr­ia at­tacked all the for­ti­fied cit­ies of Ju­dah and cap­tured them. 14  So Hez­e­ki­ah king of Ju­dah sent this mes­sage to the king of As­syr­ia at La­chish: “I have done ­wrong. With­draw from me, and I will pay what­ev­er you de­ mand of me.” The king of As­syr­ia ex­act­ed from Hez­e­ki­ah king of Ju­dah ­three hun­dred tal­ents  c of sil­ver and thir­ty tal­ents  d of gold. 15 So Hez­e­ki­ah gave him all the sil­ver that a 2 Hebrew Abi,

a variant of Abijah    b 4  Nehushtan sounds like the Hebrew for both bronze and snake.    c 14  That is, about 11 tons or about 10 metric tons    d 14  That is, about 1 ton or about 1 metric ton   

2 Kings 18:26 was f­ ound in the tem­ple of the Lord and in the trea­sur­ies of the roy­al pal­ace. 16 At this time Hez­e­ki­ah king of Ju­dah s­ tripped off the gold with ­which he had cov­ered the d ­ oors and door­posts of the tem­ple of the Lord, and gave it to the king of As­syr­ia.

Sennacherib Threatens Jerusalem 17 The king of As­syr­ia sent his su­preme com­mand­er, his c­ hief of­fi­cer and his f­ ield com­mand­er with a ­large army, from La­chish to King Hez­e­ki­ah at Je­ru­sa­lem. They came up to Je­ru­sa­lem and ­stopped at the aq­ue­duct of the Up­per Pool, on the road to the Wash­er­man’s F ­ ield. 18  They ­called for the king; and Eli­a­kim son of Hil­ki­ah the pal­ace ad­min­ is­tra­tor, Sheb­na the sec­re­tary, and Joah son of ­Asaph the re­cord­er went out to them. 19 The ­field com­mand­er said to them, “Tell Hez­e­ki­ah: “ ‘This is what the ­great king, the king of As­syr­ ia, says: On what are you bas­ing this con­fi­dence of ­yours? 20 You say you have the coun­sel and the ­might for war  — ​but you ­speak only emp­ty ­words. On whom are you de­pend­ing, that you re­bel ­against me? 21 Look, I know you are de­pend­ing on E ­ gypt, that splint­ered reed of a s­ taff, ­which pierc­es the h ­ and of any­one who ­leans on it! Such is Phar­aoh king of ­Egypt to all who de­pend on him. 22 But if you say to me, “We are de­ pend­ing on the Lord our God” — ​­isn’t he the one ­whose high plac­es and al­tars Hez­e­ki­ah re­moved, say­ ing to Ju­dah and Je­ru­sa­lem, “You must wor­ship be­ fore this al­tar in Je­ru­sa­lem”? 23 “ ‘Come now, make a bar­gain with my mas­ter, the king of As­syr­ia: I will give you two thou­sand hors­es — ​ if you can put rid­ers on them! 24 How can you re­pulse one of­fi­cer of the l­east of my mas­ter’s of­fi­cials, even ­though you are de­pend­ing on E ­ gypt for char­i­ots and horse­men  a ? 25 Fur­ther­more, have I come to at­tack and de­stroy this ­place with­out word from the Lord? The Lord him­self told me to m ­ arch ­against this coun­try and de­stroy it.’ ” 26 Then Eli­a­kim son of Hil­ki­ah, and Sheb­na and Joah said to the ­field com­mand­er, “Please ­speak to your ser­vants in Ar­a­ma­ic, ­since we un­der­stand it. ­Don’t s­ peak to us in He­ brew in the hear­ing of the peo­ple on the wall.”

557

WHY DID IT MATTER WHERE THEY WORSHIPED GOD? (18:22) ­People had worshiped God at the high places — ​but they had worshiped idols there as well. Many earlier reforms had not gone far enough and had permitted idolatry to persist. Hoping to return the ­people to worship of God alone, Hezekiah tore down the high places others had overlooked. God’s ­people could still pray anywhere, but they could sacrifice only in Jerusalem. See Why were the high places allowed to remain? (12:3; p. 545). WAS THE ASSYRIAN OFFICER TAUNTING HEZEKIAH WITH HIS OFFER OF HORSES? (18:23) Absolutely. His implication that Hezekiah lacked enough soldiers to mount 2,000 horses served his purpose of intimidation perfectly. The message was clear: you don’t stand a chance against the mighty armies of Assyria. WHY WOULD THE KING OF ASSYRIA CLAIM TO HAVE MARCHING ORDERS FROM THE LORD? (18:25) To intimidate the ­people, the Assyrian commander first claimed to be ordained by God and then bragged that God couldn’t stop him (v. 35). God used Assyria’s evil intentions to accomplish his own purposes, though Assyria did not know this (v. 12). See Why did God ordain Assyria to devastate other nations? (19:25; p. 560). WHY DID ASSYRIA CONTINUE TO THREATEN JERUSALEM AFTER HEZEKIAH PAID TRIBUTE? (18:25) It’s possible the Assyrians wanted to punish their disobedient subjects, even though Heze­kiah tried to appease Sennacherib by paying everything he could (vv. 14 – 16). This may have been a case of “too little, too late.” HOW DID THE FIELD COMMANDER KNOW HEBREW? (18:26 – 28) Aramaic, the language of international affairs during this time, was known by most p ­ eople who engaged in commerce and government ser­vice. Some think the field commander may have used a translator to deliver his message in the lesser known Hebrew in order to frighten the common ­people. However, language skills were highly developed and it would not have been unthinkable for a field commander of a leading world power to know Hebrew.

a 24 Or charioteers   

WHY DID JUDAH FEAR ASSYRIA SO MUCH? 18:13–16 Assyria was known for its scorched-earth policy, for its cruelty to conquered p ­ eoples and for deporting ­people from their homelands and scattering them throughout its empire. The Assyrians imposed heavy tribute and sent brutal armies to collect unpaid revenue. Assyrian kings boasted of their cruelty. The prophet Jonah resisted preaching to Nineveh, Assyria’s capital, and resented God’s kindness when the ­people of Nineveh repented. Fear of Assyria was well founded. Assyrian deportation caused the ten tribes of Israel to disappear after the conquest of Samaria in 722 BC (17:1 – 6). A few years later, the Assyrian king Sennacherib attacked all the fortified cities of Judah and extracted tribute from King Hezekiah (18:13 – 16). Only God’s miraculous deliverance (18:17 — ​19:36; Isa 36:1 — ​37:37) prevented the Assyrian conquest of Judah.

558

WHAT DROVE THE ASSYRIANS TO INSULT THE LORD? (18:30,35) The Assyrians believed the supernatural world included gods who ruled over limited territories. They thought that weaker gods could be conquered by more powerful gods. The Assyrians also believed they could increase their power base by adding the gods of their victims to their collection of gods. To the Assyrians, the Lord was just another one of many gods on their list to be defeated.

WHY DID THEY GO TO THE KING IN TORN CLOTHES? (18:37) Garments represented personalities; torn garments indicated a grievous inner hurt. In this case, Eliakim and Shebna were likely grieved by the Assyrian commander’s disregard for God. It’s also likely that the field commander’s intimidating speech had done its job, causing Eliakim and Shebna to fear for their lives.

WHAT KIND OF REPORT WAS THIS? (19:7) This report would inspire fear that would compel Sennacherib to return home. It related either to Tirhakah (v. 9) or to some distressing memo from his homeland.

2 Kings 18:27 27 But the com­mand­er re­plied, “Was it only to your mas­ter and you that my mas­ter sent me to say ­these ­things, and not to the peo­ple sit­ting on the wall — ​who, like you, will have to eat ­their own ex­cre­ment and ­drink ­their own urine?” 28 Then the com­mand­er ­stood and ­called out in He­brew, “Hear the word of the g ­ reat king, the king of As­syr­ia! 29 This is what the king says: Do not let Hez­ek ­ i­ah de­ceive you. He can­not de­liv­er you from my hand. 30  Do not let Hez­e­ki­ah per­suade you to t­ rust in the Lord when he says, ‘The Lord will sure­ly de­liv­er us; this city will not be giv­en into the hand of the king of As­syr­ia.’ 31 “Do not lis­ten to Hez­ek ­ i­ah. This is what the king of As­ syr­ia says: Make p ­ eace with me and come out to me. Then each of you will eat ­fruit from your own vine and fig tree and ­drink wa­ter from your own cis­tern, 32 un­til I come and take you to a land like your own — ​a land of ­grain and new wine, a land of ­bread and vine­yards, a land of ol­ive ­trees and hon­ey. C ­ hoose life and not death! “Do not lis­ten to Hez­e­ki­ah, for he is mis­lead­ing you when he says, ‘The Lord will de­liv­er us.’ 33 Has the god of any na­ tion ever de­liv­ered his land from the hand of the king of As­syr­ia? 34 Where are the gods of Ha­math and Ar­pad? ­Where are the gods of Seph­ar­va­im, Hena and Iv­vah? Have they res­ cued Sa­mar­ia from my hand? 35 Who of all the gods of ­these coun­tries has been able to save his land from me? How then can the Lord de­liv­er Je­ru­sa­lem from my hand?” 36 But the peo­ple re­mained si­lent and said noth­ing in re­ply, be­cause the king had com­mand­ed, “Do not an­swer him.” 37  Then Eli­a­kim son of Hil­ki­ah the pal­ace ad­min­is­tra­tor, Sheb­na the sec­re­tary, and Joah son of ­Asaph the re­cord­er went to Hez­e­ki­ah, with ­their ­clothes torn, and told him what the ­field com­mand­er had said.

Jerusalem’s Deliverance Foretold

19

When King Hez­e­ki­ah ­heard this, he tore his ­clothes and put on sack­cloth and went into the tem­ple of the Lord. 2  He sent Eli­a­kim the pal­ace ad­min­is­tra­tor, Sheb­na the sec­re­tary and the lead­ing ­priests, all wear­ing sack­cloth, to the proph­et Isa­iah son of Amoz. 3 They told him, “This is what Hez­e­ki­ah says: This day is a day of dis­tress and re­ buke and dis­grace, as when chil­dren come to the mo­ment of ­birth and ­there is no ­strength to de­liv­er them. 4 It may be that the Lord your God will hear all the ­words of the f­ ield com­mand­er, whom his mas­ter, the king of As­syr­ia, has sent to rid­i­cule the liv­ing God, and that he will re­buke him for the ­words the Lord your God has ­heard. There­fore pray for the rem­nant that ­still sur­vives.” 5  When King Hez­e­ki­ah’s of­fi­cials came to Isa­iah, 6  Isa­iah said to them, “Tell your mas­ter, ‘This is what the Lord says: Do not be a ­ fraid of what you have h ­ eard — ​­those ­words with ­which the un­der­lings of the king of As­syr­ia have blas­ phemed me. 7 Lis­ten! When he h ­ ears a cer­tain re­port, I will make him want to re­turn to his own coun­try, and t­ here I will have him cut down with the sword.’ ” 8 When the ­field com­mand­er ­heard that the king of

2 Kings 19:23 As­syr­ia had left La­chish, he with­drew and ­found the king fight­ing ­against Lib­nah. 9  Now Sen­nach­er­ib re­ceived a re­port that Tir­ha­kah, the king of Cush, a was march­ing out to ­fight a ­ gainst him. So he ­again sent mes­sen­gers to Hez­e­ki­ah with this word: 10 “Say to Hez­e­ki­ah king of Ju­dah: Do not let the god you de­pend on de­ceive you when he says, ‘Je­ru­sa­lem will not be giv­en into the ­hands of the king of As­syr­ia.’ 11  Sure­ly you have ­heard what the k ­ ings of As­syr­ia have done to all the coun­tries, de­ stroy­ing them com­plete­ly. And will you be de­liv­ered? 12 Did the gods of the na­tions that were de­stroyed by my pred­e­ces­ sors de­liv­er them — ​the gods of Go­zan, Har­ran, Re­zeph and the peo­ple of Eden who were in Tel As­sar? 13 Where is the king of Ha­math or the king of Ar­pad? ­Where are the k ­ ings of Lair, Seph­ar­va­im, Hena and Iv­vah?”

559

WAS THIS ANOTHER CASE OF CAREFULLY CALCULATED PSYCHOLOGICAL WARFARE? (19:9 – 13) It would appear so. It seems Sennacherib had perfected the art of intimidation. See Why would the King of Assyria claim to have marching orders from the Lord? (18:25; p. 557). In this case, Sennacherib sent a messenger to Hezekiah designed to continue the psychological warfare by trying to plant doubt in Hezekiah’s mind that God could indeed deliver Jerusalem and his ­people.

Hezekiah’s Prayer 14  Hez­e­ki­ah re­ceived the let­ter from the mes­sen­gers and read it. Then he went up to the tem­ple of the Lord and ­spread it out be­fore the Lord. 15  And Hez­e­ki­ah ­prayed to the Lord: “Lord, the God of Is­ra­el, en­throned be­tween the cher­u­bim, you a ­ lone are God over all the king­doms of the ­earth. You have made heav­en and e ­ arth. 16 Give ear, Lord, and hear; open your eyes, Lord, and see; lis­ten to the ­words Sen­nach­er­ib has sent to rid­i­cule the liv­ing God. 17 “It is true, Lord, that the As­syr­ian ­kings have laid ­waste ­these na­tions and ­their ­lands. 18 They have t­hrown ­their gods into the fire and de­stroyed them, for they were not gods but only wood and ­stone, fash­ioned by hu­man ­hands. 19 Now, Lord our God, de­liv­er us from his hand, so that all the king­doms of the ­earth may know that you ­alone, Lord, are God.”

Isaiah Prophesies Sennacherib’s Fall 20 Then Isa­iah son of Amoz sent a mes­sage to Hez­e­ki­ah: “This is what the Lord, the God of Is­ra­el, says: I have ­heard your ­prayer con­cern­ing Sen­nach­er­ib king of As­syr­ia. 21 This is the word that the Lord has spo­ken ­against him: “ ‘Virgin Daughter Zion despises you and mocks you. Daughter Jerusalem tosses her head as you flee. 22 Who is it you have ridiculed and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! 23 By your messengers you have ridiculed the Lord. And you have said, “With my many chariots I have ascended the heights of the mountains, the utmost heights of Lebanon. I have cut down its tallest cedars, the choicest of its junipers. a 9  That

is, the upper Nile region   

WHO WAS THE VIRGIN DAUGHTER ZION? (19:21) Originally, Zion referred to the oldest part of the city of Jerusalem. The Daughter Zion would refer then to Jerusalem and her inhabitants — ​the offspring of that original city. The term virgin suggests that Assyria would not violate, or conquer, the city.

560

2 Kings 19:24 I have reached its remotest parts, the finest of its forests. 24 I have dug wells in foreign lands and drunk the water there. With the soles of my feet I have dried up all the streams of Egypt.”

WHY DID GOD ORDAIN ASSYRIA TO DEVASTATE OTHER NATIONS? (19:25) Because God is sovereign, he can use whatever means he wishes to accomplish his purposes. Sometimes he uses natural events to judge nations — ​withholding rain, for example. Other times he uses human agents — ​ allowing one nation to punish another. All nations, having descended from Noah, are held to account and judged by God. See the article Does God use evil to do good? (Hab 1:6; p. 1380).

WHAT DID IT MEAN FOR GOD TO PUT A HOOK IN ASSYRIA’S NOSE AND A BIT IN ITS MOUTH? (19:28) Nose hooks were used to lead oxen, and bits were used to control horses. Isaiah used these metaphors to show that God would make Assyria do his bidding.

25 “ ‘Have you not heard? Long ago I ordained it. In days of old I planned it; now I have brought it to pass, that you have turned fortified cities into piles of stone. 26 Their people, drained of power, are dismayed and put to shame. They are like plants in the field, like tender green shoots, like grass sprouting on the roof, scorched before it grows up. 27 “ ‘But I know where you are and when you come and go and how you rage against me. 28 Because you rage against me and because your insolence has reached my ears, I will put my hook in your nose and my bit in your mouth, and I will make you return by the way you came.’ 29 “This will be the sign for you, Hez­ek ­ i­ah: “This year you will eat what grows by itself, and the second year what springs from that. But in the third year sow and reap, plant vineyards and eat their fruit. 30 Once more a remnant of the kingdom of Judah will take root below and bear fruit above. 31 For out of Jerusalem will come a remnant, and out of Mount Zion a band of survivors. “The zeal of the Lord Al­mighty will ac­com­plish this. 32 “There­fore this is what the Lord says con­cern­ing the king of As­syr­ia:

HOW DID THE ANGEL OF THE LORD KILL THOSE IN THE ASSYRIAN CAMP? (19:35) Josephus, an ancient historian, wrote that this incident was accompanied by an infestation of mice and rats. As a result, some wonder if this may have been a form of the bubonic plague. With limited information, we can’t say for sure. Whatever means God gave the angel to kill 185,000 ­people in a single night, it was swift and effective.

“ ‘He will not enter this city or shoot an arrow here. He will not come before it with shield or build a siege ramp against it. 33 By the way that he came he will return; he will not enter this city, declares the Lord. 34 I will defend this city and save it, for my sake and for the sake of David my servant.’ ” 35 That ­night the an­gel of the Lord went out and put to ­ eath a hun­dred and ­eighty-five thou­sand in the As­syr­ian d camp. When the peo­ple got up the next morn­ing — ​­there

2 Kings 20:15

561

were all the dead bod­ies! 36  So Sen­nach­er­ib king of ­As­syr­ia ­broke camp and with­drew. He re­turned to Nin­e­veh and ­stayed there. 37 One day, ­while he was wor­ship­ing in the tem­ple of his god Nis­rok, his sons Adram­me­lek and Sha­re­zer ­killed him with the ­sword, and they es­caped to the land of Ar­a­rat. And Esar­had­don his son suc­ceed­ed him as king.

Hezekiah’s Illness

20

In ­those days Hez­e­ki­ah be­came ill and was at the ­ oint of ­death. The proph­et Isa­iah son of Amoz went p to him and said, “This is what the Lord says: Put your h ­ ouse in or­der, be­cause you are go­ing to die; you will not re­cov­er.” 2 Hez­e­ki­ah ­turned his face to the wall and ­prayed to the Lord, 3  “Re­mem­ber, Lord, how I have ­walked be­fore you faith­ful­ly and with whole­heart­ed de­vo­tion and have done what is good in your eyes.” And Hez­e­ki­ah wept bit­ter­ly. 4 Be­fore Isa­iah had left the mid­dle ­court, the word of the Lord came to him: 5 “Go back and tell Hez­e­ki­ah, the rul­er of my peo­ple, ‘This is what the Lord, the God of your fa­ther Da­vid, says: I have ­heard your ­prayer and seen your ­tears; I will heal you. On the ­third day from now you will go up to the tem­ple of the Lord. 6 I will add fif­teen ­years to your life. And I will de­liv­er you and this city from the hand of the king of As­syr­ia. I will de­fend this city for my sake and for the sake of my ser­vant Da­vid.’ ” 7 Then Isa­iah said, “Pre­pare a poul­tice of figs.” They did so and ap­plied it to the boil, and he re­cov­ered. 8 Hez­e­ki­ah had a ­ sked Isa­iah, “What will be the sign that the Lord will heal me and that I will go up to the tem­ple of the Lord on the ­third day from now?” 9 Isa­iah an­swered, “This is the Lord’s sign to you that the Lord will do what he has prom­ised: ­Shall the shad­ow go for­ward ten ­steps, or ­shall it go back ten steps?” 10 “It is a sim­ple mat­ter for the shad­ow to go for­ward ten ­steps,” said Hez­e­ki­ah. “Rath­er, have it go back ten steps.” 11 Then the proph­et Isa­iah ­called on the Lord, and the Lord made the shad­ow go back the ten ­steps it had gone down on the stair­way of Ahaz.

Envoys From Babylon 12 At that time Mar­duk-Bal­a­dan son of Bal­a­dan king of Bab­ylon sent Hez­e­ki­ah let­ters and a gift, be­cause he had ­heard of Hez­e­ki­ah’s ill­ness. 13  Hez­e­ki­ah re­ceived the en­voys and s­ howed them all that was in his store­hous­es — ​the sil­ ver, the gold, the spic­es and the fine ol­ive oil — ​his ar­mory and ev­ery­thing ­found ­among his trea­sures. ­There was noth­ ing in his pal­ace or in all his king­dom that Hez­ek ­ i­ah did not show them. 14 Then Isa­iah the proph­et went to King Hez­e­ki­ah and ­asked, “What did ­those men say, and ­where did they come from?” “From a dis­tant land,” Hez­e­ki­ah re­plied. “They came from Bab­ylon.” 15 The proph­et ­asked, “What did they see in your pal­ace?” “They saw ev­ery­thing in my pal­ace,” Hez­e­ki­ah said.

WHY WASN’T HEZEKIAH — ​A GODLY KING — ​PREPARED TO FACE DEATH? (20:2 – 3) Israelites considered a long life to be a sign of God’s favor. Death in midlife was therefore thought to show God’s judgment. Hezekiah’s prayer seems to reflect this view, for Hezekiah reminded God of how he had faithfully served him all his life. Perhaps it wasn’t the idea of death that Hezekiah struggled with but the thought of being judged despite a life of devotion to God’s ser­vice. DID HEZEKIAH’S PRAYER CHANGE GOD’S MIND? (20:5 – 6) It would appear so, although God controlled the final outcome of this incident. After announcing Hezekiah’s impending death, Isaiah returned to reverse his proclamation, saying that God had heard Hezekiah’s prayer. Whatever God’s reasons were for acting on Hezekiah’s request, it seems Hezekiah would not have been healed had he not prayed. The lesson is that God hears his ­people’s prayers. See the article Why did God change his mind? (Isa  38:1 – 5; p. 1057). WHY DID HEZEKIAH NEED A SIGN? (20:8 – 11) In this case, a sign was a demonstration of God’s grace. Confused about which message he should embrace, Hezekiah asked for a sign, and God showed conclusively that Heze­ kiah would live. DID THE EARTH ACTUALLY REVERSE ITS ROTATION? (20:11) We know only the effect, not the cause, of this sign. God could have reversed the earth’s rotation, but there are other possible explanations as well. Some have suggested some sort of atmospheric anomaly. No matter what we speculate the cause to have been, this was a supernatural display — ​a miracle. The result was a shadow falling where it shouldn’t have been. WHY DID HEZEKIAH SHOW FOREIGNERS EVERYTHING HE HAD? (20:13) Both politics and pride may have motivated this display. Marduk-Baladan, who ruled Bab­ ylon from 721 to 710 BC, troubled Assyria for years before he was deposed. His overtures to Hezekiah (v. 12) were probably made in an attempt to win Judah’s support against Assyria. Hezekiah probably wanted to impress this potential ally. In that context and from a human perspective, it would have made sense to display Jerusalem’s wealth.

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2 Kings 20:16

HOW COULD HEZEKIAH CALL THIS PROPHECY GOOD? (20:16 – 19) A cynic might presume Hezekiah thought the prophecy good because it enabled him to escape the outcome of his foolish act. But it’s possible that he declared it good to express his humble submission to God’s will. The prophecy could be called good because it was God’s word, not because Hezekiah was pleased with it. His relief at the prospect of temporary peace and security would have stemmed more from gratitude for the delay in consequences than from the knowledge that his heirs would have to face such horrors.

“There is noth­ing ­among my trea­sures that I did not show them.” 16 Then Isa­iah said to Hez­e­ki­ah, “Hear the word of the Lord: 17 The time will sure­ly come when ev­ery­thing in your pal­ace, and all that your pre­de­ces­sors have ­stored up un­til this day, will be car­ried off to Bab­ylon. Noth­ing will be left, says the Lord. 18 And some of your de­scen­dants, your own ­flesh and ­blood who will be born to you, will be tak­en away, and they will be­come eu­nuchs in the pal­ace of the king of Bab­ylon.” 19 “The word of the Lord you have spo­ken is good,” Hez­ e­ki­ah re­plied. For he t­ hought, “Will t­ here not be p ­ eace and se­cu­ri­ty in my life­time?” 20 As for the oth­er ­events of Hez­e­ki­ah’s ­reign, all his achieve­ments and how he made the pool and the tun­nel by ­which he ­brought wa­ter into the city, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 21  Hez­e­ki­ah rest­ed with his an­ces­tors. And Ma­nas­seh his son suc­ceed­ed him as king.

LINK (20:20) ANNALS OF THE KINGS OF JUDAH This historical record apparently contained extended accounts of the reigns of Judah’s kings. It may have been an official state record kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:19; 1 Chron­icles 29:29; 2 Chron­icles 9:29; 12:15. HOW COULD A 12-YEAR-OLD REIGN AS KING? (21:1) Manasseh shared a ten-year coregency with Hezekiah, his father. This means that Manasseh learned the job before becoming the lone ruler at the age of 22. A coregency allowed a father to groom a son to succeed him. Unfortunately, Manasseh turned Hezekiah’s devotion into moral depravity. WHY DID MANASSEH REBEL AGAINST THE GOOD HIS FATHER, HEZEKIAH, HAD ACCOMPLISHED? (21:2) The Bible does not say. We know nothing of the p ­ eople who might have influenced Manasseh after his father’s death. No matter how good or wicked a parent’s influence may be, a child chooses how he or she will live. Until late in his life, Manasseh rejected the faith of his father. WHY DID MANASSEH WORSHIP THE STARRY HOSTS? (21:3) The roots of astrology lie in the ancient worship of stars and planets, which were thought to be gods. The Babylonians believed they could predict the future based on the position of the stars and planets. Astrology was clearly prohibited by the law (Dt 4:19). HOW WERE THE ISRAELITES MORE EVIL THAN THE NATIONS BEFORE THEM? (21:9) The problem wasn’t that the Israelites did things the nations before them hadn’t done but that they should have known better. Their evil deeds were all the more appalling because they rejected God’s covenant by falling on their faces in front of sticks and stones. Israel abandoned God, taking up the worship of Canaan’s gods in spite of their knowledge of the truth. WHY WOULD NEWS OF JUDAH AND JERUSALEM’S DESTRUCTION CAUSE PEOPLE’S EARS TO TINGLE? (21:12) The destruction that would reduce Jerusalem to rubble would be unprecedented: such devastation had never been heard of before. This news would cause shock, alarm and horror in the hearer — ​or, in Hebrew, a tingling in the ears (cf. 1Sa 3:11; Jer 19:3).

Manasseh King of Judah

21

Ma­nas­seh was ­twelve ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem fif­ty-five ­years. His moth­er’s name was Heph­zi­bah. 2 He did evil in the eyes of the Lord, fol­low­ing the de­test­able prac­tic­es of the na­ tions the Lord had driv­en out be­fore the Is­ra­el­ites. 3 He re­built the high plac­es his fa­ther Hez­e­ki­ah had de­stroyed; he also erect­ed al­tars to Baal and made an Ashe­rah pole, as Ahab king of Is­ra­el had done. He ­bowed down to all the star­ry ­hosts and wor­shiped them. 4 He ­built al­tars in the tem­ple of the Lord, of ­which the Lord had said, “In Je­ru­sa­ lem I will put my Name.” 5 In the two ­courts of the tem­ple of the Lord, he ­built al­tars to all the star­ry ­hosts. 6 He sac­ ri­ficed his own son in the fire, prac­ticed div­i­na­tion, ­sought ­omens, and con­sult­ed me­di­ums and spir­it­ists. He did much evil in the eyes of the Lord, arous­ing his an­ger. 7 He took the ­carved Ashe­rah pole he had made and put it in the tem­ple, of ­which the Lord had said to Da­vid and to his son Sol­o­mon, “In this tem­ple and in Je­ru­sa­lem, ­which I have cho­sen out of all the t­ ribes of Is­ra­el, I will put my Name for­ev­er. 8 I will not ­again make the feet of the Is­ra­el­ ites wan­der from the land I gave t­ heir an­ces­tors, if only they will be care­ful to do ev­ery­thing I com­mand­ed them and will keep the ­whole Law that my ser­vant Mo­ses gave them.” 9 But the peo­ple did not lis­ten. Ma­nas­seh led them ­astray, so that they did more evil than the na­tions the Lord had de­stroyed be­fore the Is­ra­el­ites. 10 The Lord said ­through his ser­vants the proph­ets: 11  “Ma­nas­seh king of Ju­dah has com­mit­ted ­these de­test­able sins. He has done more evil than the Am­o­rites who pre­ced­ ed him and has led Ju­dah into sin with his ­idols. 12  There­fore this is what the Lord, the God of Is­ra­el, says: I am go­ing to ­bring such di­sas­ter on Je­ru­sa­lem and Ju­dah that the ears of ev­ery­one who ­hears of it will tin­gle. 13 I will s­ tretch out over Je­ru­sa­lem the mea­sur­ing line used ­against Sa­mar­ia and the ­plumb line used ­against the ­house of Ahab. I will wipe out

2 Kings 22:8

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Je­ru­sa­lem as one ­wipes a dish, wip­ing it and turn­ing it up­ side down. 14 I will for­sake the rem­nant of my in­her­i­tance and give them into the ­hands of en­e­mies. They will be loot­ ed and plun­dered by all ­their en­e­mies; 15 they have done evil in my eyes and have a ­ roused my an­ger from the day t­ heir an­ces­tors came out of ­Egypt un­til this day.” 16 More­over, Ma­nas­seh also shed so much in­no­cent ­blood that he ­filled Je­ru­sa­lem from end to end — ​be­sides the sin that he had ­caused Ju­dah to com­mit, so that they did evil in the eyes of the Lord. 17 As for the oth­er ­events of Ma­nas­seh’s ­reign, and all he did, in­clud­ing the sin he com­mit­ted, are they not writ­ten in the book of the an­nals of the k ­ ings of Ju­dah? 18  Ma­nas­ seh rest­ed with his an­ces­tors and was bur­ied in his pal­ace gar­den, the gar­den of Uzza. And Amon his son suc­ceed­ed him as king.

LINK (21:13) THE MEASURING LINE USED AGAINST SAMARIA AND THE PLUMB LINE USED AGAINST THE HOUSE OF AHAB This was a way of saying that Judah would be punished in the same way that the northern kingdom had been. See 17:1 – 6. WHO WERE MANASSEH’S INNOCENT VICTIMS? (21:16) Like Ahaz before him, Manasseh sacrificed his sons, probably to the god Molek. His example may have led others to sacrifice their own children. Consequently, they too would have been his victims. Ancient Jewish tradition also blames Manasseh for the death of Isaiah. Some think Isaiah’s death is meant when the book of Hebrews talks about those sawed in two for their faith (Heb 11:37).

Amon King of Judah 19 Amon was twen­ty-two ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem two ­years. His moth­er’s name was Me­shul­le­meth daugh­ter of Ha­ruz; she was from Jot­bah. 20 He did evil in the eyes of the Lord, as his fa­ther Ma­nas­seh had done. 21 He fol­lowed com­plete­ly the ways of his fa­ther, wor­ship­ing the i­ dols his fa­ther had wor­shiped, and bow­ing down to them. 22 He for­sook the Lord, the God of his an­ces­ tors, and did not walk in obe­di­ence to him. 23  Amon’s of­fi­cials con­spired ­against him and as­sas­si­ nat­ed the king in his pal­ace. 24 Then the peo­ple of the land ­killed all who had plot­ted ­against King Amon, and they made Jo­si­ah his son king in his place. 25 As for the oth­er e ­ vents of ­Amon’s r­ eign, and what he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 26 He was bur­ied in his tomb in the gar­den of Uzza. And Jo­si­ah his son suc­ceed­ed him as king.

The Book of the Law Found

22

Jo­si­ah was ­eight ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem thir­ty-one ­years. His moth­ er’s name was Je­di­dah daugh­ter of Ada­iah; she was from Boz­kath. 2 He did what was ­right in the eyes of the Lord and fol­lowed com­plete­ly the ways of his fa­ther Da­vid, not turn­ ing ­aside to the ­right or to the left. 3 In the eigh­teenth year of his ­reign, King Jo­si­ah sent the sec­re­tary, Sha­phan son of Az­a­li­ah, the son of Me­shul­lam, to the tem­ple of the Lord. He said: 4 “Go up to Hil­ki­ah the high ­priest and have him get ­ready the mon­ey that has been ­brought into the tem­ple of the Lord, ­which the door­keep­ers have col­lect­ed from the peo­ple. 5 Have them en­trust it to the men ap­point­ed to su­per­vise the work on the tem­ple. And have ­these men pay the work­ers who re­pair the tem­ple of the Lord — ​ 6 the car­pen­ters, the build­ers and the ma­sons. Also have them pur­chase tim­ber and ­dressed ­stone to re­pair the tem­ple. 7 But they need not ac­count for the mon­ey en­ trust­ed to them, be­cause they are hon­est in ­their deal­ings.” 8 Hil­ki­ah the high p ­ riest said to Sha­phan the sec­re­tary, “I have ­found the Book of the Law in the tem­ple of the Lord.”

HOW WAS JOSIAH ABLE TO OVERCOME NEGATIVE INFLUENCES AND DO WHAT WAS RIGHT? (22:2) For most of the world, the Western concept of functional, individual families makes little sense. Children are the responsibility of the extended family, not merely the nuclear family. As with royal sons throughout the ancient world, Josiah was probably raised by p ­ eople who were not his biological family. Anonymous ­people in the royal court probably deserve the credit for introducing Josiah to the God of Israel. They nurtured the character that made him a worthy heir to David’s throne. HOW COULD THE PRIESTS HAVE LOST THE BOOK OF THE LAW? (22:8) Reverence for God’s Word goes hand in hand with reverence for God. The reign of Manasseh, which lasted 55 years, erased knowledge of God’s law from the minds of all but the oldest priests. Since God seemed unnecessary to the ­people, his law became irrelevant. Manasseh’s fanatical dedication to idolatry exerted a powerful and negative influence on the ­people. With so many false gods, they had no interest in God’s book. WHAT BOOK (OR BOOKS) DID THE HIGH PRIEST FIND? (22:8) The Book of the Law probably refers to the Old Testament book of Deuteronomy for the following reasons: (1) The expression this Book of the Law is commonly used in Deuteronomy (Dt 28:61; 29:21; 30:10; 31:26). (2) When Josiah heard the words of the book, he tore his robes, signifying fear. Josiah was probably afraid of the pronouncements of doom on the nation’s sins that are found in Deuteronomy 28:15 – 68. (3) Many of the pagan items Josiah removed after hearing the words of the Book of the Law are condemned in Deuteronomy. For example, Josiah burned all the articles associated with Asherah (2Ki 23:4,6 – 7), which is mandated in Deuteronomy 7:5; 12:3.

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HOW COMMON WERE FEMALE PROPHETS? (22:14) Female prophets were rare in the Old Testament, but some were used mightily by God. Miriam (Ex 15:20), Deborah (Jdg 4:4), Noadiah (Ne 6:14) and Isaiah’s wife (Isa 8:3) are the only others besides Huldah (here) that are mentioned in the Old Testament. In a patriarchal culture, it is noteworthy that God used women to speak for him. WHY WASN’T GOD’S WRATH ASSUAGED BY JOSIAH’S RESPONSE? (22:16 – 17) The destruction of Jerusalem was delayed due to Josiah’s humility and his responsiveness to God’s law (v. 20). Josiah’s reforms were short-lived, however; with his death, the fate of the nation was sealed. The four kings who followed Josiah returned to practices as vile as those that had preceded them. God’s character demands that sin be judged. That judgment would have come much earlier but for the patience and grace of God.

2 Kings 22:9 He gave it to Sha­phan, who read it. 9 Then Sha­phan the sec­ re­tary went to the king and re­port­ed to him: “Your of­fi­cials have paid out the mon­ey that was in the tem­ple of the Lord and have en­trust­ed it to the work­ers and su­per­vi­sors at the tem­ple.” 10 Then Sha­phan the sec­re­tary in­formed the king, “Hil­ki­ah the ­priest has giv­en me a book.” And Sha­phan read from it in the pres­ence of the king. 11 When the king h ­ eard the ­words of the Book of the Law, he tore his ­robes. 12 He gave ­these or­ders to Hil­ki­ah the ­priest, Ahi­kam son of Sha­phan, Ak­bor son of Mi­ca­iah, Sha­ phan the sec­re­tary and Asa­iah the ­king’s at­ten­dant: 13 “Go and in­quire of the Lord for me and for the peo­ple and for all Ju­dah ­about what is writ­ten in this book that has been ­found. ­Great is the Lord’s an­ger that ­burns ­against us be­ cause ­those who have gone be­fore us have not ­obeyed the ­words of this book; they have not act­ed in ac­cor­dance with all that is writ­ten ­there con­cern­ing us.” 14  Hil­ki­ah the ­priest, Ahi­kam, Ak­bor, Sha­phan and Asa­ iah went to s­ peak to the proph­et Hul­dah, who was the wife of Shal­lum son of Tik­vah, the son of Har­has, keep­er of the ward­robe. She ­lived in Je­ru­sa­lem, in the New Quar­ter. 15 She said to them, “This is what the Lord, the God of Is­ ra­el, says: Tell the man who sent you to me, 16 ‘This is what the Lord says: I am go­ing to b ­ ring di­sas­ter on this ­place and its peo­ple, ac­cord­ing to ev­ery­thing writ­ten in the book the king of Ju­dah has read. 17 Be­cause they have for­sak­en me and ­burned in­cense to oth­er gods and a ­ roused my an­ger by all the i­ dols t­ heir ­hands have made, a my an­ger will burn ­against this p ­ lace and will not be q ­ uenched.’ 18 Tell the king of Ju­dah, who sent you to in­quire of the Lord, ‘This is what the Lord, the God of Is­ra­el, says con­cern­ing the ­words you ­heard: 19  Be­cause your ­heart was re­spon­sive and you hum­ bled your­self be­fore the Lord when you ­heard what I have spo­ken ­against this ­place and its peo­ple — ​that they ­would be­come a ­curse  b and be laid ­waste — ​and be­cause you tore your ­robes and wept in my pres­ence, I also have h ­ eard you, de­clares the Lord. 20 There­fore I will gath­er you to your an­ ces­tors, and you will be bur­ied in p ­ eace. Your eyes will not see all the di­sas­ter I am go­ing to b ­ ring on this place.’ ” So they took her an­swer back to the king.

Josiah Renews the Covenant

23 WHY DID JOSIAH STAND BY THIS PILLAR? (23:3) This was apparently the traditional place where pronouncements and decrees were uttered. Perhaps it refers to one of the two bronze pillars of the portico of the temple, named Jakin and Boaz (11:14; 1Ki 7:15; 2Ch 23:13). The roots of this custom have been lost in Israel’s history.

Then the king ­called to­geth­er all the el­ders of Ju­ dah and Je­ru­sa­lem. 2 He went up to the tem­ple of the Lord with the peo­ple of Ju­dah, the in­hab­i­tants of Je­ru­sa­ lem, the ­priests and the proph­ets — ​all the peo­ple from the ­least to the great­est. He read in ­their hear­ing all the ­words of the Book of the Cov­enant, ­which had been f­ ound in the tem­ple of the Lord. 3 The king ­stood by the pil­lar and re­ newed the cov­enant in the pres­ence of the Lord — ​to fol­ low the Lord and keep his com­mands, stat­utes and de­crees with all his h ­ eart and all his soul, thus con­firm­ing the ­words of the cov­enant writ­ten in this book. Then all the peo­ple ­pledged them­selves to the cov­enant.

a 17 Or by

everything they have done    b 19  That is, their names would be used in cursing (see Jer. 29:22); or, others would see that they are cursed.   

2 Kings 23:16

565

4 The king or­dered Hil­ki­ah the high ­priest, the ­priests next in rank and the door­keep­ers to re­move from the tem­ple of the Lord all the ar­ti­cles made for Baal and Ashe­rah and all the star­ry ­hosts. He ­burned them out­side Je­ru­sa­lem in the f­ ields of the Kid­ron Val­ley and took the ash­es to Beth­el. 5 He did away with the idol­a­trous p ­ riests ap­point­ed by the k ­ ings of Ju­dah to burn in­cense on the high plac­es of the t­ owns of Ju­dah and on t­ hose a ­ round Je­ru­sa­lem  — ​­those who ­burned in­cense to Baal, to the sun and moon, to the con­stel­la­tions and to all the star­ry ­hosts. 6 He took the Ashe­rah pole from the tem­ple of the Lord to the Kid­ron Val­ley out­side Je­ru­sa­lem and ­burned it ­there. He ­ground it to pow­der and scat­tered the dust over the g ­ raves of the com­mon peo­ple. 7 He also tore down the quar­ters of the male s­ hrine pros­ti­tutes that were in the tem­ple of the Lord, the quar­ters ­where wom­en did weav­ing for Ashe­rah. 8 Jo­si­ah ­brought all the ­priests from the ­towns of Ju­dah and des­e­crat­ed the high plac­es, from Geba to Be­er­she­ba, ­where the ­priests had b ­ urned in­cense. He ­broke down the gate­way at the en­trance of the Gate of Josh­ua, the city gov­ er­nor, ­which was on the left of the city gate. 9  Al­though the ­priests of the high plac­es did not ­serve at the al­tar of the Lord in Je­ru­sa­lem, they ate un­leav­ened ­bread with ­their fel­low priests. 10  He des­e­crat­ed To­pheth, ­which was in the Val­ley of Ben Hin­nom, so no one c­ ould use it to sac­ri­fice ­their son or daugh­ter in the fire to Mo­lek. 11 He re­moved from the en­ trance to the tem­ple of the Lord the hors­es that the ­kings of Ju­dah had ded­i­cat­ed to the sun. They were in the ­court a near the room of an of­fi­cial ­named Na­than-Me­lek. Jo­si­ah then ­burned the char­io ­ ts ded­i­cat­ed to the sun. 12 He ­pulled down the al­tars the ­kings of Ju­dah had erect­ed on the roof near the up­per room of Ahaz, and the al­tars Ma­nas­seh had ­built in the two ­courts of the tem­ ple of the Lord. He re­moved them from ­there, ­smashed them to piec­es and ­threw the rub­ble into the Kid­ron Val­ley. 13 The king also des­e­crat­ed the high plac­es that were east of Je­ru­sa­lem on the ­south of the Hill of Cor­rup­tion — ​the ones Sol­o­mon king of Is­ra­el had ­built for Ash­to­reth the vile god­dess of the Si­do­ni­ans, for Che­mosh the vile god of Moab, and for Mo­lek the de­test­able god of the peo­ple of Am­mon. 14 Jo­si­ah ­smashed the sa­cred ­stones and cut down the Ashe­rah ­poles and cov­ered the s­ ites with hu­man bones. 15 Even the al­tar at Beth­el, the high ­place made by Jer­o­bo­ am son of Ne­bat, who had c­ aused Is­ra­el to sin — ​even that al­tar and high p ­ lace he de­mol­ished. He b ­ urned the high ­place and ­ground it to pow­der, and ­burned the Ashe­rah pole also. 16 Then Jo­si­ah ­looked ­around, and when he saw the ­tombs that were t­ here on the hill­side, he had the ­bones re­moved from them and b ­ urned on the al­tar to de­file it, in ac­cor­dance with the word of the Lord pro­claimed by the man of God who fore­told ­these things.

HOW COULD JOSIAH HAVE DESTROYED IDOLS AND ALTARS WITHOUT RESISTANCE? (23:4 – 20) Politics and religion were closely integrated. If a king honored a particular god, p ­ eople quickly followed along. It was good for business, the only way to receive promotions and the best way to avoid charges of treason. After 57 years of idolatry under Manasseh and Amon, the nation returned to the Lord under Josiah’s direction.

a 11  The

meaning of the Hebrew for this word is uncertain.   

WHAT DID THE WOMEN WEAVE FOR ASHERAH? (23:7) It’s not clear. Some have suggested the women wove garments for images of Asherah. In some religions today it is part of the ritual to “clothe and feed” idols. Others suggest they may have made some kind of a cloth screen to enclose the images of Asherah.

WHAT WERE THESE HORSES AND CHARIOTS DEDICATED TO THE SUN? (23:11) Egypt used Judah as a vassal buffer state against Assyria, supplying Judah with weapons (18:21). Egyptian sun worship was imported along with Egyptian horses and chariots. These horses and chariots may have been used for religious processions to honor the sun-god, and the horses were evidently stabled in a court near the temple entrance. WHAT WAS THE HILL OF CORRUPTION? (23:13) It is called the Mount of Olives in the New Testament. See Settings of the Gospels (Mt 1:1; p. 1421). It was the Mount of Ointment or the Mount of Anointing in ancient Israel. The writer of Kings, however, used a play on words — ​a pun — ​to turn the name around. How could he call a place to worship foreign gods a place of anointing and blessing? No, this was a place of corruption. LINK (23:13) THE HIGH PLACES . . . SOLOMON KING OF ISRAEL HAD BUILT FOR ASHTORETH See 1 Kings 11:5. WHY WAS A CEMETERY NEAR A HIGH PLACE? (23:16) Usually cemeteries and high places had little in common. But the shrine at Bethel was not merely another high place. It was a temple built by Jeroboam I to rival the true temple in Jerusalem. The cemetery contained the bones of priests from Jeroboam’s renegade temple (1Ki 13:1 – 2).

566

2 Kings 23:17

LINK (23:17) THE MAN OF GOD WHO CAME FROM JUDAH This refers to the prophet who predicted these events (1Ki 13:1 – 2).

17 The king ­asked, “What is that tomb­stone I see?” The peo­ple of the city said, “It m ­ arks the tomb of the man of God who came from Ju­dah and pro­nounced a ­ gainst the al­tar of Beth­el the very ­things you have done to it.” 18 “Leave it ­alone,” he said. “Don’t let any­one dis­turb his ­bones.” So they s­ pared his b ­ ones and t­ hose of the proph­et who had come from Sa­mar­ia. 19 Just as he had done at Beth­el, Jo­si­ah re­moved all the ­shrines at the high plac­es that the k ­ ings of Is­ra­el had b ­ uilt in the t­ owns of Sa­mar­ia and that had a ­ roused the Lord’s an­ ger. 20 Jo­si­ah slaugh­tered all the ­priests of ­those high plac­es on the al­tars and b ­ urned hu­man ­bones on them. Then he went back to Je­ru­sa­lem. 21 The king gave this or­der to all the peo­ple: “Cel­e­brate the Pass­over to the Lord your God, as it is writ­ten in this Book of the Cov­enant.” 22 Nei­ther in the days of the judg­es who led Is­ra­el nor in the days of the ­kings of Is­ra­el and the ­kings of Ju­dah had any such Pass­over been ob­served. 23 But in the eigh­teenth year of King Jo­si­ah, this Pass­over was cel­ e­brat­ed to the Lord in Je­ru­sa­lem. 24 Fur­ther­more, Jo­si­ah got rid of the me­di­ums and spir­ it­ists, the house­hold gods, the i­dols and all the oth­er de­ test­able ­things seen in Ju­dah and Je­ru­sa­lem. This he did to ful­fill the re­quire­ments of the law writ­ten in the book that Hil­ki­ah the ­priest had dis­cov­ered in the tem­ple of the Lord. 25 Nei­ther be­fore nor af­ter Jo­si­ah was ­there a king like him who t­ urned to the Lord as he did — ​with all his h ­ eart and with all his soul and with all his s­ trength, in ac­cor­dance with all the Law of Mo­ses. 26 Nev­er­the­less, the Lord did not turn away from the heat of his f­ ierce an­ger, ­which b ­ urned ­against Ju­dah be­cause of all that Ma­nas­seh had done to ­arouse his an­ger. 27 So the Lord said, “I will re­move Ju­dah also from my pres­ence as I re­ moved Is­ra­el, and I will re­ject Je­ru­sa­lem, the city I c­ hose, and this tem­ple, a ­ bout ­which I said, ‘My Name ­shall be there.’ a ” 28 As for the oth­er ­events of Jo­si­ah’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the k ­ ings of Ju­dah? 29 While Jo­si­ah was king, Phar­aoh Ne­cho king of E ­ gypt went up to the Eu­phra­tes Riv­er to help the king of As­syr­ia. King Jo­si­ah ­marched out to meet him in bat­tle, but Ne­cho ­faced him and ­killed him at Me­gid­do. 30  Jo­si­ah’s ser­vants ­brought his body in a char­i­ot from Me­gid­do to Je­ru­sa­lem and bur­ied him in his own tomb. And the peo­ple of the land took Je­ho­a­haz son of Jo­si­ah and anoint­ed him and made him king in ­place of his fa­ther.

WHY BURN HUMAN BONES ON AN ALTAR? (23:20) First, this fulfilled the prophecy (1Ki 13:1 – 2). Second, contact with the dead desecrated the altar and its location, so that it would never be usable as a sanctuary again.

WHAT GOOD DID JOSIAH’S REFORMS DO? (23:24 – 26) Josiah’s reforms may have been the most extensive and thorough of any of Judah’s reforms; unfortunately, they had no lasting effect. Manasseh’s lengthy reign, which was marked by his persistent determination to suppress faith in God, left no one at the grass roots to support Josiah’s reforms. When Josiah died, everyone went back to business — ​ and religion — ​ as usual. God postponed judgment on Judah, however, as an act of grace during the rule of the godly king. WAS JOSIAH MORE FAITHFUL TO THE LORD THAN DAVID WAS? (23:25) Josiah was unique because of his devotion to the Law of Moses. He turned to the Lord . . . with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses. Josiah was the only king to follow the threefold emphasis of Deuteronomy 6:5. But was Josiah more faithful than David? With respect to observance of the law, yes he was! WHY DID JOSIAH INTERFERE WITH SOMEONE ELSE’S FIGHT? (23:29) Josiah hoped to preserve Judah, possibly by playing the spoiler’s role in the clash between two superpowers. Egypt wanted to help Assyria in its struggle against Babylon, probably because a strong Assyria would serve as a buff­er between Egypt and the rising Babylonian threat. While this made good political sense for Egypt, Josiah knew it would be disastrous for Judah. What hope did his tiny kingdom have, wedged between Egypt and Assyria? For Judah, support for a distant power like Babylon must have seemed the best choice. WHY DID PHARAOH NECHO CHAIN JEHOAHAZ IN RIBLAH? (23:33) Probably to demonstrate his authority over Judah. By summoning Judah’s new king to his field headquarters and replacing him on the throne with Eliakim, Jehoahaz’s brother, Necho proved that Egypt, not Judah, was in control. Jehoahaz was sent to Egypt, probably as a hostage, where he eventually died.

Jehoahaz King of Judah 31  Je­ho­a­haz was twen­ty-­three ­years old when he be­came king, and he r­ eigned in Je­ru­sa­lem ­three ­months. His moth­ er’s name was Ha­mu­tal daugh­ter of Jer­e­mi­ah; she was from Lib­nah. 32 He did evil in the eyes of the Lord, just as his pre­ de­ces­sors had done. 33 Phar­aoh Ne­cho put him in c­ hains at Rib­lah in the land of Ha­math so that he ­might not ­reign in Je­ru­sa­lem, and he im­posed on Ju­dah a levy of a hun­dred a 27 1 Kings

8:29   

2 Kings 24:8

567

tal­ents a of sil­ver and a tal­ent b of gold. 34 Phar­aoh Ne­cho made Eli­ak ­ im son of Jo­si­ah king in ­place of his fa­ther Jo­si­ah and ­changed Eli­a­kim’s name to Je­hoi­a­kim. But he took Je­ho­a­haz and car­ried him off to ­Egypt, and ­there he died. 35 Je­hoi­a­kim paid Phar­aoh Ne­cho the sil­ver and gold he de­mand­ed. In or­ der to do so, he ­taxed the land and ex­act­ed the sil­ver and gold from the peo­ple of the land ac­cord­ing to t­ heir as­sess­ments.

WHY DID NECHO INSTALL THE KING’S BROTHER AS THE NEW KING? (23:34) It was fairly common for a conqueror from this period to replace a king with another member of the same family. Elevating someone new to the throne increased the likelihood that the king would remain loyal to the conqueror. At the same time, the possibility that the p ­ eople would rebel was diminished by keeping the original royal family in place.

Jehoiakim King of Judah

WHY CHANGE ELIAKIM’S NAME? (23:34) Every Hebrew name has a meaning, but it doesn’t always have significance. Eliakim means “God has established,” while Jehoiakim means “the Lord (Yahweh) has established.” Neither was particularly appropriate for a king under the control of foreign powers. It’s possible that Jehoiakim was Eliakim’s official throne name, but it seems more likely that Necho wanted to use the name change to indicate that he had the power to make a new king with a new identity and that this new king was subject to his authority.

36  Je­hoi­a­kim was twen­ty-five ­years old when he be­came king, and he r­ eigned in Je­ru­sa­lem elev­en ­years. His moth­ er’s name was Ze­bi­dah daugh­ter of Pe­da­iah; she was from Ru­mah. 37 And he did evil in the eyes of the Lord, just as his pre­de­ces­sors had done. Dur­ing Je­hoi­a­kim’s ­reign, Neb­u­chad­nez­zar king of Bab­ylon in­vad­ed the land, and Je­hoi­a­kim be­came his vas­sal for ­three ­years. But then he t­ urned ­against Neb­ u­chad­nez­zar and re­belled. 2 The Lord sent Bab­ylo­ni­an,  c Ar­a­me­an, Mo­ab­ite and Am­mon­ite raid­ers ­against him to de­stroy Ju­dah, in ac­cor­dance with the word of the Lord pro­ claimed by his ser­vants the proph­ets. 3  Sure­ly ­these ­things hap­pened to Ju­dah ac­cord­ing to the Lord’s com­mand, in or­der to re­move them from his pres­ence be­cause of the sins of Ma­nas­seh and all he had done, 4  in­clud­ing the shed­ding of in­no­cent ­blood. For he had ­filled Je­ru­sa­lem with in­no­ cent b ­ lood, and the Lord was not will­ing to for­give. 5 As for the oth­er ­events of Je­hoi­a­kim’s ­reign, and all he did, are they not writ­ten in the book of the an­nals of the ­kings of Ju­dah? 6  Je­hoi­a­kim rest­ed with his an­ces­tors. And Je­hoi­a­chin his son suc­ceed­ed him as king. 7 The king of E ­ gypt did not m ­ arch out from his own coun­ try ­again, be­cause the king of Bab­ylon had tak­en all his ter­ ri­to­ry, from the Wadi of ­Egypt to the Eu­phra­tes Riv­er.

24

WAS JEHOIAKIM SERVING EGYPT AND BABYLON AT THE SAME TIME? (24:1) No. In the international conflict between Bab­ ylon and Egypt, Babylon was the victor. Judah was part of the spoils. Jehoiakim had been a vassal king under Necho of Egypt, and now he would be a vassal king under Nebuchadnezzar of Babylon. This verse communicates this transfer of control over Judah.

Jehoiachin King of Judah 8 Je­hoi­a­chin was eigh­teen ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem ­three ­months. His ­moth­er’s a 33  That

is, about 3 3/4 tons or about 3.4 metric tons    b 33  That is, about 75 pounds or about 34 kilograms    c 2 Or Chaldean   

W H Y WA S T H E L O R D U N W I L L I N G T O F O R G I V E ? 2 4 : 4 Through the prophets God had warned both Israel and Judah to turn from their evil ways, but they had refused to repent (17:13 – 20). Even the reforms of King Josiah of Judah were not permanent (22:1 — ​23:27), for they embodied a form of religion but didn’t change p ­ eople’s hearts (Jer 3:10). See What good did Josiah’s reforms do? (23:24 – 26; p. 566). God had promised his ­people blessings for obedience and curses for disobedience (Dt 28:1 – 68). According to the terms of God’s covenant with his ­people, both Israel and Judah deserved to be destroyed (Dt 28:63 – 64). But God did not judge his ­people hastily. He was patient, continually giving them opportunities to change their ways and turn to him with their whole hearts. But though he disciplined them in every way possible, the ­people would not respond (Jer 2:30). God’s final decision to destroy Jerusalem, the temple and the nation was an act of judgment that swept the land clean. After this cleansing judgment, God could start anew with a righ­teous remnant of his ­people (Isa 11:11 – 12). Even in the end, God held out the opportunity for individuals to repent (Eze 18:30 – 32). But the ­people rejected God’s forgiveness by rejecting him.

2 Kings 24:9

568

EXILE OF JUDAH (24:14) hra

tes

R.

ris R.

M

ran t e r Riblah edi Sea

Ti g

Eu p

ean

Babylon ISRAEL Jerusalem B A B Y L O N I A N J U DAH E M P I R E 0 0

200 km. 200 miles

WHY LEAVE THE POOR BEHIND? (24:14) The Babylonian conquests could have flooded Babylon with slaves. The Babylonians became selective because too many slaves would have been counterproductive, causing a drain on their economy. Slaves with skills or trades were desirable because they could contribute to Babylon’s economy. The poorest p ­ eople, who were usually untrained and uneducated, would not have made the best slaves.

name was Ne­hush­ta daugh­ter of El­na­than; she was from Je­ru­sa­lem. 9 He did evil in the eyes of the Lord, just as his fa­ther had done. 10 At that time the of­fi­cers of Neb­u­chad­nez­zar king of Bab­ylon ad­vanced on Je­ru­sa­lem and laid ­siege to it, 11 and Neb­uc­ had­nez­zar him­self came up to the city ­while his of­ fi­cers were be­sieg­ing it. 12  Je­hoi­a­chin king of Ju­dah, his moth­er, his at­ten­dants, his no­bles and his of­fi­cials all sur­ ren­dered to him. In the e ­ ighth year of the r­ eign of the king of Bab­ylon, he took Je­hoi­a­chin pris­on­er. 13 As the Lord had de­clared, Neb­u­chad­nez­zar re­moved the trea­sures from the tem­ple of the Lord and from the roy­al pal­ace, and cut up the gold ar­ti­cles that Sol­o­mon king of Is­ra­el had made for the tem­ ple of the Lord. 14 He car­ried all Je­ru­sa­lem into ex­ile: all the of­fi­cers and fight­ing men, and all the s­ killed work­ers and ar­ti­sans — ​a to­tal of ten thou­sand. Only the poor­est peo­ple of the land were left. 15  Neb­u­chad­nez­zar took Je­hoi­a­chin cap­tive to Bab­ylon. He also took from Je­ru­sa­lem to Bab­ylon the k ­ ing’s moth­ er, his ­wives, his of­fi­cials and the prom­i­nent peo­ple of the land. 16 The king of Bab­ylon also de­port­ed to Bab­ylon the en­tire f­ orce of sev­en thou­sand fight­ing men, ­strong and fit for war, and a thou­sand ­skilled work­ers and ar­ti­sans. 17 He made Mat­ta­ni­ah, Je­hoi­a­chin’s un­cle, king in his ­place and ­changed his name to Zed­e­ki­ah.

Zedekiah King of Judah 18  Zed­e­ki­ah was twen­ty-one ­years old when he be­came king, and he r­ eigned in Je­ru­sa­lem elev­en ­years. His moth­ er’s name was Ha­mu­tal daugh­ter of Jer­e­mi­ah; she was from Lib­nah. 19 He did evil in the eyes of the Lord, just as Je­hoi­a­ kim had done. 20 It was be­cause of the Lord’s an­ger that all this hap­pened to Je­ru­sa­lem and Ju­dah, and in the end he ­thrust them from his pres­ence.

The Fall of Jerusalem Now Zed­e­ki­ah re­belled a ­ gainst the king of Bab­ylon. So in the n ­ inth year of Zed­e­ki­ah’s ­reign, on the t­ enth day of the t­enth m ­ onth, Neb­u­chad­nez­zar king of Bab­ylon ­marched ­against Je­ru­sa­lem with his ­whole army. He en­camped out­side the city and ­built ­siege ­works all ­around it. 2 The city was kept un­der ­siege un­til the elev­enth year of King Zed­e­ki­ah. 3 By the ­ninth day of the ­fourth a ­month the fam­ine in the city had be­come so se­vere that ­there was no food for the peo­ple to eat. 4 Then the city wall was bro­ken t­ hrough, and the ­whole army fled at n ­ ight ­through the gate be­tween the two ­walls near the ­king’s gar­den, ­though the Bab­ylo­ni­ans  b were sur­round­ing the city. They fled to­ward the Ar­a­bah, c 5  but the Bab­ylo­ni­an  d army pur­sued the king and over­took him in the ­plains of Jer­i­cho. All his sol­diers were sep­a­rat­ed from him and scat­tered, 6 and he was cap­tured.

25

a 3  Probable reading of the original Hebrew text (see Jer. 52:6); Masoretic Text does not have fourth.    b 4 Or Chaldeans; also in verses 13, 25 and 26    c 4 Or the Jordan Valley    d 5 Or Chaldean; also in verses 10 and 24   

2 Kings 25:24 He was tak­en to the king of Bab­ylon at Rib­lah, ­where sen­tence was pro­nounced on him. 7 They ­killed the sons of Zed­e­ki­ah be­fore his eyes. Then they put out his eyes, ­bound him with ­bronze shack­les and took him to Bab­ylon. 8 On the sev­enth day of the f­ifth m ­ onth, in the nine­ teenth year of Neb­u­chad­nez­zar king of Bab­ylon, Neb­u­ zar­a­dan com­mand­er of the im­pe­ri­al ­guard, an of­fi­cial of the king of Bab­ylon, came to Je­ru­sa­lem. 9 He set fire to the tem­ple of the Lord, the roy­al pal­ace and all the hous­es of Je­ru­sa­lem. Ev­ery im­por­tant build­ing he ­burned down. 10  The ­whole Bab­ylo­ni­an army un­der the com­mand­er of the im­pe­ri­al ­guard ­broke down the ­walls ­around Je­ru­sa­ lem. 11  Neb­u­zar­a­dan the com­mand­er of the ­guard car­ried into ex­ile the peo­ple who re­mained in the city, ­along with the rest of the pop­u­lace and ­those who had de­sert­ed to the king of Bab­ylon. 12 But the com­mand­er left be­hind some of the poor­est peo­ple of the land to work the vine­yards and fields. 13 The Bab­ylo­ni­ans ­broke up the ­bronze pil­lars, the mov­ able s­ tands and the b ­ ronze Sea that were at the tem­ple of the Lord and they car­ried the b ­ ronze to Bab­ylon. 14 They also took away the pots, shov­els, wick trim­mers, dish­es and all the ­bronze ar­ti­cles used in the tem­ple ser­vice. 15 The com­ mand­er of the im­pe­ri­al ­guard took away the cen­sers and sprin­kling ­bowls — ​all that were made of pure gold or sil­ver. 16 The ­bronze from the two pil­lars, the Sea and the mov­ able ­stands, ­which Sol­o­mon had made for the tem­ple of the Lord, was more than ­could be ­weighed. 17  Each pil­lar was eigh­teen cu­bits  a high. The ­bronze cap­it­ al on top of one pil­ lar was ­three cu­bits  b high and was dec­o­rat­ed with a net­work and pome­gran­ates of b ­ ronze all a ­ round. The oth­er pil­lar, with its net­work, was sim­i­lar. 18 The com­mand­er of the ­guard took as pris­on­ers Se­ra­ iah the c­ hief ­priest, Zeph­a­ni­ah the p ­ riest next in rank and the ­three door­keep­ers. 19 Of t­ hose s­ till in the city, he took the of­fi­cer in c­ harge of the fight­ing men, and five roy­al ad­ vis­ers. He also took the sec­re­tary who was c­ hief of­fi­cer in ­charge of con­script­ing the peo­ple of the land and six­ty of the con­scripts who were f­ ound in the city. 20  Neb­u­zar­a­dan the com­mand­er took them all and ­brought them to the king of Bab­ylon at Rib­lah. 21 There at Rib­lah, in the land of Ha­ math, the king had them ex­e­cut­ed. So Ju­dah went into cap­tiv­i­ty, away from her land. 22  Neb­u­chad­nez­zar king of Bab­ylon ap­point­ed Ged­a­li­ah son of Ahi­kam, the son of Sha­phan, to be over the peo­ple he had left be­hind in Ju­dah. 23 When all the army of­fi­cers and ­their men ­heard that the king of Bab­ylon had ap­point­ed Ged­a­li­ah as gov­er­nor, they came to Ged­a­li­ah at Miz­pah  — ​ Ish­ma­el son of Neth­a­ni­ah, Jo­ha­nan son of Ka­re­ah, Se­ra­iah son of Tan­hu­meth the Ne­toph­a­thite, Ja­az­a­ni­ah the son of the Ma­ak­a­thite, and ­their men. 24  Ged­a­li­ah took an oath to re­as­sure them and ­their men. “Do not be ­afraid of the Bab­ylo­ni­an of­fi­cials,” he said. “Set­tle down in the land and ­serve the king of Bab­ylon, and it will go well with you.” a 17  That

is, about 27 feet or about 8.1 meters    b 17  That is, about 4 1/2 feet or about 1.4 meters   

569

WHY DID THEY SPARE ZEDEKIAH’S LIFE? (25:7) This was a world in which empires rose to power on the strengths of policies that today would be called terrorism. A captive king who was chained, blinded and bereaved made a powerful object lesson. Zedekiah was an example of what would happen to subjects who rebelled against Nebuchadnezzar. WHY DIDN’T THE BABYLONIANS FINISH THE JOB THE FIRST TIME? (25:8 – 9) The Babylonians waged three campaigns against Judah, resulting in the destruction of the city in 586 BC. Why didn’t the Bab­ylonians destroy the city the first time? The Babylonians adopted a wait-and-see attitude toward Judah. If Judah proved herself loyal to Bab­ ylon, then a faithful vassal in the west would be to Babylon’s advantage. Judah could bring stability to the region. But if Judah rebelled, then a corrective military strike would be in order. If the rebellion continued, more drastic measures would be taken. Military might would then become the stabilizing factor in the region.

WHY DID THEY KILL THE PRIESTS? (25:18 – 21) If these priests had played some role in an anti-Babylonian movement, then their deaths served as a warning to others of the price they would pay for future rebellion. The Babylonians made an example of every type of leadership: royal (v. 7), religious (v. 18) and administrative (v. 19). Jerusalem’s leaders paid the ultimate price for challenging Babylonian sovereignty.

570

2 Kings 25:25

WHAT DID ISHMAEL ACHIEVE BY ASSASSINATING GEDALIAH? (25:25) Perhaps Ishmael thought he could become governor over what was left of Judah. Related to the royal family and formerly one of the king’s officers (Jer 41:1), Ishmael had some grounds for his ambitions. With the backing of Baalis, king of the Ammonites, who probably hoped to create further trouble for Judah (Jer 40:14), Ishmael was encouraged to ruthlessly pursue his political goals.

25 In the sev­enth m ­ onth, how­ev­er, Ish­ma­el son of Neth­ a­ni­ah, the son of Elish­a­ma, who was of roy­al ­blood, came with ten men and as­sas­si­nat­ed Ged­a­li­ah and also the men of Ju­dah and the Bab­ylo­ni­ans who were with him at Miz­ pah. 26 At this, all the peo­ple from the l­east to the great­est, to­geth­er with the army of­fi­cers, fled to E ­ gypt for fear of the Bab­ylo­ni­ans.

WHY RELEASE A KING AFTER 37 YEARS IN PRISON? (25:27 – 30) Crowned when he was only 18, Jehoiachin was taken to Babylon only three months later (24:8). Released at age 55, Jehoiachin would have posed no threat to his captors. The simultaneous release of several other captive kings suggests a general amnesty to celebrate Awel-Marduk’s coronation.

Jehoiachin Released 27  In the thir­ty-sev­enth year of the ex­ile of Je­hoi­a­chin king of Ju­dah, in the year Awel-Mar­duk be­came king of Bab­ylon, he re­leased Je­hoi­a­chin king of Ju­dah from pris­ on. He did this on the twen­ty-sev­enth day of the ­twelfth ­month. 28 He s­ poke kind­ly to him and gave him a seat of hon­or high­er than ­those of the oth­er ­kings who were with him in Bab­ylon. 29  So Je­hoi­a­chin put ­aside his pris­on ­clothes and for the rest of his life ate reg­u­lar­ly at the ­king’s ta­ble. 30 Day by day the king gave Je­hoi­a­chin a reg­u­lar al­low­ance as long as he lived.

571

KINGS OF ISRAEL AND JUDAH This chart depicts the reigns of the kings of Israel and Judah from Jeroboam of Israel and Rehoboam of Judah until the fall of Jerusalem. As best can be determined, the dates reflect the official reign of each king and not any years of his co-regency with another king. The center column is divided into increments of 20 years; the outside columns give the passages in 1 and 2 Kings and 2 Chronicles where the reign of each king is described. By using this chart, you can see at a glance both the length of each reign and the kings in Israel and Judah who were contemporaries. The final column depicts when the prophets lived and ministered.

PASSAGES 1 Kings 12:25—14:20

KINGS OF ISRAEL

DATE BC

JEROBOAM I

930

KINGS OF JUDAH

NADAB

15:32—16:7

BAASHA

910

PROPHETS

REHOBOAM 12:1–24; 10:1—12:16 14:21–31

ABIJAH

15:25–31

PASSAGES 2 Kings 2 Chronicles

15:1–8 13:1—14:1

ASA 15:9–24 14:2—16:14

890 16:8–14

ELAH

16:15–22 ZIMRI, TIBNI/OMRI 16:23–28

OMRI

16:29—22:40

AHAB

Elijah

870

JEHOSHAPHAT 22:41–50 17:1—21:3

2 Kings 1:1–18

AHAZIAH

3:1—8:15

JORAM

Copyright © 1991 Zondervan.

850

Elisha

572

KINGS OF ISRAEL AND JUDAH (cont.) PASSAGES 2 Kings

9:30—10:36

KINGS OF ISRAEL

DATE BC

KINGS OF JUDAH

850

JEHU

PASSAGES 2 Kings 2 Chronicles

JEHORAM

8:16–24 21:4–20

AHAZIAH

8:25–29 22:1–9

PROPHETS Elisha (cont.)

ATHALIAH 11:1–21 22:10—23:21 JOASH

12:1–21 24:1–27

AMAZIAH

14:1–22 25:1–28

830

13:1–9

JEHOAHAZ

810

13:10–25

JEHOASH

790 Jonah

14:23–29

JEROBOAM II

770 AZARIAH 15:1–7 26:1–23 (UZZIAH)

Amos

15:8–15 ZECHARIAH, SHALLUM 15:16–22

MENAHEM

Hosea

750

573

KINGS OF ISRAEL AND JUDAH (cont.) PASSAGES

KINGS OF ISRAEL

DATE BC

KINGS OF JUDAH

750

2 Kings

PASSAGES 2 Kings

PROPHETS Hosea

2 Chronicles

(cont.)

Micah 15:23–26

PEKAHIAH

15:27–31

PEKAH

17:1–6 HOSHEA

FALL OF SAMARIA

Isaiah

730

JOTHAM

15:32–38 27:1–8

AHAZ

16:1–20 28:1–27

722 HEZEKIAH 18:1—20:21 29:1—32:33

710

690 MANASSEH 21:1–18 33:1–20

670 Nahum

650

574

KINGS OF ISRAEL AND JUDAH (cont.) PASSAGES 2 Kings

KINGS OF ISRAEL

DATE BC

KINGS OF JUDAH

650

PASSAGES 2 Kings

AMON

PROPHETS

2 Chronicles Nahum (cont.)

Zephaniah

21:19–26 33:21–25

JOSIAH 22:1—23:30 34:1—35:27

630

Jeremiah

Habakkuk

610

JEHOAHAZ 23:31–33 36:1–4 JEHOIAKIM

23:36–24:7 36:5–8

Daniel

JEHOIACHIN 24:8–17 36:9–10 ZEDEKIAH

24:18—25:21 36:11–21

590 586

570

550

FALL OF JERUSALEM 25:8–17 36:15–19

Ezekiel

1 CHRON­I CLES INTRODUCTION

WHY READ THIS BOOK?

When you find your old school yearbook, whose face do you look for first? Chances are, it’s your own — ​or those of your closest friends. There is a universal human need to belong. The Israelites were no different. Chronicles showed the Israelites how they fit into God’s plan and shows God’s p­ eople today how to remain faithful to him.

WHO WROTE THIS BOOK?

Traditionally, it’s been thought that Ezra wrote Chronicles. But an unknown priest or Levite may have been the author.

WHEN AND WHY WAS IT WRITTEN?

WHAT PERIOD OF HISTORY DOES IT COVER?

WHY DOES IT REPEAT MATERIAL FROM 2 SAM­UEL AND 2 KINGS?

WHAT TO LOOK FOR IN 1 CHRON­ICLES:

Chronicles was written around 450 to 400 BC. This was six centuries after the first event it records — ​the death of Saul in 1010 BC (1Ch 10:1 – 14) — ​and about 100 to 150 years after the last event it records — ​the edict of King Cyrus in 538 BC (2Ch 36:23). The two books (originally one) reexamine the history of Israel from a relatively positive perspective. The Chronicler’s apparent goal was for the Israelites to recognize their godly roots by rediscovering their heritage. The first nine chapters of 1 Chron­icles are genealogical records from the beginning of recorded history until after the Babylonian exile. The remaining chapters of 1 Chron­icles focus on the reign of King David. Second Chronicles begins with the reign of King Solomon and ends with the fall of Jerusalem. Chronicles is not just a rehash of other Old Testament texts. Samuel and Kings were written to a ­people in exile who wondered how and why they got there. Chronicles was written to a ­people returned from exile who wondered if (and how) they still fit into God’s plan. Note how the genealogies in chapters 1 – 9 connected the Israelites who had returned from exile with their ancestors and with the promises their ancestors had received from God. Watch for David’s role in leading Israel to worship God, and look for ways to enhance your own worship.

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 SAUL’S REIGN (1050 – 1010 BC)   DAVID’S REIGN (1010 – 970 BC)   SOLOMON’S REIGN (970 – 930 BC)   BUILDING OF THE TEMPLE (966 – 959 BC)   DIVISION OF THE KINGDOM (930 BC)   EXILE OF ISRAEL (722 BC)   FALL OF JERUSALEM (586 BC)   BOOK OF 1 CHRON­ICLES WRITTEN (C. 450 – 400 BC) 

576

1 Chron­icles 1:1

WHY ARE CAIN AND ABEL MISSING FROM THIS LIST? (1:1) This list follows the primary family line that produced the nations of the ancient Near East. Cain’s descendants were lost in the flood, and Abel did not have children. Seth was viewed as Abel’s replacement (Ge 4:25) and was the child through whom Adam’s true descendants were identified.

Historical Records From Adam to Abraham

WHY ARE ONLY SONS LISTED? (1:5) In Israelite culture, sons received the inheritance. Because a father’s name was carried through his sons, these genealogies helped the Israelites stay connected with their history. WHY IS NIMROD DESCRIBED WHEN HARDLY ANYONE ELSE IS? (1:10) Genealogies occasionally provide glimpses into the character, circumstances, accomplishments or misdeeds of the ­people listed. Such details remind us that genealogies are not meaningless lists; these were ­people as real as we are. Nimrod had apparently become well known for his military prowess. But Nimrod is not the only one with an expanded record in these genealogies: Peleg, whose name means “division,” was given his name because in his time the earth was divided (v. 19; see the NIV text note there). Er was so wicked that he was put to death by the Lord (2:3). And Jabez was more honorable than his brothers (4:9 – 10). WHY DOES THIS GENEALOGY INCLUDE THE ORIGIN OF THE PHILISTINES? (1:12) This genealogy puts the nations of the ancient Near East in their family contexts. Since the Philistines were a significant neighbor and antagonist of Israel during the days of the judges and early monarchy, the Chronicler wanted to show their place in the international mosaic. DID THE ISRAELITES ANNIHILATE THESE NATIONS BECAUSE OF NOAH’S CURSE? (1:13) The Israelites did not annihilate any of these nations. Instead, they reduced their significance through conquest, then incorporated

To Noah’s Sons

1

Adam, Seth, E ­ nosh, 2  Ke­nan, Ma­ha­la­lel, Ja­red, 3 Enoch, Me­thu­se­lah, La­mech, Noah.

4 The sons of Noah: a Shem, Ham and Ja­pheth. The Japhethites

5 The sons b of Ja­pheth: Go­mer, Ma­gog, Mad­ai, Ja­van, Tu­bal, Me­shek and Ti­ ras. 6 The sons of Go­mer: Ash­ke­naz, Ri­phath  c and To­gar­mah. 7 The sons of Ja­van: Eli­shah, Tar­shish, the Kit­tites and the Rod­a­nites. The Hamites

8 The sons of Ham: Cush, ­Egypt, Put and Ca­naan. 9 The sons of Cush: Seba, Hav­i­lah, Sab­ta, Ra­a­mah and Sab­te­ka. The sons of Ra­a­mah: She­ba and De­dan. 10 Cush was the fa­ther d of Nim­rod, who be­came a ­mighty war­rior on earth. 11 Egypt was the fa­ther of the Lu­dites, An­a­mites, Le­ha­bites, Naph­tu­hites, 12  Path­ru­sites, Kas­lu­hites (from whom the Phi­lis­ tines came) and Caph­to­rites. 13 Ca­naan was the fa­ther of Si­don his first­born,  e and of the Hit­tites, 14  Jeb­u­sites, Am­o­rites, Gir­ga­shites, 15  Hi­vites, Ar­kites, Si­nites, 16  Ar­vad­ites, Zem­a­rites and Ha­math­ites. a 4 

Septuagint; Hebrew does not have this line.    b 5  Sons may mean descendants or successors or nations; also in verses 6-9, 17 and 23.    c 6 Many Hebrew manuscripts and Vulgate (see also Septuagint and Gen. 10:3); most Hebrew manuscripts Diphath    d 10  Father may mean ancestor or predecessor or founder; also in verses 11, 13, 18 and 20.    e 13 Or of the Sidonians, the foremost   

W H Y R E A D A N A N C I E N T L I S T O F FA C E L E S S NAMES? 1:1 If we can learn from history, then we can learn from Biblical genealogies as well. How? By putting ourselves in the place of the original readers. If we can discover what they gained, we’ll gain something too. How did genealogies encourage and inspire the Israelites? (1) Genealogies established their heritage — ​including their rights of inheritance and property, claims to the throne, priesthood and clan leadership. (2) Genealogies helped them organize — ​determining how they pitched their tents, chose their spies, parceled out the promised land and so on. (3) Genealogies helped them remember what God had done for their ancestors. The writer of Chronicles used this list of names to show that God had chosen Israel for a prominent role in history. He wanted to encourage the Jews who had just returned from exile and were struggling to rebuild their ruined nation. These names showed that God accomplished his purposes through their ancestors. In fact, God’s plan began even before David, Moses or even Abraham; it began with Adam. This genealogy helped the returning Jews see that God could use them too — ​that God’s purposes were still in effect. The nation had been chosen and brought back to the promised land for a reason! By identifying with the original readers, we can discover a lesson that applies to us today: God still has a purpose, and he still has a ­people — ​Abraham’s true descendants by faith (Gal 3:29) — ​to fulfill his plan. He chose us in him before the creation of the world (Eph 1:4).

1 Chron­icles 1:36 The Semites

17 The sons of Shem: Elam, Ash­ur, Ar­phax­ad, Lud and Aram. The sons of Aram: a Uz, Hul, Ge­ther and Me­shek. 18 Ar­phax­ad was the fa­ther of She­lah, and She­lah the fa­ther of Eber. 19 Two sons were born to Eber: One was ­named Pe­leg,  b be­cause in his time the ­earth was di­vid­ed; his broth­er was ­named Jok­tan. 20 Jok­tan was the fa­ther of Al­mo­dad, She­leph, Ha­zar­ma­veth, Je­rah, 21  Ha­do­ ram, Uzal, Dik­lah, 22 Obal, c Abim­a­el, She­ba, 23 Ophir, Hav­i­lah and Jo­bab. All ­these were sons of Jok­tan.

24 Shem, Ar­phax­ad,  d She­lah, 25 Eber, Pe­leg, Reu, 26 Se­rug, Na­hor, Te­rah 27 and ­Abram (that is, Abra­ham).

577 the remainder into Israelite society (Jos 8:1 — ​12:24; Jdg 1:1 — ​3:6). This may have fulfilled Noah’s curse against the descendants of Ham’s son Canaan, which foretold that these nations would become slaves and servants to other nations (Ge 9:24 – 27).

IN WHAT WAY WAS THE EARTH . . . DIVIDED IN PELEG’S TIME? (1:19) Some speculate that this may refer to continental drift — ​the dividing of the continents. Others think this was a division of ­people — ​ either populations that migrated in opposite directions (as happened at the Tower of Babel, Ge 11:1 – 9) or populations that divided in hostility against each other. Since Peleg can also mean “canal” or “channel,” some think the divided earth refers to a well-watered area such as Babylonia, perhaps where the waters of the Euphrates River were divided into an irrigation canal.

The Family of Abraham 28 The sons of Abra­ham: Isaac and Ish­ma­el. Descendants of Hagar

29 These were ­their de­scen­dants: Ne­ba­ioth the first­born of Ish­ma­el, Ke­dar, Ad­be­el, Mib­sam, 30  Mish­ma, Du­mah, Mas­sa, Ha­dad, Tema, 31  Je­tur, Na­phish and Ked­e­mah. ­These were the sons of Ish­ma­el. Descendants of Keturah

32 The sons born to Ke­tu­rah, Abra­ham’s con­cu­bine: Zim­ran, Jok­shan, Me­dan, Mid­i­an, Ish­bak and Shu­ah. The sons of Jok­shan: She­ba and De­dan. 33 The sons of Mid­i­an: Ephah, ­Epher, Ha­nok, Abi­da and El­da­ah. All ­these were de­scen­dants of Ke­tu­rah.

WHY DOES THIS GENEALOGY INCLUDE CONCUBINES? (1:32) Family-based cultures such as the Israelite culture sometimes listed concubines in genealogies if including them was necessary to include the whole family. It also guaranteed a concubine’s social and legal rights, though she had a low status within the family.

Descendants of Sarah

34 Abra­ham was the fa­ther of Isaac. The sons of Isaac: Esau and Is­ra­el.

Esau’s Sons 35 The sons of Esau: El­i­phaz, Reu­el, Je­ush, Ja­lam and Ko­rah. 36 The sons of El­i­phaz: Te­man, Omar, Ze­pho,  e Ga­tam and Ke­naz; by Tim­na: Am­a­lek.  f a 17  One Hebrew manuscript and some Septuagint manuscripts (see also Gen. 10:23); most Hebrew manuscripts do not have this line.    b 19  Peleg means division.    c 22  Some Hebrew manuscripts and Syriac (see also Gen. 10:28); most Hebrew manuscripts Ebal    d 24  Hebrew; some Septuagint manuscripts Arphaxad, Cainan (see also note at Gen. 11:10)    e 36  Many Hebrew manuscripts, some Septuagint manuscripts and Syriac (see also Gen. 36:11); most Hebrew manuscripts Zephi    f 36  Some Septuagint manuscripts (see also Gen. 36:12); Hebrew Gatam, Kenaz, Timna and Amalek   

WHY IS JACOB CALLED ISRAEL HERE? (1:34) Chronicles was written to document God’s faithfulness to his covenant through all the religious and political turmoil of the kings. Perhaps for this reason the Chronicler used Jacob’s covenant name, Israel (meaning “he struggles with God”), which Jacob earned when he fought for and received God’s blessing (Ge 32:22 – 32).

578

1 Chron­icles 1:37 37 The sons of Reu­el: Na­hath, Ze­rah, Sham­mah and Miz­zah. The People of Seir in Edom

WHY DOES THIS GENEALOGY INCLUDE TIMNA, A WOMAN, IN A MOSTLY MALE LINEUP? (1:39) Timna was the daughter of Seir and the concubine of Esau’s son Eliphaz (v. 36; Ge 36:12). Timna’s name was later given to one of the chiefs of Edom (a nation that descended from Esau). The connection to Edom was significant, since the prophets promised judgment on Edom for harming Esau’s brother Jacob (Isa 34:5 – 15; Eze 25:12 – 14; Ob 1 – 21).

38 The sons of Seir: Lo­tan, Sho­bal, Zib­e­on, Anah, Di­shon, Ezer and Di­shan. 39 The sons of Lo­tan: Hori and Ho­mam. Tim­na was Lo­tan’s sis­ter. 40 The sons of Sho­bal: Al­van,  a Man­a­hath, Ebal, She­pho and Onam. The sons of Zib­eo ­ n: Aiah and Anah. 41 The son of Anah: Di­shon. The sons of Di­shon: Hem­dan,  b Esh­ban, Ith­ran and Ke­ran. 42 The sons of Ezer: Bil­han, Za­a­van and Akan.  c The sons of Di­shan d: Uz and Aran. The Rulers of Edom

WHY DOES THIS GENEALOGY LIST NATIONS OTHER THAN ISRAEL? (1:43 – 54) The Chronicler followed the pattern found in Genesis 10, where God’s chosen ­people were listed after others. By including Edom’s kings (who came from the line of Esau, Jacob’s brother), the Chronicler may have revealed another perspective on God’s election: they were not chosen. Also, current events may have caused the original readers of Chronicles to have special interest in Edom.

WHY DOES THIS GENEALOGY MENTION HADAD’S WIFE BUT NO ONE ELSE’S? (1:50) The primary reason is to distinguish this king from the earlier king by the same name (v. 46). The same distinction is found in the parallel account of Edom’s kings in Genesis 36:31 – 39. In addition, Mehetabel may also have been a particularly influential wife (but not queen, for in ancient Israel and Edom, only a king’s mother was called “queen”) whose reputation deserved preserving in the list. HOW WERE CHIEFS DIFFERENT FROM KINGS? (1:51) Apparently there could be more than one chief at a time. This suggests that the chiefs were most likely key leaders who were under the king and in charge of certain regions or districts. It’s also possible that they were leaders of tribes or clans.

43 These were the ­kings who r­ eigned in Edom be­fore any Is­ra­el­ite king reigned: Bela son of Beor, ­whose city was ­named Din­ha­bah. 44 When Bela died, Jo­bab son of Ze­rah from Boz­rah suc­ ceed­ed him as king. 45 When Jo­bab died, Hu­sham from the land of the Te­ man­ites suc­ceed­ed him as king. 46 When Hu­sham died, Ha­dad son of Be­dad, who de­feat­ ed Mid­i­an in the coun­try of Moab, suc­ceed­ed him as king. His city was ­named Avith. 47 When Ha­dad died, Sam­lah from Mas­re­kah suc­ceed­ed him as king. 48 When Sam­lah died, Sha­ul from Re­ho­both on the riv­er e suc­ceed­ed him as king. 49 When Sha­ul died, Baal-Ha­nan son of Ak­bor suc­ceed­ed him as king. 50 When Baal-Ha­nan died, Ha­dad suc­ceed­ed him as king. His city was n ­ amed Pau, f and his ­wife’s name was Me­het­a­bel daugh­ter of Ma­tred, the daugh­ter of MeZa­hab. 51 Ha­dad also died. The ­chiefs of Edom were: Tim­na, Al­vah, Je­theth, 52  Ohol­i­ba­mah, Elah, Pi­non, 53  Ke­naz, Te­man, Mib­zar, 54  Mag­di­el and Iram. ­These were the ­chiefs of Edom.

Israel’s Sons

2

These were the sons of Is­ra­el: Reu­ben, Sim­e­on, Levi, Ju­dah, Is­sa­char, Zeb­u­lun, 2  Dan, Jo­seph, Ben­ja­min, Naph­ta­li, Gad and Ash­er.

a 40  Many Hebrew manuscripts and some Septuagint manuscripts (see also Gen. 36:23); most Hebrew manuscripts Alian    b 41  Many Hebrew manuscripts and some Septuagint manuscripts (see also Gen. 36:26); most Hebrew manuscripts Hamran    c 42  Many Hebrew and Septuagint manuscripts (see also Gen. 36:27); most Hebrew manuscripts Zaavan, Jaakan    d 42 See Gen. 36:28; Hebrew Dishon, a variant of Dishan    e 48 Possibly the Euphrates    f 50  Many Hebrew manuscripts, some Septuagint manuscripts, Vulgate and Syriac (see also Gen. 36:39); most Hebrew manuscripts Pai   

1 Chron­icles 2:23

579

Judah To Hezron’s Sons

3 The sons of Ju­dah: Er, Onan and She­lah. ­These ­three were born to him by a Ca­naan­ite wom­an, the daugh­ter of Shua. Er, Ju­ dah’s first­born, was wick­ed in the Lord’s ­sight; so the Lord put him to d ­ eath. 4  Ju­dah’s daugh­ter-inlaw Ta­mar bore Pe­rez and Ze­rah to Ju­dah. He had five sons in all. 5 The sons of Pe­rez: Hez­ron and Ha­mul. 6 The sons of Ze­rah: Zim­ri, ­Ethan, He­man, Kal­kol and Dar­da a — ​five in all. 7 The son of Kar­mi: Achar, b who ­brought trou­ble on Is­ra­el by vi­o­lat­ing the ban on tak­ing de­vot­ed things. c 8 The son of Ethan: Az­a­ri­ah. 9 The sons born to Hez­ron were: Je­rah­me­el, Ram and Ca­leb.  d

WHY MENTION ONLY ONE SON’S DEATH? (2:3) There is probably no specific theological reason. Genesis 38:6 – 10 records that Er was so wicked that God put him to death. According to a custom known as “levirate marriage,” Er’s brother Onan was expected to marry Er’s childless widow and produce a male offspring. Onan refused to do so, knowing that his first child would be considered Er’s descendant, not his, and would receive Er’s inheritance. Because Onan did not fulfill his duty, God put him to death. The genealogies of 1 Chron­icles 1:1 — ​2:55 closely follow the family lists and stories of Genesis, so it is possible the Chronicler expected readers to know the rest of the story. WHY LIST THE OFFSPRING JUDAH HAD BY HIS SON’S WIFE? (2:4) See Why was Tamar entitled to marry her brother-in-law? (Ge 38:14; p. 59).

From Ram Son of Hezron

10 Ram was the fa­ther of Am­min­a­dab, and Am­min­a­dab the fa­ther of Nah­ shon, the lead­er of the peo­ple of Ju­dah. 11  Nah­shon was the fa­ther of Sal­mon, e Sal­mon the fa­ther of Boaz, 12 Boaz the fa­ther of Obed and Obed the fa­ther of Jes­se. 13 Jes­se was the fa­ther of Eli­ab his first­born; the sec­ond son was Abin­a­dab, the ­third Shim­ea, 14  the ­fourth Ne­than­el, the ­fifth Rad­dai, 15 the ­sixth Ozem and the sev­enth Da­vid. 16  Their sis­ters were Zer­u­i­ah and Ab­i­gail. Zer­u­i­ah’s ­three sons were Abish­ai, Joab and As­a­hel. 17  Ab­i­gail was the moth­er of Am­a­sa, ­whose fa­ther was Je­ther the Ish­ma­el­ite. Caleb Son of Hezron

18 Ca­leb son of Hez­ron had chil­dren by his wife Azu­bah (and by Jer­i­oth). ­These were her sons: Je­sher, Sho­ bab and Ar­don. 19  When Azu­bah died, Ca­leb mar­ried Eph­rath, who bore him Hur. 20 Hur was the fa­ther of Uri, and Uri the fa­ther of Bez­a­lel. 21 Lat­er, Hez­ron, when he was six­ty ­years old, mar­ried the daugh­ter of Ma­kir the fa­ther of Gil­e­ad. He made love to her, and she bore him Se­gub. 22  Se­gub was the fa­ther of Jair, who con­trolled twen­ty-­three ­towns in Gil­e­ad. 23 (But Ge­shur and Aram cap­tured Hav­voth Jair,  f as well as Ke­nath with its sur­round­ ing set­tle­ments  — ​six­ty ­towns.) All ­these were de­ scen­dants of Ma­kir the fa­ther of Gil­e­ad. a 6  Many Hebrew manuscripts, some Septuagint manuscripts and Syriac (see also 1 Kings 4:31); most Hebrew manuscripts Dara    b 7  Achar means trouble; Achar is called Achan in Joshua.    c 7  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.    d 9 Hebrew Kelubai, a variant of Caleb    e 11 Septuagint (see also Ruth 4:21); Hebrew Salma    f 23 Or captured the settlements of Jair   

WHY ARE DAVID’S SISTERS MENTIONED? (2:16) Probably because their children played such key roles in the formation and development of the nation of Israel. Zeruiah’s sons, David’s nephews, supported David in battle as he rose to the throne. One of them, Joab, served as the general of David’s army. Abigail’s son, Amasa, became the general of Absalom’s army when Absalom, David’s son, led the rebellion against his father (2Sa 17:25). Amasa later replaced his cousin Joab as commander over David’s army (2Sa 19:13) — ​until he was treacherously murdered by Joab (2Sa  20:9 – 10). WAS IT UNUSUAL TO MARRY AT 60 YEARS OLD? (2:21) Probably no more so than it is today. Hezron had been married before and had already ­fathered children (v. 9). On the other hand, Isaac was 40 years old when he married Rebekah (Ge 25:20).

580

1 Chron­icles 2:24 24 Af­ter Hez­ron died in Ca­leb Eph­ra­thah, Abi­jah the wife of Hez­ron bore him Ash­hur the fa­ther a of Te­koa. Jerahmeel Son of Hezron

WHY DOES THIS GENEALOGY MENTION THAT JETHER DIED WITHOUT CHILDREN? (2:32) For two reasons: (1) It explains why none of Jether’s sons are listed in the next section of the genealogy. (2) Having no children was seen as a great misfortune in Hebrew culture. Anyone reading this genealogy would have been reminded that Jether was an unfortunate man. WHY WOULD A MAN HAVE HIS DAUGHTER MARRY HIS SLAVE? (2:34 – 35) This was a way to keep property and possessions within the family. Because Sheshan had no sons, he could bequeath the family land to his daughters (Nu 27:1 – 8). After marriage, however, control over the property would transfer to their husbands. Sheshan’s other option was to designate his servant as his adopt­ed heir — ​just as Abraham considered doing before he had a son of his own (Ge 15:2 – 3). Sheshan apparently exercised both options: he adopted his Egyptian servant Jarha and then gave his daughter in marriage to him.

25 The sons of Je­rah­me­el the first­born of Hez­ron: Ram his first­born, Bu­nah, Oren, Ozem and b Ahi­jah. 26  Je­rah­me­el had an­oth­er wife, ­whose name was At­ a­rah; she was the moth­er of Onam. 27 The sons of Ram the first­born of Je­rah­me­el: Maaz, Ja­min and Eker. 28 The sons of Onam: Sham­mai and Jada. The sons of Sham­mai: Na­dab and Abi­shur. 29 Abi­shur’s wife was ­named Ab­i­hail, who bore him Ah­ ban and Mo­lid. 30 The sons of Na­dab: Se­led and Ap­pa­im. Se­led died with­out chil­dren. 31 The son of Ap­pa­im: Ishi, who was the fa­ther of She­shan. She­shan was the fa­ther of Ah­lai. 32 The sons of Jada, Sham­mai’s broth­er: Je­ther and Jon­a­than. Je­ther died with­out chil­dren. 33 The sons of Jon­a­than: Pe­leth and Zaza. These were the de­scen­dants of Je­rah­me­el. 34 She­shan had no sons — ​only daugh­ters. He had an Egyp­tian ser­vant n ­ amed Jar­ha. 35 She­ shan gave his daugh­ter in mar­riage to his ser­vant Jar­ha, and she bore him At­tai. 36 At­tai was the fa­ther of Na­than, Na­than the fa­ther of Za­bad, 37 Za­bad the fa­ther of Eph­lal, Eph­lal the fa­ther of Obed, 38 Obed the fa­ther of Jehu, Jehu the fa­ther of Az­a­ri­ah, 39 Az­a­ri­ah the fa­ther of He­lez, He­lez the fa­ther of El­e­a­sah, 40 El­e­a­sah the fa­ther of Sis­mai, Sis­mai the fa­ther of Shal­lum, 41 Shal­lum the fa­ther of Jek­a­mi­ah, and Jek­a­mi­ah the fa­ther of Elish­a­ma. The Clans of Caleb

42 The sons of Ca­leb the broth­er of Je­rah­me­el: Me­sha his first­born, who was the fa­ther of Ziph, and his son Ma­re­shah,  c who was the fa­ther of He­bron. 43 The sons of He­bron: Ko­rah, Tap­pu­ah, Re­kem and She­ma. 44  She­ma was the fa­ther of Ra­ham, and Ra­ham the fa­ther of Jor­ ke­am. Re­kem was the fa­ther of Sham­mai. 45 The son of Sham­mai was Maon, and Maon was the fa­ther of Beth Zur. a 24  Father may mean civic leader or military leader; also in verses 42, 45, 49-52 and possibly elsewhere.    b 25 Or Oren and Ozem, by    c 42  The meaning of the Hebrew for this phrase is uncertain.   

1 Chron­icles 3:10 46 Ca­leb’s con­cu­bine ­Ephah was the moth­er of Ha­ran, Moza and Ga­zez. Ha­ran was the fa­ther of Ga­zez. 47 The sons of Jah­dai: Re­gem, Jo­tham, Ge­shan, Pe­let, ­Ephah and Sha­aph. 48 Ca­leb’s con­cu­bine Ma­a­kah was the moth­er of She­ber and Tir­ha­nah. 49 She also gave b ­ irth to Sha­aph the fa­ther of Mad­man­nah and to She­va the fa­ther of Mak­be­nah and Gib­ea. Ca­leb’s daugh­ter was Ak­sah. 50 These were the de­scen­dants of Ca­leb. The sons of Hur the first­born of Eph­ra­thah: Sho­bal the fa­ther of Kir­i­ath Je­a­rim, 51 Sal­ma the fa­ther of Beth­le­hem, and Ha­reph the fa­ther of Beth Ga­der. 52 The de­scen­dants of Sho­bal the fa­ther of Kir­i­ath Je­a­rim were: Ha­ro­eh, half the Ma­na­hath­ites, 53 and the c­ lans of Kir­i­ath Je­a­rim: the Ith­rites, Pu­thites, Shu­math­ites and Mish­ra­ites. From ­these de­scend­ed the Zo­rath­ ites and Esh­ta­o­lites. 54 The de­scen­dants of Sal­ma: Beth­le­hem, the Ne­toph­a­thites, At­roth Beth Joab, half the Ma­na­hath­ites, the Zo­rites, 55 and the c­ lans of ­scribes  a who ­lived at Ja­bez: the Ti­rath­ites, Shim­ e­ath­ites and Su­cath­ites. ­These are the Ke­nites who came from Ham­math, the fa­ther of the Rek­ab­ites. b

581 WHY ARE THE SONS OF CONCUBINES INCLUDED IN THIS LIST? (2:46) Family-based cultures such as the Israelite culture considered concubines and their children to be members of the family. Although a concubine had fewer privileges than a primary wife, being on the genealogical list guaranteed her and her children certain rights: proper care, including food and clothing, and freedom in case of ill-treatment or neglect. See Why does this genealogy include concubines? (1:32; p. 577).

WHAT WAS THE DIFFERENCE BETWEEN A FAMILY AND A CLAN? (2:52 – 55) The terms are interchangeable, though clan sometimes refers to a larger group of relatives than family does. The English words have different origins: clan emerged from Gaelic and Old Irish, while family came by way of Roman Latin.

The Sons of David

3

These were the sons of Da­vid born to him in He­bron: The first­born was Am­non the son of Ahin­oa ­ m of Jez­re­el; the sec­ond, Dan­iel the son of Ab­i­gail of Car­mel; 2 the ­third, Ab­sa­lom the son of Ma­a­kah daugh­ter of Tal­mai king of Ge­shur; the ­fourth, Ad­o­ni­jah the son of Hag­gith; 3 the ­fifth, Sheph­a­ti­ah the son of Abi­tal; and the ­sixth, Ith­re­am, by his wife Eglah. 4 These six were born to Da­vid in He­bron, ­where he ­reigned sev­en ­years and six months. Da­vid ­reigned in Je­ru­sa­lem thir­ty-­three ­years, 5  and ­these were the chil­dren born to him there: Sham­mua,  c Sho­bab, Na­than and Sol­o­mon. ­These four were by Bath­she­ba  d daugh­ter of Am­mi­el. 6  There were also Ib­har, El­i­shua,  e Eliph­e­let, 7 No­ gah, Ne­pheg, Ja­phia, 8  Elish­a­ma, Eli­a­da and Eliph­ e­let  — ​nine in all. 9 All ­these were the sons of Da­vid, be­sides his sons by his con­cu­bines. And Ta­mar was ­their sis­ter. The Kings of Judah

10 Sol­o­mon’s son was Re­ho­bo­am, Abi­jah his son, Asa his son, Je­hosh­a­phat his son, a 55 Or of

the Sopherites    b 55 Or father of Beth Rekab    c 5 Hebrew Shimea, a variant of Shammua    d 5  One Hebrew manuscript and Vulgate (see also Septuagint and 2 Samuel 11:3); most Hebrew manuscripts Bathshua    e 6  Two Hebrew manuscripts (see also 2 Samuel 5:15 and 1 Chron. 14:5); most Hebrew manuscripts Elishama   

WAS THIS DANIEL THE SAME PERSON DESCRIBED IN THE BOOK OF DANIEL? (3:1) No. This was David’s second son (called Kileab in 2Sa 3:3). He lived about 400 years before the prophet Daniel. HOW MANY WIVES DID DAVID HAVE? (3:1 – 9) Seven wives are mentioned here, though there were others. Michal, Saul’s daughter and David’s first wife, is not included because she did not bear any children (2Sa 6:23). Of the seven wives mentioned in these verses, Bathsheba is the only one David married after he moved from Hebron to Jerusalem. But according to 2 Sam­uel 5:13, David married more than once while he reigned in Jerusalem, suggesting that he had at least nine wives in addition to his many concubines (2Sa 15:16; 1Ki  1:3 – 4). WHY IS THIS LIST OF DAVID’S CHILDREN DIFFERENT FROM THE ONE GIVEN IN 2 SAMUEL 3:2 – 5? (3:1 – 9) The list in 2 Sam­uel 3 records David’s life only during his reign in Hebron. Chronicles continues the list through the end of his life, adding sons born of later wives and concubines. The only other difference is that Kileab in 2 Sam­ uel 3:3 is identified in 1 Chron­icles 3:1 as Daniel. These two names likely refer to the same person.

582

WHY IS ZEDEKIAH LISTED AS A SUCCESSOR OF JEHOIAKIM, NOT AS A SON? (3:16) Because Zedekiah was Jehoiakim’s half broth­ er, not his son (v. 15; 2Ki 23:36; 24:18). During the closing days of Judah’s history, the transition from one king to the next was sometimes made under less than ideal circumstances. In this case, the king of Babylon conquered Jerusalem, took Jehoiachin captive to Babylon and set Zedekiah up as a puppet ruler. The reign of Zedekiah, the last king of Judah, came to an end when the p ­ eople of Judah went into Babylonian exile.

WHY ARE TOTALS LISTED FOR SOME DESCENDANTS BUT NOT FOR OTHERS? (3:22) This may have been a stylistic technique — ​ bringing closure to one part of the list before going on to the next. But why it is used on some occasions and not others is unclear. In verse 22, the total given of Shemaiah’s sons (six) is one more than the names listed, meaning perhaps that one name was omitted from the list. Another explanation is that Shemaiah is the brother of the five persons listed (in which case there should be a semicolon after sons instead of a colon). If so, then there would be six names given as sons of Shekaniah.

1 Chron­icles 3:11 11 Je­ho­ram  a his son, Aha­zi­ah his son, Jo­ash his son, 12 Am­a­zi­ah his son, Az­a­ri­ah his son, Jo­tham his son, 13 Ahaz his son, Hez­e­ki­ah his son, Ma­nas­seh his son, 14 Amon his son, Jo­si­ah his son. 15 The sons of Jo­si­ah: Jo­ha­nan the first­born, Je­hoi­a­kim the sec­ond son, Zed­e­ki­ah the third, Shal­lum the fourth. 16 The suc­ces­sors of Je­hoi­a­kim: Je­hoi­a­chin  b his son, and Zed­e­ki­ah. The Royal Line After the Exile

17 The de­scen­dants of Je­hoi­a­chin the cap­tive: She­al­ti­el his son, 18  Mal­ki­ram, Pe­da­iah, She­naz­zar, Jek­a­mi­ah, Hosh­a­ma and Ned­a­bi­ah. 19 The sons of Pe­da­iah: Ze­rub­ba­bel and Shim­ei. The sons of Ze­rub­ba­bel: Me­shul­lam and Han­a­ni­ah. She­lo­mith was ­their sis­ter. 20 There were also five oth­ers: Ha­shu­bah, Ohel, Ber­e­ki­ah, Has­a­di­ah and Ju­shabHe­sed. 21 The de­scen­dants of Han­a­ni­ah: Pel­a­ti­ah and Je­sha­iah, and the sons of Re­pha­iah, of Ar­nan, of Oba­di­ah and of Shek­a­ni­ah. 22 The de­scen­dants of Shek­a­ni­ah: She­ma­iah and his sons: Hat­tush, Igal, Ba­ri­ah, Ne­a­ri­ah and Sha­phat  — ​six in all. 23 The sons of Ne­a­ri­ah: Eli­o­e­nai, Hiz­ki­ah and Az­ri­kam  — ​­three in all. 24 The sons of Eli­o­e­nai: Hod­a­vi­ah, Eli­a­shib, Pe­la­iah, Ak­kub, Jo­ha­nan, De­la­ iah and Ana­ni  — ​sev­en in all. Other Clans of Judah

4

The de­scen­dants of Ju­dah: Pe­rez, Hez­ron, Kar­mi, Hur and Sho­bal. 2 Re­a­iah son of Sho­bal was the fa­ther of Ja­hath, and Ja­ hath the fa­ther of Ahu­mai and La­had. ­These were the ­clans of the Zo­rath­ites. 3 These were the sons c of Etam: Jez­re­el, Ish­ma and Id­bash. ­Their sis­ter was ­named Haz­ze­lel­po­ni. 4 Pe­nu­el was the fa­ther of Ge­dor, and Ezer the fa­ther of Hu­shah. a 11 Hebrew Joram,

a variant of Jehoram    b 16 Hebrew Jeconiah, a variant of Jehoiachin; also in verse 17    c 3  Some Septuagint manuscripts (see also Vulgate); Hebrew father   

1 Chron­icles 4:21

583

These were the de­scen­dants of Hur, the first­born of Eph­ra­thah and fa­ther  a of Beth­le­hem. 5 Ash­hur the fa­ther of Te­koa had two ­wives, He­lah and Na­a­rah. 6 Na­a­rah bore him Ahuz­zam, He­pher, Tem­e­ni and Ha­a­ hash­ta­ri. ­These were the de­scen­dants of Na­a­rah. 7 The sons of He­lah: Ze­reth, Zo­har, Eth­nan, 8 and Koz, who was the fa­ther of Anub and Haz­zo­be­bah and of the ­clans of Ahar­ hel son of Ha­rum. 9 Ja­bez was more hon­or­able than his broth­ers. His moth­ er had n ­ amed him Ja­bez, b say­ing, “I gave b ­ irth to him in pain.” 10 Ja­bez ­cried out to the God of Is­ra­el, “Oh, that you ­would ­bless me and en­large my ter­ri­to­ry! Let your hand be with me, and keep me from harm so that I will be free from pain.” And God grant­ed his re­quest. 11 Ke­lub, Shu­hah’s broth­er, was the fa­ther of Me­hir, who was the fa­ther of Esh­ton. 12 Esh­ton was the fa­ther of Beth Ra­pha, Pa­se­ah and Te­hin­nah the fa­ther of Ir Na­hash.  c ­These were the men of Re­kah. 13 The sons of Ke­naz: Oth­ni­el and Se­ra­iah. The sons of Oth­ni­el: Ha­thath and Me­on­o­thai.  d 14  Me­on­o­thai was the fa­ ther of Oph­rah. Se­ra­iah was the fa­ther of Joab, the fa­ther of Ge Ha­ra­shim. e It was ­called this be­ cause its peo­ple were ­skilled work­ers. 15 The sons of Ca­leb son of Je­phun­neh: Iru, Elah and Naam. The son of Elah: Ke­naz. 16 The sons of Je­hal­le­lel: Ziph, Zi­phah, Tir­ia and As­a­rel. 17 The sons of Ez­rah: Je­ther, Me­red, E ­ pher and Ja­lon. One of Me­red’s ­wives gave b ­ irth to Mir­ia ­ m, Sham­mai and Ish­bah the fa­ther of Esh­te­moa. 18 (His wife from the t­ ribe of Ju­dah gave b ­ irth to Je­red the fa­ther of Ge­dor, He­ber the fa­ther of Soko, and Je­ku­thi­el the fa­ther of Za­no­ ah.) ­These were the chil­dren of Phar­aoh’s daugh­ter Bi­thi­ah, whom Me­red had mar­ried. 19 The sons of Ho­di­ah’s wife, the sis­ter of Na­ham: the fa­ther of Ke­i­lah the Gar­mite, and Esh­te­moa the Ma­ak­a­thite. 20 The sons of Shi­mon: Am­non, Rin­nah, Ben-Ha­nan and Ti­lon. The de­scen­dants of Ishi: Zo­heth and Ben-Zo­heth. 21 The sons of She­lah son of Ju­dah: Er the fa­ther of Le­kah, La­a­dah the fa­ther of Ma­ re­shah and the ­clans of the lin­en work­ers at Beth a 4  Father may mean civic leader or military leader; also in verses 12, 14, 17, 18 and possibly elsewhere.    b 9  Jabez sounds like the Hebrew for pain.    c 12 Or of the city of Nahash    d 13  Some Septuagint manuscripts and Vulgate; Hebrew does not have and Meonothai.    e 14  Ge Harashim means valley of skilled workers.   

WHY DOES THIS GENEALOGY GIVE JABEZ EXTRA ATTENTION? (4:9 – 10) It was not uncommon to insert historical comments into genealogies. But why comment on Jabez? To the Hebrew way of thinking, Jabez was a “born loser.” His name sounds like the Hebrew for pain (see the NIV text on v. 9). But despite his hard-luck beginning, he was honored because of his relationship with God. This was a valuable lesson for a ­people struggling with their own identity. See the article Why read an ancient list of faceless names? (1:1; p. 576). LINK (4:13) OTHNIEL See Judges 3:9 – 11.

HOW COULD AN ISRAELITE SLAVE HAVE MARRIED PHARAOH’S DAUGHTER? (4:17 – 18) Apparently this happened long before Moses’ time, when Israel was still in favor with Egypt. It also indicates that Mered was a man of some distinction.

WHY DOES THIS GENEALOGY MENTION LINEN WORKERS AND POTTERS? (4:21,23) In the ancient Near East, it was common to associate a clan with its trade. Perhaps some families so dominated certain trades in an area that the families and their trades became inseparable in p ­ eople’s minds. That these families worked for the king (v. 23) may indicate their social or commercial importance.

584

1 Chron­icles 4:22 Ash­bea, 22 Jo­kim, the men of Ko­ze­ba, and Jo­ash and Sa­raph, who ­ruled in Moab and Ja­shu­bi Le­hem. (These rec­ords are from an­cient t­ imes.) 23 They were the pot­ters who l­ ived at Ne­ta­im and Ge­de­rah; they ­stayed ­there and ­worked for the king.

Simeon

HOW WERE GENEALOGICAL RECORDS KEPT? (4:33) Early genealogies were written down and passed from one generation to the next. Because the Israelites’ identities were tied to inheritance plots assigned by Joshua (Jos 13:1 — ​19:51), it was important that the ­people be able to trace their ancestry to a particular family. These records likely were kept by the eldest males of each family. Town and village records are also mentioned (1Ch 9:22; Ru 4:10).

WHAT TIME PERIOD DOES TO THIS DAY REFER TO? (4:43) The Chronicler wrote around 450 to 400 BC for an audience of Jews who had returned to Judah and Jerusalem after the Babylonian exile. This day was thus the last half of the fifth century, BC. AS A FIRSTBORN SON, WHAT RIGHTS WOULD REUBEN HAVE HAD? (5:1) The firstborn son typically received the covenant blessing, succeeded his father as head of the family or tribe, and received twice as much of his father’s property as any of his brothers. His younger siblings were under his authority, and he cared for his mother and unmarried sisters as if he were their father. Some say Reuben’s actions also may have lost the priesthood for his descendants, but that is highly speculative.

24 The de­scen­dants of Sim­e­on: Nem­u­el, Ja­min, Ja­rib, Ze­rah and Sha­ul; 25 Shal­lum was Sha­ul’s son, Mib­sam his son and Mish­ ma his son. 26 The de­scen­dants of Mish­ma: Ham­mu­el his son, Zak­kur his son and Shim­ei his son. 27 Shim­ei had six­teen sons and six daugh­ters, but his broth­ers did not have many chil­dren; so t­ heir en­tire clan did not be­come as nu­mer­ous as the peo­ple of Ju­dah. 28 They ­lived in Be­er­she­ba, Mol­a­dah, Ha­zar Shu­al, 29  Bil­hah, Ezem, To­lad, 30  Be­thu­el, Hor­mah, Zik­lag, 31  Beth Mar­ka­both, Ha­zar Su­sim, Beth Biri and Sha­a­ra­im. ­These were ­their ­towns un­til the ­reign of Da­vid. 32  Their sur­round­ing vil­lag­es were Etam, Ain, Rim­mon, To­ken and ­Ashan  — ​five ­towns  — ​ 33 and all the vil­lag­es ­around ­these ­towns as far as Ba­al­ath.  a ­These were ­their set­tle­ments. And they kept a ge­ne­alog­i­cal rec­ord. 34  Me­sho­bab, Jam­lech, Jo­shah son of Am­a­zi­ah, 35 Joel, Jehu son of Josh­i­bi­ah, the son of Se­ra­iah, the son of Asi­el, 36  also Eli­o­e­nai, Ja­a­ko­bah, Jesh­o­ha­iah, Asa­iah, Adi­el, Je­sim­i­el, Be­na­iah, 37 and Ziza son of Shi­phi, the son of Al­lon, the son of Je­da­iah, the son of Shim­ri, the son of She­ma­iah. 38 The men list­ed ­above by name were lead­ers of ­their ­clans. ­Their fam­i­lies in­creased great­ly, 39 and they went to the out­skirts of Ge­dor to the east of the val­ley in ­search of pas­ture for ­their ­flocks. 40 They ­found rich, good pas­ture, and the land was spa­cious, peace­ful and qui­et. Some Ham­ ites had ­lived ­there for­mer­ly. 41 The men ­whose ­names were list­ed came in the days of Hez­e­ki­ah king of Ju­dah. They at­tacked the Ham­ites in ­their dwell­ings and also the Me­u­nites who were ­there and com­plete­ly de­stroyed  b them, as is ev­i­dent to this day. Then they set­tled in t­ heir p ­ lace, be­cause t­ here was pas­ture for ­their ­flocks. 42 And five hun­dred of ­these Sim­e­on­ites, led by Pel­a­ti­ah, Ne­a­ri­ah, Re­pha­iah and Uz­zi­el, the sons of Ishi, in­ vad­ed the hill coun­try of Seir. 43  They ­killed the re­main­ing Am­a­lek­ites who had es­caped, and they have ­lived ­there to this day.

Reuben

5

The sons of Reu­ben the first­born of Is­ra­el (he was the first­born, but when he de­filed his fa­ther’s mar­riage bed, his ­rights as first­born were giv­en to the sons of Jo­seph son of Is­ra­el; so he c­ ould not be list­ed in the ge­ne­alog­ic­ al rec­ord

a 33 

Some Septuagint manuscripts (see also Joshua 19:8); Hebrew Baal    b 41  The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.   

1 Chron­icles 5:21

585

in ac­cor­dance with his birth­right, 2  and ­though Ju­dah was the stron­gest of his broth­ers and a rul­er came from him, the r­ ights of the first­born be­longed to Jo­seph) — ​3 the sons of Reu­ben the first­born of Is­ra­el: Ha­nok, Pal­lu, Hez­ron and Kar­mi. 4 The de­scen­dants of Joel: She­ma­iah his son, Gog his son, Shim­ei his son, 5 Mi­cah his son, Re­a­iah his son, Baal his son, 6 and Be­e­rah his son, whom Tig­lath-Pi­le­ser  a king of As­syr­ia took into ex­ile. Be­er­ ah was a lead­er of the Reu­ben­ites. 7 Their rel­a­tives by ­clans, list­ed ac­cord­ing to ­their ge­ne­ alog­i­cal rec­ords: Je­i­el the ­chief, Zech­a­ri­ah, 8 and Bela son of Azaz, the son of She­ma, the son of Joel. They set­tled in the area from Aro­er to Nebo and Baal Meon. 9 To the east they oc­cu­pied the land up to the edge of the des­ert that ex­tends to the Eu­phra­tes Riv­er, be­cause ­their live­stock had in­creased in Gil­e­ad. 10  Dur­ing ­Saul’s ­reign they ­waged war ­against the Hag­rites, who were de­feat­ed at t­ heir h ­ ands; they oc­ cu­pied the dwell­ings of the Hag­rites through­out the en­tire re­gion east of Gil­e­ad.

WHY DIDN’T THE SECOND IN LINE GET WHAT REUBEN LOST? (5:2) The second and third sons, Simeon and Levi, were not permitted to lead the Israelites because their vengeance had endangered the clan’s safety (Ge 34:25,30). Judah, Jacob’s fourth son, became the clan’s leader. His tribe became preeminent among the 12 (Ge 49:8 – 10), and it was from his tribe that ­Jesus eventually came (Mt 1:1 – 3). Joseph (through his sons Ephraim and Manasseh) received the covenant blessing (Ge 48:15 – 16) and double portion (Ge 48:5 – 6; Jos 16:5 — ​17:11; Eze 47:13). The priesthood later went to the tribe of Levi, probably because (1) Moses and Aaron were Levites and (2) the Levites proved themselves faithful to God (Ex 32:25 – 29), which transformed the curse of Jacob’s prophecy (Ge 49:5 – 7) into the blessing of Moses’ prophecy (Dt 33:8 – 11).

Gad 11 The Gad­ites ­lived next to them in Ba­shan, as far as Sal­ e­kah: 12 Joel was the c­ hief, Sha­pham the sec­ond, then Ja­nai and Sha­phat, in Ba­shan. 13 Their rel­a­tives, by fam­i­lies, were: Mi­cha­el, Me­shul­lam, She­ba, Jo­rai, Ja­kan, Zia and Eber  — ​sev­en in all. 14 These were the sons of Ab­i­hail son of Huri, the son of Ja­ro­ah, the son of Gil­ea ­ d, the son of Mi­cha­el, the son of Je­shish­ai, the son of Jah­do, the son of Buz. 15 Ahi son of Ab­di­el, the son of Guni, was head of ­their fam­i­ly. 16 The Gad­ites l­ ived in Gil­e­ad, in Ba­shan and its out­ly­ing vil­lag­es, and on all the pas­ture­lands of Shar­on as far as they ex­tend­ed. 17  All ­these were en­tered in the ge­ne­alog­i­cal rec­ords dur­ ing the ­reigns of Jo­tham king of Ju­dah and Jer­o­bo­am king of Is­ra­el. 18 The Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­ nas­seh had 44,760 men ­ready for mil­i­tary ser­vice — ​ablebod­ied men who ­could han­dle ­shield and ­sword, who ­could use a bow, and who were ­trained for bat­tle. 19  They ­waged war a ­ gainst the Hag­rites, Je­tur, Na­phish and No­dab. 20 They were ­helped in fight­ing them, and God de­liv­ered the Hag­ rites and all ­their al­lies into ­their ­hands, be­cause they ­cried out to him dur­ing the bat­tle. He an­swered t­ heir p ­ rayers, be­cause they trust­ed in him. 21 They ­seized the live­stock of the Hag­rites  — ​fif­ty thou­sand cam­els, two hun­dred fif­ty a 6 Hebrew Tilgath-Pilneser,

a variant of Tiglath-Pileser; also in verse 26   

WHY WOULD THESE TRIBES WANT 100,000 CAPTIVES? (5:21) They probably wanted to use them as slaves, just as Egypt had earlier used Israel. It was common practice in the ancient Near East to decimate enemy populations by forcing them into slavery. Although the Chronicler does not mention slavery here, most slaves in Israel were prisoners of war. Compared with slaves elsewhere during that era, those in Israel were treated relatively well because they were protected by Mosaic Law.

586

1 Chron­icles 5:22 t­ hou­sand ­sheep and two thou­sand don­keys. They also took one hun­dred thou­sand peo­ple cap­tive, 22 and many oth­ers fell ­slain, be­cause the bat­tle was ­God’s. And they oc­cu­pied the land un­til the ex­ile.

The Half-Tribe of Manasseh

DID GOD INSPIRE THE KING OF ASSYRIA TO GO TO WAR? (5:26) Yes, but Tiglath-Pileser probably had no idea God was using him as an instrument to punish the Israelites. The king likely thought his military power and strategy, along with his own gods, won him the victory. God, however, was working behind the scenes, formulating the concept and finalizing the conclusion of Assyria’s battles. This is a theme throughout Chronicles: God blesses those who trust him and punishes those who follow other gods. See the article Why does a merciful God punish anyone? (Na 2:13; p. 1376). LINK (6:3) MOSES The birth of Moses is recorded in Exodus 2. HOW SIGNIFICANT WAS IT THAT MOSES WAS A LEVITE? (6:3; SEE V. 1) As mediator of the divine covenant and absolute leader of the Israelites, Moses stood above clan identity. However, when the Israelites worshiped the golden calf at Mount Sinai, Moses asked for volunteers to repent and dispense judgment on the p ­ eople (Ex 32:1 – 29). Only the Levites responded, perhaps in part because he was one of them. LINK (6:8) ZADOK Zadok was one of David’s two priests (18:16; 2Sa 8:17). See 1 Kings 1:1 – 53 for the story of Zadok’s support of Solomon’s right to the throne when Adonijah set himself up as king. WHY NOTE THAT AZARIAH WAS A PRIEST IN SOLOMON’S TEMPLE? (6:10) The original group of priests who served in Solomon’s temple determined the manner of priestly ser­vice for nearly 400 years. To be part of that first team was a distinct honor. It may have also been a way of distinguishing this Azariah from others with the same name in his family (vv. 9,13). LINK (6:13) HILKIAH Hilkiah, the high priest during Josiah’s reign, discovered the Book of the Law in the temple (2Ki 22:8; 2Ch 34:14). WHAT HAPPENED TO THE PRIESTHOOD DURING THE EXILE? (6:15) When the temple was destroyed, the functions of the priests ended. God’s promise through prophets like Isaiah (Isa 40:1 – 2), Jeremiah (Jer 30:1 — ​31:40) and Ezekiel (Eze 40:1 — ​48:35), that the Jews would return to the land of Israel and rebuild the temple, gave ­people reason to continue recording the genealogies so that priests would be available to serve after the restoration.

23 The peo­ple of the half-­tribe of Ma­nas­seh were nu­mer­ ous; they set­tled in the land from Ba­shan to Baal Her­mon, that is, to Se­nir (Mount Her­mon). 24 These were the h ­ eads of t­ heir fam­i­lies: ­Epher, Ishi, Eli­ el, Az­ri­el, Jer­e­mi­ah, Hod­a­vi­ah and Jah­di­el. They were ­brave war­riors, fa­mous men, and h ­ eads of t­ heir fam­il­ies. 25 But they were un­faith­ful to the God of ­their an­ces­tors and pros­ ti­tut­ed them­selves to the gods of the peo­ples of the land, whom God had de­stroyed be­fore them. 26 So the God of Is­ ra­el ­stirred up the spir­it of Pul king of As­syr­ia (that is, Tig­ lath-Pi­le­ser king of As­syr­ia), who took the Reu­ben­ites, the Gad­ites and the half-­tribe of Ma­nas­seh into ex­ile. He took them to Ha­lah, Ha­bor, Hara and the riv­er of Go­zan, ­where they are to this day.

Levi

6

The sons of Levi: Ger­shon, Ko­hath and Me­ra­ri. 2 The sons of Ko­hath: Am­ram, Iz­har, He­bron and Uz­zi­el. 3 The chil­dren of Am­ram: Aar­on, Mo­ses and Mir­i­am. The sons of Aar­on: Na­dab, Abi­hu, El­e­a­zar and Ith­a­mar. 4 El­e­a­zar was the fa­ther of Phin­e­has, Phin­e­has the fa­ther of Abish­ua, 5 Abish­ua the fa­ther of Buk­ki, Buk­ki the fa­ther of Uzzi, 6 Uzzi the fa­ther of Zer­a­hi­ah, Zer­a­hi­ah the fa­ther of Me­ra­ioth, 7 Me­ra­ioth the fa­ther of Am­a­ri­ah, Am­a­ri­ah the fa­ther of Ahi­tub, 8 Ahi­tub the fa­ther of Za­dok, Za­dok the fa­ther of Ahim­a­az, 9 Ahim­a­az the fa­ther of Az­a­ri­ah, Az­a­ri­ah the fa­ther of Jo­ha­nan, 10 Jo­ha­nan the fa­ther of Az­a­ri­ah (it was he who ­served as ­priest in the tem­ple Sol­o­mon ­built in Je­ru­sa­lem), 11 Az­a­ri­ah the fa­ther of Am­a­ri­ah, Am­a­ri­ah the fa­ther of Ahi­tub, 12 Ahi­tub the fa­ther of Za­dok, Za­dok the fa­ther of Shal­lum, 13 Shal­lum the fa­ther of Hil­ki­ah, Hil­ki­ah the fa­ther of Az­a­ri­ah, 14 Az­a­ri­ah the fa­ther of Se­ra­iah, and Se­ra­iah the fa­ther of Joz­a­dak.  b 15 Joz­a­dak was de­port­ed when the Lord sent Ju­dah and Je­ru­sa­lem into ex­ile by the hand of Neb­u­chad­nez­zar. a

a In Hebrew texts

6:1-15 is numbered 5:27-41, and 6:16-81 is numbered 6:1-66.    a variant of Jozadak; also in verse 15   

b 14 Hebrew Jehozadak,

1 Chron­icles 6:35

587

16 The sons of Levi: Ger­shon,  a Ko­hath and Me­ra­ri. 17 These are the ­names of the sons of Ger­shon: Lib­ni and Shim­ei. 18 The sons of Ko­hath: Am­ram, Iz­har, He­bron and Uz­zi­el. 19 The sons of Me­ra­ri: Mah­li and Mu­shi. These are the ­clans of the Le­vites list­ed ac­cord­ing to ­their fa­thers: 20 Of Ger­shon: Lib­ni his son, Ja­hath his son, Zim­mah his son, 21 Joah his son, Iddo his son, Ze­rah his son and Je­ath­e­rai his son. 22 The de­scen­dants of Ko­hath: Am­min­a­dab his son, Ko­rah his son, As­sir his son, 23  El­ka­nah his son, Ebi­a­saph his son, As­sir his son, 24 Ta­hath his son, Uri­el his son, Uz­zi­ah his son and Sha­ul his son. 25 The de­scen­dants of El­ka­nah: Amas­ai, Ahi­moth, 26 El­ka­nah his son,  b Zo­phai his son, Na­hath his son, 27 Eli­ab his son, Je­ro­ham his son, El­ka­nah his son and Sam­uel his son. c 28 The sons of Sam­uel: Joel d the first­born and Abi­jah the sec­ond son. 29 The de­scen­dants of Me­ra­ri: Mah­li, Lib­ni his son, Shim­ei his son, Uz­zah his son, 30 Shim­ea his son, Hag­gi­ah his son and Asa­iah his son. The Temple Musicians

31 These are the men Da­vid put in c­ harge of the mu­sic in the ­house of the Lord af­ter the ark came to rest ­there. 32  They min­is­tered with mu­sic be­fore the tab­er­na­cle, the tent of meet­ing, un­til Sol­o­mon b ­ uilt the tem­ple of the Lord in Je­ru­sa­lem. They per­formed ­their du­ties ac­cord­ing to the reg­ul­ a­tions laid down for them. 33 Here are the men who ­served, to­geth­er with t­ heir sons: From the Ko­hath­ites: He­man, the mu­si­cian, the son of Joel, the son of Sam­uel, 34 the son of El­ka­nah, the son of Je­ro­ham, the son of Eli­el, the son of Toah, 35 the son of Zuph, the son of El­ka­nah, the son of Ma­hath, the son of Amas­ai, a 16 Hebrew Gershom,

a variant of Gershon; also in verses 17, 20, 43, 62 and 71    Some Hebrew manuscripts, Septuagint and Syriac; most Hebrew 26 manuscripts Ahimoth and Elkanah. The sons of Elkanah:    c 27 Some Septuagint manuscripts (see also 1 Samuel 1:19,20 and 1 Chron. 6:33,34); Hebrew does not have and Samuel his son.    d 28  Some Septuagint manuscripts and Syriac (see also 1 Samuel 8:2 and 1 Chron. 6:33); Hebrew does not have Joel.    b 26 

WHY DOES THIS GENEALOGY INCLUDE A LIST OF THE MUSICIANS? (6:31) This genealogy proved their pure origins from the tribe of Levi and legitimized their role as worship leaders. They were first of all Le­vites — ​like the priests and temple caretakers who served in other capacities. Each of the three clans of Levi provided musicians for the temple.

588

WHO WAS ASAPH? (6:39) He was sometimes called “the other psalmist,” since several psalms are attributed to him (Ps 50,73 – 83). Asaph sounded the bronze cymbals when the ark was finally brought from the house of Obed-Edom (1Ch 15:16 – 19) and was assigned the permanent office of sounding the cymbals for worship in Jerusalem. Asaph performed and taught music. He also composed poetry, like other Levitical musicians, and held a prophetic role (25:1; 2Ch 29:30).

WHY DOES THIS GENEALOGY INCLUDE A LIST OF THE TOWNS OF THE LEVITES? (6:54 – 81) The Levites were a reminder that God had given the promised land to Israel. Since the Levites inherited no specific territory like the other tribes but were scattered in towns throughout the land, the Israelites could pay their tithes to the Levites — ​living symbols of God in the land. Giving a portion of what they earned from the land was a way the ­people could acknowledge that the land belonged to God. WHO DEFENDED THE LEVITICAL TOWNS IN TIMES OF WAR? (6:55 – 81) Because the Levites served on behalf of the whole nation as priests and caretakers of the temple, the rest of the nation was obligated to provide for the Levites. This included defending the Levitical towns. And the Levites were not forbidden or unable to fight when necessary. LINK (6:57) CITY OF REFUGE See Deuteronomy 19:1 – 10. WHY WERE PASTURELANDS SPECIFICALLY GIVEN WITH TOWNS? (6:59) Though ­people lived in towns and villages, their society remained primarily agricultural. Each morning they would leave their towns and villages to work in their fields or to herd their livestock. The land needed for these occupations was considered part of the territory for each town. See How can towns have villages? (Jos 19:15; p. 335).

1 Chron­icles 6:36 36 the son of El­ka­nah, the son of Joel, the son of Az­a­ri­ah, the son of Zeph­a­ni­ah, 37 the son of Ta­hath, the son of As­sir, the son of Ebi­a­saph, the son of Ko­rah, 38 the son of Iz­har, the son of Ko­hath, the son of Levi, the son of Is­ra­el; 39 and He­man’s as­so­ci­ate ­Asaph, who ­served at his ­right hand: Asaph son of Ber­ek ­ i­ah, the son of Shim­ea, 40 the son of Mi­cha­el, the son of Ba­a­se­iah, a the son of Mal­ki­jah, 41 the son of Eth­ni, the son of Ze­rah, the son of Ada­iah, 42 the son of ­Ethan, the son of Zim­mah, the son of Shim­ei, 43 the son of Ja­hath, the son of Ger­shon, the son of Levi; 44 and from t­heir as­so­ci­ates, the Me­ra­rites, at his left hand: Ethan son of ­Kishi, the son of Abdi, the son of Mal­luk, 45  the son of Hash­a­bi­ah, the son of Am­a­zi­ah, the son of Hil­ki­ah, 46 the son of Amzi, the son of Bani, the son of She­mer, 47 the son of Mah­li, the son of Mu­shi, the son of Me­ra­ri, the son of Levi. 48 Their fel­low Le­vites were as­signed to all the oth­er du­ ties of the tab­er­na­cle, the ­house of God. 49 But Aar­on and his de­scen­dants were the ones who pre­sent­ed of­fer­ings on the al­tar of ­burnt of­fer­ing and on the al­tar of in­cense in con­nec­ tion with all that was done in the Most Holy P ­ lace, mak­ing atone­ment for Is­ra­el, in ac­cor­dance with all that Mo­ses the ser­vant of God had com­mand­ed. 50 These were the de­scen­dants of Aar­on: El­e­a­zar his son, Phin­e­has his son, Abish­ua his son, 51 Buk­ki his son, Uzzi his son, Zer­a­hi­ah his son, 52 Me­ra­ioth his son, Am­a­ri­ah his son, Ahi­tub his son, 53 Za­dok his son and Ahim­a­az his son. 54  These were the lo­ca­tions of ­their set­tle­ments al­lot­ted as ­their ter­ri­to­ry (they were as­signed to the de­scen­dants of Aar­on who were from the Ko­hath­ite clan, be­cause the f­ irst lot was for them): 55 They were giv­en He­bron in Ju­dah with its sur­ round­ing pas­ture­lands. 56  But the ­fields and vil­lag­es ­around the city were giv­en to Ca­leb son of Je­phun­neh. 57 So the de­scen­dants of Aar­on were giv­en He­bron (a city of ref­uge), and Lib­nah, b Jat­tir, Esh­te­moa, 58  Hi­len, De­bir, 59  Ashan, Jut­tah  c and Beth She­mesh, to­geth­er with ­their pas­ture­lands. 60 And from the t­ ribe of Ben­ ja­min they were giv­en Gib­e­on,  d Geba, Al­e­meth and An­a­thoth, to­geth­er with ­their pas­ture­lands. a 40  Most Hebrew manuscripts; some Hebrew manuscripts, one Septuagint manuscript and Syriac Maaseiah    b 57  See Joshua 21:13; Hebrew given the cities of refuge: Hebron, Libnah.    c 59  Syriac (see also Septuagint and Joshua 21:16); Hebrew does not have Juttah.    d 60  See Joshua 21:17; Hebrew does not have Gibeon.   

1 Chron­icles 7:2

589

The to­tal num­ber of ­towns dis­trib­ut­ed ­among the Ko­hath­ite ­clans came to thir­teen. 61 The rest of Ko­hath’s de­scen­dants were al­lot­ted ten ­towns from the ­clans of half the ­tribe of Ma­nas­seh. 62 The de­scen­dants of Ger­shon, clan by clan, were al­lot­ted thir­teen ­towns from the t­ ribes of Is­sa­char, Ash­er and Naph­ta­ li, and from the part of the t­ ribe of Ma­nas­seh that is in Ba­shan. 63 The de­scen­dants of Me­ra­ri, clan by clan, were al­lot­ted ­twelve ­towns from the ­tribes of Reu­ben, Gad and Zeb­u­lun. 64 So the Is­ra­el­ites gave the Le­vites t­ hese ­towns and t­ heir pas­ture­lands. 65 From the ­tribes of Ju­dah, Sim­e­on and Ben­ ja­min they al­lot­ted the pre­vi­ous­ly ­named towns. 66 Some of the Ko­hath­ite ­clans were giv­en as t­ heir ter­ri­to­ ry ­towns from the ­tribe of Ephra­im. 67 In the hill coun­try of Ephra­im they were giv­en She­chem (a city of ref­uge), and Ge­zer, a 68  Jok­me­am, Beth Ho­ron, 69  Ai­ja­lon and Gath Rim­mon, to­geth­er with ­their pas­ture­lands. 70 And from half the t­ ribe of Ma­nas­seh the Is­ra­el­ites gave Aner and Bil­e­am, to­geth­er with ­their pas­ture­ lands, to the rest of the Ko­hath­ite clans. 71 The Ger­shon­ites re­ceived the fol­low­ing: From the clan of the half-­tribe of Ma­nas­seh they re­ceived Go­lan in Ba­shan and also Ash­ta­roth, to­geth­er with ­their pas­ture­lands; 72 from the ­tribe of Is­sa­char they re­ceived Ke­desh, Dab­e­rath, 73  Ra­moth and Anem, to­geth­er with ­their pas­ture­lands; 74 from the ­tribe of Ash­er they re­ceived Ma­shal, Ab­don, 75  Hu­kok and Re­hob, to­geth­er with ­their pas­ture­lands; 76 and from the ­tribe of Naph­ta­li they re­ceived Ke­desh in Gal­i­lee, Ham­mon and Kir­ ia­tha­im, to­geth­er with ­their pas­ture­lands. 77 The Me­ra­rites (the rest of the Le­vites) re­ceived the fol­ low­ing: From the ­tribe of Zeb­u­lun they re­ceived Jok­ne­am, Kar­tah,  b Rim­mo­no and Ta­ bor, to­geth­er with ­their pas­ture­lands; 78 from the t­ribe of Reu­ben ­across the Jor­dan east of ­Jer­i­cho they re­ceived Be­zer in the wil­der­ness, Jah­zah, 79  Ked­e­moth and Meph­a­ath, to­geth­er with ­their pas­ ture­lands; 80 and from the ­tribe of Gad they re­ceived Ra­moth in Gil­e­ad, Ma­ha­na­im, 81 Hesh­ bon and Ja­zer, to­geth­er with ­their pas­ture­lands.

Issachar

7

The sons of Is­sa­char: Tola, Puah, Ja­shub and Shim­ron — ​four in all. 2 The sons of Tola: Uzzi, Re­pha­iah, Je­ri­el, Jah­mai, Ib­sam and Sam­uel  — ​ ­heads of t­ heir fam­i­lies. Dur­ing the r­ eign of Da­vid, a 67  b 77 

See Joshua 21:21; Hebrew given the cities of refuge: Shechem, Gezer.    See Septuagint and Joshua 21:34; Hebrew does not have Jokneam, Kartah.   

WHY LIST ONLY THE FIGHTING MEN? (7:2 – 40) Israel was both God’s p ­ eople and God’s army. When they left Egypt, God required that they view themselves and organize themselves as an army (Ex 6:26; 12:41), prepared to fight for and conquer the promised land. This identity is reflected here in the Chronicler’s genealogical style, just as it is in the genealogies of Numbers 1:1 – 46 and Numbers 26:1 – 51.

590

1 Chron­icles 7:3 the de­scen­dants of Tola list­ed as fight­ing men in t­ heir ge­ne­al­o­gy num­bered 22,600. 3 The son of Uzzi: Iz­ra­hi­ah. The sons of Iz­ra­hi­ah: Mi­cha­el, Oba­di­ah, Joel and Ish­i­ah. All five of them were ­chiefs. 4  Ac­cord­ing to ­their fam­i­ly ge­ne­al­o­gy, they had 36,000 men ­ready for bat­tle, for they had many ­wives and chil­dren. 5 The rel­a­tives who were fight­ing men be­long­ing to all the ­clans of Is­sa­char, as list­ed in ­their ge­ne­al­o­gy, were 87,000 in all.

Benjamin 6 Three sons of Ben­ja­min: Bela, Be­ker and Je­di­a­el. 7 The sons of Bela: Ez­bon, Uzzi, Uz­zi­el, Jer­i­moth and Iri, h ­ eads of fam­ i­lies  — ​five in all. ­Their ge­ne­alog­i­cal rec­ord list­ed 22,034 fight­ing men. 8 The sons of Be­ker: Ze­mi­rah, Jo­ash, El­i­e­zer, Eli­o­e­nai, Omri, Jer­e­moth, Abi­jah, An­a­thoth and Al­e­meth. All ­these were the sons of Be­ker. 9  Their ge­ne­alog­i­cal rec­ord list­ed the ­heads of fam­i­lies and 20,200 fight­ing men. 10 The son of Je­di­a­el: Bil­han. The sons of Bil­han: Je­ush, Ben­ja­min, Ehud, Ke­na­a­nah, Ze­than, Tar­ shish and Ahish­a­har. 11  All ­these sons of Je­di­a­el were ­heads of fam­i­lies. ­There were 17,200 fight­ing men ­ready to go out to war. 12 The Shup­pites and Hup­pites were the de­scen­dants of Ir, and the Hu­shites a the de­scen­dants of Aher.

Naphtali 13 The sons of Naph­ta­li: Jah­zi­el, Guni, Je­zer and Shil­lem b  — ​the de­scen­dants of Bil­hah.

Manasseh WHY IS THE SON OF A CONCUBINE INCLUDED IN THIS LIST? (7:14) Family-based cultures such as the Israelite culture considered concubines and their children to be members of the family. Although a concubine had fewer privileges than a primary wife, being on the genealogical list guaranteed her and her children certain rights: proper care, including food and clothing, and freedom in case of ill-treatment or neglect. See Why does this genealogy include concubines? (1:32; p. 577).

14 The de­scen­dants of Ma­nas­seh: As­ri­el was his de­scen­dant ­through his Ar­a­me­an con­cu­bine. She gave ­birth to Ma­kir the fa­ther of Gil­e­ ad. 15 Ma­kir took a wife from ­among the Hup­pites and Shup­pites. His sis­ter’s name was Ma­a­kah. An­oth­er de­scen­dant was ­named Ze­lo­phe­had, who had only daugh­ters. 16 Ma­kir’s wife Ma­a­kah gave ­birth to a son and ­named him Pe­resh. His broth­er was n ­ amed She­resh, and his sons were Ulam and Ra­kem. 17 The son of Ulam: Be­dan. a 12 Or Ir. The sons of Dan: Hushim, (see Gen. 46:23); Hebrew does not have The sons of Dan.    b 13  Some Hebrew and Septuagint manuscripts (see also Gen. 46:24 and Num. 26:49); most Hebrew manuscripts Shallum   

1 Chron­icles 7:38

591

These were the sons of Gil­e­ad son of Ma­kir, the son of Ma­nas­seh. 18  His sis­ter Ham­mol­e­keth gave ­birth to Ish­hod, Abi­e­zer and Mah­lah. 19 The sons of She­mi­da were: Ahi­an, She­chem, Lik­hi and Ani­am.

Ephraim 20 The de­scen­dants of Ephra­im: Shu­the­lah, Be­red his son, Ta­hath his son, Ele­a­dah his son, Ta­hath his son, 21 Za­bad his son and Shu­the­lah his son. Ezer and El­e­ad were k ­ illed by the na­tive-born men of Gath, when they went down to s­ eize ­their live­stock. 22 Their fa­ther Ephra­im ­mourned for them many days, and his rel­at­ives came to com­fort him. 23 Then he made love to his wife ­again, and she be­came preg­nant and gave b ­ irth to a son. He n ­ amed him Be­ri­ah, a be­ cause t­ here had been mis­for­tune in his fam­i­ly. 24 His daugh­ter was She­e­rah, who ­built Low­er and Up­per Beth Ho­ron as well as Uz­zen She­e­rah. 25 Re­phah was his son, Re­sheph his son, b Te­lah his son, Ta­han his son, 26 La­dan his son, Am­mi­hud his son, Elish­a­ma his son, 27 Nun his son and Josh­ua his son. 28 Their l­ands and set­tle­ments in­clud­ed Beth­el and its sur­round­ing vil­lag­es, Na­a­ran to the east, Ge­zer and its vil­ lag­es to the west, and She­chem and its vil­lag­es all the way to Ay­yah and its vil­lag­es. 29 Along the bor­ders of Ma­nas­seh were Beth Shan, Ta­a­nach, Me­gid­do and Dor, to­geth­er with ­their vil­lag­es. The de­scen­dants of Jo­seph son of Is­ra­el ­lived in ­these towns.

Asher 30 The sons of Ash­er: Im­nah, Ish­vah, Ish­vi and Be­ri­ah. ­Their sis­ter was Se­ rah. 31 The sons of Be­ri­ah: He­ber and Mal­ki­el, who was the fa­ther of Bir­za­ith. 32 He­ber was the fa­ther of Japh­let, Sho­mer and Ho­tham and of ­their sis­ter Shua. 33 The sons of Japh­let: Pa­sak, Bim­hal and Ash­vath. These were Japh­let’s sons. 34 The sons of Sho­mer: Ahi, Roh­gah,  c Hub­bah and Aram. 35 The sons of his broth­er He­lem: Zo­phah, Imna, She­lesh and Amal. 36 The sons of Zo­phah: Suah, Har­ne­pher, Shu­al, Beri, Im­rah, 37  Be­zer, Hod, Sham­ma, Shil­shah, Ith­ran  d and Be­e­ra. 38 The sons of Je­ther: Je­phun­neh, Pis­pah and Ara. a 23 

Beriah sounds like the Hebrew for misfortune.    b 25  Some Septuagint manuscripts; Hebrew does not have his son.    c 34 Or of his brother Shomer: Rohgah    d 37  Possibly a variant of Jether   

WAS IT NORMAL FOR A WOMAN TO TAKE CHARGE OF A CONSTRUCTION PROJECT? (7:24) No. Sheerah, whose name meant “kinswoman,” must have been an outstanding woman to have been mentioned at all, let alone by name, in a genealogy from this patriarchal society. Her supervision of a construction project, however, may not have been entirely unique (Pr 31:10 – 31).

592

WHY NUMBER THE MEN READY FOR BATTLE IN A GENEALOGY? (7:40) Genealogies served a variety of functions, generally in one of three areas: domestic, political or religious. This genealogy reflects a military function, suggesting that this list may have originated as part of a military census (Nu 26:1 – 51).

WHY WOULD A MAN DIVORCE HIS WIFE WHEN HE COULD JUST ADD MORE WIVES? (8:8) A man was obligated to support his wives and their children, however many he had. Perhaps Shaharaim did not have the means to support all his wives, so he divorced some of them. Or perhaps he left his inheritance in the territory of Benjamin and moved to Moab, and his first wives refused to go with him. Whatever the case, the law permitted an Israelite man to divorce his wife only if he discovered something indecent about her (Dt 24:1). WHY DOES THIS GENEALOGY LIST DIVORCED WIVES? (8:8) There is no way to know why these divorced wives are included in this list. Shaharaim may have broken Mosaic Law, which allowed divorce only when a husband found something indecent about his wife (Dt 24:1). His divorced wives may have been listed to maintain their legal rights. See Why does this genealogy include concubines? (1:32; p. 577).

1 Chron­icles 7:39 39 The sons of Ulla: Arah, Han­ni­el and Ri­zia. 40  All ­these were de­scen­dants of Ash­er  — ​­heads of fam­i­ lies, ­choice men, ­brave war­riors and out­stand­ing lead­ers. The num­ber of men r­ eady for bat­tle, as list­ed in ­their ge­ne­ al­o­gy, was 26,000.

The Genealogy of Saul the Benjamite

8

Ben­ja­min was the fa­ther of Bela his first­born, Ash­bel the sec­ond son, Ahar­ah the third, 2 No­hah the ­fourth and Ra­pha the fifth. 3 The sons of Bela were: Ad­dar, Gera, Abi­hud,  a 4  Abish­ua, Na­a­man, Aho­ah, 5  Gera, She­phu­phan and Hu­ram. 6 These were the de­scen­dants of Ehud, who were h ­ eads of fam­i­lies of ­those liv­ing in Geba and were de­port­ ed to Man­a­hath: 7 Na­a­man, Ahi­jah, and Gera, who de­port­ed them and who was the fa­ther of Uzza and Ahi­hud. 8 Sons were born to Sha­ha­ra­im in Moab af­ter he had di­vorced his ­wives Hu­shim and Ba­a­ra. 9 By his wife Ho­desh he had Jo­bab, Zib­ia, Me­sha, Mal­kam, 10 Jeuz, Sa­kia and Mir­mah. ­These were his sons, h ­ eads of fam­i­lies. 11 By Hu­shim he had Abi­tub and El­pa­al. 12 The sons of El­pa­al: Eber, Mi­sham, She­med (who ­built Ono and Lod with its sur­round­ing vil­lag­es), 13  and Be­ri­ah and She­ma, who were h ­ eads of fam­i­lies of ­those liv­ ing in Ai­ja­lon and who ­drove out the in­hab­i­tants of Gath. 14 Ahio, Sha­shak, Jer­e­moth, 15  Zeb­a­di­ah, Arad, Eder, 16 Mi­ cha­el, Ish­pah and Joha were the sons of Be­ri­ah. 17 Zeb­a­di­ah, Me­shul­lam, Hiz­ki, He­ber, 18  Ish­me­rai, Iz­li­ah and Jo­bab were the sons of El­pa­al. 19 Ja­kim, Zik­ri, Zab­di, 20  El­i­e­nai, Zil­le­thai, Eli­el, 21  Ada­iah, Ber­a­ia ­ h and Shim­rath were the sons of Shim­ei. 22 Ish­pan, Eber, Eli­el, 23  Ab­don, Zik­ri, Ha­nan, 24  Han­a­ni­ah, Elam, An­tho­thi­jah, 25  Iph­de­iah and Pe­nu­el were the sons of Sha­shak. 26 Sham­she­rai, She­ha­ri­ah, Ath­a­li­ah, 27  Ja­a­re­shi­ah, Eli­jah and Zik­ri were the sons of Je­ro­ham. 28 All ­these were ­heads of fam­i­lies, ­chiefs as list­ed in ­their ge­ne­al­o­gy, and they ­lived in Je­ru­sa­lem.

29 Je­i­el  b the fa­ther c of Gib­e­on ­lived in Gib­e­on. His ­wife’s name was Ma­a­kah, 30 and his first­born son was Ab­don, fol­lowed by Zur, Kish, Baal, Ner, d Na­dab, 31  Ge­dor, Ahio, Ze­ker 32 and Mik­loth, who was the fa­ ther of Shim­e­ah. They too ­lived near ­their rel­at­ ives in Je­ru­sa­lem. 33 Ner was the fa­ther of Kish, Kish the fa­ther of Saul, and Saul the fa­ther of Jon­a­than, Mal­ki-Shua, Abin­a­dab and Esh-Baal. e a 3 Or Gera

the father of Ehud    b 29  Some Septuagint manuscripts (see also 9:35); Hebrew does not have Jeiel.    c 29  Father may mean civic leader or military leader.    d 30  Some Septuagint manuscripts (see also 9:36); Hebrew does not have Ner.    e 33  Also known as Ish-Bosheth   

1 Chron­icles 9:12 34 The son of Jon­a­than: Mer­ib-Baal,  a who was the fa­ther of Mi­cah. 35 The sons of Mi­cah: Pi­thon, Me­lek, Ta­rea and Ahaz. 36 Ahaz was the fa­ther of Je­ho­ad­dah, Je­ho­ad­dah was the fa­ther of Al­e­meth, Az­ma­veth and Zim­ri, and Zim­ri was the fa­ther of Moza. 37 Moza was the fa­ther of Bin­ea; Ra­phah was his son, El­e­a­sah his son and Azel his son. 38 Azel had six sons, and ­these were ­their names: Az­ri­kam, Bo­ke­ru, Ish­ma­el, She­a­ri­ah, Oba­di­ah and Ha­nan. All ­these were the sons of Azel. 39 The sons of his broth­er Eshek: Ulam his first­born, Je­ush the sec­ond son and Eliph­ e­let the ­third. 40 The sons of Ulam were b ­ rave war­ riors who ­could han­dle the bow. They had many sons and grand­sons — ​150 in all. All ­these were the de­scen­dants of Ben­ja­min.

9

All Is­ra­el was list­ed in the ge­ne­al­o­gies re­cord­ed in the book of the k ­ ings of Is­ra­el and Ju­dah. They were tak­en cap­tive to Bab­ylon be­cause of ­their un­faith­ful­ness.

The People in Jerusalem 2 Now the f­ irst to re­set­tle on t­ heir own prop­er­ty in t­ heir own ­towns were some Is­ra­el­ites, ­priests, Le­vites and tem­ ple ser­vants. 3 Those from Ju­dah, from Ben­ja­min, and from Ephra­im and Ma­nas­seh who ­lived in Je­ru­sa­lem were: 4 Uthai son of Am­mi­hud, the son of Omri, the son of Imri, the son of Bani, a de­scen­dant of Pe­rez son of Ju­dah. 5 Of the She­lan­ites  b: Asa­iah the first­born and his sons. 6 Of the Ze­ra­hites: Je­u­el. The peo­ple from Ju­dah num­bered 690. 7 Of the Ben­ja­mites: Sal­lu son of Me­shul­lam, the son of Hod­a­vi­ah, the son of Has­se­nu­ah; 8 Ib­ne­iah son of Je­ro­ham; Elah son of Uzzi, the son of Mik­ri; and Me­shul­lam son of Sheph­a­ti­ah, the son of Reu­el, the son of Ib­ni­jah. 9 The peo­ple from Ben­ja­min, as list­ed in ­their ge­ne­ al­o­gy, num­bered 956. All t­ hese men were h ­ eads of ­their fam­i­lies. 10 Of the priests: Je­da­iah; Je­hoi­a­rib; Ja­kin; 11 Az­a­ri­ah son of Hil­ki­ah, the son of Me­shul­lam, the son of Za­dok, the son of Me­ra­ioth, the son of Ahi­ tub, the of­fi­cial in ­charge of the ­house of God; 12 Ada­iah son of Je­ro­ham, the son of Pash­hur, the son of Mal­ki­jah; and Ma­a­sai son of Adi­el, the son of Jah­ ze­rah, the son of Me­shul­lam, the son of Me­shil­le­ mith, the son of Im­mer. a 34  Also

known as Mephibosheth    b 5  See Num. 26:20; Hebrew Shilonites.   

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WHY DOES THIS GENEALOGY MENTION EXPERTISE WITH THE BOW? (8:40) Archers were particularly valuable because they could shoot enemy troops from a distance. They could take out soldiers on city walls, shoot burning arrows behind enemy defenses and decimate foot soldiers. WHAT WAS THE BOOK OF THE KINGS OF ISRAEL AND JUDAH? (9:1) This may be a reference to the books of 1 and 2 Kings, which were originally one book. The Chronicler certainly used this book as a resource, as well as many other sources — ​such as the records of the prophets and seers Samuel, Nathan and Gad (29:29) and official court rec­ords such as the annals of Jehu in the book of the kings of Israel (2Ch 20:34) — ​that have since disappeared.

594

1 Chron­icles 9:13

WAS THIS OBADIAH THE PROPHET WHO WROTE THE BOOK OF OBADIAH? (9:16) No. Obadiah was a common name in the Old Testament. At least ten other men mentioned in the Bible had the same name. WHY ARE THE GATEKEEPERS LISTED HERE? (9:17 – 27) The Jerusalem temple was a huge, complex, well-organized worship center for the entire nation. In addition to guarding the entrances to the temple (vv. 23 – 27), they had other important duties, some of which paralleled those of the priests (vv. 28 – 29). Gatekeepers had to be Levites, who were specially set aside by God from the time of Moses for their tasks. Listing them reflects the concern of the Chronicler that everything related to the temple be done properly and that all temple personnel be appropriately qualified. WAS THIS ZECHARIAH THE PROPHET WHO WROTE THE BOOK OF ZECHARIAH? (9:21) No. Zechariah was a very common name in the Old Testament. At least 30 other men mentioned in the Bible had the same name.

WHAT WAS THIS OFFERING BREAD USED FOR? (9:31 – 32) The temple symbolized God’s house among his ­people. It had an outer room (the holy place) where priests, who were God’s servants, could symbolically perform the sorts of duties that a servant in a house would perform, including providing food for the lord of the house. The bread described here is the bread of the Presence (Ex 25:30), traditionally called the “showbread,” which was placed on a table that was symbolic of a dining table, as if God would eat from it (Ex 25:23 – 30). Of course God does not need to eat, so the bread was only “shown” for a time and then replaced with fresh bread (1Sa 21:6).

13 The ­priests, who were ­heads of fam­i­lies, num­bered ­1,760. They were able men, re­spon­si­ble for min­is­ter­ ing in the ­house of God. 14 Of the Le­vites: She­ma­iah son of Has­shub, the son of Az­ri­kam, the son of Hash­a­bi­ah, a Me­ra­rite; 15  Bak­bak­kar, He­resh, Ga­lal and Mat­ta­ni­ah son of Mika, the son of Zik­ri, the son of ­Asaph; 16  Oba­di­ah son of She­ma­iah, the son of Ga­lal, the son of Je­du­thun; and Ber­ek ­ i­ah son of Asa, the son of El­ka­nah, who ­lived in the vil­lag­es of the Ne­toph­a­thites. 17 The gate­keep­ers: Shal­lum, Ak­kub, Tal­mon, Ahi­man and ­their fel­low Le­vites, Shal­lum ­their ­chief 18  be­ing sta­tioned at the ­King’s Gate on the east, up to the pres­ent time. ­These were the gate­keep­ers be­long­ing to the camp of the Le­vites. 19 Shal­lum son of Kore, the son of Ebi­ a­saph, the son of Ko­rah, and his fel­low gate­keep­ers from his fam­i­ly (the Ko­rah­ites) were re­spon­si­ble for guard­ing the thresh­olds of the tent just as ­their an­ ces­tors had been re­spon­si­ble for guard­ing the en­ trance to the dwell­ing of the Lord. 20 In ear­li­er ­times Phin­e­has son of El­e­a­zar was the of­fi­cial in ­charge of the gate­keep­ers, and the Lord was with him. 21 Zech­ a­ri­ah son of Me­shel­e­mi­ah was the gate­keep­er at the en­trance to the tent of meet­ing. 22  Al­to­geth­er, ­those cho­sen to be gate­keep­ers at the thresh­olds num­bered 212. They were reg­is­tered by ge­ne­al­ o­gy in ­their vil­lag­es. The gate­keep­ers had been as­signed to ­their po­si­tions of ­trust by Da­vid and Sam­uel the seer. 23 They and ­their de­scen­dants were in ­charge of guard­ing the ­gates of the h ­ ouse of the Lord — ​the h ­ ouse c­ alled the tent of meet­ing. 24 The gate­keep­ers were on the four ­sides: east, west, n ­ orth and s­ outh. 25 Their fel­low Le­vites in t­ heir vil­ lag­es had to come from time to time and ­share ­their du­ties for sev­en-day pe­ri­ods. 26  But the four prin­ci­pal gate­keep­ers, who were Le­vites, were en­trust­ed with the re­spon­si­bil­i­ty for the r­ ooms and trea­sur­ies in the ­house of God. 27  They ­would ­spend the ­night sta­tioned ­around the ­house of God, be­cause they had to g ­ uard it; and they had c­ harge of the key for open­ing it each morn­ing. 28 Some of them were in ­charge of the ar­ti­cles used in the tem­ple ser­vice; they count­ed them when they were ­brought in and when they were tak­en out. 29  Oth­ers were as­signed to take care of the fur­nish­ings and all the oth­er ar­ti­cles of the sanc­tu­ary, as well as the spe­cial ­flour and wine, and the ol­ive oil, in­cense and spic­es. 30 But some of the ­priests took care of mix­ing the spic­es. 31  A Le­vite ­named Mat­ti­thi­ah, the first­born son of Shal­lum the Ko­rah­ite, was en­trust­ed with the re­spon­si­bil­i­ty for bak­ing the of­fer­ing ­bread. 32 Some of the Ko­hath­ites, t­ heir fel­low Le­vites, were in c­ harge of pre­ par­ing for ev­ery Sab­bath the ­bread set out on the ta­ble. 33  Those who were mu­si­cians, ­heads of Le­vite fam­i­lies, ­stayed in the r­ ooms of the tem­ple and were ex­empt from oth­er du­ties be­cause they were re­spon­si­ble for the work day and night.

1 Chron­icles 10:4

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34 All ­these were h ­ eads of Le­vite fam­i­lies, c­ hiefs as list­ed in ­their ge­ne­al­o­gy, and they ­lived in Je­ru­sa­lem.

The Genealogy of Saul 35 Je­i­el the fa­ther  a of Gib­e­on ­lived in Gib­e­on. His ­wife’s name was Ma­a­kah, 36 and his first­born son was Ab­don, fol­lowed by Zur, Kish, Baal, Ner, Na­dab, 37  Ge­dor, Ahio, Zech­a­ri­ah and Mik­loth. 38  Mik­loth was the fa­ther of Shim­e­am. They too ­lived near ­their rel­ a­tives in Je­ru­sa­lem. 39 Ner was the fa­ther of Kish, Kish the fa­ther of Saul, and Saul the fa­ther of Jon­a­than, Mal­ki-Shua, Abin­a­dab and Esh-Baal. b 40 The son of Jon­a­than: Mer­ib-Baal,  c who was the fa­ther of Mi­cah. 41 The sons of Mi­cah: Pi­thon, Me­lek, Tah­rea and Ahaz.  d 42 Ahaz was the fa­ther of Ja­dah, Ja­dah  e was the fa­ther of Al­e­meth, Az­ma­veth and Zim­ri, and Zim­ri was the fa­ther of Moza. 43 Moza was the fa­ther of Bin­ea; Re­ pha­iah was his son, El­ea ­ ­sah his son and Azel his son. 44 Azel had six sons, and ­these were ­their names: Az­ri­kam, Bo­ke­ru, Ish­ma­el, She­a­ri­ah, Oba­di­ah and Ha­nan. ­These were the sons of Azel.

WHY IS SAUL’S GENEALOGY REPEATED? (9:35 – 44) Though this repetition of 8:29 – 38 seems unnecessary to us, the Chronicler used this repetition of Saul’s genealogy as a literary technique to signify the transition from Saul’s death to the story of David, which was the Chronicler’s primary concern.

Saul Takes His Life

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Now the Phi­lis­tines ­fought ­against Is­ra­el; the Is­ra­el­ ites fled be­fore them, and many fell dead on ­Mount Gil­boa. 2 The Phi­lis­tines were in hot pur­suit of Saul and his sons, and they k ­ illed his sons Jon­a­than, Abin­a­dab and Mal­ ki-Shua. 3 The fight­ing grew f­ ierce a ­ round Saul, and when the ar­chers over­took him, they wound­ed him. 4 Saul said to his ar­mor-bear­er, “Draw your ­sword and run me ­through, or ­these un­cir­cum­cised fel­lows will come and ­abuse  me.”

LINK (10:1 – 12) SAUL AND HIS THREE SONS DIED See 1 Sam­uel 31:1 – 13; 2 Sam­uel 1:1 – 16.

a 35 

Father may mean civic leader or military leader.    b 39  Also known as Ish-Bosheth    c 40  Also known as Mephibosheth    d 41  Vulgate and Syriac (see also Septuagint and 8:35); Hebrew does not have and Ahaz.    e 42 Some Hebrew manuscripts and Septuagint (see also 8:36); most Hebrew manuscripts Jarah, Jarah   

W H Y R E P E AT M AT E R I A L C O V E R E D I N O T H E R ACCOUNTS? 10:1–14 The books of 1 and 2 Chron­icles cover much of the information found in 1 and 2 Sam­uel and 1 and 2 Kings. In places, the words are virtually the same. The Chronicler used many of the same sources, including official court records. Yet there are some differences. Samuel and Kings relate events that occurred in both Israel and Judah, while Chronicles focuses on David, Solomon and the kings of Judah, ignoring the kings of Israel except as they had to do with Judah. In addition, Samuel and Kings offer a negative picture of Israel and Judah, showing in detail why God destroyed Israel (for its continual idolatry) and removed Judah from its homeland (for much the same reason). By contrast, Chronicles focuses on reforms in Judah and the efforts of several kings to clean up the country. Kings Asa, Jehoshaphat, Joash, Hezekiah and Josiah are highlighted as reforming leaders who put Judah back on track. Chronicles also differs from Samuel and Kings in the extensive details it gives about the preparations for the building of the temple and David’s part in organizing the priests, the musicians and the gatekeepers. Finally, the books differ in their intended audiences: Samuel and Kings were written to help Jewish exiles understand why they were being punished. Chronicles includes more genealogies and inheritance assignments, indicating that Chronicles was written to help the exiles returning to Jerusalem find their place again in God’s covenant plan.

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WHY DID THE ARMOR-BEARER KILL HIMSELF? (10:5) First, his job was to protect the king, and he had failed to do so. Second, he had clearly disobeyed the king’s command, which was stated openly so that others heard it. His refusal to kill Saul could have resulted in Saul’s being captured by the Philistines and subjected to torture, mutilation and public humiliation. Third, it is likely that he identified his own life with that of the king and decided that he should not live if the king could not.

HOW COULD UNFAITHFULNESS KILL SAUL? (10:13) These verses are not recorded in the other accounts of Saul’s death (1Sa 31:1 – 13; 2Sa 1:1 – 16). The Chronicler wrote them due to his concern with immediate retribution and his desire to show that sin always brings judgment. Note here the allusion to Saul’s consultation with the medium at Endor (1Sa 28:1 – 25) and how the Chronicler connected that act of disobedience to Saul’s death.

WHAT DOES IT MEAN THAT DAVID MADE A COVENANT WITH THE ELDERS OF ISRAEL? (11:3) A covenant is a formal agreement with various stipulations to be observed by both sides. David made promises to the Israelites about how he would reign and what he would do as king, and the Israelites promised to obey his leadership and honor his policies.

1 Chron­icles 10:5 But his ar­mor-bear­er was ter­ri­fied and ­would not do it; so Saul took his own s­ word and fell on it. 5 When the ar­mor-bear­er saw that Saul was dead, he too fell on his ­sword and died. 6 So Saul and his t­ hree sons died, and all his h ­ ouse died to­geth­er. 7 When all the Is­ra­el­ites in the val­ley saw that the army had fled and that Saul and his sons had died, they aban­doned ­their ­towns and fled. And the Phi­lis­tines came and oc­cu­pied them. 8 The next day, when the Phi­lis­tines came to ­strip the dead, they f­ound Saul and his sons fall­en on M ­ ount Gil­ boa. 9 They ­stripped him and took his head and his ar­mor, and sent mes­sen­gers through­out the land of the Phi­lis­tines to pro­claim the news ­among ­their ­idols and ­their peo­ple. 10 They put his ar­mor in the tem­ple of t­ heir gods and hung up his head in the tem­ple of Da­gon. 11  When all the in­hab­i­tants of Ja­besh Gil­e­ad ­heard what the Phi­lis­tines had done to Saul, 12  all ­their val­iant men went and took the bod­ies of Saul and his sons and ­brought them to Ja­besh. Then they bur­ied t­ heir b ­ ones un­der the g ­ reat tree in Ja­besh, and they fast­ed sev­en days. 13 Saul died be­cause he was un­faith­ful to the Lord; he did not keep the word of the Lord and even con­sult­ed a me­ di­um for guid­ance, 14 and did not in­quire of the Lord. So the Lord put him to ­death and ­turned the king­dom over to Da­vid son of Jes­se.

David Becomes King Over Israel

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All Is­ra­el came to­geth­er to Da­vid at He­bron and said, “We are your own ­flesh and ­blood. 2 In the past, even ­while Saul was king, you were the one who led Is­ra­el on ­their mil­i­tary cam­paigns. And the Lord your God said to you, ‘You will shep­herd my peo­ple Is­ra­el, and you will be­ come ­their rul­er.’  ” 3 When all the el­ders of Is­ra­el had come to King Da­vid at He­bron, he made a cov­enant with them at He­bron be­fore the Lord, and they anoint­ed Da­vid king over Is­ra­el, as the Lord had prom­ised ­through Sam­uel.

David Conquers Jerusalem 4  Da­vid and all the Is­ra­el­ites ­marched to Je­ru­sa­lem (that is, Je­bus). The Jeb­u­sites who ­lived ­there 5 said to Da­vid, “You will not get in here.” Nev­er­the­less, Da­vid cap­tured the for­ tress of Zion — ​­which is the City of Da­vid. 6 Da­vid had said, “Who­ev­er ­leads the at­tack on the Jeb­u­ sites will be­come com­mand­er-in-­chief.” Joab son of Zer­u­i­ah went up ­first, and so he re­ceived the com­mand. 7 Da­vid then took up res­i­dence in the for­tress, and so it was ­called the City of Da­vid. 8 He ­built up the city ­around it, from the ter­rac­es a to the sur­round­ing wall, ­while Joab re­stored the rest of the city. 9 And Da­vid be­came more and more pow­er­ful, be­cause the Lord Al­mighty was with him.

David’s Mighty Warriors 10  These were the ­chiefs of Da­vid’s ­mighty war­riors  — ​ they, to­geth­er with all Is­ra­el, gave his king­ship ­strong a 8 Or the

Millo   

1 Chron­icles 11:30 sup­port to ex­tend it over the ­whole land, as the Lord had prom­ised  — ​ 11 this is the list of Da­vid’s ­mighty war­riors: Ja­sho­be­am,  a a Hak­mo­nite, was ­chief of the of­fi­cers b; he ­raised his s­ pear a ­ gainst t­ hree hun­dred men, whom he k ­ illed in one en­coun­ter. 12 Next to him was El­e­a­zar son of Do­dai the Aho­hite, one of the ­three ­mighty war­riors. 13 He was with Da­vid at Pas Dam­mim when the Phi­lis­tines gath­ered ­there for bat­tle. At a ­place ­where ­there was a f­ ield full of bar­ley, the ­troops fled from the Phi­lis­tines. 14 But they took ­their ­stand in the mid­ dle of the ­field. They de­fend­ed it and ­struck the Phi­lis­tines down, and the Lord ­brought ­about a ­great vic­to­ry. 15 Three of the thir­ty ­chiefs came down to Da­vid to the rock at the cave of Adul­lam, ­while a band of Phi­lis­tines was en­camped in the Val­ley of Reph­a­im. 16 At that time Da­vid was in the strong­hold, and the Phi­lis­tine gar­ri­son was at Beth­le­hem. 17 Da­vid ­longed for wa­ter and said, “Oh, that some­one ­would get me a ­drink of wa­ter from the well near the gate of Beth­le­hem!” 18 So the ­Three ­broke ­through the Phi­lis­tine l­ines, drew wa­ter from the well near the gate of Beth­le­hem and car­ried it back to Da­vid. But he re­fused to ­drink it; in­stead, he p ­ oured it out to the Lord. 19  “God for­bid that I s­ hould do this!” he said. “Should I ­drink the ­blood of ­these men who went at the risk of ­their ­lives?” Be­cause they ­risked ­their ­lives to b ­ ring it back, Da­vid ­would not ­drink it. Such were the ex­ploits of the ­three ­mighty war­riors. 20 Abish­ai the broth­er of Joab was c­ hief of the ­Three. He r­ aised his ­spear ­against ­three hun­dred men, whom he ­killed, and so he be­came as fa­mous as the ­Three. 21 He was dou­bly hon­ored a ­ bove the ­Three and be­came t­ heir com­ mand­er, even ­though he was not in­clud­ed ­among them. 22  Be­na­iah son of Je­hoi­a­da, a val­iant fight­er from Kab­ze­ el, per­formed ­great ex­ploits. He ­struck down Mo­ab’s two might­i­est war­riors. He also went down into a pit on a s­ nowy day and ­killed a lion. 23 And he ­struck down an Egyp­tian who was five cu­bits c tall. Al­though the Egyp­tian had a s­ pear like a weav­er’s rod in his hand, Be­na­iah went a ­ gainst him with a club. He s­ natched the s­ pear from the Egyp­tian’s hand and k ­ illed him with his own s­ pear. 24 Such were the ex­ploits of Be­na­iah son of Je­hoi­a­da; he too was as fa­mous as the ­three ­mighty war­riors. 25 He was held in great­er hon­or than any of the Thir­ty, but he was not in­clud­ed ­among the ­Three. And Da­vid put him in ­charge of his body­guard. 26 The ­mighty war­riors were: As­a­hel the broth­er of Joab, El­ha­nan son of Dodo from Beth­le­hem, 27 Sham­moth the Ha­ro­rite, He­lez the Pel­o­nite, 28 Ira son of Ik­kesh from Te­koa, Abi­e­zer from An­a­thoth, 29 Sib­be­kai the Hu­shath­ite, Ilai the Aho­hite, 30 Ma­har­ai the Ne­toph­a­thite, He­led son of Ba­a­nah the Ne­toph­a­thite, a 11 

Possibly a variant of Jashob-Baal    b 11 Or Thirty; some Septuagint manuscripts Three (see also 2 Samuel 23:8)    c 23  That is, about 7 feet 6 inches or about 2.3 meters   

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HOW COULD ONE MAN KILL 300 MEN? (11:11) We can’t know for sure whether these numbers are literal or figurative (see, e.g., 12:14). It’s possible Jashobeam, as chief of the officers, received the credit for what they all did together — ​just as a coach today receives credit when his team wins a victory. On the other hand, it’s also possible that this describes a miraculous victory given by God. Either way, the victorious results show that Jashobeam’s actions were inspired by faith.

WHY WOULD WASTING WATER BE BETTER THAN DRINKING IT? (11:18 – 19) Pouring out the water was like pouring out a drink offering of wine in the sanctuary (Nu 28:7). Recognizing that he was not worthy of the kind of sacrifice the Three had made, David offered the water up to God. His men would therefore not think that their perilous journey had been in vain but would realize that it had been devoted to an even greater cause than their leader’s thirst — ​they had risked their lives for the Lord himself. See Why wouldn’t David drink the water from the well of Bethlehem? (2Sa 23:16 – 17; p. 474). WHAT’S THE POINT OF LISTING THESE EXPLOITS? (11:20 – 23) They were outstanding achievements that served to illustrate how skillful and fearless the warriors close to David were. Their devotion and ability were used by God to help accomplish the liberation of the promised land under David.

WHY LIST DAVID’S RECRUITS? (11:26 — 12:40) The Chronicler wanted his readers to see how David inspired loyalty in all Israel (12:38), even among Saul’s kinsmen. By listing the variety of men who joined David, the Chronicler showed David’s appeal. This list from the past was also the Chronicler’s way of pointing to the future. Israel could anticipate a golden era again if they would only have faith and follow God as David had.

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LINK (11:41) URIAH THE HITTITE He was the first husband of David’s wife Bathsheba (2Sa 11:3).

1 Chron­icles 11:31 31 Ith­ai son of Ri­bai from Gib­e­ah in Ben­ja­min, Be­na­iah the Pir­a­thon­ite, 32 Hu­rai from the ra­vines of Ga­ash, Abi­el the Ar­ba­thite, 33 Az­ma­veth the Ba­ha­rum­ite, Eli­ah­ba the Sha­al­bo­nite, 34 the sons of Ha­shem the Gi­zo­nite, Jon­a­than son of Sha­gee the Ha­ra­rite, 35 Ahi­am son of Sa­kar the Ha­ra­rite, Eli­phal son of Ur, 36 He­pher the Me­ke­rath­ite, Ahi­jah the Pel­o­nite, 37 Hez­ro the Car­mel­ite, Na­a­rai son of Ez­bai, 38 Joel the broth­er of Na­than, Mib­har son of Hag­ri, 39 Ze­lek the Am­mon­ite, Na­ha­rai the Be­roth­ite, the ar­mor-bear­er of Joab son of Zer­u­i­ah, 40 Ira the Ith­rite, Ga­reb the Ith­rite, 41 Uri­ah the Hit­tite, Za­bad son of Ah­lai, 42 Ad­i­na son of Shi­za the Reu­ben­ite, who was ­chief of the Reu­ben­ites, and the thir­ty with him, 43 Ha­nan son of Ma­a­kah, Josh­a­phat the Mith­nite, 44 Uz­zia the Ash­te­rath­ite, Sha­ma and Je­i­el the sons of Ho­tham the Aro­er­ite, 45 Je­di­a­el son of Shim­ri, his broth­er Joha the Ti­zite, 46 Eli­el the Ma­ha­vite, Jer­i­bai and Josh­a­vi­ah the sons of El­na­am, Ith­mah the Mo­ab­ite, 47 Eli­el, Obed and Ja­a­si­el the Me­zo­ba­ite.

Warriors Join David

12 HOW UNIQUE WERE AMBIDEXTROUS WARRIORS IN THOSE DAYS? (12:2) They were unique enough to receive special mention. The Chronicler considered these skilled warriors as another sign of the blessings God gave to David. Their ambidextrous skills proved that they were well trained, but their left-handedness may also have had some hereditary basis. The Benjamites were known for their left-handed fighters: Ehud, the Benjamite judge, was left-handed (Jdg 3:15), as were 700 warriors who could sling a stone at a hair and not miss (Jdg 20:16). WHY WOULD SAUL’S OWN RELATIVES DEFECT TO DAVID? (12:2) The Chronicler’s theme of all Israel (v. 38) becomes most obvious when he tells how even Saul’s relatives joined David’s army. Many of Saul’s own tribe could see that the hand of God was on David, and they joined with all Israel in following him.

These were the men who came to Da­vid at Zik­lag, ­while he was ban­ished from the pres­ence of Saul son of Kish (they were a ­ mong the war­riors who h ­ elped him in bat­tle; 2 they were ­armed with bows and were able to s­ hoot ar­rows or to ­sling ­stones ­right-hand­ed or left-hand­ed; they were rel­a­tives of Saul from the ­tribe of Ben­ja­min): 3  Ahi­e­zer ­their ­chief and Jo­ash the sons of She­ma­ah the Gib­e­ath­ite; Je­zi­el and Pe­let the sons of Az­ma­veth; Ber­a­kah, Jehu the An­a­thoth­ite, 4  and Ish­ma­iah the Gib­e­on­ite, a ­mighty war­rior ­among the Thir­ty, who was a lead­er of the Thir­ty; Jer­e­mi­ah, Ja­ha­zi­el, Jo­ha­ nan, Joz­a­bad the Ge­de­ra­thite,  a 5  Elu­zai, Jer­i­moth, Be­a­li­ah, Shem­a­ri­ah and Sheph­a­ti­ah the Ha­ru­phite; 6  El­ka­nah, Ish­i­ah, Az­a­rel, Jo­e­zer and Ja­sho­be­am the Ko­rah­ites; 7  and Jo­e­lah and Zeb­a­di­ah the sons of Je­ro­ ham from Ge­dor. a 4  In Hebrew texts the second half of this verse (Jeremiah . . . Gederathite) is numbered 12:5, and 12:5-40 is numbered 12:6-41.   

1 Chron­icles 12:28 8 Some Gad­ites de­fect­ed to Da­vid at his strong­hold in the wil­der­ness. They were ­brave war­riors, ­ready for bat­tle and able to han­dle the ­shield and ­spear. ­Their fac­es were the fac­es of li­ons, and they were as s­ wift as ga­zelles in the moun­tains. 9 Ezer was the chief, Oba­di­ah the sec­ond in com­mand, Eli­ab the third, 10 Mish­man­nah the ­fourth, Jer­e­mi­ah the fifth, 11 At­tai the ­sixth, Eli­el the sev­enth, 12 Jo­ha­nan the ­eighth, El­za­bad the ninth, 13 Jer­e­mi­ah the ­tenth and Mak­ban­nai the elev­enth. 14 These Gad­ites were army com­mand­ers; the ­least was a ­match for a hun­dred, and the great­est for a thou­sand. 15 It was they who ­crossed the Jor­dan in the ­first ­month when it was over­flow­ing all its ­banks, and they put to ­flight ev­ery­ one liv­ing in the val­leys, to the east and to the west. 16 Oth­er Ben­ja­mites and some men from Ju­dah also came to Da­vid in his strong­hold. 17 Da­vid went out to meet them and said to them, “If you have come to me in p ­ eace to help me, I am ­ready for you to join me. But if you have come to be­tray me to my en­e­mies when my ­hands are free from vi­ o­lence, may the God of our an­ces­tors see it and ­judge you.” 18 Then the Spir­it came on Amas­ai, c­ hief of the Thir­ty, and he said: “We are yours, David! We are with you, son of Jesse! Success, success to you, and success to those who help you, for your God will help you.” So Da­vid re­ceived them and made them lead­ers of his raid­ing bands. 19 Some of the t­ ribe of Ma­nas­seh de­fect­ed to Da­vid when he went with the Phi­lis­tines to ­fight ­against Saul. (He and his men did not help the Phi­lis­tines be­cause, af­ter con­sul­ ta­tion, t­ heir rul­ers sent him away. They said, “It will cost us our ­heads if he de­serts to his mas­ter Saul.”) 20  When Da­vid went to Zik­lag, ­these were the men of Ma­nas­seh who de­ fect­ed to him: Ad­nah, Joz­a­bad, Je­di­a­el, Mi­cha­el, Joz­a­bad, Eli­hu and Zil­le­thai, lead­ers of u ­ nits of a thou­sand in Ma­ nas­seh. 21 They ­helped Da­vid ­against raid­ing b ­ ands, for all of them were b ­ rave war­riors, and they were com­mand­ers in his army. 22 Day af­ter day men came to help Da­vid, un­til he had a ­great army, like the army of God. a

Others Join David at Hebron 23 These are the num­bers of the men ­armed for bat­tle who came to Da­vid at He­bron to turn S ­ aul’s king­dom over to him, as the Lord had said: 24 from Ju­dah, car­ry­ing ­shield and ­spear  — ​6,800 ­armed for bat­tle; 25 from Sim­e­on, war­riors ­ready for bat­tle  — ​7,100; 26 from Levi — ​4,600, 27 in­clud­ing Je­hoi­a­da, lead­er of the fam­i­ly of Aar­on, with ­3,700 men, 28 and Za­dok, a ­brave ­young war­rior, with 22 of­fi­cers from his fam­i­ly; a 22 Or a

great and mighty army   

599

WHY WAS GOD’S SPIRIT NEEDED TO ANNOUNCE LOYALTY TO DAVID? (12:18) In the Old Testament, Spirit often refers to the spirit of prophecy. This prophecy, credited to Amasai, expressed the popular mood of the ­people throughout the country. David did not automatically trust the Benjamites, Saul’s relatives. This prophecy, however, enabled David and the Benjamites to gain more confidence in one another. HOW COULD DAVID AND HIS MEN RAID OTHERS’ PROPERTY? (12:18) David and his men raided the Philistines and Canaanites, whom the Israelites had failed to drive out as God had commanded. In effect, David and his men were fulfilling God’s mandate to Joshua (Jdg 1:1 — ​3:6; 1Sa 23:1 – 5; 27:2 – 9).

WHAT IS THE ARMY OF GOD? (12:22) It is an army, or host, of angels that is usually unseen (Jos 5:13 – 15; 2Ki 6:8 – 17). According to Matthew 26:53, ­Jesus said he could call 12 legions of angels to defend him. (A legion was 3,000 to 6,000 Roman soldiers.) HOW WAS DAVID’S ARMY LIKE THE ARMY OF GOD? (12:22) Though they were not as numerous as the army of God, they represented their many relatives back home who had pledged their full support to David. Besides suggesting a large number, the expression also speaks of the high quality of these soldiers. Some say David and his men pictured the Messiah as commander of God’s army. At the very least, the expression implies that God’s blessing was on David.

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HOW WERE THESE MEN DESIGNATED BY NAME TO MAKE DAVID KING? (12:31) Designated by name could mean “expressly named” or “nominated.” The term may suggest that a lottery was used, but those named or nominated probably volunteered for the honor. WHY IS MANASSEH LISTED TWICE? (12:31,37) The tribe of Manasseh was split in half — ​half the tribe was east of the Jordan River, where they had settled with the tribes of Reuben and Gad (Nu 32:1 – 42), and half the tribe was west of the Jordan River, in northern Israel (see Map 4 at the back of this Bible). HOW WERE THE MEN OF ISSACHAR ABLE TO UNDERSTAND THE TIMES? (12:32) Others may have looked to them as men trained by the Spirit to see events from God’s perspective. Some suggest that they may have practiced divination, such as astrology (Est 1:13). But since such things were condemned in Israel (Lev 19:26), it’s more likely that this merely recognizes their political savvy in joining David early in his reign.

1 Chron­icles 12:29 29 from Ben­ja­min, ­Saul’s t­ ribe — ​3,000, most of whom had re­mained loy­al to ­Saul’s ­house un­til then; 30 from Ephra­im, ­brave war­riors, fa­mous in ­their own clans — ​20,800; 31 from half the ­tribe of Ma­nas­seh, des­ig­nat­ed by name to come and make Da­vid king — ​18,000; 32 from Is­sa­char, men who un­der­stood the ­times and knew what Is­ra­el s­ hould do — ​200 ­chiefs, with all ­their rel­a­tives un­der ­their com­mand; 33 from Zeb­u­lun, ex­pe­ri­enced sol­diers pre­pared for bat­ tle with ev­ery type of weap­on, to help Da­vid with un­di­vid­ed loy­al­ty  — ​50,000; 34 from Naph­ta­li  — ​1,000 of­fi­cers, to­geth­er with 37,000 men car­ry­ing ­shields and spears; 35 from Dan, ­ready for bat­tle — ​28,600; 36 from Ash­er, ex­pe­ri­enced sol­diers pre­pared for bat­ tle — ​40,000; 37 and from east of the Jor­dan, from Reu­ben, Gad and the half-­tribe of Ma­nas­seh, ­armed with ev­ery type of weap­on  — ​120,000. 38  All ­these were fight­ing men who vol­un­teered to ­serve in the ­ranks. They came to He­bron ful­ly de­ter­mined to make Da­vid king over all Is­ra­el. All the rest of the Is­ra­el­ ites were also of one mind to make Da­vid king. 39 The men ­spent ­three days ­there with Da­vid, eat­ing and drink­ing, for ­their fam­i­lies had sup­plied pro­vi­sions for them. 40 Also, ­their neigh­bors from as far away as Is­sa­char, Zeb­u­lun and Naph­ta­li came bring­ing food on don­keys, cam­els, ­mules and oxen. ­There were plen­ti­ful sup­plies of ­flour, fig ­cakes, rai­sin ­cakes, wine, ol­ive oil, cat­tle and s­ heep, for t­ here was joy in Is­ra­el.

Bringing Back the Ark

13 HOW DID THEY PLAN TO INQUIRE OF THE ARK? (13:3) It’s not known for sure, but it’s possible the high priest stood before the ark in the presence of the Lord to use the Urim and ­Thummim. These were stones held in a fold or pocket in the priest’s breastpiece (Ex 28:30). They apparently gave “yes” or “no” answers in a way similar to secular methods such as drawing straws or flipping a coin. However, the results were governed by God, not chance. See the article What were the Urim and Thummim? (Dt 33:8; p. 305).

Da­vid con­ferred with each of his of­fi­cers, the com­ mand­ers of thou­sands and com­mand­ers of hun­dreds. 2 He then said to the ­whole as­sem­bly of Is­ra­el, “If it ­seems good to you and if it is the will of the Lord our God, let us send word far and wide to the rest of our peo­ple through­ out the ter­ri­to­ries of Is­ra­el, and also to the ­priests and Le­ vites who are with them in t­ heir t­ owns and pas­ture­lands, to come and join us. 3 Let us ­bring the ark of our God back to us, for we did not in­quire of a it b dur­ing the ­reign of Saul.” 4 The ­whole as­sem­bly a ­ greed to do this, be­cause it ­seemed ­right to all the peo­ple. 5 So Da­vid as­sem­bled all Is­ra­el, from the Shi­hor Riv­er in ­Egypt to Lebo Ha­math, to b ­ ring the ark of God from Kir­i­ath Je­a­rim. 6  Da­vid and all Is­ra­el went to Ba­al­ah of Ju­dah (Kir­i­ ath Je­a­rim) to ­bring up from ­there the ark of God the Lord, who is en­throned be­tween the cher­ub ­ im — ​the ark that is ­called by the Name. 7 They m ­ oved the ark of God from Abin­a­dab’s h ­ ouse on a new cart, with Uz­zah and Ahio guid­ing it. 8 Da­vid and all the Is­ra­el­ites were cel­e­brat­ing with all ­their ­might be­fore God, with ­songs and with ­harps, ­lyres, tim­brels, cym­bals and trum­pets. a 3 Or we

neglected    b 3 Or him   

1 Chron­icles 14:10

601

9 When they came to the thresh­ing ­floor of Ki­don, Uz­zah r­ eached out his hand to ­steady the ark, be­cause the oxen stum­bled. 10 The Lord’s an­ger ­burned ­against Uz­zah, and he ­struck him down be­cause he had put his hand on the ark. So he died ­there be­fore God. 11 Then Da­vid was an­gry be­cause the Lord’s ­wrath had bro­ken out ­against Uz­zah, and to this day that ­place is ­called Pe­rez Uz­zah.  a 12 Da­vid was ­afraid of God that day and a ­ sked, “How can I ever b ­ ring the ark of God to me?” 13 He did not take the ark to be with him in the City of Da­vid. In­stead, he took it to the h ­ ouse of Obed-Edom the Git­tite. 14 The ark of God re­mained with the fam­i­ly of Obed-Edom in his ­house for ­three m ­ onths, and the Lord b ­ lessed his house­hold and ev­ ery­thing he had.

WHY DID GOD PUNISH SOMEONE WHO WAS ONLY TRYING TO HELP? (13:9 – 10) Uzzah’s good intentions could not make up for his carelessness. The ark, which represented the very throne of God, required special care and handling (Ex 25:10 – 22). But taking their cue from the pagan Philistines, the Israelites put the ark on a cart (1Sa 6:10 – 11), which showed no awe for God’s presence or commands. Uzzah violated God’s instructions (Nu 4:15), but others who merely looked at it deserved to die as well (Nu 4:20).

David’s House and Family

14

Now Hi­ram king of Tyre sent mes­sen­gers to Da­vid, ­along with ce­dar logs, stone­ma­sons and car­pen­ters to ­build a pal­ace for him. 2 And Da­vid knew that the Lord had es­tab­lished him as king over Is­ra­el and that his king­dom had been high­ly ex­alt­ed for the sake of his peo­ple Is­ra­el. 3 In Je­ru­sa­lem Da­vid took more ­wives and be­came the fa­ ­ ames of ther of more sons and daugh­ters. 4 These are the n the chil­dren born to him t­ here: Sham­mua, Sho­bab, Na­than, Sol­o­mon, 5  Ib­har, El­i­shua, El­pe­let, 6  No­gah, Ne­pheg, Ja­phia, 7  Elish­a­ma, Be­e­li­a­da  b and Eliph­e­let.

David Defeats the Philistines 8 When the Phi­lis­tines ­heard that Da­vid had been anoint­ ed king over all Is­ra­el, they went up in full f­ orce to s­ earch for him, but Da­vid h ­ eard a ­ bout it and went out to meet them. 9 Now the Phi­lis­tines had come and raid­ed the Val­ley of Reph­a­im; 10 so Da­vid in­quired of God: “Shall I go and at­ tack the Phi­lis­tines? Will you de­liv­er them into my hands?” a 11 

HOW WAS THE ARK PUT ON THE CART WITHOUT BEING TOUCHED? (13:10; SEE V. 7) We don’t know. It’s likely that poles were used to pick up the ark and place it on the cart. WITH WHOM WAS DAVID ANGRY? (13:11) David became angry with God for striking down Uzzah. He may also have been angry with himself, thinking that he had indirectly caused Uzzah’s death. Perhaps he was also angry with Uzzah for being careless. WHY DID HIRAM KING OF TYRE ENDORSE DAVID? (14:1 – 2) He must have felt it was in his best interest to be David’s friend. The tribute he sent David was an offer of friendship. David saw this as further evidence of God’s blessings. WHY WOULD DAVID WANT SO MANY WIVES? (14:3) Although God’s ideal was one husband for one wife, ­people in David’s time measured God’s blessing by the number of sons and daughters they had — ​a large number of which was virtually ensured by having many wives. See the article Why did David have so many wives and concubines? (2Sa 5:13; p. 443). HOW DID DAVID INQUIRE OF GOD? (14:10,14) Throughout Israel’s history, the ­people had inquired of the Lord through the pillar of

Perez Uzzah means outbreak against Uzzah.    b 7  A variant of Eliada   

W H AT P O W E R D I D T H E A R K H AV E ? 1 3 : 1 0 , 1 4 In and of itself, the ark was simply an ornate box with no supernatural power. However, as a representation of God’s presence among his ­people, it reflected God’s holiness and caused his ­people to be filled with awe. Still, it was God they were to respect, not the symbol of his presence. The ark illustrated to the Israelites several things about God:

1. No one could approach God on a whim; proper preparation was necessary. The high priest, for example, could come before God’s presence in the Most Holy Place only once a year, and then only after careful ritual cleansing (Heb 9:7). 2. God’s power could save. On occasion, God instructed the p ­ eople to take the ark into battle (Jos 6:2 – 13). However, when the Israelites used the ark as a “good luck charm” and brought it into battle on their own initiative (1Sa 4:3 – 11), they were defeated. 3. God’s power was both fearful and desirable. God’s power was displayed in judgment when some died for looking into the ark (1Sa 6:19) and when Uzzah disregarded God’s holiness by touching the ark (1Ch 13:9 – 10). But when the ark was left at the home of Obed-Edom, God’s power blessed his whole household (verse 14). Those who showed reverence for the ark as a symbol of the holy God enjoyed blessings; those who viewed the ark as a “good luck charm” flirted with disaster.

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1 Chron­icles 14:11

cloud, the Urim and Thummim, and the prophets. Most likely David went to the high priest and inquired of God using the Urim and Thummim. See How did they plan to inquire of the ark? (13:3; p. 600).

The Lord an­swered him, “Go, I will de­liv­er them into your hands.” 11 So Da­vid and his men went up to Baal Per­a­zim, and ­there he de­feat­ed them. He said, “As wa­ters ­break out, God has bro­ken out a ­ gainst my en­e­mies by my hand.” So that ­place was ­called Baal Per­a­zim.  a 12 The Phi­lis­tines had aban­ doned t­ heir gods t­ here, and Da­vid gave or­ders to burn them in the fire. 13 Once more the Phi­lis­tines raid­ed the val­ley; 14  so Da­vid in­quired of God a ­ gain, and God an­swered him, “Do not go di­rect­ly af­ter them, but cir­cle ­around them and at­tack them in ­front of the pop­lar ­trees. 15 As soon as you hear the ­sound of march­ing in the tops of the pop­lar ­trees, move out to bat­tle, be­cause that will mean God has gone out in f­ ront of you to s­ trike the Phi­lis­tine army.” 16 So Da­vid did as God com­mand­ed him, and they s­ truck down the Phi­lis­tine army, all the way from Gib­eo ­ n to Ge­zer. 17 So Da­vid’s fame ­spread through­out ev­ery land, and the Lord made all the na­tions fear him.

HOW DID GOD GIVE DAVID A DETAILED BATTLE PLAN? (14:10,14) Assuming David used the Urim and Thummim, he would have asked questions of God, which the high priest would have answered after he consulted the stones — ​although we can’t say how.

The Ark Brought to Jerusalem

HOW DID DAVID DISCOVER THE PROPER WAY TO MOVE THE ARK? (15:2) After his anger at God subsided (13:11), David apparently had the priests and Levites consult the sacred scrolls containing the Mosaic Law. There they rediscovered the Lord’s regulations about the ark, its treatment and its movement (15:13). Alternatively, David may have had the high priest consult the Urim and Thummim.

WHAT WAS THE PRESCRIBED WAY TO CARRY THE ARK? (15:13) God’s instructions to Moses (Ex 25:10 – 15; Nu 4:1 – 20) specified that only Levites could carry the ark. They were to walk before it and behind it with long, gilded poles that slid through rings at both sides of the ark and protruded from each end. The poles rested on their shoulders. That way the Levites touched only the poles, not the ark itself. They walked in parallel pairs in front of and in back of the ark, reducing the chance that the ark would fall and hit the ground.

15

Af­ter Da­vid had con­struct­ed build­ings for him­self in the City of Da­vid, he pre­pared a p ­ lace for the ark of God and ­pitched a tent for it. 2 Then Da­vid said, “No one but the Le­vites may car­ry the ark of God, be­cause the Lord ­chose them to car­ry the ark of the Lord and to min­is­ter be­ fore him for­ev­er.” 3  Da­vid as­sem­bled all Is­ra­el in Je­ru­sa­lem to ­bring up the ark of the Lord to the ­place he had pre­pared for it. 4 He ­called to­geth­er the de­scen­dants of Aar­on and the Le­vites: 5 From the de­scen­dants of Ko­hath, Uri­el the lead­er and 120 rel­a­tives; 6 from the de­scen­dants of Me­ra­ri, Asa­iah the lead­er and 220 rel­a­tives; 7 from the de­scen­dants of Ger­shon, b Joel the lead­er and 130 rel­a­tives; 8 from the de­scen­dants of El­i­za­phan, She­ma­iah the lead­er and 200 rel­a­tives; 9 from the de­scen­dants of He­bron, Eli­el the lead­er and 80 rel­a­tives; 10 from the de­scen­dants of Uz­zi­el, Am­min­a­dab the lead­er and 112 rel­a­tives. 11  Then Da­vid sum­moned Za­dok and Abi­a­thar the ­priests, and Uri­el, Asa­iah, Joel, She­ma­iah, Eli­el and Am­min­a­dab the Le­vites. 12 He said to them, “You are the ­heads of the Le­vit­i­cal fam­i­lies; you and your fel­low Le­vites are to con­ se­crate your­selves and ­bring up the ark of the Lord, the God of Is­ra­el, to the ­place I have pre­pared for it. 13 It was be­cause you, the Le­vites, did not ­bring it up the ­first time that the Lord our God b ­ roke out in an­ger a ­ gainst us. We did not in­quire of him ­about how to do it in the pre­scribed way.” 14  So the ­priests and Le­vites con­se­crat­ed them­selves in or­der to ­bring up the ark of the Lord, the God of Is­ra­el. 15 And the Le­vites car­ried the ark of God with the ­poles on a 11 

Baal Perazim means the lord who breaks out.    b 7 Hebrew Gershom, a variant of Gershon   

1 Chron­icles 15:28 ­their shoul­ders, as Mo­ses had com­mand­ed in ac­cor­dance with the word of the Lord. 16 Da­vid told the lead­ers of the Le­vites to ap­point t­ heir fel­low Le­vites as mu­si­cians to make a joy­ful ­sound with mu­si­cal in­stru­ments: ­lyres, ­harps and cym­bals. 17 So the Le­vites ap­point­ed He­man son of Joel; from his rel­a­tives, ­Asaph son of Ber­e­ki­ah; and from ­their rel­a­tives the Me­ra­rites, ­Ethan son of Ku­sha­iah; 18 and with them ­their rel­a­tives next in rank: Zech­a­ri­ah,  a Ja­a­zi­el, She­mir­a­moth, Je­hi­el, Unni, Eli­ab, Be­na­iah, Ma­a­se­iah, Mat­ti­thi­ah, Eliph­e­ le­hu, Mik­ne­iah, Obed-Edom and Je­i­el,  b the gate­keep­ers. 19  The mu­si­cians He­man, ­Asaph and ­Ethan were to ­sound the ­bronze cym­bals; 20  Zech­a­ri­ah, Ja­a­zi­el,  c She­mir­a­moth, Je­hi­el, Unni, Eli­ab, Ma­a­se­iah and Be­na­iah were to play the ­lyres ac­cord­ing to al­a­moth, d 21  and Mat­ti­thi­ah, Eliph­e­le­hu, Mik­ne­iah, Obed-Edom, Je­i­el and Az­a­zi­ah were to play the ­harps, di­rect­ing ac­cord­ing to shem­i­nith. d 22  Ken­a­ni­ah the head Le­vite was in c­ harge of the sing­ing; that was his re­ spon­si­bil­i­ty be­cause he was skill­ful at  it. 23  Ber­e­ki­ah and El­ka­nah were to be door­keep­ers for the ark. 24  Sheb­a­ni­ah, Josh­a­phat, Ne­than­el, Amas­ai, Zech­a­ri­ah, Be­na­iah and El­i­e­zer the ­priests were to blow trum­pets be­ fore the ark of God. Obed-Edom and Je­hi­ah were also to be door­keep­ers for the ark. 25 So Da­vid and the el­ders of Is­ra­el and the com­mand­ ers of ­units of a thou­sand went to ­bring up the ark of the cov­enant of the Lord from the h ­ ouse of Obed-Edom, with re­joic­ing. 26 Be­cause God had ­helped the Le­vites who were car­ry­ing the ark of the cov­enant of the Lord, sev­en ­bulls and sev­en rams were sac­ri­ficed. 27 Now Da­vid was ­clothed in a robe of fine lin­en, as were all the Le­vites who were car­ry­ ing the ark, and as were the mu­si­cians, and Ken­a­ni­ah, who was in ­charge of the sing­ing of the ­choirs. Da­vid also wore a lin­en ­ephod. 28 So all Is­ra­el ­brought up the ark of the cov­ enant of the Lord with s­ houts, with the sound­ing of rams’ ­horns and trum­pets, and of cym­bals, and the play­ing of ­lyres and harps.

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WHY DID DAVID TELL THE LEVITES TO PLAY MUSICAL INSTRUMENTS? (15:16) David created entirely new rituals for worship, particularly an extensive music ministry, through which he expressed his own gifts as a poet and musician.

WHY DID DAVID WEAR A LINEN EPHOD? (15:27) Though linen ephods were typically worn by priests (1Sa 2:18; 22:18), David may have been wearing one to show his devotion to God. David considered it an honor to worship the Lord. Some think that the king clothed in a priestly ephod was a picture of the coming Messiah, who would function as both priest and king.

a 18  Three Hebrew manuscripts and most Septuagint manuscripts (see also verse 20 and 16:5); most Hebrew manuscripts Zechariah son and or Zechariah, Ben and    b 18  Hebrew; Septuagint (see also verse 21) Jeiel and Azaziah    c 20  See verse 18; Hebrew Aziel, a variant of Jaaziel.    d 20,21  Probably a musical term   

H O W D I D P R I E S T S A N D L E V I T E S C O N S E C R AT E T H E M S E LV E S ? 1 5 : 1 2 , 1 4 For their consecration and ordination, priests washed their bodies and dressed in the ceremonial garments prescribed for priestly ser­vice. Then the high priest anointed them with oil; sacrificed a sin offering and a burnt offering for them; put blood on each man’s right ear lobe, thumb and big toe; and sprinkled each man with blood and with oil. This was repeated for seven consecutive days, without the priests leaving the place of consecration (Ex 29:1 – 46; Lev  8:1 — ​9:24). The Levites who were not priests were consecrated to carry the ark and to do the work of pitching the tent for the ark. For their consecration, the high priest sprinkled them with the water of cleansing. Then the Levites shaved their entire bodies and washed their clothes. The whole assembly gathered to lay their hands on them, and the high priest presented the Levites to the Lord as a wave offering from the Israelites. This symbolized the substitution of the Levites for all the firstborn of the rest of Israel. Finally, the high priest offered a sin offering and a burnt offering on the Levites’ behalf (Nu  8:5 – 22).

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1 Chron­icles 15:29

WHY DID MICHAL DESPISE DAVID FOR DANCING? (15:29) David’s wife spoke sarcastically of the king’s going around half-naked (2Sa 6:20 – 23). But nothing suggests David was clothed indecently. Michal was probably upset that he had violated kingly dignity by removing his royal robes and lowering himself to the level of a priest. In her view, he had made a fool of himself before the slave girls. She was more concerned about David maintaining his reputation than about the arrival of the ark of the Lord.

29 As the ark of the cov­enant of the Lord was en­ter­ing the City of Da­vid, Mi­chal daugh­ter of Saul ­watched from a win­dow. And when she saw King Da­vid danc­ing and cel­e­ brat­ing, she de­spised him in her heart.

WHY DID DAVID ACT LIKE A PRIEST? (16:2) Other kings were punished when they performed priestly duties: Saul lost his kingdom for offering sacrifices (1Sa 13:9 – 14) and Uzziah was afflicted with leprosy for attempting to burn incense in the temple (2Ch 26:16 – 21). Some think David was permitted to offer sacrifices in this unique instance because he was a man after God’s own heart (Ac 13:22). It is much more likely, however, that though David offered sacrifices, he did it through the priests, who actually killed the animals and burned them on the altar.

Ministering Before the Ark

16

They ­brought the ark of God and set it in­side the tent that Da­vid had ­pitched for it, and they pre­sent­ed ­burnt of­fer­ings and fel­low­ship of­fer­ings be­fore God. 2  Af­ter Da­vid had fin­ished sac­ri­fic­ing the ­burnt of­fer­ings and fel­ low­ship of­fer­ings, he b ­ lessed the peo­ple in the name of the Lord. 3 Then he gave a loaf of ­bread, a cake of ­dates and a cake of rai­sins to each Is­ra­el­ite man and wom­an. 4 He ap­point­ed some of the Le­vites to min­is­ter be­fore the ark of the Lord, to ex­tol, a ­thank, and ­praise the Lord, the God of Is­ra­el: 5 Asaph was the ­chief, and next to him in rank were Zech­a­ri­ah, then Ja­a­zi­el,  b She­mir­a­moth, Je­hi­ el, Mat­ti­thi­ah, Eli­ab, Be­na­iah, Obed-Edom and Je­i­el. They were to play the ­lyres and ­harps, ­Asaph was to ­sound the cym­bals, 6  and Be­na­iah and Ja­ha­zi­el the ­priests were to blow the trum­pets reg­u­lar­ly be­fore the ark of the cov­enant of God. 7  That day Da­vid ­first ap­point­ed ­Asaph and his as­so­ci­ates to give ­praise to the Lord in this man­ner: 8 Give praise to the Lord, proclaim his name; make known among the nations what he has done. 9 Sing to him, sing praise to him; tell of all his wonderful acts. 10 Glory in his holy name; let the hearts of those who seek the Lord rejoice. 11 Look to the Lord and his strength; seek his face always. 12 Remember the wonders he has done, his miracles, and the judgments he pronounced, 13 you his servants, the descendants of Israel, his chosen ones, the children of Jacob. 14 He is the Lord our God; his judgments are in all the earth. 15 He remembers c his covenant forever, the promise he made, for a thousand generations, 16 the covenant he made with Abraham, the oath he swore to Isaac. 17 He confirmed it to Jacob as a decree, to Israel as an everlasting covenant: 18 “To you I will give the land of Canaan as the portion you will inherit.” 19 When they were but few in number, few indeed, and strangers in it, 20 they d wandered from nation to nation, from one kingdom to another. a 4 Or petition;

or invoke    b 5  See 15:18,20; Hebrew Jeiel, possibly another name for Jaaziel.    c 15  Some Septuagint manuscripts (see also Psalm 105:8); Hebrew Remember    d 18-20  One Hebrew manuscript, Septuagint and Vulgate (see also Psalm 105:12); most Hebrew manuscripts inherit, / 19though you are but few in number, / few indeed, and strangers in it.” / 20They   

1 Chron­icles 16:42

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21 He allowed no one to oppress them; for their sake he rebuked kings: 22 “Do not touch my anointed ones; do my prophets no harm.” 23 Sing to the Lord, all the earth; proclaim his salvation day after day. 24 Declare his glory among the nations, his marvelous deeds among all peoples. 25 For great is the Lord and most worthy of praise; he is to be feared above all gods. 26 For all the gods of the nations are idols, but the Lord made the heavens. 27 Splendor and majesty are before him; strength and joy are in his dwelling place. 28 Ascribe to the Lord, all you families of nations, ascribe to the Lord glory and strength. 29 Ascribe to the Lord the glory due his name; bring an offering and come before him. Worship the Lord in the splendor of his a holiness. 30 Tremble before him, all the earth! The world is firmly established; it cannot be moved. 31 Let the heavens rejoice, let the earth be glad; let them say among the nations, “The Lord reigns!” 32 Let the sea resound, and all that is in it; let the fields be jubilant, and everything in them! 33 Let the trees of the forest sing, let them sing for joy before the Lord, for he comes to judge the earth. 34 Give thanks to the Lord, for he is good; his love endures forever. 35 Cry out, “Save us, God our Savior; gather us and deliver us from the nations, that we may give thanks to your holy name, and glory in your praise.” 36 Praise be to the Lord, the God of Israel, from everlasting to everlasting. Then all the peo­ple said “Amen” and “Praise the Lord.” 37 Da­vid left ­Asaph and his as­so­ci­ates be­fore the ark of the cov­enant of the Lord to min­is­ter ­there reg­u­lar­ly, ac­cord­ ing to each ­day’s re­quire­ments. 38 He also left Obed-Edom and his six­ty-­eight as­so­ci­ates to min­is­ter with them. ObedEdom son of Je­du­thun, and also Ho­sah, were gate­keep­ers. 39 Da­vid left Za­dok the p ­ riest and his fel­low ­priests be­fore the tab­er­na­cle of the Lord at the high ­place in Gib­eo ­ n 40 to pre­sent ­burnt of­fer­ings to the Lord on the al­tar of b ­ urnt of­ fer­ing reg­u­lar­ly, morn­ing and eve­ning, in ac­cor­dance with ev­ery­thing writ­ten in the Law of the Lord, ­which he had giv­en Is­ra­el. 41 With them were He­man and Je­du­thun and the rest of ­those cho­sen and des­ig­nat­ed by name to give ­thanks to the Lord, “for his love en­dures for­ev­er.” 42 He­ man and Je­du­thun were re­spon­si­ble for the sound­ing of a 29 Or Lord with

the splendor of   

LINK (16:23 – 33) SING TO THE LORD This portion of David’s psalm of thanks appears in a slightly altered form in Psalm 96.

WHAT DOES IT MEAN TO WORSHIP IN THE SPLENDOR OF HIS HOLINESS? (16:29) It’s not entirely clear. Many think this means to worship in holy attire. It may also be related to the idea of a holy assembly — ​arrayed in holy splendor (Ps 110:3). However this is understood, the primary point is that we are to praise God properly, as he deserves. HOW CAN TREES . . . SING FOR JOY AT GOD’S JUDGMENT? (16:33) This kind of imaginative expression is found throughout the poetic writings of the Old Testament. In this instance, the trees are personified as rejoicing when God makes things right. Evil brought into the world by human sinfulness upsets the harmony of God’s creation, but it will be removed when God comes as judge to restore and bring out the best in the world he loves. WHY WAS THE TABERNACLE STILL AT GIBEON AFTER THE ARK WAS MOVED TO JERUSALEM? (16:39) Gibeon had been important throughout Israel’s history, probably because it was considered a high place of worship (see Map 4 at the back of this Bible). It was at Gibeon that Solomon later sacrificed and received a message from God through a dream (1Ki 3:4 – 15). Gibeon continued as a worship center until Solomon completed the temple in Jerusalem. The existence of these two shrines — ​the tabernacle and the temporary structure for the ark in Jerusalem (1Ch 16:1) — ​accounts for the two high priests: Zadok serving in Gibeon and Abiathar in Jerusalem (18:16). Some suggest David brought the ark to Jerusalem instead of Gibeon because it helped solidify his political support. HOW WAS THIS HIGH PLACE DIFFERENT FROM OTHERS THAT DISPLEASED GOD? (16:39) God had commanded that all high places be destroyed (Dt 12:2 – 4). But those dedicated to the Lord were considered good, for they were places of true worship rather than pagan worship. Later, when the temple was built, even high places dedicated to the Lord were denounced for several reasons: (1) Worship at one place (the temple) fostered a national spirit of unity. (2) Worship at one location helped prevent borrowed pagan practices from creeping into worship. (3) The magnificent temple ensured God’s glory and majesty would not be devalued.

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HOW DID DAVID BLESS HIS FAMILY? (16:43) God assigned priests to bless the nation. But the head of a family could function like a priest to his family, praying God’s blessings on each member. Blessings could be prophetic predictions, as when Jacob blessed his sons (Ge 49:1 – 28), or they could be expressions of good wishes and a prayer. Blessings could also be the giving of gifts and favors, just as David blessed the p ­ eople and gave each of them a loaf of bread, a cake of dates and a cake of raisins (1Ch 16:2 – 3). DID NATHAN ADVISE DAVID WITHOUT FIRST SEEKING GOD’S WILL? (17:2) Probably. It was evident to Nathan that God was with David in all he did. He saw no sin in David’s intent to build a great temple for the Lord. God had other plans, however, and so God inspired the vision by which Nathan halted David’s plans to build the temple (vv. 3 – 4). WHY DID GOD DECIDE TO CHANGE HIS DWELLING FROM A TENT TO A TEMPLE? (17:5 – 6,12) Some think that the tabernacle, which was transported through the desert, was replaced with a permanent, unmovable temple after Israel became firmly established in the promised land. Others suggest a more symbolic view — ​that the tabernacle paralleled the nomadic, tent-dwelling descendants of Abraham and that the temple, established firmly on a foundation, pointed forward to the coming Messiah, the rock of salvation. With hindsight it can be seen that the Old Testament hinted at New Testament events yet to come. HAVEN’T THE JEWS BEEN DISTURBED MANY TIMES THROUGHOUT ISRAEL’S TRAGIC HISTORY? (17:9) Yes, they have. But this promise is not just about the physical nation of Israel. The Chronicler had the kingdom of God in mind more than the kingdom of David. Even though David’s heirs later lost their kingdom, God has always had his kingdom. God’s kingdom will never be thwarted. God’s ­people will not be disturbed when this promise is fulfilled through the Son of David, the Messiah. WHAT KIND OF HOUSE DID GOD PROMISE TO BUILD FOR DAVID? (17:10) The Hebrew word for house also means “family.” God told David that he did not want David to build him a “house” in the sense of a building to live in; instead God would build David a “house” in the sense of a family (a royal dynasty) with a long and glorious future culminating in ­Jesus, the Son of David. WHY DID DAVID RESPOND THIS WAY? (17:16) David’s attitude of humility and gratitude is quite different from what we might expect. David could have been offended when Nathan told him that God had rejected his offer to build a temple. Instead, he expressed amazement that God would make such commitments to him and to his descendants.

1 Chron­icles 16:43 the trum­pets and cym­bals and for the play­ing of the oth­er in­stru­ments for sa­cred song. The sons of Je­du­thun were sta­ tioned at the gate. 43 Then all the peo­ple left, each for their own ­home, and Da­vid re­turned home to ­bless his fam­i­ly.

God’s Promise to David

17

Af­ter Da­vid was set­tled in his pal­ace, he said to Na­than the proph­et, “Here I am, liv­ing in a h ­ ouse of ce­dar, ­while the ark of the cov­enant of the Lord is un­der a tent.” 2 Na­than re­plied to Da­vid, “What­ev­er you have in mind, do it, for God is with you.” 3 But that ­night the word of God came to Na­than, say­ing: 4 “Go and tell my ser­vant Da­vid, ‘This is what the Lord says: You are not the one to b ­ uild me a h ­ ouse to ­dwell in. 5 I have not ­dwelt in a ­house from the day I ­brought Is­ra­el up out of ­Egypt to this day. I have ­moved from one tent site to an­oth­er, from one dwell­ ing ­place to an­oth­er. 6 Wher­ev­er I have ­moved with all the Is­ra­el­ites, did I ever say to any of ­their lead­ers a whom I com­mand­ed to shep­herd my peo­ple, “Why have you not ­built me a ­house of ce­dar?” ’ 7 “Now then, tell my ser­vant Da­vid, ‘This is what the Lord Al­mighty says: I took you from the pas­ture, from tend­ing the ­flock, and ap­point­ed you rul­er over my peo­ple Is­ra­el. 8 I have been with you wher­ev­er you have gone, and I have cut off all your en­e­mies from be­fore you. Now I will make your name like the n ­ ames of the great­est men on e ­ arth. 9 And I will pro­vide a ­place for my peo­ple Is­ra­el and will ­plant them so that they can have a home of t­ heir own and no lon­ger be dis­turbed. Wick­ed peo­ple will not op­press them any­ more, as they did at the be­gin­ning 10 and have done ever ­since the time I ap­point­ed lead­ers over my peo­ple Is­ra­el. I will also sub­due all your en­e­mies. “ ‘I de­clare to you that the Lord will ­build a ­house for you: 11 When your days are over and you go to be with your an­ces­tors, I will ­raise up your off­spring to suc­ceed you, one of your own sons, and I will es­tab­lish ­ uild a h ­ ouse for his king­dom. 12 He is the one who will b me, and I will es­tab­lish his ­throne for­ev­er. 13 I will be his fa­ther, and he will be my son. I will nev­er take my love away from him, as I took it away from your pre­de­ ­ ouse and my king­dom ces­sor. 14 I will set him over my h for­ev­er; his ­throne will be es­tab­lished for­ev­er.’  ” 15 Na­than re­port­ed to Da­vid all the ­words of this en­tire rev­e­la­tion.

David’s Prayer 16 Then King Da­vid went in and sat be­fore the Lord, and he said: “Who am I, Lord God, and what is my fam­il­y, that you have ­brought me this far? 17 And as if this were not a 6 Traditionally judges;

also in verse 10   

1 Chron­icles 18:8

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­ nough in your s­ ight, my God, you have spo­ken ­about e the fu­ture of the ­house of your ser­vant. You, Lord God, have l­ ooked on me as t­ hough I were the most ex­alt­ed of men. 18 “What more can Da­vid say to you for hon­or­ing your ser­vant? For you know your ser­vant, 19 Lord. For the sake of your ser­vant and ac­cord­ing to your will, you have done this g ­ reat t­ hing and made k ­ nown all ­these ­great prom­is­es. 20 “There is no one like you, Lord, and ­there is no God but you, as we have ­heard with our own ears. 21 And who is like your peo­ple Is­ra­el — ​the one na­tion on e ­ arth ­whose God went out to re­deem a peo­ple for him­self, and to make a name for your­self, and to per­ form g ­ reat and awe­some won­ders by driv­ing out na­ tions from be­fore your peo­ple, whom you re­deemed from ­Egypt? 22  You made your peo­ple Is­ra­el your very own for­ev­er, and you, Lord, have be­come ­their God. 23 “And now, Lord, let the prom­ise you have made con­cern­ing your ser­vant and his ­house be es­tab­lished for­ev­er. Do as you prom­ised, 24 so that it will be es­tab­ lished and that your name will be ­great for­ev­er. Then peo­ple will say, ‘The Lord Al­mighty, the God over Is­ra­ el, is Is­ra­el’s God!’ And the ­house of your ser­vant Da­vid will be es­tab­lished be­fore you. 25 “You, my God, have re­vealed to your ser­vant that you will ­build a ­house for him. So your ser­vant has ­found cour­age to pray to you. 26 You, Lord, are God! You have prom­ised ­these good ­things to your ser­ vant. 27 Now you have been ­pleased to ­bless the ­house of your ser­vant, that it may con­tin­ue for­ev­er in your ­sight; for you, Lord, have ­blessed it, and it will be ­blessed for­ev­er.”

David’s Victories

18

In the c­ ourse of time, Da­vid de­feat­ed the Phi­lis­tines and sub­dued them, and he took Gath and its sur­ round­ing vil­lag­es from the con­trol of the Phi­lis­tines. 2 Da­vid also de­feat­ed the Mo­ab­ites, and they be­came sub­ ject to him and ­brought him trib­ute. 3  More­over, Da­vid de­feat­ed Had­ad­e­zer king of Zo­bah, in the vi­cin­i­ty of Ha­math, when he went to set up his mon­u­ ment at a the Eu­phra­tes Riv­er. 4  Da­vid cap­tured a thou­sand of his char­i­ots, sev­en thou­sand char­i­ot­eers and twen­ty thou­sand foot sol­diers. He ham­strung all but a hun­dred of the char­i­ot hors­es. 5 When the Ar­a­me­ans of Da­mas­cus came to help Had­ad­ e­zer king of Zo­bah, Da­vid s­ truck down twen­ty-two thou­ sand of them. 6  He put gar­ri­sons in the Ar­a­me­an king­dom of Da­mas­cus, and the Ar­a­me­ans be­came sub­ject to him and ­brought him trib­ute. The Lord gave Da­vid vic­to­ry wher­ev­er he went. 7 Da­vid took the gold s­ hields car­ried by the of­fi­cers of Had­ad­e­zer and ­brought them to Je­ru­sa­lem. 8  From Te­bah  b a 3 Or to

restore his control over    b 8 Hebrew Tibhath, a variant of Tebah   

LINK (18:1 – 13) DAVID DEFEATED THE PHILISTINES See 2 Sam­uel 8:1 – 14. WHY DID DAVID HAMSTRING VALUABLE HORSES RATHER THAN USE THEM? (18:4) David knew God had prohibited the kings of Israel from acquiring great numbers of horses (Dt 17:16). Perhaps David recalled the time that Joshua obeyed God by hamstringing horses the Israelites had captured (Jos 11:6,9). HOW CAN SUCH LARGE NUMBERS BE EXPLAINED? (18:4 – 5) We should not necessarily assume that such numbers are inaccurate just because they are hard to believe. However, the scribes who copied the Bible in past centuries sometimes misread numerals. Numbers in the thousands were indicated by dots above the digit letter. In a worn manuscript, the number of dots could be difficult to read. Such copying errors, however, do not undermine the authority of the Bible; differences in numbers do not challenge the Bible’s critical essence. See Were there really 500,000 casualties among the Israelites? (2Ch 13:17; p. 643) and Why don’t the numbers in the list equal the total figure? (Ne 7:66; p. 706).

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WHO WAS ABISHAI? (18:12) He was the brother of Joab, David’s top general. Abishai was doubly honored above the Three and was the commander of the Three, an elite group among David’s mighty warriors (11:20 – 21). WHAT WAS THE VALLEY OF SALT? (18:12) Named for the high salt content in the soil and rocks of the area, it was south and southwest of the Dead Sea, toward the land of Edom. The salt marsh there may have slowed the fleeing Edomites. WHY DID DAVID PUT AN OFFICIAL IN CHARGE OF FOREIGNERS? (18:17) It wasn’t that he needed an official to be in charge of foreigners but that he needed someone to be in charge of his royal bodyguard, which was made up of Kerethites and Pelethites — ​foreign soldiers who formerly had helped him against Saul. WHAT KINDNESS HAD NAHASH SHOWN TO DAVID? (19:1 – 2) We are not told the exact nature of the kindness, but Nahash had probably aided David during his troubles with King Saul. The Hebrew word used here for kindness reflects deep devotion to a solemn mutual obligation. WHY DID HANUN HUMILIATE THESE SUSPECTED SPIES? (19:3 – 5) Instead of accepting David’s delegation at face value — ​as an expression of sympathy — ​ Hanun became paranoid as he speculated about David’s motives. His judgment may have been clouded since, by deliberately humiliating David’s men, he brought about the very thing he feared. Dishonoring them was like a challenge to war. The psychological impact of humiliating the messengers was certainly stronger than imprisoning them — ​ perhaps even stronger than killing them. WHY FIGHT A WAR OVER SHAVED BEARDS AND CUT CLOTHING? (19:6 – 9) In that culture, what had been done to the spies was deeply humiliating. See Why shave half a beard and cut off garments? (2Sa 10:4 – 6; p. 449). Hanun delivered a grievous insult not just to the spies but also to David, who had sent them. WERE THE ARAMEANS LIVING IN MORE THAN ONE COUNTRY? (19:6,16) Yes. The Arameans lived in Syria, north of the Ammonites, beyond Damascus into Naharaim, northwest Mesopotamia, and beyond the Euphrates River (see Map 5 at the back of this Bible). A different king ruled each of the Aramean states, which were named for the walled city within each state: Naharaim, Maakah, Zobah, Beth Rehob and Tob (2Sa 10:6).

1 Chron­icles 18:9 and Kun, t­ owns that be­longed to Had­ad­e­zer, Da­vid took a ­ reat quan­ti­ty of b g ­ ronze, ­which Sol­o­mon used to make the ­bronze Sea, the pil­lars and var­i­ous ­bronze ar­ti­cles. 9 When Tou king of Ha­math ­heard that Da­vid had de­feat­ ed the en­tire army of Had­ad­e­zer king of Zo­bah, 10 he sent his son Ha­do­ram to King Da­vid to ­greet him and con­grat­u­late him on his vic­to­ry in bat­tle over Had­ad­ez­ er, who had been at war with Tou. Ha­do­ram b ­ rought all k ­ inds of ar­ti­cles of gold, of sil­ver and of bronze. 11  King Da­vid ded­i­cat­ed ­these ar­ti­cles to the Lord, as he had done with the sil­ver and gold he had tak­en from all ­these na­tions: Edom and Moab, the Am­mon­ites and the Phi­lis­tines, and Am­a­lek. 12  Abish­ai son of Zer­u­i­ah ­struck down eigh­teen thou­sand Edom­ites in the Val­ley of Salt. 13 He put gar­ri­sons in Edom, and all the Edom­ites be­came sub­ject to Da­vid. The Lord gave Da­vid vic­to­ry wher­ev­er he went.

David’s Officials 14 Da­vid ­reigned over all Is­ra­el, do­ing what was just and r­ ight for all his peo­ple. 15 Joab son of Zer­u­i­ah was over the army; Je­hosh­a­phat son of Ahi­lud was re­cord­er; 16  Za­dok son of Ahi­tub and Ahim­e­lek  a son of Abi­a­thar were ­priests; Shav­ sha was sec­re­tary; 17  Be­na­iah son of Je­hoi­a­da was over the Ker­eth­ites and Pel­e­thites; and Da­vid’s sons were ­chief of­fi­ cials at the ­king’s side.

David Defeats the Ammonites

19

In the c­ ourse of time, Na­hash king of the Am­mon­ ites died, and his son suc­ceed­ed him as king. 2  Da­vid ­thought, “I will show kind­ness to Ha­nun son of Na­hash, be­ cause his fa­ther ­showed kind­ness to me.” So Da­vid sent a del­e­ga­tion to ex­press his sym­pa­thy to Ha­nun con­cern­ing his fa­ther. When Da­vid’s en­voys came to Ha­nun in the land of the Am­mon­ites to ex­press sym­pa­thy to him, 3  the Am­mon­ite com­mand­ers said to Ha­nun, “Do you t­ hink Da­vid is hon­or­ ing your fa­ther by send­ing en­voys to you to ex­press sym­ pa­thy? ­Haven’t his en­voys come to you only to ex­plore and spy out the coun­try and over­throw it?” 4  So Ha­nun ­seized Da­vid’s en­voys, ­shaved them, cut off ­their gar­ments at the but­tocks, and sent them away. 5 When some­one came and told Da­vid ­about the men, he sent mes­sen­gers to meet them, for they were great­ly hu­mil­ i­at­ed. The king said, “Stay at Jer­i­cho till your ­beards have ­grown, and then come back.” 6 When the Am­mon­ites re­al­ized that they had be­come ob­ nox­ious to Da­vid, Ha­nun and the Am­mon­ites sent a thou­ sand tal­ents  b of sil­ver to hire char­i­ots and char­i­ot­eers from Aram Na­ha­ra­im,  c Aram Ma­a­kah and Zo­bah. 7  They ­hired thir­ty-two thou­sand char­i­ots and char­i­ot­eers, as well as the king of Ma­ak ­ ah with his ­troops, who came and ­camped near Med­e­ba, ­while the Am­mon­ites were mus­tered from ­their ­towns and ­moved out for bat­tle. a 16  Some Hebrew manuscripts, Vulgate and Syriac (see also 2 Samuel 8:17); most Hebrew manuscripts Abimelek    b 6  That is, about 38 tons or about 34 metric tons    c 6  That is, Northwest Mesopotamia   

1 Chron­icles 20:4 8 On hear­ing this, Da­vid sent Joab out with the en­tire army of fight­ing men. 9 The Am­mon­ites came out and drew up in bat­tle for­ma­tion at the en­trance to t­ heir city, ­while the k ­ ings who had come were by them­selves in the open coun­try. 10 Joab saw that ­there were bat­tle ­lines in ­front of him and be­hind him; so he se­lect­ed some of the best t­ roops in Is­ra­el and de­ployed them ­against the Ar­a­me­ans. 11 He put the rest of the men un­der the com­mand of Abish­ai his broth­er, and they were de­ployed ­against the Am­mon­ites. 12 Joab said, “If the Ar­a­me­ans are too s­ trong for me, then you are to res­cue me; but if the Am­mon­ites are too ­strong for you, then I will res­cue you. 13 Be ­strong, and let us f­ ight brave­ly for our peo­ple and the cit­ies of our God. The Lord will do what is good in his sight.” 14 Then Joab and the ­troops with him ad­vanced to ­fight the Ar­a­me­ans, and they fled be­fore him. 15 When the Am­ mon­ites re­al­ized that the Ar­a­me­ans were flee­ing, they too fled be­fore his broth­er Abish­ai and went in­side the city. So Joab went back to Je­ru­sa­lem. 16 Af­ter the Ar­a­me­ans saw that they had been rout­ed by Is­ra­el, they sent mes­sen­gers and had Ar­a­me­ans ­brought from be­yond the Eu­phra­tes Riv­er, with Sho­phak the com­ mand­er of Had­ad­e­zer’s army lead­ing them. 17 When Da­vid was told of this, he gath­ered all Is­ra­el and ­crossed the Jor­dan; he ad­vanced ­against them and ­formed his bat­tle ­lines op­po­site them. Da­vid ­formed his ­lines to meet the Ar­a­me­ans in bat­tle, and they ­fought ­against him. 18 But they fled be­fore Is­ra­el, and Da­vid ­killed sev­en thou­ sand of ­their char­i­ot­eers and for­ty thou­sand of ­their foot sol­diers. He also ­killed Sho­phak the com­mand­er of t­ heir army. 19 When the vas­sals of Had­ad­e­zer saw that they had been rout­ed by Is­ra­el, they made ­peace with Da­vid and be­came sub­ject to him. So the Ar­a­me­ans were not will­ing to help the Am­mon­ites any­more.

The Capture of Rabbah

20

In the ­spring, at the time when k ­ ings go off to war, Joab led out the ­armed forc­es. He laid ­waste the land of the Am­mon­ites and went to Rab­bah and be­sieged it, but Da­vid re­mained in Je­ru­sa­lem. Joab at­tacked Rab­bah and left it in ru­ins. 2 Da­vid took the c­ rown from the head of ­their king  a — ​its ­weight was ­found to be a tal­ent b of gold, and it was set with pre­cious ­stones — ​and it was ­placed on Da­vid’s head. He took a ­great quan­ti­ty of plun­der from the city 3 and b ­ rought out the peo­ple who were ­there, con­sign­ ing them to la­bor with saws and with iron ­picks and axes. Da­vid did this to all the Am­mon­ite ­towns. Then Da­vid and his en­tire army re­turned to Je­ru­sa­lem.

War With the Philistines 4 In the ­course of time, war ­broke out with the Phi­lis­tines, at Ge­zer. At that time Sib­be­kai the Hu­shath­ite ­killed Sip­pai, a 2 Or of

Milkom, that is, Molek    b 2  That is, about 75 pounds or about 34 kilograms   

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WHY WAS SPRING A TIME FOR WAR? (20:1) This was apparently a custom of tactical convenience. The onset of the rainy season in October may have delayed the battle to capture Rabbah, the Ammonite capital. During the winter, the king and his generals likely plotted battle strategy. In the spring, when the farmers gathered their harvests at the beginning of the dry season in May, Joab could advance to Rabbah, living off the land along the way. WHY DID DAVID JOIN HIS TROOPS AFTER THE WORST OF THE FIGHTING WAS OVER? (20:1 – 2) The Chronicler gave no reason for David’s delay. He chose not to tell about David’s affair with Bathsheba, which occurred at this time (2Sa 11:1 – 27) — ​one possible explanation for David’s lack of involvement in the fighting. Following the advice of Joab, David did arrive in time to get credit for the victory (2Sa 12:26 – 28). WHY WOULD A KING WEAR A 75-POUND CROWN? (20:2) Taking the crown (possibly a ceremonial crown) from the defeated Ammonite king and putting it on David symbolized David’s complete victory and Rabbah’s total surrender and humiliation. Some think the word for king was a name — ​Milkom the god of the Ammonites, perhaps also known as Molek (see the NIV text note on v. 2). If so, this heavy crown could originally have sat on the head of an idol. Either way, David probably wore it only briefly, with assistance, to celebrate his victory. WHY RECORD SO MANY BATTLES? (20:4 – 8) The Philistines continued their taunts during the early years of David’s reign. In each case mentioned here, defeating one of the giants who were descendants of Rapha made the incident worth recording.

610

1 Chron­icles 20:5

LINK (21:1) SATAN ROSE UP AGAINST ISRAEL The parallel account says the Lord incited David to take a census of fighting men (2Sa 24:1).

one of the de­scen­dants of the Reph­a­ites, and the Phi­lis­tines were sub­ju­gat­ed. 5  In an­oth­er bat­tle with the Phi­lis­tines, El­ha­nan son of Jair ­killed Lah­mi the broth­er of Go­li­ath the Git­tite, who had a ­spear with a ­shaft like a weav­er’s rod. 6 In ­still an­oth­er bat­tle, ­which took ­place at Gath, ­there was a huge man with six fin­gers on each hand and six toes on each foot — ​twen­ty-four in all. He also was de­scend­ ed from Ra­pha. 7  When he taunt­ed Is­ra­el, Jon­a­than son of Shim­ea, Da­vid’s broth­er, ­killed him. 8 These were de­scen­dants of Ra­pha in Gath, and they fell at the ­hands of Da­vid and his men.

CAN SATAN INCITE GOD’S PEOPLE TO DO EVIL? (21:1) Yes. Since the Garden of Eden, Satan has tempted humankind to do evil. But p ­ eople choose their own responses to Satan’s temptation. Satan preys on the evil desires of individuals. If they give in to his urging, they can become ensnared in sin, which leads to death (Jas 1:13 – 15). Though David was committed to the Lord, he was also influenced by his own human weakness. In this case, his pride responded to Satan’s suggestion. God’s ­people, susceptible to their own human shortcomings, must guard against Satan’s seductive logic. See the article Why would God make someone do wrong? (2Sa 24:1; p. 475). WHAT WAS WRONG WITH TAKING A CENSUS? (21:1,6 – 7) God instructed Moses how to take a census in a way that would avoid a plague: Each man was to pay a census tax to support the tabernacle ser­vice (Ex 30:11 – 12; Nu 31:48 – 50). God ordered a census before preparing an army to conquer the promised land (Nu 1:2). Therefore, there was a right way and a wrong way, as well as a right reason and a wrong reason, for taking a census. David’s sin was not simply that he took a census; it was that had had a wrong motive for taking it. After extensive military victories, he seemed inclined to trust in a strong army rather than in an all-powerful God. WHY DIDN’T DAVID LISTEN TO HIS GENERAL’S ADVICE? (21:3 – 4) David’s persistence toward sin in the face of Joab’s advice seems out of character. He had listened to others before: Abigail (1Sa 25:4 – 35), the prophet Gad (1Sa 22:5), Joab (2Sa 19:1 – 8) and Nathan (2Sa 12:1 – 13). In a time of prosperity and strength, arrogance and self-reliance can make us deaf to God’s warnings. WHAT WAS A SEER? (21:9) A person who prophesied future events, a prophet. See What was the difference between prophets and seers? (2Ki 17:13; p. 554). WHY WOULD GOD RELENT REGARDING SOMETHING HE HIMSELF INITIATED? (21:15) Just as a parent finds it painful but necessary to discipline a beloved child, God is troubled when we suffer the consequences of our sin. He looks on us with compassion and love; he does not delight in destruction but works to save and heal. Because he is holy, sin must be punished, but because of his mercy, the repentant can be spared. WHY WOULD GOD USE LAND OWNED BY SOMEONE WHO WASN’T AN ISRAELITE? (21:15) Who owned the land was not as significant as its location. The word site (v. 22) suggests it was already considered a holy place. Tradition connects it with Mount Moriah, where Abraham offered Isaac (Ge 22:2). God chose this site for the temple, graciously allowing a pagan farmer to have a part in God’s plan (2Ch 3:1).

David Counts the Fighting Men

21

Sa­tan rose up a ­ gainst Is­ra­el and in­cit­ed Da­vid to take a cen­sus of Is­ra­el. 2 So Da­vid said to Joab and the com­ mand­ers of the t­ roops, “Go and c­ ount the Is­ra­el­ites from Be­er­she­ba to Dan. Then re­port back to me so that I may know how many t­ here are.” 3 But Joab re­plied, “May the Lord mul­ti­ply his ­troops a hun­dred t­ imes over. My lord the king, are they not all my ­lord’s sub­jects? Why does my lord want to do this? Why ­should he ­bring ­guilt on Is­ra­el?” 4 The k ­ ing’s word, how­ev­er, over­ruled Joab; so Joab left and went through­out Is­ra­el and then came back to Je­ru­ sa­lem. 5 Joab re­port­ed the num­ber of the fight­ing men to Da­vid: In all Is­ra­el t­here were one mil­lion one hun­dred thou­sand men who ­could han­dle a ­sword, in­clud­ing four hun­dred and sev­en­ty thou­sand in Ju­dah. 6 But Joab did not in­clude Levi and Ben­ja­min in the num­ ber­ing, be­cause the ­king’s com­mand was re­pul­sive to him. 7 This com­mand was also evil in the ­sight of God; so he pun­ ished Is­ra­el. 8 Then Da­vid said to God, “I have s­ inned great­ly by do­ing this. Now, I beg you, take away the g ­ uilt of your ser­vant. I have done a very fool­ish thing.” 9 The Lord said to Gad, Da­vid’s seer, 10 “Go and tell Da­ vid, ‘This is what the Lord says: I am giv­ing you ­three op­tions. ­Choose one of them for me to car­ry out ­against you.’ ” 11 So Gad went to Da­vid and said to him, “This is what the Lord says: ‘Take your ­choice: 12  three ­years of fam­ine, ­three ­months of be­ing ­swept away a be­fore your en­e­mies, with ­their ­swords over­tak­ing you, or t­ hree days of the s­ word of the Lord — ​days of ­plague in the land, with the an­gel of the Lord rav­ag­ing ev­ery part of Is­ra­el.’ Now then, de­cide how I ­should an­swer the one who sent me.” 13 Da­vid said to Gad, “I am in deep dis­tress. Let me fall into the ­hands of the Lord, for his mer­cy is very ­great; but do not let me fall into hu­man hands.” 14 So the Lord sent a ­plague on Is­ra­el, and sev­en­ty thou­ sand men of Is­ra­el fell dead. 15 And God sent an an­gel to de­ stroy Je­ru­sa­lem. But as the an­gel was do­ing so, the Lord saw it and re­lent­ed con­cern­ing the di­sas­ter and said to the an­gel who was de­stroy­ing the peo­ple, “Enough! With­draw a 12 

Hebrew; Septuagint and Vulgate (see also 2 Samuel 24:13) of fleeing   

1 Chron­icles 21:25

611

your hand.” The an­gel of the Lord was then stand­ing at the thresh­ing ­floor of Arau­nah  a the Jeb­u­site. 16 Da­vid ­looked up and saw the an­gel of the Lord stand­ ing be­tween heav­en and ­earth, with a ­drawn ­sword in his hand ex­tend­ed over Je­ru­sa­lem. Then Da­vid and the el­ders, ­clothed in sack­cloth, fell face­down. 17 Da­vid said to God, “Was it not I who or­dered the fight­ ing men to be count­ed? I, the shep­herd, b have s­ inned and done ­wrong. ­These are but ­sheep. What have they done? Lord my God, let your hand fall on me and my fam­i­ly, but do not let this ­plague re­main on your peo­ple.”

HOW MANY ANGELS WERE PRESENT DURING THIS PLAGUE? (21:15 – 16,20) Only one. The angel that God specially sent to destroy Jerusalem via the plague (v. 15) was the angel of the Lord mentioned later in that same verse — ​that is, an angel through whom God temporarily manifested himself as he spoke and acted. See the article Who was the angel of God? (Ge 21:17; p. 30).

David Builds an Altar 18 Then the an­gel of the Lord or­dered Gad to tell Da­vid to go up and ­build an al­tar to the Lord on the thresh­ing ­floor of Arau­nah the Jeb­u­site. 19 So Da­vid went up in obe­di­ence to the word that Gad had spo­ken in the name of the Lord. 20  While Arau­nah was thresh­ing ­wheat, he ­turned and saw the an­gel; his four sons who were with him hid them­ selves. 21  Then Da­vid ap­proached, and when Arau­nah ­looked and saw him, he left the thresh­ing f­ loor and ­bowed down be­fore Da­vid with his face to the ground. 22 Da­vid said to him, “Let me have the site of your thresh­ ing ­floor so I can ­build an al­tar to the Lord, that the ­plague on the peo­ple may be ­stopped. Sell it to me at the full price.” 23 Arau­nah said to Da­vid, “Take it! Let my lord the king do what­ev­er pleas­es him. Look, I will give the oxen for the ­burnt of­fer­ings, the thresh­ing sledg­es for the wood, and the ­wheat for the ­grain of­fer­ing. I will give all this.” 24 But King Da­vid re­plied to Arau­nah, “No, I in­sist on pay­ ing the full ­price. I will not take for the Lord what is ­yours, or sac­ri­fice a ­burnt of­fer­ing that ­costs me noth­ing.” 25 So Da­vid paid Arau­nah six hun­dred shek­els c of gold for a 15 Hebrew Ornan,

a variant of Araunah; also in verses 18-28    b 17 Probable reading of the original Hebrew text (see 2 Samuel 24:17 and note); Masoretic Text does not have the shepherd.    c 25  That is, about 15 pounds or about 6.9 kilograms   

WHY DID DAVID INSIST ON PAYING FOR THE THRESHING FLOOR? (21:24) David knew that a sacrifice that cost him nothing was worth nothing. But if David experienced personal loss in his gift to God, it would underscore the intensity of his repentance.

WHY DID 70,000 DIE, WHILE THE SINNER LIVED? 21:14 It doesn’t seem fair. Even David was distressed by the consequences his sin had on innocent p ­ eople (verse 17). We may make the choice to sin, but we cannot control the extent of the consequences of our sin. Because we are influenced by our Western culture of individualism, we struggle to understand the ancient Eastern tradition that the head of a family, tribe or nation represented the p ­ eople under them. The members were treated as a whole, sharing in the blessings or punishments that resulted from the actions of their members in general and their leaders in particular. This principle is demonstrated in the Bible: Adam’s sin had consequences for all humanity (Ro 5:12). When Achan sinned, God said, Israel has sinned (Jos 7:11), and Joshua had to identify the tribe, clan and family to which the sinner belonged. In this case, it may have been Israel’s sin as a nation that led to David’s sin. The Lord was angry with Israel before David was incited to take a census (2Sa 24:1). For this reason, some see this as a plague on a nation of ­people who had themselves sinned. See Did the punishment fit the crime? (2Sa 24:15; p. 476). David’s sin deserved personal punishment, but David’s death might have been worse for the nation than the plague was. Political turmoil in Israel could have brought invading armies that would have killed even more p ­ eople than the plague killed. David suffered remorse and grief. Along with the leaders who may have supported his call for a census, David mourned and repented. God graciously forgave him and intervened to spare Jerusalem. Later, the temple was built on the site where David offered his sacrifice and saw the plague halted.

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1 Chron­icles 21:26

WHAT WERE BURNT OFFERINGS? (21:26) As payment for unintentional sin in general, a person voluntarily brought an unblemished animal to the priest, then laid a hand on the animal’s head to symbolize that the animal was a substitute for the sinner. The priest then killed it, sprinkled its blood and burned it, symbolizing the person’s total devotion to God. See Leviticus 1 and Why did they put their hand on the head of the sacrificial animal? (Lev 1:4; p. 146).

the site. 26 Da­vid b ­ uilt an al­tar to the Lord ­there and sac­ri­ ficed ­burnt of­fer­ings and fel­low­ship of­fer­ings. He ­called on the Lord, and the Lord an­swered him with fire from heav­ en on the al­tar of ­burnt of­fer­ing. 27 Then the Lord ­spoke to the an­gel, and he put his ­sword back into its s­ heath. 28 At that time, when Da­vid saw that the Lord had an­swered him on the thresh­ing ­floor of Arau­nah the Jeb­u­site, he of­fered sac­ri­fic­es ­there. 29  The tab­er­na­cle of the Lord, ­which Mo­ses had made in the wil­der­ness, and the al­tar of b ­ urnt of­fer­ing were at that time on the high p ­ lace at Gib­e­on. 30 But Da­vid c­ ould not go be­fore it to in­quire of God, be­cause he was ­afraid of the ­sword of the an­gel of the Lord. Then Da­vid said, “The h ­ ouse of the Lord God is to be here, and also the al­tar of ­burnt of­fer­ing for Is­ra­el.”

WHAT WERE FELLOWSHIP OFFERINGS? (21:26) As a voluntary act of worship in recognition of God’s goodness and provision, a person sacrificed an unblemished animal. Part was burned, but part was eaten by the priest and the person offering the sacrifice, symbolizing peace and fellowship with God. See Leviticus 3 and Why were some offerings for fellowship? (Lev 3:1; p. 147). WHY DID DAVID WANT TO BUILD THE TEMPLE ON THE SITE WHERE GOD’S JUDGMENT STOPPED? (22:1) The site was significant not just as the place where judgment stopped but also as the place where mercy began. What more appropriate place for the temple than where God’s judgment and mercy met? The holy, righ­teous God of Israel would have compassion on his ­people in this place. See Why would God use land owned by someone who wasn’t an Israelite? (21:15; p. 610). HOW YOUNG WAS SOLOMON? (22:5) Solomon was probably not more than 18 years old. Some suggest he may have been as young as 14 years old. WHY WOULD OBEYING GOD IN WAR DISQUALIFY DAVID FROM BUILDING THE TEMPLE? (22:8) Obedience was not the issue. The issue was God’s purpose and timing. Building the temple belonged to a time of peace, and the task was more appropriate for one whose hands had not shed blood. God gives each person abilities for specific situations or tasks. David, for example, was a gifted fighter and leader, and those abilities made possible the peace that enabled Solomon to reign with his gifts of wisdom and administration.

22

Preparations for the Temple 2 So Da­vid gave or­ders to as­sem­ble the for­eign­ers re­sid­ ing in Is­ra­el, and from a ­ mong them he ap­point­ed stone­cut­ ters to pre­pare ­dressed ­stone for build­ing the ­house of God. 3 He pro­vid­ed a ­large ­amount of iron to make ­nails for the ­doors of the gate­ways and for the fit­tings, and more b ­ ronze than ­could be ­weighed. 4 He also pro­vid­ed more ce­dar logs than ­could be count­ed, for the Si­do­ni­ans and Tyr­i­ans had ­brought ­large num­bers of them to Da­vid. 5  Da­vid said, “My son Sol­o­mon is ­young and in­ex­pe­ri­ enced, and the h ­ ouse to be b ­ uilt for the Lord s­ hould be of ­great mag­nif­i­cence and fame and splen­dor in the s­ ight of all the na­tions. There­fore I will make prep­a­ra­tions for it.” So Da­vid made ex­ten­sive prep­a­ra­tions be­fore his death. 6 Then he c­ alled for his son Sol­o­mon and c­ harged him to ­build a ­house for the Lord, the God of Is­ra­el. 7 Da­vid said to Sol­o­mon: “My son, I had it in my ­heart to ­build a ­house for the Name of the Lord my God. 8 But this word of the Lord came to me: ‘You have shed much ­blood and have ­fought many wars. You are not to ­build a ­house for my Name, be­ cause you have shed much b ­ lood on the e ­ arth in my s­ ight. 9 But you will have a son who will be a man of ­peace and rest, and I will give him rest from all his en­e­mies on ev­ery side. His name will be Sol­om ­ on, a and I will ­grant Is­ra­el ­peace and ­ uild a h ­ ouse qui­et dur­ing his ­reign. 10 He is the one who will b for my Name. He will be my son, and I will be his fa­ther. And I will es­tab­lish the ­throne of his king­dom over Is­ra­el for­ev­er.’ 11 “Now, my son, the Lord be with you, and may you have suc­cess and b ­ uild the h ­ ouse of the Lord your God, as he said you ­would. 12 May the Lord give you dis­cre­tion and un­der­ stand­ing when he puts you in com­mand over Is­ra­el, so that you may keep the law of the Lord your God. 13 Then you will have suc­cess if you are care­ful to ob­serve the de­crees and laws that the Lord gave Mo­ses for Is­ra­el. Be s­ trong and cou­ ra­geous. Do not be ­afraid or dis­cour­aged. 14 “I have tak­en ­great ­pains to pro­vide for the tem­ple of the Lord a hun­dred thou­sand tal­ents b of gold, a mil­lion ­ reat ­tal­ents  c of sil­ver, quan­ti­ties of ­bronze and iron too g a 9 

Solomon sounds like and may be derived from the Hebrew for peace.    b 14  That is, about 3,750 tons or about 3,400 metric tons    c 14  That is, about 37,500 tons or about 34,000 metric tons   

1 Chron­icles 23:13 to be ­weighed, and wood and ­stone. And you may add to them. 15 You have many work­ers: stone­cut­ters, ma­sons and car­pen­ters, as well as t­ hose s­ killed in ev­ery kind of work 16 in gold and sil­ver, ­bronze and iron — ​crafts­men be­yond num­ber. Now be­gin the work, and the Lord be with you.” 17 Then Da­vid or­dered all the lead­ers of Is­ra­el to help his son Sol­o­mon. 18 He said to them, “Is not the Lord your God with you? And has he not grant­ed you rest on ev­ery side? For he has giv­en the in­hab­it­ ants of the land into my ­hands, and the land is sub­ject to the Lord and to his peo­ple. 19 Now de­vote your ­heart and soul to seek­ing the Lord your God. Be­gin to ­build the sanc­tu­ary of the Lord God, so that you may ­bring the ark of the cov­enant of the Lord and the sa­ cred ar­ti­cles be­long­ing to God into the tem­ple that will be ­built for the Name of the Lord.”

The Levites

23

When Da­vid was old and full of ­years, he made his son Sol­o­mon king over Is­ra­el. 2 He also gath­ered to­geth­er all the lead­ers of Is­ra­el, as well as the ­priests and Le­vites. 3  The Le­vites thir­ty ­years old or more were count­ed, and the to­tal num­ber of men was thir­ty-­eight thou­sand. 4 Da­vid said, “Of ­these, twen­ty-four thou­sand are to be in c­ harge of the work of the tem­ple of the Lord and six thou­sand are to be of­fi­cials and judg­es. 5 Four thou­sand are to be gate­keep­ers and four thou­sand are to ­praise the Lord with the mu­si­cal in­stru­ments I have pro­vid­ed for that pur­pose.” 6  Da­vid sep­a­rat­ed the Le­vites into di­vi­sions cor­re­spond­ ing to the sons of Levi: Ger­shon, Ko­hath and Me­ra­ri.

Gershonites 7  Be­long­ing to the Ger­shon­ites: La­dan and Shim­ei. 8 The sons of La­dan: Je­hi­el the ­first, Ze­tham and Joel  — ​­three in all. 9 The sons of Shim­ei: She­lo­moth, Ha­zi­el and Ha­ran  — ​­three in all. These were the ­heads of the fam­i­lies of La­dan. 10 And the sons of Shim­ei: Ja­hath, Ziza,  a Je­ush and Be­ri­ah. These were the sons of Shim­ei — ​four in all. 11 Ja­hath was the f­ irst and Ziza the sec­ond, but Je­ush and Be­ri­ah did not have many sons; so they were count­ed as one fam­i­ly with one as­sign­ment.

Kohathites 12 The sons of Ko­hath: Am­ram, Iz­har, He­bron and Uz­zi­el  — ​four in all. 13 The sons of Am­ram: Aar­on and Mo­ses. Aar­on was set a ­ part, he and his de­scen­dants for­ev­er, to con­se­crate the most holy ­things, to of­fer sac­ri­fic­ es be­fore the Lord, to min­is­ter be­fore him and to a 10 

One Hebrew manuscript, Septuagint and Vulgate (see also verse 11); most Hebrew manuscripts Zina   

613

WHAT WERE THESE SACRED ARTICLES? (22:19) They were the furnishings and utensils used in the tabernacle, including the table for the bread of the Presence (Ex 37:10 – 16), the lampstand (Ex 37:17 – 24), the altar of incense (Ex 37:25 – 28), the altar of burnt offering (Ex 38:1 – 7), and all the necessary accessories for each item. These utensils included the gold dishes, plates, pitchers and bowls for the table (Ex 37:16); the gold wick trimmers and trays for the lampstand (Ex 37:23); and the bronze pots, shovels, sprinkling bowls, meat forks and firepans for the altar of burnt offering (Ex 38:3). For information on moving these items, see Numbers 4:1 – 20. LINK (23:1) HE MADE HIS SON SOLOMON KING Read about Solomon’s rise to the throne in 1  Kings 1:11 – 40. WHY WAS IT OKAY TO COUNT THE LEVITES WHEN TAKING A CENSUS WAS WRONG? (23:3; SEE 21:6 – 7) Because David’s motives were different. The general census was prompted by proud selfreliance and a shift away from trusting in God. See What was wrong with taking a census? (21:1; p. 610). By contrast, counting the Le­ vites — ​the tribe set apart for God’s ser­vice — ​ enabled leaders to organize the work of the temple. WHY WERE TWO DIFFERENT COUNTS, BASED ON AGE, TAKEN OF THE LEVITES? (23:3,27) The first count included Levites 30 years old or more; the second count included those 20 years old or more. The difference may have been due to the transition from tabernacle ser­vice to temple ser­vice. Levites served at the tabernacle from age 30 to 50 (Nu 4:3). Apparently, more Levites were needed for the work at the larger temple, so David lowered the age to 20. Also, the type of work required at the temple would have been lighter than that at the tabernacle, since they did not have to carry the tabernacle from place to place (1Ch 23:24 – 27; cf. 1Ch 23:4 – 5; Nu 4:1 – 49). WHY DO WE NEED TO KNOW THE NAMES OF THESE LEVITES? (23:7 – 23) The days of the Levites being in charge of moving the tabernacle were over. Soon they would be ministering in the new temple. David was forming divisions to perform different tasks. By listing all the names, he let every family know of their importance and made sure everyone knew their tasks. From this list we can be reminded that we are all important to God and that serving him is our task as well. LINK (23:13) AARON WAS SET APART Read how Aaron and his sons were set apart as priests in Exodus 28:1 — ​29:44.

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1 Chron­icles 23:14 pro­nounce bless­ings in his name for­ev­er. 14 The sons of Mo­ses the man of God were count­ed as part of the ­tribe of Levi. 15 The sons of Mo­ses: Ger­shom and El­i­e­zer. 16 The de­scen­dants of Ger­shom: Shu­ba­el was the first. 17 The de­scen­dants of El­i­e­zer: Re­ha­bi­ah was the first. El­i­e­zer had no oth­er sons, but the sons of Re­ha­bi­ah were very nu­mer­ous. 18 The sons of Iz­har: She­lo­mith was the first. 19 The sons of He­bron: Je­ri­ah the ­first, Am­a­ri­ah the sec­ond, Ja­ha­zi­el the ­third and Jek­a­me­am the fourth. 20 The sons of Uz­zi­el: Mi­cah the ­first and Ish­i­ah the sec­ond.

Merarites 21 The sons of Me­ra­ri: Mah­li and Mu­shi. The sons of Mah­li: El­e­a­zar and Kish. 22 El­e­a­zar died with­out hav­ing sons: he had only daugh­ ters. ­Their cous­ins, the sons of Kish, mar­ried them. 23 The sons of Mu­shi: Mah­li, Eder and Jer­i­moth  — ​­three in all.

WHAT DUTIES DID A LEVITE HAVE? (23:26,28 – 32) Levites were totally responsible for the care of the sanctuary (Nu 18:1 – 4). Their duties were diverse (1Ch 9:28 – 33): Some were gatekeepers; they guarded the doors and gates of the temple and were in charge of the key for opening the temple each morning. Others maintained inventories of the equipment used in the sanctuary or cared for the furnishings and accessories. Some were storekeepers of the supplies for the offerings, while others baked the bread of the Presence or mixed the spices. Some were musicians, supervisors or administrators. Others were assistants to the priests who performed the ceremonies and sacrifices.

24 These were the de­scen­dants of Levi by ­their fam­i­lies — ​ the h ­ eads of fam­i­lies as they were reg­is­tered un­der t­ heir ­names and count­ed in­di­vid­u­al­ly, that is, the work­ers twen­ ty ­years old or more who s­ erved in the tem­ple of the Lord. 25 For Da­vid had said, “Since the Lord, the God of Is­ra­el, has grant­ed rest to his peo­ple and has come to d ­ well in Je­ru­sa­ lem for­ev­er, 26 the Le­vites no lon­ger need to car­ry the tab­er­ na­cle or any of the ar­ti­cles used in its ser­vice.” 27  Ac­cord­ing to the last in­struc­tions of Da­vid, the Le­vites were count­ed from t­ hose twen­ty ­years old or more. 28 The duty of the Le­vites was to help Aar­on’s de­scen­dants in the ser­vice of the tem­ple of the Lord: to be in c­ harge of the court­yards, the side r­ ooms, the pu­ri­fi­ca­tion of all sa­cred ­things and the per­for­mance of oth­er du­ties at the ­house of God. 29 They were in c­ harge of the b ­ read set out on the ta­ble, the spe­cial ­flour for the ­grain of­fer­ings, the thin ­loaves made with­out ­yeast, the bak­ing and the mix­ing, and all mea­sure­ments of quan­ti­ty and size. 30 They were also to ­stand ev­ery morn­ing to t­ hank and p ­ raise the Lord. They were to do the same in the eve­ning 31  and when­ev­er ­burnt of­fer­ings were pre­sent­ed to the Lord on the Sab­baths, at the New Moon f­ easts and at the ap­point­ed fes­ti­vals. They were to s­ erve be­fore the Lord reg­u­lar­ly in the prop­er num­ ber and in the way pre­scribed for them. 32  And so the Le­vites car­ried out ­their re­spon­si­bil­i­ties for the tent of meet­ing, for the Holy ­Place and, un­der ­their rel­a­ tives the de­scen­dants of Aar­on, for the ser­vice of the tem­ple of the Lord.

1 Chron­icles 24:21

615

The Divisions of Priests

24

These were the di­vi­sions of the de­scen­dants of Aar­on: The sons of Aar­on were Na­dab, Abi­hu, El­e­a­zar and Ith­ a­mar. 2 But Na­dab and Abi­hu died be­fore ­their fa­ther did, and they had no sons; so El­e­a­zar and Ith­a­mar ­served as the ­priests. 3 With the help of Za­dok a de­scen­dant of El­e­a­zar and Ahim­e­lek a de­scen­dant of Ith­a­mar, Da­vid sep­a­rat­ed them into di­vi­sions for ­their ap­point­ed or­der of min­is­ter­ing. 4 A larg­er num­ber of lead­ers were ­found ­among El­e­a­zar’s de­ scen­dants than ­among Ith­a­mar’s, and they were di­vid­ed ac­cord­ing­ly: six­teen ­heads of fam­i­lies from El­e­a­zar’s de­ scen­dants and ­eight h ­ eads of fam­i­lies from Ith­am ­ ar’s de­ scen­dants. 5  They di­vid­ed them im­par­tial­ly by cast­ing lots, for t­ here were of­fi­cials of the sanc­tu­ary and of­fi­cials of God ­among the de­scen­dants of both El­e­a­zar and Ith­a­mar. 6  The ­scribe She­ma­iah son of Ne­than­el, a Le­vite, re­cord­ed ­their ­names in the pres­ence of the king and of the of­fi­cials: Za­dok the ­priest, Ahim­e­lek son of Abi­a­thar and the ­heads of fam­i­lies of the p ­ riests and of the Le­vites — ​one fam­i­ly be­ing tak­en from El­e­a­zar and then one from Ith­a­mar. 7 The ­first lot fell to Je­hoi­a­rib, the sec­ond to Je­da­iah, 8 the ­third to Ha­rim, the ­fourth to Se­o­rim, 9 the ­fifth to Mal­ki­jah, the ­sixth to Mij­a­min, 10 the sev­enth to Hak­koz, the ­eighth to Abi­jah, 11 the ­ninth to Jesh­ua, the ­tenth to Shek­a­ni­ah, 12 the elev­enth to Eli­a­shib, the ­twelfth to Ja­kim, 13 the thir­teenth to Hup­pah, the four­teenth to Je­sheb­e­ab, 14 the fif­teenth to Bil­gah, the six­teenth to Im­mer, 15 the sev­en­teenth to He­zir, the eigh­teenth to Hap­piz­zez, 16 the nine­teenth to Peth­a­hi­ah, the twen­ti­eth to Je­hez­kel, 17 the twen­ty-­first to Ja­kin, the twen­ty-sec­ond to Ga­mul, 18 the twen­ty-­third to De­la­iah and the twen­ty-­fourth to Ma­a­zi­ah. 19  This was ­their ap­point­ed or­der of min­is­ter­ing when they en­tered the tem­ple of the Lord, ac­cord­ing to the reg­u­ la­tions pre­scribed for them by ­their an­ces­tor Aar­on, as the Lord, the God of Is­ra­el, had com­mand­ed him.

The Rest of the Levites 20 As for the rest of the de­scen­dants of Levi: from the sons of Am­ram: Shu­ba­el; from the sons of Shu­ba­el: Jeh­de­iah. 21 As for Re­ha­bi­ah, from his sons: Ish­i­ah was the first.

WHY RELY ON CHANCE TO SELECT THE PRIESTS WHO WOULD SERVE BEFORE GOD? (24:5) In the Old Testament, lots were cast to discover God’s will (Lev 16:6 – 10; Nu 34:13; Jos 18:8). Since God instructed Moses to use this method, God would control the outcome. The lots provided equal opportunities for ser­vice to the descendants of Eleazer and Ithamar. For more on casting lots, see How did God work through such an arbitrary process? (Pr 18:18; p. 950) and Why did they cast lots to pick an apostle? (Ac 1:26; p. 1610). HOW WERE OFFICIALS OF THE SANCTUARY DIFFERENT FROM OFFICIALS OF GOD? (24:5) The distinction between these is not clear. Some think the officials of the sanctuary offered sacrifices and conducted religious ceremonies, while the officials of God represented the ­people before God. Another view is that the sanctuary officials were Levites who took care of facilities and utensils, while the officials of God were priests who actually made the sacrifices.

LINK (24:19) THE REGULATIONS PRESCRIBED FOR THEM See the regulations God gave Aaron in Leviticus 16:1 – 34; 21:1 — ​22:33.

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1 Chron­icles 24:22 22 From the Iz­har­ites: She­lo­moth; from the sons of She­lo­moth: Ja­hath. 23 The sons of He­bron: Je­ri­ah the ­first, a Am­a­ri­ah the sec­ ond, Ja­ha­zi­el the ­third and Jek­a­me­am the fourth. 24 The son of Uz­zi­el: Mi­cah; from the sons of Mi­cah: Sha­mir. 25 The broth­er of Mi­cah: Ish­i­ah; from the sons of Ish­i­ah: Zech­a­ri­ah. 26 The sons of Me­ra­ri: Mah­li and Mu­shi. The son of Ja­a­zi­ah: Beno. 27 The sons of Me­ra­ri: from Ja­a­zi­ah: Beno, Sho­ham, Zak­kur and Ibri. 28 From Mah­li: El­ea ­ ­zar, who had no sons. 29 From Kish: the son of Kish: Je­rah­me­el. 30 And the sons of Mu­shi: Mah­li, Eder and Jer­i­moth.

WAS IT UNUSUAL TO TREAT THE YOUNGEST AND OLDEST THE SAME? (24:31) Yes. According to the ancient customs of inheritance, the oldest received special rights and privileges. See As a firstborn son, what rights would Reuben have had? (5:1; p. 584). In serving God, every Levite shared equally.

These were the Le­vites, ac­cord­ing to ­their fam­i­lies. 31 They also cast lots, just as ­their rel­a­tives the de­scen­dants of Aar­on did, in the pres­ence of King Da­vid and of Za­dok, Ahim­e­lek, and the h ­ eads of fam­i­lies of the p ­ riests and of the Le­vites. The fam­i­lies of the old­est broth­er were treat­ed the same as ­those of the youn­gest.

The Musicians

25

Da­vid, to­geth­er with the com­mand­ers of the army, set ­apart some of the sons of ­Asaph, He­man and Je­ du­thun for the min­is­try of proph­e­sy­ing, ac­com­pa­nied by ­harps, ­lyres and cym­bals. Here is the list of the men who per­formed this ser­vice:

WHAT DID A SEER DO FOR DAVID? (25:5) David looked to a seer (prophet) to reveal the will of God for certain situations and to serve as his advisor (2Sa 7:2 – 17; 12:1 – 25). In addition, prophetic ministry could at times include aspects of musical worship to the Lord. The ministry of prophesying was accompanied by harps, lyres and cymbals (1Ch 25:1). Perhaps for this reason, some think that there could be a distinction between a prophetic ministry (hearing and delivering a message from God) and a prophetic office (filling a position of function or ser­vice). See What was the difference between prophets and seers? (2Ki 17:13; p. 554).

2 From the sons of Asaph: Zak­kur, Jo­seph, Neth­a­ni­ah and As­a­re­lah. The sons of ­Asaph were un­der the su­per­vi­sion of ­Asaph, who proph­e­sied un­der the ­king’s su­per­vi­sion. 3 As for Je­du­thun, from his sons: Ged­a­li­ah, Zeri, Je­sha­iah, Shim­ei,  b Hash­a­bi­ah and Mat­ ti­thi­ah, six in all, un­der the su­per­vi­sion of ­their fa­ther Je­du­thun, who proph­es­ ied, us­ing the harp in thank­ ing and prais­ing the Lord. 4 As for He­man, from his sons: Buk­ki­ah, Mat­ta­ni­ah, Uz­zi­el, Shu­ba­el and Jer­i­moth; Han­a­ni­ah, Ha­na­ni, Eli­a­thah, Gid­dal­ti and Ro­mam­tiEzer; Josh­be­ka­shah, Mal­lo­thi, Ho­thir and Ma­ha­zi­oth. 5 (All ­these were sons of He­man the k ­ ing’s seer. They were giv­en him ­through the prom­is­es of God to ex­alt him. God gave He­man four­teen sons and t­ hree daugh­ ters.) 6 All t­ hese men were un­der the su­per­vi­sion of ­their fa­ther for the mu­sic of the tem­ple of the Lord, with cym­bals, ­lyres and ­harps, for the min­is­try at the ­house of God. Asaph, Je­du­thun and He­man were un­der the su­per­vi­sion of the king. 7 Along with t­ heir rel­a­tives — ​all of them t­ rained and s­ killed in mu­sic for the Lord — ​they num­bered 288. a 23  Two Hebrew manuscripts and some Septuagint manuscripts (see also 23:19); most Hebrew manuscripts The sons of Jeriah:    b 3  One Hebrew manuscript and some Septuagint manuscripts (see also verse 17); most Hebrew manuscripts do not have Shimei.   

1 Chron­icles 25:23

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8 Young and old ­alike, teach­er as well as stu­dent, cast lots for ­their du­ties. WHAT KINDS OF DUTIES DID THESE 9 The first lot, which was for Asaph, fell to Joseph, LOTS REPRESENT? (25:9 – 31) b his sons and relatives a12  These lots determined the order that each the second to Gedaliah, group of musicians would have their turn him and his relatives and sons 12 to minister. There were 288 (representing 24 groups of 12) who led the temple ser­vice 10 the third to Zakkur, (vv. 6 – 7), apparently for two-week intervals. his sons and relatives 12 Since there were 4,000 Levites designated c to offer musical praises to the Lord (23:5), we 11 the fourth to Izri,  can assume that those listed here were the his sons and relatives 12 leaders or the most skilled of the musicians, 12 the fifth to Nethaniah, leaving 3,712 to assist them. his sons and relatives 12 13 the sixth to Bukkiah, his sons and relatives 12 14 the seventh to Jesarelah, d his sons and relatives 12 15 the eighth to Jeshaiah, his sons and relatives 12 16 the ninth to Mattaniah, his sons and relatives 12 17 the tenth to Shimei, his sons and relatives 12 18 the eleventh to Azarel, e his sons and relatives 12 19 the twelfth to Hashabiah, his sons and relatives 12 20 the thirteenth to Shubael, his sons and relatives 12 21 the fourteenth to Mattithiah, his sons and relatives 12 22 the fifteenth to Jerimoth, his sons and relatives 12 23 the sixteenth to Hananiah, his sons and relatives 12 a 9 

See Septuagint; Hebrew does not have his sons and relatives.    b 9 See  the total in verse 7; Hebrew does not have twelve.    c 11  A variant of Zeri    d 14  A variant of Asarelah    e 18  A variant of Uzziel   

W H AT WA S T H E M I N I S T RY O F P R O P H E S Y I N G ? 25:1,6–7 Old Testament prophecy, among other things, was a declaration of God’s message to the ­people, which sometimes included a message about future events. Prophets, who were uniquely empowered by the Spirit of God, were considered the very mouthpieces of God. They spoke from their firsthand experience and knowledge of him. The Bible describes in detail the call and work of several prophets (e.g., Moses, Samuel, Isaiah, etc.). But the ministry of prophesying was also given to other anonymous individuals who worshiped and spoke in groups. See What was the company of the prophets? (2Ki 2:3; p. 527). On occasion, unlikely p ­ eople were given the ability to prophesy. When Saul sent some of his men to capture David, the men saw a group of prophets prophesying with Samuel, and the Spirit of God came on Saul’s men, causing them to prophesy too (1Sa 19:20). What did prophesying sound like? Sometimes it was a ringing declaration of God’s word for that moment. Other times it pronounced spiritual truth with authority or warned of impending judgment or reassured ­people of God’s deliverance. Often delivered in poetic or figurative language, Old Testament prophecy usually focused on God’s character and power. Sometimes prophets like Isaiah or Ezekiel seemed rather eccentric as they acted out an object lesson to underscore their message from God (see, e.g., Isa 20:2; Eze 4:1 – 13). Read aloud one of the psalms of the prophet Asaph (Ps 75 – 83). You may be able to picture the singers and instrumentalists as they served in the ministry of prophesying.

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1 Chron­icles 25:24 24 the seventeenth to Joshbekashah, his sons and relatives 25 the eighteenth to Hanani, his sons and relatives 26 the nineteenth to Mallothi, his sons and relatives 27 the twentieth to Eliathah, his sons and relatives 28 the twenty-first to Hothir, his sons and relatives 29 the twenty-second to Giddalti, his sons and relatives 30 the twenty-third to Mahazioth, his sons and relatives 31 the twenty-fourth to Romamti-Ezer, his sons and relatives

12 12 12 12 12 12 12 12.

The Gatekeepers

WHAT DID GATEKEEPERS DO? (26:1) Their primary duty was to guard the temple entrances. But they apparently did much more, including gathering ­people’s monetary offerings and perhaps even taking care of the temple.

HOW COULD A FATHER APPOINT A FIRSTBORN SON? (26:10) The rights of a firstborn son could be given to another son if the firstborn son’s conduct made him undeserving, as when Jacob transferred Reuben’s rights to Judah and Joseph. See Why did Jacob claim Joseph’s sons for his own? (Ge 48:5; p. 75) and As a firstborn son, what rights would Reuben have had? (5:1; p. 584). The rights of a firstborn son could not, however, be taken away just to be given to the son of a more favored wife.

26

The di­vi­sions of the gate­keep­ers:

From the Ko­rah­ites: Me­shel­e­mi­ah son of Kore, one of the sons of Asaph. 2 Me­shel­e­mi­ah had sons: Zech­a­ri­ah the first­born, Je­di­a­el the sec­ond, Zeb­a­di­ah the third, Jath­ni­el the fourth, 3 Elam the fifth, Je­ho­ha­nan the sixth and Eli­e­ho­e­nai the sev­enth. 4 Obed-Edom also had sons: She­ma­iah the first­born, Je­hoz­a­bad the sec­ond, Joah the third, Sa­kar the fourth, Ne­than­el the fifth, 5 Am­mi­el the sixth, Is­sa­char the sev­enth and Pe­ul­le­thai the eighth. (For God had ­blessed Obed-Edom.) 6 Obed-­Edom’s son She­ma­iah also had sons, who were lead­ers in ­their fa­ther’s fam­i­ly be­cause they were very ca­pa­ble men. 7 The sons of She­ma­iah: Oth­ni, Re­pha­el, Obed and El­za­bad; his rel­a­tives Eli­hu and Sem­a­ki­ah were also able men. 8 All ­these were de­ scen­dants of Obed-Edom; they and t­ heir sons and ­their rel­a­tives were ca­pa­ble men with the ­strength to do the work — ​de­scen­dants of Obed-Edom, 62 in all. 9 Me­shel­e­mi­ah had sons and rel­a­tives, who were able men — ​18 in all. 10 Ho­sah the Me­ra­rite had sons: Shim­ri the ­first (al­ though he was not the first­born, his fa­ther had ­ap­point­ed him the ­first), 11  Hil­ki­ah the sec­ond, Tab­ a­li­ah the ­third and Zech­a­ri­ah the ­fourth. The sons and rel­a­tives of Ho­sah were 13 in all.

1 Chron­icles 26:31

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12 These di­vi­sions of the gate­keep­ers, ­through ­their lead­ ers, had du­ties for min­is­ter­ing in the tem­ple of the Lord, just as t­ heir rel­a­tives had. 13 Lots were cast for each gate, ac­ cord­ing to ­their fam­i­lies, ­young and old alike. 14 The lot for the East Gate fell to Shel­em ­ i­ah. a Then lots were cast for his son Zech­a­ri­ah, a wise coun­sel­or, and the lot for the ­North Gate fell to him. 15 The lot for the ­South Gate fell to Obed-Edom, and the lot for the store­house fell to his sons. 16 The lots for the West Gate and the Shal­le­keth Gate on the up­per road fell to Shup­pim and Ho­sah. Guard was along­side of g ­ uard: 17 There were six Le­vites a day on the east, four a day on the n ­ orth, four a day on the ­south and two at a time at the store­house. 18 As for the ­court  b to the west, t­ here were four at the road and two at the ­court  b it­self. 19 These were the di­vi­sions of the gate­keep­ers who were de­scen­dants of Ko­rah and Me­ra­ri.

The Treasurers and Other Officials 20  Their fel­low Le­vites were  c in ­charge of the trea­sur­ies of the ­house of God and the trea­sur­ies for the ded­i­cat­ed things. 21  The de­scen­dants of La­dan, who were Ger­shon­ites ­through La­dan and who were ­heads of fam­i­lies be­long­ing to La­dan the Ger­shon­ite, were Je­hi­e­li, 22  the sons of Je­hi­e­ li, Ze­tham and his broth­er Joel. They were in ­charge of the trea­sur­ies of the tem­ple of the Lord. 23  From the Am­ram­ites, the Iz­har­ites, the He­bron­ites and the Uz­zi­el­ites: 24 Shu­ba­el, a de­scen­dant of Ger­shom son of Mo­ses, was the of­fi­cial in c­ harge of the trea­sur­ies. 25  His rel­a­ tives ­through El­i­e­zer: Re­ha­bi­ah his son, Je­sha­iah his son, Jo­ram his son, Zik­ri his son and She­lo­ mith his son. 26  She­lo­mith and his rel­a­tives were in ­charge of all the trea­sur­ies for the t­ hings ded­i­cat­ed by King Da­vid, by the ­heads of fam­i­lies who were the com­mand­ers of thou­sands and com­mand­ers of hun­dreds, and by the oth­er army com­mand­ers. 27 Some of the plun­der tak­en in bat­tle they ded­ic­ at­ ed for the re­pair of the tem­ple of the Lord. 28 And ev­ery­thing ded­ic­ at­ed by Sam­uel the seer and by Saul son of Kish, Ab­ner son of Ner and Joab son of Zer­u­i­ah, and all the oth­er ded­i­cat­ed ­things were in the care of She­lo­mith and his rel­a­tives. 29 From the Iz­har­ites: Ken­a­ni­ah and his sons were as­ signed du­ties away from the tem­ple, as of­fi­cials and judg­es over Is­ra­el. 30 From the He­bron­ites: Hash­a­bi­ah and his rel­a­tives  — ​ sev­en­teen hun­dred able men  — ​were re­spon­si­ble in Is­ra­el west of the Jor­dan for all the work of the Lord and for the ­king’s ser­vice. 31 As for the He­bron­ites, Je­ri­ah was ­their ­chief ac­cord­ing to the ge­ne­alog­i­ cal rec­ords of ­their fam­il­ies. In the for­ti­eth year of a 14 

A variant of Meshelemiah    b 18  The meaning of the Hebrew for this word is uncertain.    c 20  Septuagint; Hebrew As for the Levites, Ahijah was   

WHAT DID THESE FELLOW LEVITES DO? (26:20) Some Levites were assigned to receive the offerings of the ­people and some were to receive the plunder taken in battle (vv. 26 – 28).

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1 Chron­icles 26:32 Da­vid’s r­ eign a s­ earch was made in the rec­ords, and ca­pa­ble men ­among the He­bron­ites were ­found at Ja­zer in Gil­e­ad. 32  Je­ri­ah had twen­ty-sev­en hun­dred rel­a­tives, who were able men and ­heads of fam­i­lies, and King Da­vid put them in ­charge of the Reu­ben­ ites, the Gad­ites and the half-­tribe of Ma­nas­seh for ev­ery mat­ter per­tain­ing to God and for the af­fairs of the king.

Army Divisions

27

This is the list of the Is­ra­el­ites — ​­heads of fam­il­ies, com­mand­ers of thou­sands and com­mand­ers of hun­ dreds, and ­their of­fi­cers, who ­served the king in all that con­cerned the army di­vi­sions that were on duty ­month by m ­ onth through­out the year. Each di­vi­sion con­sist­ed of 24,000 men.

WHO WERE THE THIRTY? (27:6) This refers to David’s mighty warriors (11:10 – 47; 2Sa 23:8 – 39), who were known for their strength, courage and loyalty.

2 In c­ harge of the ­first di­vi­sion, for the ­first ­month, was Ja­sho­be­am son of Zab­di­el. ­There were 24,000 men in his di­vi­sion. 3 He was a de­scen­dant of Pe­rez and ­chief of all the army of­fi­cers for the f­ irst month. 4 In ­charge of the di­vi­sion for the sec­ond ­month was Do­ dai the Aho­hite; Mik­loth was the lead­er of his di­vi­sion. ­There were 24,000 men in his di­vi­sion. 5 The ­third army com­mand­er, for the ­third ­month, was Be­na­iah son of Je­hoi­a­da the ­priest. He was ­chief and ­there were 24,000 men in his di­vi­sion. 6 This was the Be­na­iah who was a ­mighty war­rior ­among the Thir­ty and was over the Thir­ty. His son Am­miz­a­bad was in ­charge of his di­vi­sion. 7 The ­fourth, for the ­fourth ­month, was As­a­hel the broth­er of Joab; his son Zeb­a­di­ah was his suc­ces­sor. ­There were 24,000 men in his di­vi­sion. 8 The f­ ifth, for the f­ ifth m ­ onth, was the com­mand­er Sham­ huth the Iz­ra­hite. ­There were 24,000 men in his di­vi­ sion. 9 The ­sixth, for the ­sixth m ­ onth, was Ira the son of Ik­kesh the Te­ko­ite. ­There were 24,000 men in his di­vi­sion. 10 The sev­enth, for the sev­enth m ­ onth, was He­lez the Pel­ o­nite, an Ephra­im­ite. ­There were 24,000 men in his di­vi­sion. 11 The ­eighth, for the ­eighth ­month, was Sib­be­kai the Hu­ shath­ite, a Ze­ra­hite. ­There were 24,000 men in his di­ vi­sion. 12 The ­ninth, for the ­ninth ­month, was Abi­e­zer the An­a­ thoth­ite, a Ben­ja­mite. ­There were 24,000 men in his di­vi­sion. 13 The ­tenth, for the ­tenth ­month, was Ma­har­ai the Ne­toph­ a­thite, a Ze­ra­hite. ­There were 24,000 men in his di­vi­ sion. 14 The elev­enth, for the elev­enth m ­ onth, was Be­na­iah the Pir­a­thon­ite, an Ephra­im­ite. ­There were 24,000 men in his di­vi­sion. 15 The t­ welfth, for the t­ welfth m ­ onth, was Hel­dai the Ne­ toph­a­thite, from the fam­i­ly of Oth­ni­el. ­There were 24,000 men in his di­vi­sion.

1 Chron­icles 27:34

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Leaders of the Tribes 16 The lead­ers of the ­tribes of Is­ra­el: over the Reu­ben­ites: El­i­e­zer son of Zik­ri; over the Sim­e­on­ites: Sheph­a­ti­ah son of Ma­a­kah; 17 over Levi: Hash­a­bi­ah son of Kem­u­el; over Aar­on: Za­dok; 18 over Ju­dah: Eli­hu, a broth­er of Da­vid; over Is­sa­char: Omri son of Mi­cha­el; 19 over Zeb­u­lun: Ish­ma­iah son of Oba­di­ah; over Naph­ta­li: Jer­i­moth son of Az­ri­el; 20 over the Ephra­im­ites: Ho­shea son of Az­a­zi­ah; over half the ­tribe of Ma­nas­seh: Joel son of Pe­da­iah; 21 over the half-­tribe of Ma­nas­seh in Gil­e­ad: Iddo son of Zech­a­ri­ah; over Ben­ja­min: Ja­a­si­el son of Ab­ner; 22 over Dan: Az­a­rel son of Je­ro­ham. These were the lead­ers of the ­tribes of Is­ra­el. 23 Da­vid did not take the num­ber of the men twen­ty ­years old or less, be­cause the Lord had prom­ised to make Is­ra­el as nu­mer­ous as the s­ tars in the sky. 24 Joab son of Zer­u­i­ah be­ gan to c­ ount the men but did not fin­ish. ­God’s ­wrath came on Is­ra­el on ac­count of this num­ber­ing, and the num­ber was not en­tered in the book a of the an­nals of King Da­vid.

The King’s Overseers 25 Az­ma­veth son of Adi­el was in c­ harge of the roy­al store­ hous­es. Jon­a­than son of Uz­zi­ah was in ­charge of the store­hous­es in the out­ly­ing dis­tricts, in the ­towns, the vil­lag­es and the watch­tow­ers. 26 Ezri son of Ke­lub was in ­charge of the work­ers who ­farmed the land. 27 Shim­ei the Ra­math­ite was in ­charge of the vine­yards. Zab­di the Shiph­mite was in ­charge of the pro­duce of the vine­yards for the wine vats. 28 Baal-Ha­nan the Ge­de­rite was in ­charge of the ol­ive and syc­a­more-fig ­trees in the west­ern foot­hills. Jo­ash was in ­charge of the sup­plies of ol­ive oil. 29 Shitrai the Shar­on­ite was in ­charge of the h ­ erds graz­ing in Shar­on. Sha­phat son of Ad­lai was in c­ harge of the h ­ erds in the val­leys. 30 Obil the Ish­ma­el­ite was in ­charge of the cam­els. Jeh­de­iah the Me­ron­o­thite was in ­charge of the don­keys. 31 Ja­ziz the Hag­rite was in ­charge of the flocks. All ­these were the of­fi­cials in ­charge of King Da­vid’s prop­ er­ty. 32 Jon­a­than, Da­vid’s un­cle, was a coun­sel­or, a man of in­ sight and a ­scribe. Je­hi­el son of Hak­mo­ni took care of the ­king’s sons. 33  Ahith­o­phel was the ­king’s coun­sel­or. Hu­shai the Ar­kite was the ­king’s con­fi­dant. 34  Ahith­o­phel was suc­ceed­ed by Je­hoi­a­da son of Be­na­iah and by Abi­a­thar. Joab was the com­mand­er of the roy­al army. a 24 

Septuagint; Hebrew number   

WHAT WAS WRONG WITH COUNTING THE MEN? (27:24) This numbering refers to the census of fighting men (21:1 – 14). God had instructed Moses how to take a census in a way that would avoid a plague: Each man was to pay a census tax to support the tabernacle ser­vice (Ex 30:11 – 12; Nu 31:48 – 50). God ordered a census before preparing an army to conquer the promised land (Nu 1:2). Therefore, there was a right way and a wrong way, as well as a right reason and a wrong reason, for taking a census. Joab did not finish the count because God sent a plague on Israel to punish David for putting his trust in his army rather than in his God. WAS THIS THE SAME SHIMEI THAT LATER CURSED DAVID? (27:27) No. Shimei was a common name in Old Testament times, and this Shimei is just one of 19 different ­people with that name mentioned in the Bible.

WHY LIST CONFIDANT AS AN OFFICIAL POSITION? (27:33) The title may have been given to a special personal adviser. In this case, it may have been an honor given to Hushai for his part in frustrating Absalom’s plot against David (2Sa 15:31 – 37).

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1 Chron­icles 28:1 David’s Plans for the Temple

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HOW WOULD DAVID BE KING OVER ISRAEL FOREVER? (28:4) God had promised to build David’s royal house and establish the throne of his kingdom forever (2Sa 7:13). The royal line of David continued after David’s death by dynastic succession. All the kings of Judah were directly descended from David and owed their legitimacy as king to being David’s descendants (2Ch 13:5). God’s promise finds its ultimate fulfillment in the kingship of ­Jesus the Messiah, who was born of the tribe of Judah and the house of David (Mt 1:1 – 16; Lk 1:31 – 33). ­Jesus, the ultimate Son of David (Mt 21:9), was raised from the dead (Ac 3:15) and will reign forever (Rev 11:15).

HOW DID THE SPIRIT GIVE DAVID THE PLANS FOR THE TEMPLE? (28:12,19) God gave Moses a vision of the tabernacle — ​including descriptions as detailed as a blueprint (Ex 25:9 – 40). For years David dreamed of building the temple. He credited the Spirit with giving him this vision, down to the details of the plans (1Ch 28:11 – 18; 2Ch 3:3 — ​4:22).

Da­vid sum­moned all the of­fi­cials of Is­ra­el to as­sem­ ble at Je­ru­sa­lem: the of­fi­cers over the t­ribes, the com­mand­ers of the di­vi­sions in the ser­vice of the king, the com­mand­ers of thou­sands and com­mand­ers of hun­dreds, and the of­fi­cials in ­charge of all the prop­er­ty and live­stock be­long­ing to the king and his sons, to­geth­er with the pal­ace of­fi­cials, the war­riors and all the ­brave fight­ing men. 2 King Da­vid rose to his feet and said: “Lis­ten to me, my fel­low Is­ra­el­ites, my peo­ple. I had it in my h ­ eart to b ­ uild a ­house as a p ­ lace of rest for the ark of the cov­enant of the Lord, for the foot­stool of our God, and I made p ­ lans to b ­ uild it. 3 But God said to me, ‘You are not to ­build a h ­ ouse for my Name, be­cause you are a war­rior and have shed blood.’ 4 “Yet the Lord, the God of Is­ra­el, c­ hose me from my ­whole fam­i­ly to be king over Is­ra­el for­ev­er. He ­chose Ju­dah as lead­er, and from the t­ ribe of Ju­dah he c­ hose my fam­i­ ly, and from my fa­ther’s sons he was ­pleased to make me king over all Is­ra­el. 5 Of all my sons — ​and the Lord has giv­ en me many — ​he has cho­sen my son Sol­o­mon to sit on the ­throne of the king­dom of the Lord over Is­ra­el. 6 He said to me: ‘Sol­o­mon your son is the one who will b ­ uild my h ­ ouse and my c­ ourts, for I have cho­sen him to be my son, and I will be his fa­ther. 7 I will es­tab­lish his king­dom for­ev­er if he is un­swerv­ing in car­ry­ing out my com­mands and laws, as is be­ing done at this time.’ 8 “So now I ­charge you in the s­ ight of all Is­ra­el and of the as­sem­bly of the Lord, and in the hear­ing of our God: Be care­ful to fol­low all the com­mands of the Lord your God, that you may pos­sess this good land and pass it on as an in­her­i­tance to your de­scen­dants for­ev­er. 9 “And you, my son Sol­o­mon, ac­knowl­edge the God of your fa­ther, and ­serve him with whole­heart­ed de­vo­tion and with a will­ing mind, for the Lord search­es ev­ery ­heart and un­der­stands ev­ery de­sire and ev­ery t­ hought. If you seek him, he will be ­found by you; but if you for­sake him, he will re­ject you for­ev­er. 10 Con­sid­er now, for the Lord has cho­sen you to ­build a ­house as the sanc­tu­ary. Be s­ trong and do the work.” 11 Then Da­vid gave his son Sol­o­mon the p ­ lans for the por­ ti­co of the tem­ple, its build­ings, its store­rooms, its up­per ­parts, its in­ner r­ ooms and the p ­ lace of atone­ment. 12 He gave him the ­plans of all that the Spir­it had put in his mind for the ­courts of the tem­ple of the Lord and all the sur­round­ ing ­rooms, for the trea­sur­ies of the tem­ple of God and for the trea­sur­ies for the ded­i­cat­ed ­things. 13 He gave him in­ struc­tions for the di­vi­sions of the ­priests and Le­vites, and for all the work of serv­ing in the tem­ple of the Lord, as well as for all the ar­ti­cles to be used in its ser­vice. 14  He des­ig­nat­ ed the ­weight of gold for all the gold ar­ti­cles to be used in var­i­ous ­kinds of ser­vice, and the ­weight of sil­ver for all the sil­ver ar­ti­cles to be used in var­i­ous ­kinds of ser­vice: 15 the ­weight of gold for the gold lamp­stands and ­their ­lamps, with the ­weight for each lamp­stand and its ­lamps; and the ­weight of sil­ver for each sil­ver lamp­stand and its l­ amps, ac­ cord­ing to the use of each lamp­stand; 16 the ­weight of gold

1 Chron­icles 29:9 for each ta­ble for con­se­crat­ed b ­ read; the ­weight of sil­ver for the sil­ver ta­bles; 17 the ­weight of pure gold for the ­forks, sprin­kling ­bowls and pitch­ers; the ­weight of gold for each gold dish; the ­weight of sil­ver for each sil­ver dish; 18 and the ­weight of the re­fined gold for the al­tar of in­cense. He also gave him the plan for the char­io ­ t, that is, the cher­u­bim of gold that s­ pread ­their ­wings and over­shad­ow the ark of the cov­enant of the Lord. 19 “All this,” Da­vid said, “I have in writ­ing as a re­sult of the Lord’s hand on me, and he en­abled me to un­der­stand all the de­tails of the plan.” 20 Da­vid also said to Sol­o­mon his son, “Be s­ trong and cou­ ra­geous, and do the work. Do not be ­afraid or dis­cour­aged, for the Lord God, my God, is with you. He will not fail you or for­sake you un­til all the work for the ser­vice of the tem­ple ­ riests and of the Lord is fin­ished. 21 The di­vi­sions of the p Le­vites are ­ready for all the work on the tem­ple of God, and ev­ery will­ing per­son ­skilled in any c­ raft will help you in all the work. The of­fi­cials and all the peo­ple will obey your ev­ ery com­mand.”

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WAS THIS CHARIOT SOMETHING NEW? (28:18) No. The golden cherubim on the cover of the ark of the covenant law (Ex 25:17 – 22) were considered God’s chariot. It was a figurative way to describe their wings spread over the ark — ​where God’s holy presence was. The Bible speaks of God sitting enthroned between the cherubim (Ps 99:1) and says that he mounted (a word drawn from the word for chariot) the cherubim and flew (Ps 18:10). HOW WAS THE THE LORD’S HAND ON DAVID? (28:19) This may mean that God inspired David to write these things, much as he inspired other writers of the Bible. But the Chronicler seems to be implying more: a similarity between the way David received the plan from the Lord and the way Moses received from God the plans for the tabernacle (Ex 25:40) and the tablets of the Law (Ex 31:18; 32:16).

Gifts for Building the Temple

29

Then King Da­vid said to the ­whole as­sem­bly: “My son Sol­o­mon, the one whom God has cho­sen, is ­young and in­ex­pe­ri­enced. The task is ­great, be­cause this pa­la­tial struc­ture is not for man but for the Lord God. 2 With all my re­sourc­es I have pro­vid­ed for the tem­ple of my God — ​gold for the gold work, sil­ver for the sil­ver, ­bronze for the ­bronze, iron for the iron and wood for the wood, as well as onyx for the set­tings, tur­quoise, a ­stones of var­i­ous col­ ors, and all k ­ inds of fine s­ tone and mar­ble — ​all of t­ hese in ­large quan­ti­ties. 3 Be­sides, in my de­vo­tion to the tem­ple of my God I now give my per­son­al trea­sures of gold and sil­ver for the tem­ple of my God, over and a ­ bove ev­ery­thing I have pro­vid­ed for this holy tem­ple: 4  three thou­sand tal­ents  b of gold (gold of ­Ophir) and sev­en thou­sand tal­ents c of re­fined sil­ver, for the over­lay­ing of the ­walls of the build­ings, 5 for the gold work and the sil­ver work, and for all the work to be done by the crafts­men. Now, who is will­ing to con­se­crate them­selves to the Lord to­day?” 6 Then the lead­ers of fam­i­lies, the of­fi­cers of the ­tribes of Is­ra­el, the com­mand­ers of thou­sands and com­mand­ers of hun­dreds, and the of­fi­cials in ­charge of the k ­ ing’s work gave will­ing­ly. 7 They gave to­ward the work on the tem­ple of God five thou­sand tal­ents  d and ten thou­sand dar­ics e of gold, ten thou­sand tal­ents  f of sil­ver, eigh­teen thou­sand tal­ents g of ­bronze and a hun­dred thou­sand tal­ents h of iron. 8  Any­one who had pre­cious s­ tones gave them to the trea­sury of the tem­ple of the Lord in the cus­to­dy of Je­hi­el the Ger­shon­ite. 9 The peo­ple re­joiced at the will­ing re­sponse of ­their lead­ers, for they had giv­en free­ly and whole­heart­ed­ly to the Lord. Da­vid the king also re­joiced great­ly. a 2  The

meaning of the Hebrew for this word is uncertain.    b 4  That is, about 110 tons or about 100 metric tons    c 4  That is, about 260 tons or about 235 metric tons    d 7  That is, about 190 tons or about 170 metric tons    e 7  That is, about 185 pounds or about 84 kilograms    f 7  That is, about 380 tons or about 340 metric tons    g 7  That is, about 675 tons or about 610 metric tons    h 7  That is, about 3,800 tons or about 3,400 metric tons   

HOW MUCH WAS ALL THIS GOLD, SILVER, BRONZE AND IRON WORTH? (29:2 – 7) Any calculations are rather inconclusive since ancient Israel did not have a money-based economic system. But calculating simply by the weight and today’s approximate market value, the total of the gold alone (3,000 talents, v. 4) that David gave over and above (v. 3) everything he provided for the temple would be worth more than 350 million dollars.

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1 Chron­icles 29:10 David’s Prayer 10  Da­vid ­praised the Lord in the pres­ence of the ­whole as­sem­bly, say­ing, “Praise be to you, Lord, the God of our father Israel, from everlasting to everlasting. 11 Yours, Lord, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, Lord, is the kingdom; you are exalted as head over all. 12 Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. 13 Now, our God, we give you thanks, and praise your glorious name.

HOW WERE DAVID AND ALL THE ISRAELITES FOREIGNERS AND STRANGERS IN GOD’S SIGHT? (29:15) This is a useful and sobering way of describing the state of all human beings on earth. The current earth is a temporary place (2Pe 3:10 – 13). Our relationships with God while we are on this earth are distant compared to what they will one day be in the place intended to be our real home, where we will experience God’s presence face to face (1Co 13:12), that is, directly and fully. As David said at the end of this verse, if life on this earth were all there is, we would be without hope. HOW DOES GOD TEST THE HEART? (29:17) The Lord searches every heart, David said, and understands every desire and every thought (28:9). David knew that although appearances might impress ­people, God sees beneath the surface. God knows our hidden faults and our motives (Ps 19:12; Pr 16:2; 1Co 4:5). Just as God searched the motives of David, Solomon and the p ­ eople in ancient times, he searches our thoughts and motives today, testing them against his standard of integrity and purity. See the article Why did testing come to Job? (Job 23:10; p. 758).

WHY DID THEY ACKNOWLEDGE SOLOMON . . . AS KING A SECOND TIME? (29:22) The first time was a hurried, emergency coronation (1Ki 1:24 – 40). Some believe there was a period of coregency, a time during which Solomon and David ruled together due to Solomon’s youth.

14 “But who am I, and who are my peo­ple, that we ­should be able to give as gen­er­ous­ly as this? Ev­ery­thing ­comes from you, and we have giv­en you only what ­comes from your hand. 15 We are for­eign­ers and strang­ers in your s­ ight, as were all our an­ces­tors. Our days on ­earth are like a shad­ ow, with­out hope. 16 Lord our God, all this abun­dance that we have pro­vid­ed for build­ing you a tem­ple for your Holy Name ­comes from your hand, and all of it be­longs to you. 17 I know, my God, that you test the ­heart and are ­pleased with in­teg­ri­ty. All ­these ­things I have giv­en will­ing­ly and with hon­est in­tent. And now I have seen with joy how will­ing­ly your peo­ple who are here have giv­en to you. 18 Lord, the God of our fa­thers Abra­ham, ­Isaac and Is­ra­el, keep ­these de­sires and ­thoughts in the h ­ earts of your peo­ple for­ev­er, and keep ­their ­hearts loy­al to you. 19 And give my son Sol­o­mon the whole­heart­ed de­vo­tion to keep your com­mands, stat­utes and de­crees and to do ev­ery­thing to b ­ uild the pa­la­tial struc­ ture for ­which I have pro­vid­ed.” 20 Then Da­vid said to the ­whole as­sem­bly, “Praise the Lord your God.” So they all p ­ raised the Lord, the God of ­their fa­thers; they ­bowed down, pros­trat­ing them­selves be­ fore the Lord and the king.

Solomon Acknowledged as King 21 The next day they made sac­ri­fic­es to the Lord and pre­ sent­ed ­burnt of­fer­ings to him: a thou­sand b ­ ulls, a thou­sand rams and a thou­sand male ­lambs, to­geth­er with ­their ­drink of­fer­ings, and oth­er sac­ri­fic­es in abun­dance for all Is­ra­el. 22 They ate and ­drank with g ­ reat joy in the pres­ence of the Lord that day. Then they ac­knowl­edged Sol­o­mon son of Da­vid as king a sec­ond time, anoint­ing him be­fore the Lord to be rul­er and Za­dok to be ­priest. 23 So Sol­o­mon sat on the ­throne of the Lord as king in ­place of his fa­ther Da­vid. He pros­pered and all Is­ra­el ­obeyed him. 24 All the of­fi­cers and war­riors, as well as all of King Da­vid’s sons, p ­ ledged t­ heir sub­mis­sion to King Sol­o­mon.

1 Chron­icles 29:30

625

25 The Lord high­ly ex­alt­ed Sol­o­mon in the ­sight of all Is­ ra­el and be­stowed on him roy­al splen­dor such as no king over Is­ra­el ever had be­fore.

The Death of David 26 Da­vid son of Jes­se was king over all Is­ra­el. 27  He ­ruled over Is­ra­el for­ty ­years  — ​sev­en in He­bron and thir­ty-­three in Je­ru­sa­lem. 28 He died at a good old age, hav­ing en­joyed long life, ­wealth and hon­or. His son Sol­o­mon suc­ceed­ed him as king. 29 As for the e ­ vents of King Da­vid’s r­ eign, from be­gin­ning to end, they are writ­ten in the rec­ords of Sam­uel the seer, the rec­ords of Na­than the proph­et and the rec­ords of Gad the seer, 30 to­geth­er with the de­tails of his r­ eign and pow­er, and the cir­cum­stanc­es that sur­round­ed him and Is­ra­el and the king­doms of all the oth­er lands.

WHAT ARE THE RECORDS OF SAMUEL . . . NATHAN AND GAD? (29:29) As prophets and seers, these men served as national historians. These records may refer to material that found its way into the books of 1 and 2 Sam­uel. DO ANY OF THESE RECORDS STILL EXIST? (29:29) No, except for what was taken from them and recorded in Scripture. Apparently the Chronicler drew from many sources, including several other existing Bible books, when he wrote Chronicles.

2 CHRON­I CLES INTRODUCTION

WHY READ THIS BOOK?

At first glance, 2 Chron­icles seems to be a rather dry record of historical facts. Dig deeper into its pages, however, and you can tap into refreshing insights about God and the ways he deals with his ­people. This book describes a nation caught in a downward spiral of sin, but it also reveals an important life lesson: even when God’s p­ eople make bad choices and life unravels as a result, God still has a purpose for his ­people.

WHO WROTE THIS BOOK?

Traditionally, it’s been thought that Ezra wrote Chronicles. Some suggest, however, that an unknown priest or Levite may have been the author.

WHEN WAS CHRONICLES WRITTEN?

WHAT WAS HAPPENING AT THE TIME?

TO WHOM WAS IT WRITTEN AND WHY?

WHAT TO LOOK FOR IN 2 CHRON­ICLES:

Chronicles was written around 450 to 400 BC. This was six centuries after the first event it records — ​the death of Saul in 1010 BC (1Ch 10:1 – 14) — ​and about 100 to 150 years after the last event it records — ​the edict of King Cyrus in 538 BC (2Ch 36:23). After the Babylonians destroyed Jerusalem (586 BC), the Jews were taken as captives to Babylon, where they lived for 70 years. Then, after the Persians conquered Babylon (539 BC), several groups of Jews were allowed to return to their homeland. It was written to those who had resettled in Judah and were essentially rebuilding their society. Recounting their nation’s earlier, more prosperous days would reinforce their faith in God’s promises. Recounting their nation’s mistakes would help them learn from those mistakes so that they would not be destined to face further consequences. You’ll find lessons for today from p­ eople who learned that success comes through honoring God. The Chronicler reinforced this theme by focusing primarily on Judah’s history — ​its kings, the temple, the priesthood and God’s covenant. At the end of the book, you’ll read about the downfall of the nation — ​the judgment on the rulers and ­people for straying from God.

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 SOLOMON’S REIGN (970 – 930 BC)   BUILDING OF THE TEMPLE (966 – 959 BC)   DIVISION OF THE KINGDOM (930 BC)   EXILE OF ISRAEL (722 BC)   FALL OF JERUSALEM (586 BC)   FIRST RETURN OF EXILES TO JERUSALEM (538 BC)   COMPLETION OF TEMPLE (516 BC)   BOOK OF 2 CHRON­ICLES WRITTEN (C. 450 – 400 BC) 

2 Chron­icles 1:12 Solomon Asks for Wisdom

1

Sol­o­mon son of Da­vid es­tab­lished him­self firm­ly over his king­dom, for the Lord his God was with him and made him ex­ceed­ing­ly great. 2  Then Sol­o­mon ­spoke to all Is­ra­el  — ​to the com­mand­ers of thou­sands and com­mand­ers of hun­dreds, to the judg­es and to all the lead­ers in Is­ra­el, the ­heads of fam­i­lies — ​3 and Sol­o­mon and the ­whole as­sem­bly went to the high ­place at Gib­e­on, for ­God’s tent of meet­ing was ­there, ­which Mo­ses the Lord’s ser­vant had made in the wil­der­ness. 4  Now Da­vid had ­brought up the ark of God from Kir­i­ath Je­a­rim to the ­place he had pre­pared for it, be­cause he had ­pitched a tent for it in Je­ru­sa­lem. 5 But the ­bronze al­tar that Bez­a­lel son of Uri, the son of Hur, had made was in Gib­e­on in f­ ront of the tab­er­na­cle of the Lord; so Sol­o­mon and the as­sem­bly in­ ­ ronze al­tar quired of him t­ here. 6 Sol­o­mon went up to the b be­fore the Lord in the tent of meet­ing and of­fered a thou­ sand b ­ urnt of­fer­ings on it. 7 That ­night God ap­peared to Sol­o­mon and said to him, “Ask for what­ev­er you want me to give you.” 8 Sol­o­mon an­swered God, “You have ­shown ­great kind­ ness to Da­vid my fa­ther and have made me king in his ­place. 9 Now, Lord God, let your prom­ise to my fa­ther Da­vid be con­firmed, for you have made me king over a peo­ple who are as nu­mer­ous as the dust of the ­earth. 10 Give me wis­dom and knowl­edge, that I may lead this peo­ple, for who is able to gov­ern this ­great peo­ple of yours?” 11 God said to Sol­o­mon, “Since this is your ­heart’s de­sire and you have not a ­ sked for ­wealth, pos­ses­sions or hon­or, nor for the d ­ eath of your en­e­mies, and ­since you have not ­asked for a long life but for wis­dom and knowl­edge to gov­ ern my peo­ple over whom I have made you king, 12  there­fore wis­dom and knowl­edge will be giv­en you. And I will also give you ­wealth, pos­ses­sions and hon­or, such as no king who was be­fore you ever had and none af­ter you will have.”

C A N T H E B I B L E E X A G G E R AT E A N D S T I L L BE TRUE? 1:9 – 15

627 WHY DID SOLOMON WORSHIP AT A HIGH PLACE? (1:3 – 6) Typically such hilltop locations, with their symbolic stones and other objects of pagan worship, were forbidden to the Israelites (Nu 33:52). But because the tent of meeting (the tabernacle) was at Gibeon (see Map 4 at the back of this Bible), it was a legitimate place for Solomon to seek God’s favor. Still, some think the Israelites compromised God’s standards by pitching the tabernacle at a high place — ​one example of the Israelites adopting Canaanite religious customs. DID DAVID REMOVE THE ARK OF GOD FROM THE TENT OF MEETING? (1:4) No. It had been removed years earlier in an ill-conceived plan to use it as a sort of good luck charm during battles against the Philistines (1Sa 4:1 – 11). It ended up at Kiriath Jearim in the house of Abinadab, where it remained for 20 years (1Sa 7:1 – 2). David’s first attempt to move the ark from there to Jerusalem resulted in Uzzah’s death, and so the ark got no farther than the house of Obed-Edom (2Sa 6:1 – 11). Three months later David successfully moved the ark to Jerusalem (2Sa 6:12 – 17). WHY DID DAVID SET UP A NEW WORSHIP CENTER IN JERUSALEM? (1:4) God had chosen Jerusalem as the place to build a temple for his Name (6:5 – 6). See Why did Solomon build a temple for the Name of the Lord? (2:1; p. 628). Mount Moriah, just north of Jerusalem, was the place where Abraham had centuries earlier been commanded to offer his son as a sacrifice (Ge 22:1 – 18). In addition to its religious significance, David may have wanted Jerusalem for his capital because it was a good military site, easily defended by his army, and because it was located between the two segments of his realm, which allowed David to unite the kingdom under his rule without seeming to

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In a word, yes. When Solomon said the ­people were as numerous as the dust of the earth MOST-ASKED (v. 9), he didn’t have an exact figure in mind. Solomon was using a figure of speech called hyperbole — ​an exaggeration not meant to be interpreted literally. He simply meant that he ruled over a lot of ­people. The writers of the Bible’s 66 books used all the richness and variety of human language to communicate God’s message. To understand the Bible accurately, its various literary devices and figures of speech must be seen for what they are. If we interpret them at face value, the intended meaning may be missed completely. The Chronicler reports in verse 15 that Solomon made silver and gold as common . . . as stones, and cedar [a rare and costly wood] as plentiful as sycamore-fig trees [a commonplace tree]. His point was not to be exact but to indicate great wealth — ​numbers that would boggle the mind. There are many passages — ​especially in 1 and 2 Chron­icles — ​in which the Bible offers precise information. But when God promised Abraham that his children would be as numerous as the stars (Ge 15:5), when Mark said that all the p ­ eople of Jerusalem went out to see John the Baptist (Mk 1:5), or when Paul claimed to be the worst of sinners (1Ti 1:15), the context and language indicate a meaning beneath the surface rather than a literal meaning. Instead of being frustrated by the lack of precision in such statements, we should be thankful that God reveals himself in the richness of human language.

628

2 Chron­icles 1:13

subordinate one part to the other. Jerusalem therefore brought together the political and religious centers of Israel.

13  Then Sol­o­mon went to Je­ru­sa­lem from the high ­place at Gib­e­on, from be­fore the tent of meet­ing. And he ­reigned over Is­ra­el. 14  Sol­o­mon ac­cu­mu­lat­ed char­i­ots and hors­es; he had four­ teen hun­dred char­i­ots and ­twelve thou­sand hors­es,  a ­which he kept in the char­i­ot cit­ies and also with him in Je­ru­sa­lem. 15 The king made sil­ver and gold as com­mon in Je­ru­sa­lem as ­stones, and ce­dar as plen­ti­ful as syc­a­more-fig ­trees in the foot­hills. 16  Sol­o­mon’s hors­es were im­port­ed from ­Egypt and from Kue b — ​the roy­al mer­chants pur­chased them from Kue at the cur­rent ­price. 17  They im­port­ed a char­i­ot from ­Egypt for six hun­dred shek­els c of sil­ver, and a h ­ orse for a hun­dred and fif­ty.  d They also ex­port­ed them to all the ­kings of the Hit­tites and of the Ar­a­me­ans.

DID 1,000 SACRIFICES HELP SOLOMON HEAR FROM GOD? (1:5 – 6) No, Solomon did not “earn” a hearing with God by offering so many sacrifices. But the large number was a dramatic sign to the ­people of Solomon’s sincere desire to seek God’s guidance during his reign. HOW WAS WISDOM GIVEN TO SOLOMON? (1:12) When given the opportunity to ask God for anything he wanted, Solomon requested wisdom — ​namely, the ability to discern right and wrong, so that he could properly lead and govern God’s p ­ eople (v. 10). Solomon’s wisdom went beyond the ability to rule, however. He was a scholar of many subjects (1Ki 4:29 – 34). God evidently blessed Solomon with the intellectual capacity to learn much, to learn quickly and to process information with keen insight. And David had likely used his resources to prepare his son to reign by providing the finest teachers that royal wealth could buy.

Preparations for Building the Temple

2

Sol­o­mon gave or­ders to ­build a tem­ple for the Name of the Lord and a roy­al pal­ace for him­self. 2  He con­script­ ed 70,000 men as car­ri­ers and 80,000 as stone­cut­ters in the ­hills and 3,600 as fore­men over them. 3 Sol­om ­ on sent this mes­sage to Hi­ram f king of Tyre: e

WHY DID SOLOMON BUILD A TEMPLE FOR THE NAME OF THE LORD? (2:1) God had told Moses that he would choose a place to put his Name there for his dwelling (Dt 12:5). In Hebrew thinking, a person’s name was an extension of himself. To speak of God’s name, therefore, was to speak of God himself. His Name was considered holy, just as God is holy. A person’s name also included the idea of reputation. Solomon wanted to build a magnificent temple to gain respect for God from the surrounding nations, strengthening God’s reputation. See Was there a difference between a temple for God and a temple for his Name? (1Ki 8:27; p. 494).

“Send me ce­dar logs as you did for my fa­ther Da­vid when you sent him ce­dar to ­build a pal­ace to live in. 4 Now I am ­about to b ­ uild a tem­ple for the Name of the Lord my God and to ded­i­cate it to him for burn­ing fra­grant in­cense be­fore him, for set­ting out the con­se­ crat­ed ­bread reg­u­lar­ly, and for mak­ing ­burnt of­fer­ings ev­ery morn­ing and eve­ning and on the Sab­baths, at the New M ­ oons and at the ap­point­ed fes­ti­vals of the Lord our God. This is a last­ing or­di­nance for Is­ra­el. 5 “The tem­ple I am go­ing to ­build will be ­great, be­ cause our God is great­er than all oth­er gods. 6 But who is able to b ­ uild a tem­ple for him, s­ ince the heav­ens, even the high­est heav­ens, can­not con­tain him? Who then am I to ­build a tem­ple for him, ex­cept as a ­place to burn sac­ri­fic­es be­fore him? 7 “Send me, there­fore, a man ­skilled to work in gold and sil­ver, ­bronze and iron, and in pur­ple, crim­son and blue yarn, and ex­pe­ri­enced in the art of en­grav­ ing, to work in Ju­dah and Je­ru­sa­lem with my ­skilled work­ers, whom my fa­ther Da­vid pro­vid­ed. 8 “Send me also ce­dar, ju­ni­per and al­gum g logs from Leb­a­non, for I know that your ser­vants are ­skilled in cut­ting tim­ber ­there. My ser­vants will work with ­yours 9 to pro­vide me with plen­ty of lum­ber, be­cause the tem­ple I ­build must be ­large and mag­nif­i­cent. 10 I will give your ser­vants, the woods­men who cut the tim­ber, twen­ty thou­sand cors  h of g ­ round ­wheat, twen­ty thou­ sand cors i of bar­ley, twen­ty thou­sand b ­ aths j of wine and twen­ty thou­sand ­baths of ol­ive oil.”

WHY DID SOLOMON ASK NONISRAELITES TO HELP BUILD THE TEMPLE? (2:3,7) Workers from other countries were not necessarily unbelievers, as Solomon’s dedication prayer (6:32 – 33) and the account of the queen of Sheba (9:1 – 12) demonstrate. At any rate, Solomon wanted the most skilled workers of his time to build the most magnificent temple possible. So he hired the renowned artisans of Tyre. The results were truly wonderful (3:3 — ​4:22). WHY WAS SKILL IN CUTTING TIMBER IMPORTANT? (2:8) A trained eye and a steady hand were necessary to select and cut the right trees for the best quality wood, which then could be fashioned into intricate decorative work as well as solid, sturdy construction. The logs for rafters had to be chosen carefully for the spans necessary to support the roof. Since so much was riding on this construction project, amateurs could not be trusted to cut the timber.

a 14 Or charioteers    b 16 Probably Cilicia    c 17  That

is, about 15 pounds or about 6.9 kilograms    d 17  That is, about 3 3/4 pounds or about 1.7 kilograms    Hebrew texts 2:1 is numbered 1:18, and 2:2-18 is numbered 2:1-17.    f 3 Hebrew Huram, a variant of Hiram; also in verses 11 and 12    g 8  Probably a variant of almug    h 10  That is, probably about 3,600 tons or about 3,200 metric tons of wheat    i 10  That is, probably about 3,000 tons or about 2,700 metric tons of barley    j 10  That is, about 120,000 gallons or about 440,000 liters    e In

2 Chron­icles 3:9

629

11 Hi­ram king of Tyre re­plied by let­ter to Sol­o­mon: “Be­cause the Lord ­loves his peo­ple, he has made you t­ heir king.” 12  And Hi­ram add­ed: “Praise be to the Lord, the God of Is­ra­el, who made heav­en and e ­ arth! He has giv­en King Da­vid a wise son, en­dowed with in­tel­li­gence and dis­cern­ment, who will ­build a tem­ple for the Lord and a pal­ace for him­self. 13 “I am send­ing you Hu­ram-Abi, a man of g ­ reat ­skill, 14 whose moth­er was from Dan and ­whose fa­ther was from Tyre. He is t­ rained to work in gold and sil­ver, ­bronze and iron, s­ tone and wood, and with pur­ple and blue and crim­son yarn and fine lin­en. He is ex­pe­ri­ enced in all ­kinds of en­grav­ing and can ex­e­cute any de­sign giv­en to him. He will work with your s­ killed work­ers and with ­those of my lord, Da­vid your fa­ther. 15 “Now let my lord send his ser­vants the ­wheat and bar­ley and the ol­ive oil and wine he prom­ised, 16 and we will cut all the logs from Leb­a­non that you need and will f­ loat them as r­ afts by sea down to Jop­pa. You can then take them up to Je­ru­sa­lem.” 17 Sol­o­mon took a cen­sus of all the for­eign­ers re­sid­ing in Is­ra­el, af­ter the cen­sus his fa­ther Da­vid had tak­en; and they were ­found to be 153,600. 18 He as­signed 70,000 of them to be car­ri­ers and 80,000 to be stone­cut­ters in the ­hills, with 3,600 fore­men over them to keep the peo­ple work­ing.

Solomon Builds the Temple

3

Then Sol­o­mon be­gan to ­build the tem­ple of the Lord in Je­ru­sa­lem on ­Mount Mo­ri­ah, ­where the Lord had ap­ peared to his fa­ther Da­vid. It was on the thresh­ing ­floor of Arau­nah  a the Jeb­u­site, the ­place pro­vid­ed by Da­vid. 2 He be­ gan build­ing on the sec­ond day of the sec­ond ­month in the ­fourth year of his reign. 3 The foun­da­tion Sol­o­mon laid for build­ing the tem­ple of God was six­ty cu­bits long and twen­ty cu­bits wide b (us­ing the cu­bit of the old stan­dard). 4 The por­ti­co at the ­front of the tem­ple was twen­ty cu­bits  c long ­across the ­width of the build­ing and twen­ty  d cu­bits high. He over­laid the in­side with pure gold. 5 He pan­eled the main hall with ju­ni­per and cov­ered it with fine gold and dec­o­rat­ed it with palm tree and ­chain de­signs. 6  He ­adorned the tem­ple with pre­cious ­stones. And the gold he used ­ eams, door­ was gold of Par­va­im. 7 He over­laid the ceil­ing b frames, ­walls and d ­ oors of the tem­ple with gold, and he ­carved cher­u­bim on the walls. 8 He ­built the Most Holy ­Place, its ­length cor­re­spond­ing to the ­width of the tem­ple — ​twen­ty cu­bits long and twen­ty cu­bits wide. He over­laid the in­side with six hun­dred tal­ ents e of fine gold. 9  The gold ­nails ­weighed fif­ty shek­els.  f He also over­laid the up­per p ­ arts with gold. a 1 Hebrew Ornan,

a variant of Araunah    b 3  That is, about 90 feet long and 30 feet wide or about 27 meters long and 9 meters wide    c 4  That is, about 30 feet or about 9 meters; also in verses 8, 11 and 13    d 4  Some Septuagint and Syriac manuscripts; Hebrew and a hundred and twenty    e 8  That is, about 23 tons or about 21 metric tons    f 9  That is, about 1 1/4 pounds or about 575 grams   

DID THE KING OF TYRE BELIEVE IN THE GOD OF ISRAEL? (2:12) Not necessarily. It was a common diplomatic courtesy in the ancient Near East for rulers of one nation to speak well of the gods of another nation (e.g., 1Ki 10:9).

DID SOLOMON TREAT THE FOREIGNERS FAIRLY? (2:17) There is nothing to say that he didn’t, at least by the standards of the ancient Near East (where forced labor was considered a fact of life). These foreigners were descendants of those who had lost their land to the Israelites many years before (8:7 – 8). Many Canaanites had been killed by the conquering Israelites, so their surviving descendants may have felt lucky to be alive. Since Solomon fed the visiting laborers from Tyre (2:10), it’s reasonable to assume that he did at least as much for his own slaves. WHY BUILD THE TEMPLE ON MOUNT MORIAH? (3:1) Mount Moriah was located just north of and overlooking the city of Jerusalem. Historically, it had been the site of two significant encounters with God: (1) It was the site where Abraham had centuries earlier been commanded to sacrifice his son Isaac (Ge 22:1 – 18), thus proving the patriarch’s faith. (2) It was the site of Araunah’s threshing floor, where David had been instructed to build an altar and offer a sacrifice to stop a deadly plague (2Sa 24:18). See Why did David want to build the temple on the site where God’s judgment stopped? (1Ch 22:1; p. 612). WHAT WAS GOLD OF PARVAIM? (3:6) Parvaim may be the name of a place in southeast Arabia, perhaps present-day Yemen. The context indicates its gold was more precious than ordinary gold, perhaps because it had fewer impurities or was imported from a distant, exotic location. WHY WAS SOLOMON SO EXTRAVAGANT IN BUILDING THE TEMPLE? (3:8 – 9) The 600 talents of gold used in the construction of the Most Holy Place would be worth more than 600 million dollars in modern U.S. currency. This seems extravagant, but Solomon’s father, David, had already set aside 100,000 talents of gold for the temple project (1Ch 22:14). To David, the value of God’s house and God’s commands far exceeded any amount of gold he could give (1Ch 29:3; Ps 119:127).

2 Chron­icles 3:10

630

WHY GIVE NAMES TO PILLARS? (3:17) These pillars in front of the temple were more like monuments or national markers than structural or architectural elements. They didn’t hold up anything in the temple structure but were apparently freestanding. They had symbolic meaning, as their names indicate (see the NIV text notes on v. 17). Jakin and Boaz were monuments to God’s promise to keep the temple standing. WHAT WAS THIS METAL SEA? (4:2) It was a huge basin, or reservoir, that stood in front of the temple in the courtyard. It was 15 feet from rim to rim and 7.5 feet high, and measured 45 feet around (see the NIV text notes on v. 2). It was used by priests to cleanse their hands and feet. It could hold approximately 17,500 gallons of water (see the NIV text note on v. 5).

10 For the Most Holy ­Place he made a pair of sculp­tured cher­u­bim and over­laid them with gold. 11  The to­tal wing­ span of the cher­u­bim was twen­ty cu­bits. One wing of the ­first cher­ub was five cu­bits  a long and t­ ouched the tem­ple wall, ­while its oth­er wing, also five cu­bits long, t­ ouched the wing of the oth­er cher­ub. 12  Sim­i­lar­ly one wing of the sec­ond cher­ub was five cu­bits long and t­ ouched the oth­er tem­ple wall, and its oth­er wing, also five cu­bits long, t­ ouched the wing of the ­first cher­ub. 13  The ­wings of ­these cher­u­bim ex­ tend­ed twen­ty cu­bits. They ­stood on ­their feet, fac­ing the main hall. b 14 He made the cur­tain of blue, pur­ple and crim­son yarn and fine lin­en, with cher­u­bim ­worked into it. 15 For the f­ ront of the tem­ple he made two pil­lars, ­which to­geth­er were thir­ty-five cu­bits  c long, each with a cap­i­tal five cu­bits high. 16  He made in­ter­wo­ven ­chains  d and put them on top of the pil­lars. He also made a hun­dred pome­ gran­ates and at­tached them to the c­ hains. 17 He erect­ed the pil­lars in the f­ ront of the tem­ple, one to the s­ outh and one to the ­north. The one to the s­ outh he ­named Ja­kin e and the one to the ­north Boaz. f

The Temple’s Furnishings

4

He made a b ­ ronze al­tar twen­ty cu­bits long, twen­ty cu­ bits wide and ten cu­bits high. g 2 He made the Sea of cast met­al, cir­cu­lar in ­shape, mea­sur­ing ten cu­bits from rim to rim and five cu­bits h high. It took a line of thir­ty cu­bits i to mea­sure ­around it. 3 Be­low the rim, fig­ures of ­bulls en­cir­ ­ ulls were cast in two rows in cled it — ​ten to a cu­bit. j The b one ­piece with the Sea. a 11  That

is, about 7 1/2 feet or about 2.3 meters; also in verse 15    b 13 Or facing inward    c 15  That is, about 53 feet or about 16 meters    d 16  Or possibly made chains in the inner sanctuary; the meaning of the Hebrew for this phrase is uncertain.    e 17  Jakin probably means he establishes.    f 17  Boaz probably means in him is strength.    g 1  That is, about 30 feet long and wide and 15 feet high or about 9 meters long and wide and 4.5 meters high    h 2  That is, about 7 1/2 feet or about 2.3 meters    i 2  That is, about 45 feet or about 14 meters    j 3  That is, about 18 inches or about 45 centimeters   

W H AT WA S T H E S I G N I F I C A N C E O F T H E T E M P L E ? 3:3–17 It is important for us to understand what the temple meant to the ancient Israelites. First, the temple provided a focus for Israel’s worship. For years the tabernacle had been in Gibeon; the ark, in Jerusalem (1:3 – 5). To make matters worse, some Israelites were worshiping at the pagan high places. The temple centralized the nation’s worship and redirected it back to the Lord. The temple also represented the way God had provided for his ­people to have a relationship with him. Sacrifices for sin were offered there by priests who served as mediators before God on behalf of the p ­ eople. Even though the temple no longer exists today, the principles behind it do. Studying the temple can teach us certain parallel New Testament concepts: • Though we have different traditions than the ancient Israelites, our worship must be centralized and focused on ­Jesus. • Just as Solomon spared no expense to build the temple, we should hold nothing back in our commitment to God. God deserves our best. • The temple provided God’s p ­ eople with access to God; J­ esus’ death and resurrection have provided us with access to God (Jn 14:6 – 10; Eph 2:18; Heb 9:1 – 28). • The New Testament uses the temple to illustrate ­Jesus himself, who is the new and living way (Jn 2:19; Heb 10:19 – 22), and to describe the church — ​the ­people of God (1Co 3:16 – 17; 6:19 – 20).

2 Chron­icles 4:16 4 The Sea ­stood on ­twelve ­bulls, ­three fac­ing n ­ orth, ­three fac­ing west, ­three fac­ing ­south and ­three fac­ing east. The Sea rest­ed on top of them, and ­their hind­quar­ters were to­ ward the cen­ter. 5 It was a hand­breadth a in thick­ness, and its rim was like the rim of a cup, like a lily blos­som. It held ­three thou­sand baths.  b 6 He then made ten ba­sins for wash­ing and ­placed five on the ­south side and five on the n ­ orth. In them the t­ hings to be used for the ­burnt of­fer­ings were ­rinsed, but the Sea was to be used by the ­priests for wash­ing. 7 He made ten gold lamp­stands ac­cord­ing to the spec­i­fi­ ca­tions for them and p ­ laced them in the tem­ple, five on the ­south side and five on the north. 8 He made ten ta­bles and ­placed them in the tem­ple, five on the s­ outh side and five on the n ­ orth. He also made a hun­dred gold sprin­kling bowls. 9 He made the court­yard of the ­priests, and the ­large ­court and the ­doors for the ­court, and over­laid the ­doors ­ laced the Sea on the ­south side, at the with ­bronze. 10 He p south­east cor­ner. 11 And Hu­ram also made the pots and shov­els and sprin­ kling bowls. So Hu­ram fin­ished the work he had un­der­tak­en for King Sol­o­mon in the tem­ple of God: 12 the two pil­lars; the two bowl-­shaped cap­i­tals on top of the pil­lars; the two sets of net­work dec­o­rat­ing the two bowl-­ shaped cap­i­tals on top of the pil­lars; 13 the four hun­dred pome­gran­ates for the two sets of net­work (two rows of pome­gran­ates for each net­ work, dec­o­rat­ing the bowl-­shaped cap­i­tals on top of the pil­lars); 14 the ­stands with ­their ba­sins; ­ ulls un­der it; 15 the Sea and the ­twelve b 16 the pots, shov­els, meat ­forks and all re­lat­ed ar­ti­cles. a 5  That

is, about 3 inches or about 7.5 centimeters    b 5  That is, about 18,000 gallons or about 66,000 liters   

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HOW WERE ALL THESE ITEMS USED IN TEMPLE WORSHIP? (4:6 – 22) Temple worship could be viewed as an “industry” of sorts. There was a lot of physical labor involved in offering the animal sacrifices — ​and in cleaning up afterward. The basins were filled from the reservoir and used for cleaning the burnt offerings (v. 6). The lampstands held the golden oil-burning lamps that gave light within the temple (vv. 7,20). The tables displayed the consecrated bread each Sabbath (v. 19). The sprinkling bowls (v. 22) were used by the priests to collect blood from the sacrifices to sprinkle on the altar. The pots and meat forks (v. 16) were probably used in cooking the meat of the animals sacrificed. The shovels (v. 16) were used to remove the ashes from the bronze altar.

WHAT DID POMEGRANATES SYMBOLIZE? (4:13) References to pomegranates in Song of Songs (SS 4:3,13; 6:7,11; 8:2) have led some to speculate that they were fertility symbols, but this is not likely. Pomegranates were decorative elements on the robe of the ephod worn by the high priest (Ex 28:33), and they were among the fruits of Canaan that the explorers brought back to the ­people in the desert (Nu 13:23). The prophet Joel equated the withering of pomegranates to the withering of human joy (Joel 1:12). The prophet Haggai compared the restored productivity of the pomegranate tree to the return of the Lord’s blessing (Hag 2:19). Pomegranates symbolized beauty, so perhaps their use as temple ornaments was intended to evoke a sense of beauty, joy and abundance during worship.

H O W D I D S O L O M O N ’ S T E M P L E C O M PA R E W I T H T H E TA B E R N A C L E ? 3 : 3 — 4 : 2 2 According to Exodus 27:9 – 19, the courtyard that marked the tabernacle’s perimeter was approximately 150 feet long and 75 feet wide (see the NIV text note on Ex 27:18). This area was divided into two equal sections, with the tabernacle structure in the western square and the altar of burnt offering and the bronze basin in the eastern square. The tabernacle itself was 45 feet long by 15 feet wide and had two rooms: The outer room (the Holy Place), which was 30 feet long by 15 feet wide, was furnished with the lampstand, the table and the incense altar. The inner room (the Most Holy Place), which was 15 feet long by 15 feet wide, was where the ark of the covenant resided. Because the Israelites were traveling, the tabernacle was portable. Its walls were made of cloth hung in sections, and its furnishings were small enough to be carried. The dimensions of the temple in most instances seem to be double those of the tabernacle. The temple itself was 90 feet long by 30 feet wide by 45 feet high (1Ki 6:2; see the NIV text note there). The basic layout was identical to that of the tabernacle, since each part and furnishing had a specific religious function. However, the temple included an attached structure around the main hall and the inner sanctuary that was built in three stories (1Ki 6:5 – 6,8). In it were side rooms (1Ki 6:10) that were probably used as treasuries, living quarters for on-duty priests and storage rooms. Because the temple represented stability and permanence rather than portability, its walls were fashioned of stone, and the interior walls were covered with ornately carved wood panels. Both the tabernacle and the temple were at the heart of the Israel’s religious practice, and the temple functioned in the same manner as the tabernacle.

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DID SOLOMON GO OVERBOARD IN FURNISHING THE TEMPLE? (4:19 – 22) In that day, a nation’s temple symbolized the power of its gods. Could any cost be too great for the dwelling place of the only true God?

WHY DID THEY OFFER SO MANY SACRIFICES JUST TO TRANSPORT THE ARK TO THE TEMPLE? (5:6) These were special sacrifices over and above the typical worship and the daily offerings. They were offered to celebrate this momentous occasion. Since the temple was to be the ark’s final resting place, this event would never be repeated and was therefore quite extraordinary. The sheer number of sacrifices expressed the great delight and devotion of God’s ­people during this unique and special time. IF THE TEMPLE WAS DESTROYED BEFORE CHRONICLES WAS WRITTEN, HOW CAN CHRONICLES SAY THAT THE ENDS OF THE POLES ARE STILL THERE TODAY? (5:9) This statement may suggest that Chronicles was written before the destruction of the temple in 586 BC. But the strongest evidence suggests that it was written no earlier than the time of Ezra, because of the decree of Cyrus at the close of Chronicles (2Ch 36:23) and its link with the prophecy of Jeremiah (2Ch 36:20 – 23; Jer 25:1 – 14). It is quite possible that the Chronicler sometimes copied word for word from earlier documents, some of which may have included the statement found here in 2 Chron­icles 5:9. LINK (5:10) NOTHING IN THE ARK EXCEPT At one time the ark also held a gold jar of manna (Ex 16:32 – 34) and Aaron’s staff that had miraculously budded (Nu 17:8 – 11). See Hebrews 9:4. WHO HAD RAIDED THE ARK? (5:10) Some speculate that at some point God may have instructed the priests to remove the manna and staff, leaving only his law for their attention. Others say that to teach Israel a lesson, God may have allowed the Philistines to raid the ark (1Sa 4:11). But we simply don’t know. WOULD A PRIEST CONSECRATE HIMSELF ONLY WHEN HIS DIVISION WAS ON DUTY? (5:11) Ordinarily, yes. The priests were separated into divisions that worked in two-week shifts. Each division began its shift with a period of consecration. For this dedication celebration, however, all the priests had readied themselves.

2 Chron­icles 4:17 All the ob­jects that Hu­ram-Abi made for King Sol­o­mon for the tem­ple of the Lord were of pol­ished ­bronze. 17 The king had them cast in clay ­molds in the ­plain of the Jor­dan be­tween Suk­koth and Zar­e­than.  a 18 All t­ hese ­things that Sol­ o­mon made amount­ed to so much that the ­weight of the ­bronze ­could not be cal­cu­lat­ed. 19 Sol­o­mon also made all the fur­nish­ings that were in ­God’s tem­ple: the gold­en al­tar; the ta­bles on ­which was the ­bread of the Pres­ence; 20 the lamp­stands of pure gold with t­ heir ­lamps, to burn in ­front of the in­ner sanc­tu­ary as pre­scribed; 21 the gold flo­ral work and ­lamps and ­tongs (they were sol­id gold); 22 the pure gold wick trim­mers, sprin­kling ­bowls, dish­es and cen­sers; and the gold ­doors of the tem­ple: the in­ner ­doors to the Most Holy ­Place and the ­doors of the main hall.

5

When all the work Sol­o­mon had done for the tem­ple of the Lord was fin­ished, he ­brought in the ­things his fa­ ther Da­vid had ded­i­cat­ed — ​the sil­ver and gold and all the fur­nish­ings — ​and he ­placed them in the trea­sur­ies of ­God’s tem­ple.

The Ark Brought to the Temple 2  Then Sol­o­mon sum­moned to Je­ru­sa­lem the el­ders of Is­ ra­el, all the h ­ eads of the t­ ribes and the c­ hiefs of the Is­ra­el­ite fam­i­lies, to ­bring up the ark of the Lord’s cov­enant from Zion, the City of Da­vid. 3  And all the Is­ra­el­ites came to­geth­er to the king at the time of the fes­ti­val in the sev­enth month. 4 When all the el­ders of Is­ra­el had ar­rived, the Le­vites took up the ark, 5 and they b ­ rought up the ark and the tent of meet­ing and all the sa­cred fur­nish­ings in it. The Le­vit­ic­ al ­priests car­ried them up; 6 and King Sol­o­mon and the en­tire as­sem­bly of Is­ra­el that had gath­ered ­about him were be­fore the ark, sac­ri­fic­ing so many s­ heep and cat­tle that they c­ ould not be re­cord­ed or count­ed. 7 The ­priests then ­brought the ark of the Lord’s cov­ enant to its p ­ lace in the in­ner sanc­tu­ary of the tem­ple, the Most Holy ­Place, and put it be­neath the ­wings of the cher­ u­bim. 8 The cher­u­bim s­ pread t­ heir ­wings over the p ­ lace of the ark and cov­ered the ark and its car­ry­ing ­poles. 9 These ­poles were so long that ­their ends, ex­tend­ing from the ark, ­could be seen from in ­front of the in­ner sanc­tu­ary, but not from out­side the Holy P ­ lace; and they are s­ till ­there to­day. 10 There was noth­ing in the ark ex­cept the two tab­lets that Mo­ses had p ­ laced in it at Ho­reb, ­where the Lord made a cov­enant with the Is­ra­el­ites af­ter they came out of Egypt. 11 The p ­ riests then with­drew from the Holy P ­ lace. All the ­priests who were ­there had con­se­crat­ed them­selves, re­gard­less of ­their di­vi­sions. 12 All the Le­vites who were mu­si­cians  — ​­Asaph, He­man, Je­du­thun and ­their sons and rel­a­tives — ​­stood on the east side of the al­tar, ­dressed in fine lin­en and play­ing cym­bals, ­harps and ­lyres. They were a 17 Hebrew Zeredatha,

a variant of Zarethan   

2 Chron­icles 6:15

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­ac­com­pa­nied by 120 ­priests sound­ing trum­pets. 13 The trum­ pet­ers and mu­si­cians ­joined in uni­son to give ­praise and ­thanks to the Lord. Ac­com­pa­nied by trum­pets, cym­bals and oth­er in­stru­ments, the sing­ers ­raised ­their voic­es in ­praise to the Lord and sang:

WHY DID GOD’S GLORY APPEAR IN A CLOUD? (5:13 – 14) God sometimes appeared to his p ­ eople in a cloud (Nu 12:5), which was actually a manifestation of his glory, since he is too holy to be seen face to face (Ex 33:20). He had appeared in the cloud that led the Israelites through the desert (Ex 13:21) and in the cloud that had covered the tabernacle at its dedication (Ex 40:34 – 35). The cloud appeared in the temple as a sign that God was present there.

“He is good; his love endures forever.” Then the tem­ple of the Lord was ­filled with the ­cloud, 14 and the p ­ riests ­could not per­form ­their ser­vice be­cause of the ­cloud, for the glo­ry of the Lord ­filled the tem­ple of God. Then Sol­o­mon said, “The Lord has said that he ­would ­dwell in a dark c­ loud; 2 I have ­built a mag­nif­i­cent tem­ ple for you, a ­place for you to ­dwell for­ev­er.” 3  While the ­whole as­sem­bly of Is­ra­el was stand­ing ­there, the king ­turned ­around and ­blessed them. 4 Then he said:

6

“Praise be to the Lord, the God of Is­ra­el, who with his ­hands has ful­filled what he prom­ised with his ­mouth to my fa­ther Da­vid. For he said, 5 ‘Since the day Ib ­ rought my peo­ple out of E ­ gypt, I have not cho­sen a city in any t­ ribe of Is­ra­el to have a tem­ple ­built so that my Name ­might be t­ here, nor have I cho­sen any­one to be rul­er over my peo­ple Is­ra­el. 6 But now I have cho­sen Je­ru­sa­lem for my Name to be t­ here, and I have cho­sen Da­vid to rule my peo­ple Is­ra­el.’ 7 “My fa­ther Da­vid had it in his ­heart to ­build a tem­ ple for the Name of the Lord, the God of Is­ra­el. 8 But the Lord said to my fa­ther Da­vid, ‘You did well to have it in your h ­ eart to ­build a tem­ple for my Name. 9 Nev­ er­the­less, you are not the one to ­build the tem­ple, but your son, your own f­ lesh and ­blood — ​he is the one who will ­build the tem­ple for my Name.’ 10 “The Lord has kept the prom­ise he made. I have suc­ceed­ed Da­vid my fa­ther and now I sit on the ­throne of Is­ra­el, just as the Lord prom­ised, and I have b ­ uilt the tem­ple for the Name of the Lord, the God of Is­ra­el. 11 There I have ­placed the ark, in ­which is the cov­enant of the Lord that he made with the peo­ple of Is­ra­el.”

WASN’T LIMITING WORSHIP TO ONE LOCATION A STEP BACKWARD? (6:5 – 6) No. The Israelites had never been permitted to worship God indiscriminately — ​at any place or in any way they chose (Lev 1:2 – 3), for the fertility cults that were practiced at many high places could have infiltrated Israel’s worship (Ex 23:23 – 33). The Israelites needed the limits of a centralized location to help them resist pagan influences. Until God specified Jerusalem, the tabernacle moved about with the Israelites to fill this role.

Solomon’s Prayer of Dedication 12 Then Sol­o­mon ­stood be­fore the al­tar of the Lord in f­ ront of the ­whole as­sem­bly of Is­ra­el and s­ pread out his ­hands. 13 Now he had made a ­bronze plat­form, five cu­bits long, five cu­bits wide and ­three cu­bits high, a and had ­placed it in the cen­ter of the out­er ­court. He ­stood on the plat­form and then ­knelt down be­fore the ­whole as­sem­bly of Is­ra­el and s­ pread out his ­hands to­ward heav­en. 14 He said: “Lord, the God of Is­ra­el, ­there is no God like you in heav­en or on ­earth — ​you who keep your cov­enant of love with your ser­vants who con­tin­ue whole­heart­ed­ ly in your way. 15 You have kept your prom­ise to your ser­vant Da­vid my fa­ther; with your ­mouth you have prom­ised and with your hand you have ful­filled it — ​ as it is to­day. a 13  That is, about 7 1/2 feet long and wide and 4 1/2 feet high or about 2.3 meters long and wide and 1.4 meters high   

DID SOLOMON SHOW US THE PROPER POSTURE FOR PRAYER? (6:13) Kneeling is a universal sign of submission. When the king knelt down, he was admitting publicly that he was God’s servant. Reaching out his hands — ​a gesture not unlike that a beggar might make — ​indicated he was asking for something from God. But his example does not indicate a formula for prayer. Scripture describes many postures for prayer: bowing down (Ge 24:26), looking up (Mk 6:41), sitting (1Ch 17:16), standing (Jer 15:1) and lying prostrate (Jos 7:6). What matters more than the position of the body is the attitude of the heart.

634 WAS SOLOMON TELLING GOD WHAT TO DO? (6:16 – 39) The prayer of Solomon is similar to other great prayers offered by Old Testament leaders (e.g., Ezr 9:6 – 15; Da 9:4 – 19). These leaders did not construct their prayers based on their own original ideas. They drew from the language of Leviticus 26:27 – 45 and 2 Sam­uel 7:18 – 29. Rather than telling God what to do, they were asking God to fulfill promises he had already made. WHY BUILD A TEMPLE IF GOD CANNOT BE CONTAINED ON THE EARTH? (6:18) Nothing made up of material substance can contain the God who created it. He does, however, desire to live among ­people in relationship with them (Ex 25:8). So although humans by their own efforts cannot build anything sufficient to contain God, he by his own ability can still come down and live with them. WHY PRAY TOWARD A SPECIFIC SITE? (6:21) There was no magic involved in praying toward a certain direction or a specific place. But it reminded ­people who were praying of the destination of their prayers. The ­people were not praying to some vague fertility god on any one of numerous hilltops. They were praying to the true God who met his p ­ eople in the temple at Jerusalem.

DID ISRAEL ALLOW FOREIGNERS TO WORSHIP WITH THEM? (6:32 – 33) Definitely! God used Israel to call p ­ eople from all nations. This is the meaning of the promise God made to Abraham (Ge 12:2 – 3). Psalm 87:1 – 7 envisions a time when all nations will worship God together at the temple. Similarly, the prophet Isaiah prophesied a day when Jerusalem and the temple will be the center of life for all ­people (Isa 60:1 – 4,10 – 11).

2 Chron­icles 6:16 16 “Now, Lord, the God of Is­ra­el, keep for your ser­ vant Da­vid my fa­ther the prom­is­es you made to him when you said, ‘You s­ hall nev­er fail to have a suc­ces­sor to sit be­fore me on the ­throne of Is­ra­el, if only your de­scen­dants are care­ful in all they do to walk be­fore me ac­cord­ing to my law, as you have done.’ 17 And now, Lord, the God of Is­ra­el, let your word that you prom­ ised your ser­vant Da­vid come true. 18 “But will God real­ly ­dwell on e ­ arth with hu­mans? The heav­ens, even the high­est heav­ens, can­not con­ tain you. How much less this tem­ple I have b ­ uilt! 19 Yet, Lord my God, give at­ten­tion to your ser­vant’s ­prayer and his plea for mer­cy. Hear the cry and the ­prayer that your ser­vant is pray­ing in your pres­ence. 20 May your eyes be open to­ward this tem­ple day and ­night, this ­place of ­which you said you ­would put your Name ­there. May you hear the p ­ rayer your ser­vant ­prays to­ ward this ­place. 21 Hear the sup­pli­ca­tions of your ser­ vant and of your peo­ple Is­ra­el when they pray to­ward this p ­ lace. Hear from heav­en, your dwell­ing p ­ lace; and when you hear, for­give. 22 “When any­one ­wrongs ­their neigh­bor and is re­ quired to take an oath and they come and ­swear the oath be­fore your al­tar in this tem­ple, 23 then hear from heav­en and act. ­Judge be­tween your ser­vants, con­ demn­ing the g ­ uilty and bring­ing down on t­ heir ­heads what they have done, and vin­di­cat­ing the in­no­cent by treat­ing them in ac­cor­dance with ­their in­no­cence. 24 “When your peo­ple Is­ra­el have been de­feat­ed by an en­e­my be­cause they have s­ inned a ­ gainst you and when they turn back and give ­praise to your name, pray­ing and mak­ing sup­pli­ca­tion be­fore you in this tem­ple, 25 then hear from heav­en and for­give the sin of your peo­ple Is­ra­el and ­bring them back to the land you gave to them and ­their an­ces­tors. 26 “When the heav­ens are shut up and ­there is no rain be­cause your peo­ple have s­ inned a ­ gainst you, and when they pray to­ward this p ­ lace and give p ­ raise to your name and turn from ­their sin be­cause you have af­flict­ed them, 27 then hear from heav­en and for­give the sin of your ser­vants, your peo­ple Is­ra­el. ­Teach them the ­right way to live, and send rain on the land you gave your peo­ple for an in­her­i­tance. 28 “When fam­ine or p ­ lague c­ omes to the land, or ­blight or mil­dew, lo­custs or grass­hop­pers, or when en­e­mies be­siege them in any of ­their cit­ies, what­ev­er di­sas­ter or dis­ease may come, 29 and when a p ­ rayer or plea is made by any­one ­among your peo­ple Is­ra­el — ​ be­ing ­aware of t­ heir af­flic­tions and p ­ ains, and spread­ ing out t­ heir ­hands to­ward this tem­ple — ​30 then hear from heav­en, your dwell­ing p ­ lace. For­give, and deal with ev­ery­one ac­cord­ing to all they do, s­ ince you know ­their h ­ earts (for you a ­ lone know the hu­man h ­ eart), 31 so that they will fear you and walk in obe­di­ence to you all the time they live in the land you gave our an­ces­tors. 32 “As for the for­eign­er who does not be­long to your peo­ple Is­ra­el but has come from a dis­tant land be­cause

2 Chron­icles 7:5 of your g ­ reat name and your m ­ ighty hand and your out­stretched arm — ​when they come and pray to­ward this tem­ple, 33 then hear from heav­en, your dwell­ing ­place. Do what­ev­er the for­eign­er asks of you, so that all the peo­ples of the ­earth may know your name and fear you, as do your own peo­ple Is­ra­el, and may know that this ­house I have ­built ­bears your Name. 34 “When your peo­ple go to war a ­ gainst ­their en­e­ mies, wher­ev­er you send them, and when they pray to you to­ward this city you have cho­sen and the tem­ple I have ­built for your Name, 35 then hear from heav­en ­their ­prayer and ­their plea, and up­hold ­their cause. 36 “When they sin a ­ gainst you — ​for ­there is no one who does not sin — ​and you be­come an­gry with them and give them over to the en­e­my, who ­takes them cap­ tive to a land far away or near; 37 and if they have a ­change of ­heart in the land ­where they are held cap­ tive, and re­pent and p ­ lead with you in the land of ­their cap­tiv­i­ty and say, ‘We have s­ inned, we have done ­wrong and act­ed wick­ed­ly’; 38 and if they turn back to you with all ­their h ­ eart and soul in the land of t­ heir cap­tiv­i­ty ­where they were tak­en, and pray to­ward the land you gave t­ heir an­ces­tors, to­ward the city you have cho­sen and to­ward the tem­ple I have ­built for your Name; 39 then from heav­en, your dwell­ing ­place, hear ­their ­prayer and t­ heir ­pleas, and up­hold ­their ­cause. And for­give your peo­ple, who have s­ inned a ­ gainst you. 40 “Now, my God, may your eyes be open and your ears at­ten­tive to the ­prayers of­fered in this place. 41 “Now arise, Lord God, and come to your resting place, you and the ark of your might. May your priests, Lord God, be clothed with salvation, may your faithful people rejoice in your goodness. 42 Lord God, do not reject your anointed one. Remember the great love promised to David your servant.”

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DID THE ISRAELITES BECOME MISSIONARIES TO OTHER NATIONS? (6:33) Yes and no. Solomon’s prayer presents a picture echoed by several prophets: the whole world would be attracted to worship the true God at Jerusalem (Isa 56:6 – 8). This did happen — ​not through the nation of Israel per se but through ­Jesus, who was crucified in Jerusalem. Through him, the whole world is invited into a relationship with God. WERE THE ISRAELITES SUPPOSED TO FACE TOWARD JERUSALEM AND THE TEMPLE WHEN THEY PRAYED? (6:34) The custom of praying toward Jerusalem appears to have become a practice after the dedication of the temple (Da 6:10). There is no specific commandment requiring this, but it appears to have been a way of focusing on Jerusalem as the throne of God. WAS SOLOMON A PROPHET? (6:36 – 39) Solomon could have based this prediction on those made by Moses (Dt 28:1 – 68), Joshua (Jos 23:6 – 16) or the author of Judges (Jdg 2:1 — ​3:4). Or he could have been prophesying.

WHY CALL THE TEMPLE GOD’S RESTING PLACE? (6:41) The tent of meeting had been moved a number of times over the years — ​first through the desert and then to various locations within Canaan. But God had chosen Jerusalem as the permanent place where he could “settle down” among his p ­ eople (vv. 5 – 6). This same theme of God resting in Jerusalem is echoed in Psalm 132:13 – 18.

The Dedication of the Temple

7

When Sol­o­mon fin­ished pray­ing, fire came down from heav­en and con­sumed the b ­ urnt of­fer­ing and the sac­ri­ fic­es, and the glo­ry of the Lord ­filled the tem­ple. 2 The ­priests ­could not en­ter the tem­ple of the Lord be­cause the glo­ry of the Lord f­ illed it. 3 When all the Is­ra­el­ites saw the fire com­ ing down and the glo­ry of the Lord ­above the tem­ple, they ­knelt on the pave­ment with t­ heir fac­es to the g ­ round, and they wor­shiped and gave ­thanks to the Lord, say­ing, “He is good; his love endures forever.” 4 Then the king and all the peo­ple of­fered sac­ri­fic­es be­fore the Lord. 5 And King Sol­o­mon of­fered a sac­ri­fice of twen­tytwo thou­sand head of cat­tle and a hun­dred and twen­ty thou­sand s­ heep and g ­ oats. So the king and all the peo­ple

WHY WERE THE FIRE AND THE GLORY OF THE LORD SIGNIFICANT? (7:1 – 3) The fire demonstrated God’s acceptance of the sacrifice (Lev 9:23 – 24; 1Ch 21:26; cf. 1Ki 18:30 – 39). The glory of the Lord entered the temple, as it had the tabernacle (Ex 40:34 – 35), signifying God’s presence and showing that God approved of this new dwelling and would continue to live among his ­people. HOW LONG DID IT TAKE TO OFFER 142,000 SACRIFICES? (7:5) Probably the entire length of the festival, which lasted two weeks. The entire courtyard was used to perform these sacrifices, since the single bronze altar was too small (v. 7; 1Ki 8:64).

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2 Chron­icles 7:6

COULD AN UNCLEAN PLACE BE TEMPORARILY CONSECRATED? (7:7) Since the altar of burnt offerings was designed as the place for these sacrifices, it was unusual for sacrifices to be offered elsewhere. But due to the grand celebrations of the day, the altar was too small for the offerings made. Solomon merely extended the function of the altar of burnt offering to other places not ordinarily consecrated for sacrifice.

ded­i­cat­ed the tem­ple of God. 6 The ­priests took ­their po­ si­tions, as did the Le­vites with the Lord’s mu­si­cal in­stru­ ments, ­which King Da­vid had made for prais­ing the Lord and ­which were used when he gave ­thanks, say­ing, “His love en­dures for­ev­er.” Op­po­site the Le­vites, the ­priests blew ­their trum­pets, and all the Is­ra­el­ites were stand­ing. 7  Sol­o­mon con­se­crat­ed the mid­dle part of the court­yard in ­front of the tem­ple of the Lord, and t­ here he of­fered ­burnt of­fer­ings and the fat of the fel­low­ship of­fer­ings, be­cause the ­bronze al­tar he had made ­could not hold the ­burnt of­fer­ings, the ­grain of­fer­ings and the fat por­tions. 8 So Sol­o­mon ob­served the fes­ti­val at that time for sev­en days, and all Is­ra­el with him — ​a vast as­sem­bly, peo­ple from ­ ighth day they Lebo Ha­math to the Wadi of ­Egypt. 9 On the e held an as­sem­bly, for they had cel­e­brat­ed the ded­i­ca­tion of the al­tar for sev­en days and the fes­ti­val for sev­en days more. 10 On the twen­ty-­third day of the sev­enth ­month he sent the peo­ple to t­ heir ­homes, joy­ful and glad in h ­ eart for the good t­ hings the Lord had done for Da­vid and Sol­o­mon and for his peo­ple Is­ra­el.

The Lord Appears to Solomon LINK (7:11 – 22) I HAVE HEARD YOUR PRAYER Much of this response from the Lord is recorded in 1 Kings 9:1 – 9.

11 When Sol­o­mon had fin­ished the tem­ple of the Lord and the roy­al pal­ace, and had suc­ceed­ed in car­ry­ing out all he had in mind to do in the tem­ple of the Lord and in his own pal­ace, 12 the Lord ap­peared to him at ­night and said: “I have h ­ eard your p ­ rayer and have cho­sen this ­place for my­self as a tem­ple for sac­ri­fic­es. 13 “When I shut up the heav­ens so that t­ here is no rain, or com­mand lo­custs to de­vour the land or send a ­plague ­among my peo­ple, 14 if my peo­ple, who are ­called by my name, will hum­ble them­selves and pray and seek my face and turn from ­their wick­ed ways, then I will hear from heav­en, and I will for­give ­their sin and will heal t­heir land. 15 Now my eyes will be open and my ears at­ten­tive to the ­prayers of­fered in this ­place. 16 I have cho­sen and con­se­crat­ed this tem­ple so that my Name may be ­there for­ev­er. My eyes and my ­heart will al­ways be there.

D O G O D ’ S P R O M I S E S T O I S R A E L A P P LY T O U S T O D AY ? 7 : 1 4 Yes, in that the basic principles behind God’s promises to Israel can be applied to Chris­tians today. But we need to be careful how far we take these principles; general principles cannot always be forced to fit every case or situation. For example, God told Solomon he would send drought or plagues when the p ­ eople turned away from him. What does this mean for us? Sin produces trouble. However, one cannot say that every drought or plague is the result of sin. A general rule to follow is this: we can make a broad application from a passage of Scripture when it is reinforced in other ways elsewhere in the Bible. The idea that sin produces trouble is a principle supported by other Biblical statements: A man reaps what he sows (Gal 6:7), for instance. Sometimes principles apply to individuals: a person will generally suffer in life if he strays from God. They can also apply to nations: if ­people drift into wickedness, their sin could destroy the fabric of their society. God has built certain “laws” into creation. The Bible uses various means to teach them to us — ​examples from history, proverbs, prophetic warnings, direct teachings and so on. God wants us to know from Israel’s example that things will go better for us (as individuals and as nations) when we follow God’s ways.

2 Chron­icles 8:13 17 “As for you, if you walk be­fore me faith­ful­ly as Da­vid your fa­ther did, and do all I com­mand, and ob­ serve my de­crees and laws, 18  I will es­tab­lish your roy­al ­throne, as I cov­enant­ed with Da­vid your fa­ther when I said, ‘You ­shall nev­er fail to have a suc­ces­sor to rule over Is­ra­el.’ 19 “But if you a turn away and for­sake the de­crees and com­mands I have giv­en you a and go off to s­ erve oth­er gods and wor­ship them, 20 then I will up­root Is­ ra­el from my land, ­which I have giv­en them, and will re­ject this tem­ple I have con­se­crat­ed for my Name. I will make it a by­word and an ob­ject of rid­ic­ ule ­among all peo­ples. 21 This tem­ple will be­come a heap of rub­ ble. All b who pass by will be ap­palled and say, ‘Why has the Lord done such a ­thing to this land and to this tem­ple?’ 22 Peo­ple will an­swer, ‘Be­cause they have for­sak­en the Lord, the God of ­their an­ces­tors, who ­brought them out of E ­ gypt, and have em­braced oth­er gods, wor­ship­ing and serv­ing them — ​that is why he ­brought all this di­sas­ter on them.’ ”

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WHAT DID THIS PROMISE TO SOLOMON MEAN? (7:18) This promise could have meant several things to Solomon. It would have been an encouragement for him to know that God would answer his prayer so directly. His father, David, had enjoyed a close relationship with the Lord. Now Solomon had some indication that God desired the same kind of relationship with him. But more than that, God reiterated a promise he had made in the past and brought it into the present. Solomon would not have to rely on God’s previous work. He could expect God’s continued involvement. By the same token, this promise also served as a warning to Solomon: there were conditions attached that required Solomon’s faithful obedience (vv. 19 – 22).

Solomon’s Other Activities

8

At the end of twen­ty ­years, dur­ing ­which Sol­o­mon ­built the tem­ple of the Lord and his own pal­ace, 2  Sol­o­mon re­built the vil­lag­es that Hi­ram  c had giv­en him, and set­tled Is­ra­el­ites in them. 3  Sol­o­mon then went to Ha­math Zo­bah and cap­tured it. 4 He also b ­ uilt up Tad­mor in the des­ert and all the s­ tore cit­ies he had b ­ uilt in Ha­math. 5 He re­built Up­ per Beth Ho­ron and Low­er Beth Ho­ron as for­ti­fied cit­ies, with ­walls and with ­gates and bars, 6 as well as Ba­al­ath and all his ­store cit­ies, and all the cit­ies for his char­io ­ ts and for his hors­es  d  — ​what­ev­er he de­sired to ­build in Je­ru­sa­lem, in Leb­a­non and through­out all the ter­ri­to­ry he ruled. 7 There were ­still peo­ple left from the Hit­tites, Am­o­rites, Per­iz­zites, Hi­vites and Jeb­u­sites (these peo­ple were not Is­ra­el­ites). 8  Sol­o­mon con­script­ed the de­scen­dants of all ­these peo­ple re­main­ing in the land  — ​whom the Is­ra­el­ites had not de­stroyed — ​to s­ erve as ­slave la­bor, as it is to this day. 9 But Sol­o­mon did not make ­slaves of the Is­ra­el­ites for his work; they were his fight­ing men, com­mand­ers of his cap­tains, and com­mand­ers of his char­i­ots and char­i­ot­eers. 10  They were also King Sol­o­mon’s ­chief of­fi­cials  — ​two hun­ dred and fif­ty of­fi­cials su­per­vis­ing the men. 11 Sol­o­mon b ­ rought Phar­aoh’s daugh­ter up from the City of Da­vid to the pal­ace he had ­built for her, for he said, “My wife must not live in the pal­ace of Da­vid king of Is­ra­el, be­ cause the plac­es the ark of the Lord has en­tered are holy.” 12 On the al­tar of the Lord that he had ­built in ­front of the por­ti­co, Sol­o­mon sac­ri­ficed ­burnt of­fer­ings to the Lord, 13  ac­cord­ing to the dai­ly re­quire­ment for of­fer­ings com­ mand­ed by Mo­ses for the Sab­baths, the New M ­ oons and the ­three an­nu­al fes­ti­vals  — ​ the Fes­ti­val of Un­leav­ened ­Bread, the Fes­ti­val of ­Weeks and the Fes­ti­val of Tab­er­na­cles. a 19  The

Hebrew is plural.    b 21  See some Septuagint manuscripts, Old Latin, Syriac, Arabic and Targum; Hebrew And though this temple is now so imposing, all    c 2 Hebrew Huram, a variant of Hiram; also in verse 18    d 6 Or charioteers   

WHY DID HIRAM GIVE SOLOMON THESE VILLAGES? (8:1 – 2) Hiram and Solomon were allies. Hiram provided not only the timber used to build the temple in Jerusalem but gold as well (1Ki 9:11,14). As payment or perhaps as collateral until Solomon could make payment, Solomon gave Hiram 20 towns in Galilee (1Ki 9:11). Hiram, however, thought the towns were worthless (1Ki 9:12 – 13) and apparently gave them back to Solomon. WHY DIDN’T PEOPLE LEAVE ISRAEL INSTEAD OF BECOMING SLAVES? (8:8) These were descendants of the Canaanites who had survived the conquest and continued to live in the promised land. They neither had the resources to leave nor would their situations likely have improved had they left. If they had gone elsewhere, they would have been foreigners and possibly conscripted as slaves there. To remain in their own communities, especially during prosperous times, was probably their best choice. WHY DID SOLOMON USE SLAVES TO DO HIS WORK? (8:8) Forced labor was considered a fact of life in the ancient Near East. These ­people, descendants of vanquished Canaanites, had limited property rights and needed work to survive. Healthy, well-fed slaves were a valuable asset, so it would have been counterproductive for Solomon to mistreat his labor force. WHY COULDN’T THE KING’S WIFE LIVE IN DAVID’S PALACE? (8:11) Solomon’s wife was a foreigner who did not serve the God of Israel. As a result, Solomon may have been sensitive about having an idol worshiper in a place where the holy ark of God had been housed. Or he may have been fending off criticism from worshipers who would have been offended by a pagan queen residing in a holy site. It’s also possible that he was afraid it would be dangerous for her to be too close to the ark.

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WHAT DID SOLOMON GIVE IN EXCHANGE FOR ALL THIS GOLD? (8:18) Some think the Israelites mined and refined various metals of their own, such as copper, for export. But Solomon also acted as a middleman. He gave Hiram of Tyre access to eastern timber buyers and took a cut of the profits. WHERE WAS SHEBA? (9:1) The home of the ancient Sabeans, Sheba was probably located in present-day Yemen. WHY DID THE QUEEN OF SHEBA WANT TO TEST SOLOMON? (9:1) Her hard questions were riddles. Asking riddles was an ancient Arabic custom — ​sort of a friendly competition of wits. See Why did the queen of Sheba want to test Solomon? (1Ki 10:1; p. 499).

WHAT MOTIVATED THE QUEEN OF SHEBA TO GIVE GIFTS TO SOLOMON? (9:9) She was obviously impressed by his wisdom and wealth. This may also have been the beginning of a trade agreement that profited them both. WHAT MADE ALGUMWOOD SO OUTSTANDING? (9:11) Algumwood is a variant of almugwood (1Ki 10:11; see the NIV text note there) — ​both of which are Hebrew since English does not have any equivalent. Although algumwood cannot be identified with certainty, the context suggests that it was a type of wood prized for making musical instruments. Some think it was juniper or red sandalwood.

2 Chron­icles 8:14 14 In keep­ing with the or­di­nance of his fa­ther Da­vid, he ap­ point­ed the di­vi­sions of the p ­ riests for t­ heir du­ties, and the Le­vites to lead the ­praise and to as­sist the ­priests ac­cord­ing to each ­day’s re­quire­ment. He also ap­point­ed the gate­keep­ ers by di­vi­sions for the var­i­ous ­gates, be­cause this was what Da­vid the man of God had or­dered. 15 They did not de­vi­ate from the ­king’s com­mands to the p ­ riests or to the Le­vites in any mat­ter, in­clud­ing that of the trea­sur­ies. 16 All Sol­o­mon’s work was car­ried out, from the day the foun­da­tion of the tem­ple of the Lord was laid un­til its com­ ple­tion. So the tem­ple of the Lord was fin­ished. 17 Then Sol­o­mon went to Ezi­on Ge­ber and ­Elath on the ­coast of Edom. 18 And Hi­ram sent him ­ships com­mand­ed by his own men, sail­ors who knew the sea. ­These, with Sol­o­ mon’s men, ­sailed to ­Ophir and ­brought back four hun­dred and fif­ty tal­ents  a of gold, ­which they de­liv­ered to King Sol­ o­mon.

The Queen of Sheba Visits Solomon

9

When the q ­ ueen of She­ba h ­ eard of Sol­o­mon’s fame, she came to Je­ru­sa­lem to test him with hard ques­tions. Ar­riv­ing with a very ­great car­a­van  — ​with cam­els car­ry­ing spic­es, l­arge quan­ti­ties of gold, and pre­cious s­ tones — ​she came to Sol­o­mon and ­talked with him ­about all she had on her mind. 2  Sol­o­mon an­swered all her ques­tions; noth­ing was too hard for him to ex­plain to her. 3 When the ­queen of She­ba saw the wis­dom of Sol­o­mon, as well as the pal­ace he had ­built, 4 the food on his ta­ble, the seat­ing of his of­fi­ cials, the at­tend­ing ser­vants in ­their ­robes, the cup­bear­ers in ­their ­robes and the ­burnt of­fer­ings he made at b the tem­ ple of the Lord, she was over­whelmed. 5 She said to the king, “The re­port I ­heard in my own coun­try ­about your achieve­ments and your wis­dom is true. 6 But I did not be­lieve what they said un­til I came and saw with my own eyes. In­deed, not even half the great­ness of your wis­dom was told me; you have far ex­ceed­ed the re­ port I ­heard. 7 How hap­py your peo­ple must be! How hap­py your of­fi­cials, who con­tin­u­al­ly ­stand be­fore you and hear your wis­dom! 8 Praise be to the Lord your God, who has de­ light­ed in you and p ­ laced you on his t­ hrone as king to rule for the Lord your God. Be­cause of the love of your God for Is­ra­el and his de­sire to up­hold them for­ev­er, he has made you king over them, to main­tain jus­tice and righ­teous­ness.” 9 Then she gave the king 120 tal­ents c of gold, ­large quan­ ti­ties of spic­es, and pre­cious ­stones. ­There had nev­er been such spic­es as ­those the q ­ ueen of She­ba gave to King Sol­o­ mon. 10 (The ser­vants of Hi­ram and the ser­vants of Sol­om ­ on ­brought gold from O ­ phir; they also b ­ rought al­gum­wood d and pre­cious ­stones. 11 The king used the al­gum­wood to make ­steps for the tem­ple of the Lord and for the roy­al pal­ ace, and to make ­harps and ­lyres for the mu­si­cians. Noth­ing like them had ever been seen in Ju­dah.) a 18  That

is, about 17 tons or about 15 metric tons    b 4 Or and the ascent by which he went up to    c 9  That is, about 4 1/2 tons or about 4 metric tons    d 10  Probably a variant of almugwood   

2 Chron­icles 9:31

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12 King Sol­om ­ on gave the ­queen of She­ba all she de­sired and ­asked for; he gave her more than she had b ­ rought to him. Then she left and re­turned with her ret­i­nue to her own coun­try.

Solomon’s Splendor 13 The ­weight of the gold that Sol­o­mon re­ceived year­ly was 666 tal­ents, a 14 not in­clud­ing the rev­e­nues ­brought in by mer­ chants and trad­ers. Also all the ­kings of Ara­bia and the gov­ er­nors of the ter­ri­to­ries ­brought gold and sil­ver to Sol­o­mon. 15 King Sol­o­mon made two hun­dred l­arge ­shields of ham­mered gold; six hun­dred shek­els b of ham­mered gold went into each s­ hield. 16 He also made ­three hun­dred ­small ­shields of ham­mered gold, with t­ hree hun­dred shek­els c of gold in each s­ hield. The king put them in the Pal­ace of the For­est of Leb­a­non. 17 Then the king made a g ­ reat t­ hrone c­ overed with ivo­ ry and over­laid with pure gold. 18 The ­throne had six s­ teps, and a foot­stool of gold was at­tached to it. On both ­sides of the seat were arm­rests, with a lion stand­ing be­side each of them. 19 Twelve li­ons ­stood on the six s­ teps, one at ei­ther end of each step. Noth­ing like it had ever been made for any oth­er king­dom. 20 All King Sol­o­mon’s gob­lets were gold, and all the house­hold ar­ti­cles in the Pal­ace of the For­est of Leb­a­non were pure gold. Noth­ing was made of sil­ver, be­ cause sil­ver was con­sid­ered of lit­tle val­ue in Sol­o­mon’s day. 21 The king had a f­ leet of trad­ing ­ships d ­manned by Hi­ram’s e ser­vants. Once ev­ery ­three ­years it re­turned, car­ry­ing gold, sil­ver and ivo­ry, and apes and ba­boons. 22 King Sol­o­mon was great­er in rich­es and wis­dom than ­ arth all the oth­er k ­ ings of the e ­ arth. 23 All the ­kings of the e ­sought au­di­ence with Sol­o­mon to hear the wis­dom God had put in his h ­ eart. 24  Year af­ter year, ev­ery­one who came ­brought a gift — ​ar­ti­cles of sil­ver and gold, and r­ obes, weap­ ons and spic­es, and hors­es and mules. 25 Sol­o­mon had four thou­sand ­stalls for hors­es and char­i­ ots, and ­twelve thou­sand hors­es, f ­which he kept in the char­ i­ot cit­ies and also with him in Je­ru­sa­lem. 26 He ­ruled over all the k ­ ings from the Eu­phra­tes Riv­er to the land of the Phi­lis­ tines, as far as the bor­der of ­Egypt. 27 The king made sil­ver as com­mon in Je­ru­sa­lem as s­ tones, and ce­dar as plen­ti­ful as syc­a­more-fig ­trees in the foot­hills. 28  Sol­o­mon’s hors­es were im­port­ed from ­Egypt and from all oth­er coun­tries.

Solomon’s Death 29 As for the oth­er ­events of Sol­o­mon’s ­reign, from be­gin­ ning to end, are they not writ­ten in the rec­ords of Na­than the proph­et, in the proph­e­cy of Ahi­jah the Shi­lo­nite and in the vi­sions of Iddo the seer con­cern­ing Jer­o­bo­am son of Ne­bat? 30  Sol­o­mon ­reigned in Je­ru­sa­lem over all Is­ra­el for­ty ­years. 31 Then he rest­ed with his an­ces­tors and was bur­ied in the city of Da­vid his fa­ther. And Re­ho­bo­am his son suc­ ceed­ed him as king. a 13  That

is, about 25 tons or about 23 metric tons    b 15  That is, about 15 pounds or about 6.9 kilograms    c 16  That is, about 7 1/2 pounds or about 3.5 kilograms    d 21 Hebrew of ships that could go to Tarshish    e 21 Hebrew Huram, a variant of Hiram    f 25 Or charioteers   

WHERE DID SOLOMON’S REVENUE COME FROM? (9:13 – 14) From taxes, tribute and trade. A later rebellion against Solomon’s son Rehoboam suggests that Solomon not only had drafted construction laborers but had also put a heavy yoke of taxes on the ­people (10:4). The gold totaled here appears to have come from taxes alone; additional funds were raised by tribute (annual fees paid by nations Israel had conquered) and trade (including profits on goods, sales taxes and tolls on traveling caravans).

WHY WERE THESE KINGS PAYING FOR WISDOM? (9:23 – 24) According to custom in the ancient Near East, visitors brought gifts suited to the prominence of the ruler they honored. Solomon was highly esteemed, and this custom contributed to the growing wealth of his kingdom during the early years of his reign. WHY DID SOLOMON HAVE SO MANY HORSES? (9:25) Solomon married Pharaoh’s daughter (1Ki 3:1) and thus allied Israel with Egypt, which was famed for its horses and chariots. It is likely that Solomon bought horses and chariots from Egypt and probably from Cilicia (Kue) too (2Ch 1:16 – 17). These were not pleasure horses but chariot horses for Solomon’s army. LINK (9:29) THE OTHER EVENTS OF SOLOMON’S REIGN The Chronicler ignored Solomon’s personal and spiritual failures (e.g., 1Ki 11:1 – 10). WHAT HAPPENED TO THESE RECORDS? (9:29) We don’t know, because these records have been lost. It is possible that much of their content has been included in the books of Kings and Chronicles. WHY DID THE CHRONICLER OMIT SOLOMON’S FAILURES? (9:29) The Chronicler seems to have been more interested in national implications than personal problems. (He also left out David’s sins.) Solomon’s initial public devotion to the Lord brought about the nation’s great success. Solomon’s personal failings, though they impacted the nation negatively, did not change the fact that he had once been effective in leading the nation through prosperous times.

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2 Chron­icles 10:1 Israel Rebels Against Rehoboam

10

WHY WAS REHOBOAM SO UNSYMPATHETIC? (10:8 – 11) The older counselors, who may have known David and his humble beginnings, advised leniency toward the common ­people. But Rehoboam, raised during the prosperous reign of his father, seems to have been unaware of the plight of the commoner. In addition, political adversaries had plagued Solomon’s final years (1Ki 11:14 – 40). Worried that adversaries would try to take advantage of him during his transition to power, Rehoboam responded harshly to all criticism. WHO WERE THESE YOUNG MEN WHO HAD GROWN UP WITH REHOBOAM? (10:10) They may have been other sons of Solomon who were also born and raised in the luxury of the royal court. Or they may have been sons of court aristocrats. It was customary in some countries for the heirs to the throne to be trained alongside the children of nobles. Whoever they were, they were out of touch with the feelings of the common ­people. WAS THIS A TAXPAYERS’ REVOLT OR SOMETHING MORE? (10:14 – 16) On the surface, it was a taxpayers’ revolt. The king had become a tyrant, and the ­people stood up for their rights. But the Chronicler also noted that this turn of events was from God (v. 15). This refers to an earlier prophecy that God would tear the ten tribes away from Solomon’s son because of Solomon’s idolatry (1Ki 11:29 – 39). LINK (10:15) THE WORD THE LORD HAD SPOKEN . . . THROUGH AHIJAH THE SHILONITE See 1 Kings 11:29 – 39.

Re­ho­bo­am went to She­chem, for all Is­ra­el had gone t­here to make him king. 2  When Jer­o­bo­am son of Ne­bat ­heard this (he was in ­Egypt, ­where he had fled from King Sol­o­mon), he re­turned from E ­ gypt. 3 So they sent for Jer­o­bo­am, and he and all Is­ra­el went to Re­ho­bo­am and said to him: 4 “Your fa­ther put a h ­ eavy yoke on us, but now light­ en the ­harsh la­bor and the h ­ eavy yoke he put on us, and we will ­serve you.” 5 Re­ho­bo­am an­swered, “Come back to me in ­three days.” So the peo­ple went away. 6  Then King Re­ho­bo­am con­sult­ed the el­ders who had ­served his fa­ther Sol­o­mon dur­ing his life­time. “How ­would you ad­vise me to an­swer ­these peo­ple?” he asked. 7 They re­plied, “If you will be kind to t­ hese peo­ple and ­please them and give them a fa­vor­able an­swer, they will al­ways be your ser­vants.” 8 But Re­ho­bo­am re­ject­ed the ad­vice the el­ders gave him and con­sult­ed the ­young men who had ­grown up with him and were serv­ing him. 9 He ­asked them, “What is your ad­ vice? How s­ hould we an­swer t­ hese peo­ple who say to me, ‘Light­en the yoke your fa­ther put on us’?” 10 The ­young men who had g ­ rown up with him re­plied, “The peo­ple have said to you, ‘Your fa­ther put a h ­ eavy yoke on us, but make our yoke light­er.’ Now tell them, ‘My lit­ tle fin­ger is thick­er than my fa­ther’s ­waist. 11  My fa­ther laid on you a ­heavy yoke; I will make it even heavi­er. My fa­ther ­scourged you with w ­ hips; I will ­scourge you with scor­pi­ons.’  ” 12 Three days lat­er Jer­o­bo­am and all the peo­ple re­turned to Re­ho­bo­am, as the king had said, “Come back to me in ­three days.” 13 The king an­swered them harsh­ly. Re­ject­ing the ad­vice of the el­ders, 14 he fol­lowed the ad­vice of the ­young men and said, “My fa­ther made your yoke h ­ eavy; I will make it even heavi­er. My fa­ther ­scourged you with ­whips; I will ­scourge you with scor­pi­ons.” 15 So the king did not lis­ten to the peo­ple, for this turn of ­events was from God, to ful­fill the word the Lord had spo­ken to Jer­o­bo­am son of Ne­bat ­through Ahi­jah the Shi­lo­nite. 16 When all Is­ra­el saw that the king re­fused to lis­ten to them, they an­swered the king: “What share do we have in David, what part in Jesse’s son? To your tents, Israel! Look after your own house, David!” So all the Is­ra­el­ites went home. 17 But as for the Is­ra­el­ites who were liv­ing in the ­towns of Ju­dah, Re­ho­bo­am ­still ­ruled over them. 18  King Re­ho­bo­am sent out Ad­o­ni­ram,  a who was in ­charge of f­orced la­bor, but the Is­ra­el­ites s­ toned him to d ­ eath. King Re­ho­bo­am, how­ev­er, man­aged to get into his char­i­ot and es­cape to Je­ru­sa­lem. 19 So Is­ra­el has been in re­bel­lion ­against the ­house of Da­vid to this day. a 18 Hebrew Hadoram,

a variant of Adoniram   

2 Chron­icles 11:21

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When Re­ho­bo­am ar­rived in Je­ru­sa­lem, he mus­tered Ju­dah and Ben­ja­min — ​a hun­dred and e ­ ighty thou­ sand able ­young men — ​to go to war a ­ gainst Is­ra­el and to re­gain the king­dom for Re­ho­bo­am. 2 But this word of the Lord came to She­ma­iah the man of God: 3 “Say to Re­ho­bo­am son of Sol­o­mon king of Ju­dah and to all Is­ra­el in Ju­dah and Ben­ja­min, 4 ‘This is what the Lord says: Do not go up to ­fight a ­ gainst your fel­low Is­ra­el­ites. Go home, ev­ery one of you, for this is my do­ing.’ ” So they ­obeyed the ­words of the Lord and ­turned back from march­ ing ­against Jer­o­bo­am.

WHY DID REHOBOAM GET JUDAH AND BENJAMIN? (11:1) Rehoboam, the grandson of David, descended from the tribe of Judah, which was the first tribe to acknowledge David as king. Benjamin’s territory bordered Judah and included Jerusalem — ​the capital, where the royal residence and the temple were located (see Map 4 at the back of this Bible). The integration of Judah and Benjamin probably inclined Benjamin to remain loyal to Rehoboam.

11

Rehoboam Fortifies Judah 5  Re­ho­bo­am ­lived in Je­ru­sa­lem and ­built up ­towns for de­ fense in Ju­dah: 6  Beth­le­hem, Etam, Te­koa, 7 Beth Zur, Soko, Adul­lam, 8 Gath, Ma­re­shah, Ziph, 9 Ad­o­ra­im, La­chish, Aze­kah, 10  Zo­rah, Ai­ja­lon and He­bron. ­These were for­ti­fied cit­ies in Ju­dah and Ben­ja­min. 11  He strength­ened ­their de­fens­es and put com­mand­ers in them, with sup­plies of food, ol­ive oil and wine. 12 He put s­ hields and s­ pears in all the cit­ies, and made them very ­strong. So Ju­dah and Ben­ja­min were his. 13 The ­priests and Le­vites from all t­ heir dis­tricts through­ out Is­ra­el sid­ed with him. 14 The Le­vites even aban­doned ­their pas­ture­lands and prop­er­ty and came to Ju­dah and Je­ru­sa­lem, be­cause Jer­o­bo­am and his sons had re­ject­ed them as ­priests of the Lord 15 when he ap­point­ed his own ­priests for the high plac­es and for the goat and calf i­ dols he had made. 16 Those from ev­ery ­tribe of Is­ra­el who set ­their ­hearts on seek­ing the Lord, the God of Is­ra­el, fol­lowed the Le­vites to Je­ru­sa­lem to of­fer sac­ri­fic­es to the Lord, the God of ­their an­ces­tors. 17 They strength­ened the king­dom of Ju­ dah and sup­port­ed Re­ho­bo­am son of Sol­o­mon ­three ­years, fol­low­ing the ways of Da­vid and Sol­om ­ on dur­ing this time.

Rehoboam’s Family 18  Re­ho­bo­am mar­ried Ma­ha­lath, who was the daugh­ter of Da­vid’s son Jer­i­moth and of Ab­i­hail, the daugh­ter of Jes­ se’s son Eli­ab. 19 She bore him sons: Je­ush, Shem­a­ri­ah and Za­ham. 20  Then he mar­ried Ma­a­kah daugh­ter of Ab­sa­lom, who bore him Abi­jah, At­tai, Ziza and She­lo­mith. 21  Re­ho­ bo­am ­loved Ma­a­kah daugh­ter of Ab­sa­lom more than any

WHY WOULD AN ENTIRE ARMY SACRIFICE THEIR NATIONAL PRIDE TO LISTEN TO A LONE PROPHET? (11:4) See the article How much influence did prophets have? (1Ki 12:24; p. 504). WERE THE PRIESTS RIGHT TO ABANDON ISRAEL? (11:13 – 14) Who abandoned whom? While God may have put Jeroboam’s revolt into motion, Jeroboam abandoned the worship of God and set up a counterfeit religion. The priests felt their only recourse was to return to Jerusalem, where true worship was still practiced and they could remain faithful to God. WAS THE DIVIDE BETWEEN ISRAEL AND JUDAH RELIGIOUS OR POLITICAL? (11:16) It turned out to be religious. Jeroboam feared that if the p ­ eople remained loyal to Jerusalem as the only center of worship, then his political power might be weakened (1Ki 12:26 – 27). So he set up alternate worship centers (1Ki 12:28 – 32), forcing the ­people of the northern ten tribes who wished to remain faithful to the God of Israel to leave their homes and move to Judah. The influx of loyal worshipers led to a period of piety and prosperity in Judah (2Ch 11:17). WHY DID GOD PERMIT POLYGAMY? (11:21) The Old Testament reports polygamy without offering direct opposition to it. Polygamy was common throughout the ancient Near East and was seen as a sign of wealth and prestige. At times, it could be politically expedient for a king to have multiple wives; for instance, when negotiating a treaty with a foreign power, he (or his son or daughter) could marry into that nation’s royal family. Although polygamy did not measure up to

DID GOD CAUSE REHOBOAM’S FOOLISH CHOICE? 10:15 Since this verse says that this turn of events was from God, does it mean that God caused Rehoboam to make the foolish choice that he made? The basic idea behind this question also applies to other situations, most notably the hardening of Phar­aoh’s heart prior to the exodus from Egypt (Ex 4:21). See the article Who hardened Phar­aoh’s heart? (Ex 10:1; p. 95). There’s no easy answer. We must try to see these events as happening on two different levels. On one level, human beings are given the choice of whether or not to follow God (Jos 24:15). If we choose wrongly, we might face disaster. On a higher level, God ultimately controls all of human history. He is always working out the purposes of his will. So Phar­aoh, Rehoboam and others in the Bible were responsible for their own bad choices, just as we are responsible for our bad choices. And yet God uses all human choices to accomplish what he wants. Rehoboam’s bad decision brought about the rebellion that divided the kingdom, which brought about the judgment that God had pronounced as a consequence for Solomon’s idolatry (1Ki 11:1 – 13,29 – 33).

642

2 Chron­icles 11:22

God’s ideal of a one-flesh marriage (Ge 2:24), it apparently was one of the practices God allowed during Old Testament days. It essentially disappeared following the Babylonian captivity.

of his oth­er ­wives and con­cu­bines. In all, he had eigh­teen ­wives and six­ty con­cu­bines, twen­ty-­eight sons and six­ty daugh­ters. 22  Re­ho­bo­am ap­point­ed Abi­jah son of Ma­a­kah as ­crown ­prince ­among his broth­ers, in or­der to make him king. 23 He act­ed wise­ly, dis­pers­ing some of his sons through­out the dis­tricts of Ju­dah and Ben­ja­min, and to all the for­ti­fied cit­ies. He gave them abun­dant pro­vi­sions and took many ­wives for them.

Shishak Attacks Jerusalem

IS SHISHAK KING OF EGYPT MENTIONED IN SECULAR HISTORICAL RECORDS? (12:2) Shishak (Sheshonk I) ruled in Egypt from 945 to 924 BC. He was the founder of the 22nd dynasty of Egypt. His reign and military campaign have been confirmed by two archeological finds. One is a broken stele, discovered in Megiddo in 1926. A second is a relief (a raised design that protrudes slightly from a flat surface) and a list found on a wall in the temple of Amun at Karnak, Egypt. It names several of the cities Shishak conquered in his campaign into the region now known as Palestine.

HOW COULD BRONZE TAKE THE PLACE OF GOLD? (12:10) It couldn’t. Other valuable articles taken from the temple probably were replaced by cheaper substitutes as well. Such humiliation and loss of grandeur apparently caused a change of heart that brought about some good (v. 12). Perhaps the ­people discovered that true worship required a humble heart rather than precious gold. WHAT KIND OF EVIL DID REHOBOAM DO? (12:14) Canaanite idolatry spread in Judah during Rehoboam’s reign (1Ki 14:22 – 24). His pride (revealed by his initial response to Jeroboam in 2Ch 10:14) may also have led to the sin of self-sufficiency, so that he failed to turn to God for help. WHAT WERE THESE RECORDS OF SHEMAIAH? (12:15) We don’t know, because these records have been lost. It is possible that much of their content has been included in the books of Kings and Chronicles.

12

Af­ter Re­ho­bo­am’s po­si­tion as king was es­tab­lished and he had be­come s­ trong, he and all Is­ra­el a with him aban­doned the law of the Lord. 2 Be­cause they had been un­faith­ful to the Lord, Shi­shak king of E ­ gypt at­tacked Je­ ru­sa­lem in the ­fifth year of King Re­ho­bo­am. 3  With ­twelve hun­dred char­i­ots and six­ty thou­sand horse­men and the in­ nu­mer­a­ble ­troops of Lib­y­ans, Suk­kites and Cush­ites  b that came with him from ­Egypt, 4  he cap­tured the for­ti­fied cit­ies of Ju­dah and came as far as Je­ru­sa­lem. 5 Then the proph­et She­ma­iah came to Re­ho­bo­am and to the lead­ers of Ju­dah who had as­sem­bled in Je­ru­sa­lem for fear of Shi­shak, and he said to them, “This is what the Lord says, ‘You have aban­doned me; there­fore, I now aban­don you to Shi­shak.’ ” 6 The lead­ers of Is­ra­el and the king hum­bled them­selves and said, “The Lord is just.” 7 When the Lord saw that they hum­bled them­selves, this word of the Lord came to She­ma­iah: “Since they have hum­ bled them­selves, I will not de­stroy them but will soon give them de­liv­er­ance. My ­wrath will not be ­poured out on Je­ru­ sa­lem ­through Shi­shak. 8  They will, how­ev­er, be­come sub­ ject to him, so that they may l­earn the dif­fer­ence be­tween serv­ing me and serv­ing the ­kings of oth­er lands.” 9  When Shi­shak king of ­Egypt at­tacked Je­ru­sa­lem, he car­ried off the trea­sures of the tem­ple of the Lord and the trea­sures of the roy­al pal­ace. He took ev­ery­thing, in­clud­ing the gold ­shields Sol­o­mon had made. 10  So King Re­ho­bo­am made b ­ ronze ­shields to re­place them and as­signed ­these to the com­mand­ers of the g ­ uard on duty at the en­trance to the roy­al pal­ace. 11 When­ev­er the king went to the Lord’s tem­ple, the ­guards went with him, bear­ing the ­shields, and af­ter­ward they re­turned them to the guard­room. 12  Be­cause Re­ho­bo­am hum­bled him­self, the Lord’s an­ger ­turned from him, and he was not to­tal­ly de­stroyed. In­deed, ­there was some good in Ju­dah. 13  King Re­ho­bo­am es­tab­lished him­self firm­ly in Je­ru­sa­ lem and con­tin­ued as king. He was for­ty-one ­years old when he be­came king, and he ­reigned sev­en­teen ­years in Je­ru­ sa­lem, the city the Lord had cho­sen out of all the ­tribes of Is­ra­el in ­which to put his Name. His moth­er’s name was Na­ a­mah; she was an Am­mon­ite. 14 He did evil be­cause he had not set his ­heart on seek­ing the Lord. 15 As for the ­events of Re­ho­bo­am’s ­reign, from be­gin­ning a 1  That

is, Judah, as frequently in 2 Chronicles    b 3  That is, people from the upper Nile region   

2 Chron­icles 13:17

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to end, are they not writ­ten in the rec­ords of She­ma­iah the proph­et and of Iddo the seer that deal with ge­ne­al­o­gies? ­There was con­tin­u­al war­fare be­tween Re­ho­bo­am and Jer­o­ bo­am. 16  Re­ho­bo­am rest­ed with his an­ces­tors and was bur­ ied in the City of Da­vid. And Abi­jah his son suc­ceed­ed him as king.

Abijah King of Judah

13

In the eigh­teenth year of the r­eign of Jer­o­bo­am, Abi­jah be­came king of Ju­dah, 2 and he ­reigned in Je­ ru­sa­lem ­three ­years. His moth­er’s name was Ma­a­kah,  a a ­daugh­ter  b of Uri­el of Gib­e­ah. There was war be­tween Abi­jah and Jer­o­bo­am. 3  Abi­jah went into bat­tle with an army of four hun­dred thou­sand able fight­ing men, and Jer­o­bo­am drew up a bat­tle line ­against him with ­eight hun­dred thou­sand able troops. 4 Abi­jah ­stood on ­Mount Zem­a­ra­im, in the hill coun­try of Ephra­im, and said, “Jer­o­bo­am and all Is­ra­el, lis­ten to me! 5 Don’t you know that the Lord, the God of Is­ra­el, has giv­en the king­ship of Is­ra­el to Da­vid and his de­scen­dants for­ev­er by a cov­enant of salt? 6  Yet Jer­o­bo­am son of Ne­bat, an of­fi­ cial of Sol­o­mon son of Da­vid, re­belled a ­ gainst his mas­ter. 7 Some worth­less scoun­drels gath­ered ­around him and op­ posed Re­ho­bo­am son of Sol­o­mon when he was ­young and in­de­ci­sive and not ­strong ­enough to re­sist them. 8 “And now you plan to re­sist the king­dom of the Lord, ­which is in the ­hands of Da­vid’s de­scen­dants. You are in­ deed a vast army and have with you the gold­en ­calves that ­ idn’t you d ­ rive out Jer­o­bo­am made to be your gods. 9 But d the ­priests of the Lord, the sons of Aar­on, and the Le­vites, and make p ­ riests of your own as the peo­ples of oth­er ­lands do? Who­ev­er ­comes to con­se­crate him­self with a ­young bull and sev­en rams may be­come a ­priest of what are not gods. 10 “As for us, the Lord is our God, and we have not for­sak­ en him. The ­priests who ­serve the Lord are sons of Aar­on, and the Le­vites as­sist them. 11  Ev­ery morn­ing and eve­ning they pre­sent b ­ urnt of­fer­ings and fra­grant in­cense to the Lord. They set out the ­bread on the cer­e­mo­ni­al­ly ­clean ta­ ble and ­light the ­lamps on the gold lamp­stand ev­ery eve­ ning. We are ob­serv­ing the re­quire­ments of the Lord our God. But you have for­sak­en him. 12 God is with us; he is our lead­er. His ­priests with ­their trum­pets will ­sound the bat­tle cry a ­ gainst you. Peo­ple of Is­ra­el, do not f­ ight a ­ gainst the Lord, the God of your an­ces­tors, for you will not suc­ceed.” 13 Now Jer­o­bo­am had sent t­ roops ­around to the rear, so that ­while he was in ­front of Ju­dah the am­bush was be­hind them. 14 Ju­dah ­turned and saw that they were be­ing at­tacked at both ­front and rear. Then they ­cried out to the Lord. The ­priests blew ­their trum­pets 15 and the men of Ju­dah r­ aised the bat­tle cry. At the s­ ound of t­ heir bat­tle cry, God rout­ed Jer­o­bo­am and all Is­ra­el be­fore Abi­jah and Ju­dah. 16  The Is­ra­ el­ites fled be­fore Ju­dah, and God de­liv­ered them into t­ heir ­hands. 17 Abi­jah and his ­troops in­flict­ed ­heavy loss­es on them, so that ­there were five hun­dred thou­sand ­ca­su­al­ties a 2  Most Septuagint manuscripts and Syriac (see also 11:20 and 1 Kings 15:2); Hebrew Micaiah    b 2 Or granddaughter   

HOW COULD ABIJAH SPEAK TO 800,000 SOLDIERS AT ONE TIME? (13:4) Abijah spoke from Mount Zemaraim, which gave him an elevated platform from which to speak, and his voice likely carried a long distance down the valley. Still, 800,000 ­people could not have heard him clearly. It’s likely that the captains of the armies, along with King Jer­oboam, came to the front to hear Abijah. They decided what to communicate to the rest of the troops. WHAT WAS A COVENANT OF SALT? (13:5) Salt, a valuable preservative, was included with many sacrifices (Lev 2:13; Eze 43:24). Part of the sacrificial meat was given to the priests as a covenant of salt. See What was an everlasting covenant of salt? (Nu 18:19; p. 223). The phrase may have suggested that the promise, like other things salted, would be preserved. So God’s promise to David was everlasting (2Sa 7:8 – 16). WHY BECOME A PRIEST OF WHAT ARE NOT GODS? (13:9) Then, as now, unscrupulous ­people sought to profit by engaging in counterfeit ministries. Since their religion was contrived to begin with, these priests felt no qualms about using their position for their personal benefit. Abijah’s point was that because Israel had rejected God and accepted a false religion, the Lord was not on their side.

WERE THERE REALLY 500,000 CASUALTIES AMONG THE ISRAELITES? (13:17) This seems like an extraordinary figure. (Total U.S. deaths in World War II amounted to 405,000.) Some say the word thousand could be translated as chiefs or military troops. If so, the number slain could have been as low as 500. Others point out that numbers were susceptible to scribal errors, since Hebrew writers were not as precise with numbers as we tend to be. In their culture, the word thousand could simply convey the idea of “a lot.” See How can such large numbers be explained? (1Ch 18:4 – 5; p. 607).

644

2 Chron­icles 13:18

WHAT WERE THE ANNOTATIONS OF THE PROPHET IDDO? (13:22) Like the prophet Shemaiah (12:15), Iddo was a prophet who recorded the events of his day. Iddo was referred to as a seer (9:29; 12:15), another name for a prophet. Although the Chronicler cited Iddo as one of his resources, Iddo’s writings have since been lost.

­among Is­ra­el’s able men. 18  The Is­ra­el­ites were sub­dued on that oc­ca­sion, and the peo­ple of Ju­dah were vic­to­ri­ous be­ cause they re­lied on the Lord, the God of t­ heir an­ces­tors. 19 Abi­jah pur­sued Jer­o­bo­am and took from him the ­towns of Beth­el, Jesh­a­nah and ­Ephron, with ­their sur­round­ing vil­ lag­es. 20 Jer­o­bo­am did not re­gain pow­er dur­ing the time of Abi­jah. And the Lord ­struck him down and he died. 21 But Abi­jah grew in s­ trength. He mar­ried four­teen ­wives and had twen­ty-two sons and six­teen daugh­ters. 22 The oth­er e ­ vents of Abi­jah’s ­reign, what he did and what he said, are writ­ten in the an­no­ta­tions of the proph­et Iddo. a And Abi­jah rest­ed with his an­ces­tors and was bur­ied in the City of Da­vid. Asa his son suc­ceed­ed him as king, and in his days the coun­try was at ­peace for ten years.

14

Asa King of Judah WHEN HAD JUDAH ACQUIRED THESE IDOLS AND PLACES OF WORSHIP? (14:3) They had existed since the days of the judges. ­People built small shrines on their own lands, particularly on high spots, under spreading trees and at springs. At the end of Solomon’s rule and after only three years of Rehoboam’s reign, ­people lost interest in temple worship, and many went back to their hilltop shrines.

HOW COULD A SMALL NATION SUPPORT SUCH A LARGE ARMY? (14:8) The figures for Asa’s army total 580,000 — ​ more than the 537,000 sent to the 1991 Gulf War by the U.S. See Were there really 500,000 casualties among the Israelites? (13:17; p. 643). ASA DEFEATS THE CUSHITES (14:9 – 13)

Zerah’s route

IS RA EL

Jo rd an R .

Asa’s route

Valley of Bethel Zephathah Jerusalem Gaza

Mareshah Gerar

From Cush

Salt Sea (Dead Sea)

J U D AH 0 0

20 km. 20 miles

WHAT WAS THIS TERROR OF THE LORD? (14:14 – 15) This phrase indicates a sort of psychological paralysis — ​an inability to fight — ​on the part of Judah’s foes (17:10; 20:29). Since Judah’s army was fighting with the Lord’s power, their enemies realized they could not withstand it.

2 Asa did what was good and ­right in the eyes of the Lord his God. 3 He re­moved the for­eign al­tars and the high plac­ es, ­smashed the sa­cred ­stones and cut down the Ashe­rah ­poles.  b 4 He com­mand­ed Ju­dah to seek the Lord, the God of ­their an­ces­tors, and to obey his laws and com­mands. 5 He re­moved the high plac­es and in­cense al­tars in ev­ery town in Ju­dah, and the king­dom was at p ­ eace un­der him. 6  He ­built up the for­ti­fied cit­ies of Ju­dah, ­since the land was at p ­ eace. No one was at war with him dur­ing t­ hose ­years, for the Lord gave him rest. 7 “Let us ­build up ­these ­towns,” he said to Ju­dah, “and put ­walls ­around them, with tow­ers, ­gates and bars. The land is ­still ours, be­cause we have s­ ought the Lord our God; we ­sought him and he has giv­en us rest on ev­ery side.” So they ­built and pros­pered. 8 Asa had an army of ­three hun­dred thou­sand men from Ju­dah, e ­ quipped with l­arge s­ hields and with s­ pears, and two hun­dred and ­eighty thou­sand from Ben­ja­min, ­armed with ­small ­shields and with bows. All ­these were ­brave fight­ing men. 9 Ze­rah the Cush­ite ­marched out a ­ gainst them with an army of thou­sands upon thou­sands and t­hree hun­dred char­i­ots, and came as far as Ma­re­shah. 10 Asa went out to meet him, and they took up bat­tle po­si­tions in the Val­ley of Zeph­a­thah near Ma­re­shah. 11 Then Asa ­called to the Lord his God and said, “Lord, ­there is no one like you to help the pow­er­less ­against the ­mighty. Help us, Lord our God, for we rely on you, and in your name we have come ­against this vast army. Lord, you are our God; do not let mere mor­tals pre­vail ­against you.” 12 The Lord s­ truck down the Cush­ites be­fore Asa and Ju­dah. The Cush­ites fled, 13 and Asa and his army pur­sued them as far as Ge­rar. Such a ­great num­ber of Cush­ites fell that they c­ ould not re­cov­er; they were c­ rushed be­fore the Lord and his forc­es. The men of Ju­dah car­ried off a l­arge ­amount of plun­der. 14  They de­stroyed all the vil­lag­es ­around a In

Hebrew texts 14:1 is numbered 13:23, and 14:2-15 is numbered 14:1-14.    b 3  That is, wooden symbols of the goddess Asherah; here and elsewhere in 2 Chronicles   

2 Chron­icles 15:19

645

Ge­rar, for the ter­ror of the Lord had fall­en on them. They loot­ed all ­these vil­lag­es, ­since ­there was much plun­der ­there. 15 They also at­tacked the ­camps of the herd­ers and car­ried off ­droves of ­sheep and ­goats and cam­els. Then they re­turned to Je­ru­sa­lem.

Asa’s Reform

15

The Spir­it of God came on Az­a­ri­ah son of Oded. 2 He went out to meet Asa and said to him, “Lis­ten to me, Asa and all Ju­dah and Ben­ja­min. The Lord is with you when you are with him. If you seek him, he will be ­found by you, but if you for­sake him, he will for­sake you. 3 For a long time Is­ra­el was with­out the true God, with­out a p ­ riest to t­ each and with­out the law. 4 But in ­their dis­tress they ­turned to the Lord, the God of Is­ra­el, and ­sought him, and he was f­ ound by them. 5 In t­ hose days it was not safe to trav­el ­about, for all the in­hab­i­tants of the ­lands were in ­great tur­moil. 6 One na­ tion was be­ing c­ rushed by an­oth­er and one city by an­oth­er, be­cause God was trou­bling them with ev­ery kind of dis­tress. 7 But as for you, be ­strong and do not give up, for your work will be re­ward­ed.” 8  When Asa ­heard ­these ­words and the proph­e­cy of Az­a­ri­ ah son of a Oded the proph­et, he took cour­age. He re­moved the de­test­able ­idols from the ­whole land of Ju­dah and Ben­ ja­min and from the ­towns he had cap­tured in the h ­ ills of Ephra­im. He re­paired the al­tar of the Lord that was in ­front of the por­ti­co of the Lord’s tem­ple. 9 Then he as­sem­bled all Ju­dah and Ben­ja­min and the peo­ ple from Ephra­im, Ma­nas­seh and Sim­e­on who had set­tled ­among them, for ­large num­bers had come over to him from Is­ra­el when they saw that the Lord his God was with him. 10 They as­sem­bled at Je­ru­sa­lem in the ­third ­month of the fif­teenth year of ­Asa’s ­reign. 11 At that time they sac­ri­ficed to the Lord sev­en hun­dred head of cat­tle and sev­en thou­sand ­sheep and ­goats from the plun­der they had b ­ rought back. 12 They en­tered into a cov­enant to seek the Lord, the God of ­their an­ces­tors, with all t­ heir h ­ eart and soul. 13 All who ­would not seek the Lord, the God of Is­ra­el, were to be put to ­death, wheth­er ­small or ­great, man or wom­an. 14 They took an oath to the Lord with loud ac­cla­ma­tion, with shout­ing and with trum­pets and h ­ orns. 15  All Ju­dah re­joiced ­about the oath be­cause they had s­ worn it whole­heart­ed­ly. They ­sought God ea­ger­ly, and he was f­ ound by them. So the Lord gave them rest on ev­ery side. 16 King Asa also de­posed his grand­moth­er Ma­a­kah from her po­si­tion as ­queen moth­er, be­cause she had made a re­ pul­sive im­age for the wor­ship of Ashe­rah. Asa cut it down, ­broke it up and ­burned it in the Kid­ron Val­ley. 17  Al­though he did not re­move the high plac­es from Is­ra­el, ­Asa’s ­heart was ­ rought into ful­ly com­mit­ted to the Lord all his life. 18 He b the tem­ple of God the sil­ver and gold and the ar­ti­cles that he and his fa­ther had ded­i­cat­ed. 19 There was no more war un­til the thir­ty-­fifth year of ­Asa’s reign. a 8  Vulgate and Syriac (see also Septuagint and verse 1); Hebrew does not have Azariah son of.   

HOW DID THE SPIRIT OF GOD COME ON AZARIAH? (15:1) Although we can’t know what signs might have indicated that Azariah was speaking with the force and authority of the Spirit of the Lord, those who heard him were convinced. The prophet’s message gave Asa the courage to renew his commitment to the Lord by removing idols and repairing the altar of the Lord (v. 8). WHAT TIME IN ISRAEL’S HISTORY WAS AZARIAH TALKING ABOUT? (15:3 – 6) Probably the period of the judges (e.g., Jdg 13:1; 21:25).

WHY WAS A NEW COVENANT NECESSARY? (15:12) The nation had plunged into idolatry and had neglected the worship of the Lord. Asa saw that a heartfelt revival was needed. The covenant Israel had made with God at Sinai had already been renewed several times by the nation’s recommitment to the Lord (Dt 29:1 – 28; Jos 8:30 – 35; 24:1 – 27; 1Sa 11:14 — ​ 12:25). HOW DID ASA DEPOSE HIS GRANDMOTHER? (15:16) It is unclear what power belonged to a queen mother in Judah, but it was considerable. Later, Queen Athaliah was able to usurp the throne after her son Ahaziah’s death (2Ki 11:1 – 20). Asa’s bold move to remove his grandmother from her position was both symbolic and political. He stripped her of whatever powers or influence she had, perhaps consigning her to house arrest. WHY DIDN’T ASA BURN THE REPULSIVE IMAGE RIGHT WHERE IT WAS? (15:16) Probably to avoid further contamination of the city. Hauling the image to the Kidron Valley, just outside the city limits, would have created a public spectacle. It advertised the renewed commitment the king had made to God. It’s also possible that the Kidron Valley was the site of Absalom’s grave. If so, Maakah’s public shame would have been even greater since Absalom, who had rebelled against David, was her father. Later the Kidron Valley was similarly used in other reforms (29:16; 30:14; 2Ki 23:4 – 6).

646

2 Chron­icles 16:1 Asa’s Last Years

16 HOW MUCH DID IT COST TO RENT AN ARMY? (16:2 – 4) Neither this passage nor the parallel one in 1 Kings 15:17 – 22 tells the exact amount paid to Ben-Hadad. In a similar situation, King Hez­ekiah paid more than 35 million dollars (in modern U.S. currency) to Assyria to secure an alliance with them (2Ki 18:14). Similarly, Phar­aoh Necho was paid 3 million dollars to leave Judah and let the p ­ eople remain in their homeland (2Ki 23:33). See How much did soldiers get paid? (25:6; p. 658).

WHO WAS HANANI THE SEER? (16:7) Presumably this is the same Hanani whose son Jehu ministered to Asa’s son Jehoshaphat (19:2). Nothing else is known about him. DO THESE VERSES CLASSIFY ASA AS A GOOD OR BAD KING? (16:7 – 12) The Chronicler saw the kings — ​some good, some bad — ​as spiritual role models for his readers. Asa’s treaty with the king of Aram and his refusal to ask God for healing are interpreted negatively. For most of his life, Asa was good, but near the end of his life, he turned from God and was punished for his sins. The generalized summary of his life (15:17), however, did not take into account his later failures, leaving the general feeling that he was considered one of the good kings of Judah.

In the thir­ty-­sixth year of ­Asa’s ­reign Ba­a­sha king of Is­ra­el went up ­against Ju­dah and for­ti­fied Ra­mah to pre­vent any­one from leav­ing or en­ter­ing the ter­ri­to­ry of Asa king of Ju­dah. 2 Asa then took the sil­ver and gold out of the trea­sur­ies of the Lord’s tem­ple and of his own pal­ace and sent it to BenHa­dad king of Aram, who was rul­ing in Da­mas­cus. 3 “Let ­there be a trea­ty be­tween me and you,” he said, “as t­ here was be­tween my fa­ther and your fa­ther. See, I am send­ing you sil­ver and gold. Now b ­ reak your trea­ty with Ba­a­sha king of Is­ra­el so he will with­draw from me.” 4 Ben-Ha­dad a ­ greed with King Asa and sent the com­ mand­ers of his forc­es ­against the t­owns of Is­ra­el. They con­quered Ijon, Dan, Abel Maim a and all the s­ tore cit­ies of Naph­ta­li. 5 When Ba­a­sha ­heard this, he ­stopped build­ing Ra­ ­ rought all mah and aban­doned his work. 6 Then King Asa b the men of Ju­dah, and they car­ried away from Ra­mah the ­stones and tim­ber Ba­a­sha had been us­ing. With them he ­built up Geba and Miz­pah. 7 At that time Ha­na­ni the seer came to Asa king of Ju­dah and said to him: “Be­cause you re­lied on the king of Aram and not on the Lord your God, the army of the king of Aram has es­caped from your hand. 8 Were not the Cush­ites b and Lib­y­ans a ­mighty army with ­great num­bers of char­i­ots and horse­men  c ? Yet when you re­lied on the Lord, he de­liv­ ered them into your hand. 9 For the eyes of the Lord ­range through­out the ­earth to strength­en t­ hose ­whose ­hearts are ful­ly com­mit­ted to him. You have done a fool­ish ­thing, and from now on you will be at war.” 10 Asa was an­gry with the seer be­cause of this; he was so en­raged that he put him in pris­on. At the same time Asa bru­tal­ly op­pressed some of the peo­ple. a 4  Also

known as Abel Beth Maakah    b 8  That is, people from the upper Nile region    c 8 Or charioteers   

WHY DID ISRAEL AND JUDAH FIGHT EACH OTHER? 16:1 Conflict was the hallmark of the relationship between the northern kingdom of Israel and the southern kingdom of Judah from the moment the nation of Israel was divided in 930 BC. The two nations were plagued by chronic hostility and fighting over the border territory to the north of Jerusalem. Why couldn’t these two kingdoms that had once been united get along? Why were they continually fighting each other? Although the Chronicler could have pointed to the political or sociological tensions common to neighboring countries, he chose to focus on the religious issues that were set in motion by Jeroboam I, the first king of the northern kingdom of Israel. The author of Kings records how Jeroboam set up two golden calves in the northern kingdom (Israel), allowing pagan practices to infiltrate the religious ceremonies of the Israelites (1Ki 12:25 – 33). According to the Chronicler, the source of much of the conflict between Israel and Judah stemmed from the different religious practices of the two nations. Note the Chronicler’s description of the migration to Judah of those in Israel who wanted to be faithful to the Lord (2Ch 11:13 – 17) and his characterization of the open hostilities between Israel and Judah (13:4 – 20). Even when Judah allied itself with Israel (18:1), the results were disastrous — ​because Judah’s alliance with Israel was an alliance with those who hate the Lord (19:2). Again, the Chronicler stressed the differences in the nations’ faithfulness to the Lord. In the end, the Chronicler didn’t seem surprised that these two neighboring nations were constantly feuding. His focus was on religious issues, and so he offered little explanation of the political circumstances behind the wars between Israel and Judah.

2 Chron­icles 17:19

647

11 The ­events of ­Asa’s r­ eign, from be­gin­ning to end, are writ­ten in the book of the k ­ ings of Ju­dah and Is­ra­el. 12 In the thir­ty-­ninth year of his ­reign Asa was af­flict­ed with a dis­ ease in his feet. ­Though his dis­ease was se­vere, even in his ill­ness he did not seek help from the Lord, but only from the phy­si­cians. 13 Then in the for­ty-­first year of his ­reign Asa died and rest­ed with his an­ces­tors. 14 They bur­ied him in the tomb that he had cut out for him­self in the City of Da­ vid. They laid him on a bier cov­ered with spic­es and var­i­ous blend­ed per­fumes, and they made a huge fire in his hon­or.

WHAT SORT OF FOOT DISEASE DID ASA HAVE? (16:12) There are three reasonable possibilities: gout, dropsy or senile gangrene. However, there are not enough symptoms provided to determine the disease with certainty. See What foot disease did Asa have? (1Ki 15:23; p. 510).

Jehoshaphat King of Judah

17

Je­hosh­a­phat his son suc­ceed­ed him as king and strength­ened him­self ­against Is­ra­el. 2  He sta­tioned ­troops in all the for­ti­fied cit­ies of Ju­dah and put gar­ri­sons in Ju­dah and in the ­towns of Ephra­im that his fa­ther Asa had cap­tured. 3 The Lord was with Je­hosh­a­phat be­cause he fol­lowed the ways of his fa­ther Da­vid be­fore him. He did not con­sult the Ba­als 4 but ­sought the God of his fa­ther and fol­lowed his com­mands rath­er than the prac­tic­es of Is­ra­el. 5 The Lord es­tab­lished the king­dom un­der his con­trol; and all Ju­dah ­brought ­gifts to Je­hosh­a­phat, so that he had ­great ­wealth and hon­or. 6 His ­heart was de­vot­ed to the ways of the Lord; fur­ther­more, he re­moved the high plac­es and the Ashe­rah ­poles from Ju­dah. 7 In the ­third year of his r­ eign he sent his of­fi­cials BenHail, Oba­di­ah, Zech­a­ri­ah, Ne­than­el and Mi­ca­iah to ­teach in the ­towns of Ju­dah. 8  With them were cer­tain Le­vites  — ​She­ ma­iah, Neth­a­ni­ah, Zeb­a­di­ah, As­a­hel, She­mir­a­moth, Je­hon­a­ than, Ad­o­ni­jah, To­bi­jah and Tob-Ad­o­ni­jah  — ​and the ­priests Elish­a­ma and Je­ho­ram. 9  They ­taught through­out Ju­dah, tak­ing with them the Book of the Law of the Lord; they went ­around to all the t­ owns of Ju­dah and ­taught the peo­ple. 10 The fear of the Lord fell on all the king­doms of the ­lands sur­round­ing Ju­dah, so that they did not go to war ­against Je­hosh­a­phat. 11  Some Phi­lis­tines ­brought Je­hosh­a­ phat g ­ ifts and sil­ver as trib­ute, and the ­Arabs ­brought him ­flocks: sev­en thou­sand sev­en hun­dred rams and sev­en thou­sand sev­en hun­dred goats. 12  Je­hosh­a­phat be­came more and more pow­er­ful; he ­built ­forts and ­store cit­ies in Ju­dah 13 and had ­large sup­plies in the ­towns of Ju­dah. He also kept ex­pe­ri­enced fight­ing men in Je­ru­sa­lem. 14  Their en­roll­ment by fam­i­lies was as fol­lows: From Ju­dah, com­mand­ers of ­units of 1,000: Ad­nah the com­mand­er, with 300,000 fight­ing men; 15 next, Je­ho­ha­nan the com­mand­er, with 280,000; 16 next, Am­a­si­ah son of Zik­ri, who vol­un­teered him­ self for the ser­vice of the Lord, with 200,000. 17 From Ben­ja­min: Eli­a­da, a val­iant sol­dier, with 200,000 men ­armed with bows and shields; 18 next, Je­hoz­a­bad, with 180,000 men ­armed for bat­tle. 19 These were the men who ­served the king, be­sides t­ hose he sta­tioned in the for­ti­fied cit­ies through­out Ju­dah.

WHAT WAS WRONG WITH GOING TO PHYSICIANS? (16:12) This is an indictment not against the medical profession but against Asa for not seeking the Lord. God often used disease in the Old Testament as a spiritual wake-up call. God wanted to get Asa’s attention and bring him back to trusting him. God was displeased that Asa was relying solely on natural solutions instead of relying on the Lord (v. 7). DID ASA TURN AWAY FROM GOD? (16:12) If Asa’s heart was fully committed to the Lord all his life (15:17), why did he seem to reject God at the end? Asa began as a good king whose life was mostly characterized by trust in God. Sadly, the last events of Asa’s life were less impressive. Rejecting God’s word given through Hanani, he became an oppressive ruler (16:10) who refused to seek God’s help in times of national (v. 7) and personal (v. 12) crises. Perhaps Asa — ​like many others who have enjoyed God’s blessings — ​allowed complacency to erode his faith. WHY HAVE A BONFIRE AT A FUNERAL? (16:14) Apparently it was customary to honor the dead with a memorial fire (Jer 34:5; cf. 2Ch 21:19). The fire included spices and perfume, and the body may have been buried on a bed of the aromatic ashes. Some think that Asa was cremated, though that is unlikely, because cremation was reserved primarily for serious offenders. But cremations were done in some cases. See Why burn the bodies before burying them? (1Sa 31:12 – 13; p. 433). WHY DID PEOPLE CONSULT THE BAALS? (17:3) Seeking guidance for the future was a common practice of idol worship. Baal means “lord” or “master” and can refer to several gods. Baal to the Canaanites was normally Hadad, the god of storms. The prophets of Baal who competed with Elijah (1Ki 18:16 – 45) served another Baal, probably Melqart, the god of the underworld. Ahab, the king of Israel during Jehoshaphat’s reign in Judah, also worshiped Melqart, perhaps prompting the Chronicler to note that Jehoshaphat did not. See Who was the god Baal? (1Ki 16:32; p. 512) and the article What were the gods of Canaan? (1Sa 7:3 – 4; p. 397). WHAT COULD AVERAGE CITIZENS GIVE A KING? (17:5) The gifts they brought were tribute, the equivalent to taxes (1Sa 8:14 – 17). They were more a symbol of allegiance than a substantial gift. HOW DID PEOPLE LEARN ABOUT GOD BEFORE THESE TEACHERS CAME? (17:7) Typically, p ­ eople traveled to the prophets, as Saul went to Samuel (1Sa 9:6 – 10) and as the Shunammite woman went to E ­ lisha

648

2 Chron­icles 18:1

(2Ki 4:22 – 23). Sometimes they went to priests (1Sa 1:3). Priests were in charge of sacrifice and worship but also taught moral, legal and social traditions.

Micaiah Prophesies Against Ahab

WHY WOULD AN INTERNATIONAL TREATY BE RATIFIED WITH A WEDDING? (18:1) This was a widespread custom in ancient times. The wedding sealed the treaty with a relationship. A king was less likely to break a treaty if doing so endangered his family members who lived with his former enemy. Psalm 45 was written with just such a treaty and royal wedding in mind. AHAB KILLED (18:3 – 34)

Jerusalem JU DAH

Jordan R.

Med

iter

ran

ean

Sea

Damascus ARA M Sea of Kinnereth (Sea of I S RAEL Galilee) Ramoth Samaria Gilead 0 20 km. 0

20 miles

WHY DID JEHOSHAPHAT FIND THESE PROPHETS UNSATISFACTORY? (18:5 – 6) Somehow Jehoshaphat suspected that these 400 prophets were “yes men.” Perhaps their unified voice made him suspicious. Or perhaps Jehoshaphat, as king of the southern kingdom of Judah, was uncertain about these northern prophets. It may also be that he questioned their word because they didn’t use the name of God, the Lord. WHAT WAS THIS PROPHESYING? (18:9) We don’t know. We do know they were attempting to predict future events.

WAS MICAIAH LYING OR BEING SARCASTIC? (18:14) Micaiah was apparently role-playing, pretending to be another of the king’s “yes men” — ​perhaps to ridicule the king. Something about Micaiah’s voice or manner led King Ahab to believe that he was being mocked (v. 15).

18

Now Je­hosh­a­phat had ­great ­wealth and hon­or, and he al­lied him­self with Ahab by mar­riage. 2  Some ­years lat­er he went down to see Ahab in Sa­mar­ia. Ahab slaugh­ tered many ­sheep and cat­tle for him and the peo­ple with him and ­urged him to at­tack Ra­moth Gil­ea ­ d. 3 Ahab king of Is­ra­el ­asked Je­hosh­a­phat king of Ju­dah, “Will you go with me ­against Ra­moth Gil­e­ad?” Je­hosh­a­phat re­plied, “I am as you are, and my peo­ple as your peo­ple; we will join you in the war.” 4  But Je­hosh­a­phat also said to the king of Is­ra­el, “First seek the coun­sel of the Lord.” 5 So the king of Is­ra­el b ­ rought to­geth­er the proph­ets — ​ four hun­dred men — ​and ­asked them, “Shall we go to war ­against Ra­moth Gil­ea ­ d, or ­shall I not?” “Go,” they an­swered, “for God will give it into the ­king’s hand.” 6 But Je­hosh­a­phat ­asked, “Is t­ here no lon­ger a proph­et of the Lord here whom we can in­quire of ?” 7  The king of Is­ra­el an­swered Je­hosh­a­phat, “There is ­still one proph­et ­through whom we can in­quire of the Lord, but I hate him be­cause he nev­er proph­es­ ies any­thing good ­about me, but al­ways bad. He is Mi­ca­iah son of Im­lah.” “The king s­ hould not say such a t­ hing,” Je­hosh­a­phat re­ plied. 8 So the king of Is­ra­el c­ alled one of his of­fi­cials and said, “Bring Mi­ca­iah son of Im­lah at once.” 9 Dressed in t­ heir roy­al ­robes, the king of Is­ra­el and Je­ hosh­a­phat king of Ju­dah were sit­ting on t­ heir ­thrones at the thresh­ing ­floor by the en­trance of the gate of Sa­mar­ia, with all the proph­ets proph­e­sy­ing be­fore them. 10  Now Zed­e­ki­ ah son of Ke­na­a­nah had made iron ­horns, and he de­clared, “This is what the Lord says: ‘With ­these you will gore the Ar­a­me­ans un­til they are de­stroyed.’  ” 11 All the oth­er proph­ets were proph­e­sy­ing the same ­thing. “At­tack Ra­moth Gil­e­ad and be vic­to­ri­ous,” they said, “for the Lord will give it into the ­king’s hand.” 12 The mes­sen­ger who had gone to sum­mon Mi­ca­iah said to him, “Look, the oth­er proph­ets with­out ex­cep­tion are pre­dict­ing suc­cess for the king. Let your word ­agree with ­theirs, and ­speak fa­vor­ably.” 13 But Mi­ca­iah said, “As sure­ly as the Lord ­lives, I can tell him only what my God says.” 14 When he ar­rived, the king a ­ sked him, “Mi­ca­iah, s­ hall we go to war ­against Ra­moth Gil­e­ad, or ­shall I not?” “At­tack and be vic­to­ri­ous,” he an­swered, “for they will be giv­en into your hand.” 15 The king said to him, “How many ­times must I make you s­ wear to tell me noth­ing but the t­ ruth in the name of the Lord?” 16 Then Mi­ca­iah an­swered, “I saw all Is­ra­el scat­tered on the ­hills like s­ heep with­out a shep­herd, and the Lord said, ‘These peo­ple have no mas­ter. Let each one go home in peace.’ ” 17 The king of Is­ra­el said to Je­hosh­a­phat, “Didn’t I tell you that he nev­er proph­es­ ies any­thing good ­about me, but only bad?”

2 Chron­icles 19:2

649

18 Mi­ca­iah con­tin­ued, “There­fore hear the word of the Lord: I saw the Lord sit­ting on his ­throne with all the mul­ ti­tudes of heav­en stand­ing on his ­right and on his left. 19 And the Lord said, ‘Who will en­tice Ahab king of Is­ra­el into at­tack­ing Ra­moth Gil­ea ­ d and go­ing to his d ­ eath there?’ “One sug­gest­ed this, and an­oth­er that. 20  Fi­nal­ly, a spir­it came for­ward, s­ tood be­fore the Lord and said, ‘I will en­tice him.’ “ ‘By what ­means?’ the Lord asked. 21 “ ‘I will go and be a de­ceiv­ing spir­it in the m ­ ouths of all his proph­ets,’ he said. “ ‘You will suc­ceed in en­tic­ing him,’ said the Lord. ‘Go and do it.’ 22 “So now the Lord has put a de­ceiv­ing spir­it in the ­mouths of ­these proph­ets of ­yours. The Lord has de­creed di­sas­ter for you.” 23  Then Zed­e­ki­ah son of Ke­na­a­nah went up and ­slapped Mi­ca­iah in the face. “Which way did the spir­it from a the Lord go when he went from me to ­speak to you?” he asked. 24 Mi­ca­iah re­plied, “You will find out on the day you go to hide in an in­ner room.” 25 The king of Is­ra­el then or­dered, “Take Mi­ca­iah and send him back to Amon the rul­er of the city and to Jo­ash the ­king’s son, 26 and say, ‘This is what the king says: Put this fel­low in pris­on and give him noth­ing but ­bread and wa­ter un­til I re­turn safe­ly.’  ” 27 Mi­ca­iah de­clared, “If you ever re­turn safe­ly, the Lord has not spo­ken ­through me.” Then he add­ed, “Mark my ­words, all you peo­ple!”

WAS THIS A PARABLE OR A LITERAL EVENT IN HEAVEN? (18:18 – 21) Perhaps both. Communicating through images familiar to their culture, Micaiah described a heavenly conference similar to the one King Ahab was conducting. The two earthly kings sat regally on their thrones with the false prophets before them (v. 9). The heavenly king was pictured similarly, in a way consistent with the view of ancient Near Eastern culture: gods were conferring together, with one as the chairperson.

Ahab Killed at Ramoth Gilead 28 So the king of Is­ra­el and Je­hosh­a­phat king of Ju­dah went up to Ra­moth Gil­e­ad. 29 The king of Is­ra­el said to Je­ hosh­a­phat, “I will en­ter the bat­tle in dis­guise, but you wear your roy­al ­robes.” So the king of Is­ra­el dis­guised him­self and went into bat­tle. 30 Now the king of Aram had or­dered his char­i­ot com­ mand­ers, “Do not ­fight with any­one, ­small or ­great, ex­cept the king of Is­ra­el.” 31  When the char­i­ot com­mand­ers saw Je­hosh­a­phat, they t­ hought, “This is the king of Is­ra­el.” So they ­turned to at­tack him, but Je­hosh­ap ­ hat ­cried out, and the Lord h ­ elped him. God drew them away from him, 32 for when the char­io ­ t com­mand­ers saw that he was not the king of Is­ra­el, they ­stopped pur­su­ing him. 33 But some­one drew his bow at ran­dom and hit the king of Is­ra­el be­tween the breast­plate and the ­scale ar­mor. The king told the char­i­ot driv­er, “Wheel ­around and get me out of the fight­ing. I’ve been wound­ed.” 34 All day long the bat­ tle ­raged, and the king of Is­ra­el ­propped him­self up in his char­i­ot fac­ing the Ar­a­me­ans un­til eve­ning. Then at sun­set he died. When Je­hosh­a­phat king of Ju­dah re­turned safe­ly to his pal­ace in Je­ru­sa­lem, 2 Jehu the seer, the son of Ha­ na­ni, went out to meet him and said to the king, “Should you help the wick­ed and love b ­those who hate the Lord?

19

a 23 Or Spirit

of    b 2 Or and make alliances with   

WHY WOULD GOD USE A LIE TO ACCOMPLISH HIS PURPOSES? (18:22) Ahab, though unwilling to follow the Lord, tried to get God to endorse his plan through the prophets. Ahab deceived himself and got exactly what he wanted — ​confirmation of his war strategy. If he had been open to a true word from the Lord, however, he would have recognized that the false prophets were simply echoing his personal desires. In the final analysis, God did not deceive Ahab. God gave Ahab the choice between believing a lie and believing the truth. See Is God guilty of lying? (1Ki 22:20 – 22; p. 522). WHAT HAPPENED TO MICAIAH? (18:25 – 26) We’re not told. It’s possible that once Mi­ caiah’s words were vindicated, others made sure that he was released from prison. The Chronicler’s main focus was that Micaiah was a true p ­ rophet. AFTER GOING TO SO MUCH TROUBLE TO FIND A TRUE PROPHET, WHY DID JEHOSHAPHAT IGNORE HIS WARNING? (18:28) Several possibilities exist. (1) Perhaps he felt the social pressure to go along with the crowd — ​everyone but Micaiah had heartily endorsed Ahab’s plan. (2) Perhaps he felt some social obligation to comply with the host who had just entertained him so lavishly. (3) Perhaps out of sheer stubbornness he decided to do what he knew to be wrong. He was later rebuked for his disobedience (19:2). WHY DID THE KING OF ISRAEL DISGUISE HIMSELF? (18:29) It appears that Ahab was acting on the hunch that he would be singled out as a target by the Arameans, which actually happened (v. 30). If this was why he disguised himself, then he deliberately set Jehoshaphat up to take the brunt of the attack, consistent with Ahab’s self-serving and deceptive character. HOW COULD THE SOLDIERS TELL THAT THE KING OF JUDAH WAS NOT THE KING OF ISRAEL? (18:32) While Ahab was in disguise, wearing armor (v. 33), Jehoshaphat was wearing his royal robes (v. 29). His royal robes perhaps included the national symbol(s) of Judah, which the soldiers would not have recognized from a distance. It’s doubtful the Arameans would have recognized a king most of them had never seen. WHY DID THE SOLDIERS SPARE JEHOSHAPHAT? (18:32) Their quarrel wasn’t with him. They knew that if they could get Ahab, the battle would be over. In fact, their king had told them to fight

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2 Chron­icles 19:3

no one except Ahab (v. 30). Nonetheless, it was God, working in all these circumstances, who made it possible for Jehoshaphat to escape (v. 31).

Be­cause of this, the ­wrath of the Lord is on you. 3 There is, how­ev­er, some good in you, for you have rid the land of the Ashe­rah ­poles and have set your h ­ eart on seek­ing God.”

LINK (19:2) JEHU . . . THE SON OF HANANI Hanani had earlier confronted King Asa when he had turned from God (16:7). There is no evidence that the prophetic calling was regularly transferred from a father to his son, even though the priesthood was.

Jehoshaphat Appoints Judges

WHAT DID REVIVAL HAVE TO DO WITH APPOINTING JUDGES? (19:4 – 5) Revival would have brought a renewed sense of right and wrong, setting the stage for honest and effective judges to work for justice. God wanted his p ­ eople to be righ­teous and just. But without a strong spiritual foundation, Judah’s judicial system would fall short.

WHAT DISTINGUISHED MATTERS CONCERNING THE LORD FROM MATTERS CONCERNING THE KING? (19:11) Some cases involved religious matters and some involved secular matters. There seem to have been separate judges for these two categories of cases. Still, it’s unknown where the lines were drawn in cases that could fall in either category. WHO WERE THE MEUNITES? (20:1) Probably an ethnic group from the vicinity of Mount Seir (v. 10), which was in Edom, a region south of the Dead Sea. HOW NEAR WAS THIS THREATENING ARMY? (20:2) They were at En Gedi, halfway up the west coast of the Dead Sea, or about 25 aerial miles from Jerusalem (see Map 4 at the back of this Bible). It would have been a bit farther by road. WAS IT UNUSUAL FOR KINGS TO PRAY PUBLICLY? (20:5 – 12) Kings led public prayers at special times: David praised God before the whole assembly (1Ch 29:10 – 19), Solomon prayed in front of the whole assembly when he dedicated the temple (2Ch 6:12 – 42), and Josiah went up to the temple with all the p ­ eople to renew the covenant with God (34:29 – 32). The king was known as God’s anointed one, and he represented God’s leadership. Perhaps that’s why the king often stood in a prominent place in the temple (23:13; 34:31). The king’s prayer was ceremonial however, not routine.

4  Je­hosh­a­phat ­lived in Je­ru­sa­lem, and he went out ­again ­ mong the peo­ple from Be­er­she­ba to the hill coun­try of a Ephra­im and ­turned them back to the Lord, the God of ­their an­ces­tors. 5 He ap­point­ed judg­es in the land, in each of the for­ti­fied cit­ies of Ju­dah. 6  He told them, “Con­sid­er care­ful­ly what you do, be­cause you are not judg­ing for mere mor­ tals but for the Lord, who is with you when­ev­er you give a ver­dict. 7 Now let the fear of the Lord be on you. ­Judge care­ful­ly, for with the Lord our God ­there is no in­jus­tice or par­tial­i­ty or brib­ery.” 8  In Je­ru­sa­lem also, Je­hosh­a­phat ap­point­ed some of the Le­vites, ­priests and ­heads of Is­ra­el­ite fam­i­lies to ad­min­is­ter the law of the Lord and to set­tle dis­putes. And they l­ ived in Je­ru­sa­lem. 9 He gave them ­these or­ders: “You must ­serve faith­ful­ly and whole­heart­ed­ly in the fear of the Lord. 10 In ev­ery case that ­comes be­fore you from your peo­ple who live in the cit­ies — ​wheth­er blood­shed or oth­er con­cerns of the law, com­mands, de­crees or reg­u­la­tions — ​you are to warn them not to sin ­against the Lord; oth­er­wise his ­wrath will come on you and your peo­ple. Do this, and you will not sin. 11 “Am­a­ri­ah the c­ hief p ­ riest will be over you in any mat­ ter con­cern­ing the Lord, and Zeb­a­di­ah son of Ish­ma­el, the lead­er of the t­ ribe of Ju­dah, will be over you in any mat­ter con­cern­ing the king, and the Le­vites will s­ erve as of­fi­cials be­fore you. Act with cour­age, and may the Lord be with ­those who do well.”

Jehoshaphat Defeats Moab and Ammon

20

Af­ter this, the Mo­ab­ites and Am­mon­ites with some of the Me­u­nites  a came to wage war ­against Je­hosh­

a­phat. 2 Some peo­ple came and told Je­hosh­a­phat, “A vast army is com­ing a ­ gainst you from Edom, b from the oth­er side of the Dead Sea. It is al­ready in Haz­e­zon Ta­mar” (that is, En Gedi). 3  Alarmed, Je­hosh­a­phat re­solved to in­quire of the Lord, and he pro­claimed a fast for all Ju­dah. 4 The peo­ple of Ju­dah came to­geth­er to seek help from the Lord; in­deed, they came from ev­ery town in Ju­dah to seek him. 5  Then Je­hosh­a­phat ­stood up in the as­sem­bly of Ju­dah and Je­ru­sa­lem at the tem­ple of the Lord in the ­front of the new court­yard 6 and said: “Lord, the God of our an­ces­tors, are you not the God who is in heav­en? You rule over all the king­doms of the na­tions. Pow­er and m ­ ight are in your hand, and ­ rive no one can with­stand you. 7 Our God, did you not d out the in­hab­i­tants of this land be­fore your peo­ple Is­ ra­el and give it for­ev­er to the de­scen­dants of Abra­ham your ­friend? 8 They have ­lived in it and have ­built in it a sanc­tu­ary for your Name, say­ing, 9  ‘If ca­lam­i­ty ­comes a 1 

Some Septuagint manuscripts; Hebrew Ammonites    b 2  One Hebrew manuscript; most Hebrew manuscripts, Septuagint and Vulgate Aram   

2 Chron­icles 20:24

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upon us, wheth­er the ­sword of judg­ment, or ­plague or fam­ine, we will ­stand in your pres­ence be­fore this tem­ple that b ­ ears your Name and will cry out to you in our dis­tress, and you will hear us and save us.’ 10 “But now here are men from Am­mon, Moab and ­Mount Seir, ­whose ter­ri­to­ry you ­would not al­low Is­ra­el to in­vade when they came from E ­ gypt; so they t­ urned away from them and did not de­stroy them. 11 See how they are re­pay­ing us by com­ing to ­drive us out of the pos­ses­sion you gave us as an in­her­i­tance. 12 Our God, will you not ­judge them? For we have no pow­er to face this vast army that is at­tack­ing us. We do not know what to do, but our eyes are on you.” 13 All the men of Ju­dah, with t­ heir ­wives and chil­dren and lit­tle ones, ­stood ­there be­fore the Lord. 14 Then the Spir­it of the Lord came on Ja­ha­zi­el son of Zech­a­ri­ah, the son of Be­na­iah, the son of Je­i­el, the son of Mat­ta­ni­ah, a Le­vite and de­scen­dant of ­Asaph, as he ­stood in the as­sem­bly. 15 He said: “Lis­ten, King Je­hosh­a­phat and all who live in Ju­dah and Je­ru­sa­lem! This is what the Lord says to you: ‘Do not be a ­ fraid or dis­cour­aged be­cause of this vast army. For the bat­tle is not ­yours, but ­God’s. 16  To­mor­row ­march down ­against them. They will be climb­ing up by the Pass of Ziz, and you will find them at the end of the ­gorge in the Des­ ert of Je­ru­el. 17 You will not have to f­ ight this bat­tle. Take up your po­si­tions; s­ tand firm and see the de­liv­er­ance the Lord will give you, Ju­dah and Je­ru­sa­lem. Do not be ­afraid; do not be dis­cour­aged. Go out to face them to­mor­row, and the Lord will be with you.’ ” 18 Je­hosh­a­phat ­bowed down with his face to the ­ground, and all the peo­ple of Ju­dah and Je­ru­sa­lem fell down in wor­ ship be­fore the Lord. 19 Then some Le­vites from the Ko­hath­ ites and Ko­rah­ites ­stood up and ­praised the Lord, the God of Is­ra­el, with a very loud voice. 20 Ear­ly in the morn­ing they left for the Des­ert of Te­koa. As they set out, Je­hosh­a­phat ­stood and said, “Lis­ten to me, Ju­dah and peo­ple of Je­ru­sa­lem! Have f­ aith in the Lord your God and you will be up­held; have f­ aith in his proph­ets and you will be suc­cess­ful.” 21  Af­ter con­sult­ing the peo­ple, Je­ hosh­a­phat ap­point­ed men to sing to the Lord and to ­praise him for the splen­dor of his a ho­li­ness as they went out at the head of the army, say­ing: “Give thanks to the Lord, for his love endures forever.” 22 As they be­gan to sing and p ­ raise, the Lord set am­bush­ es a ­ gainst the men of Am­mon and Moab and M ­ ount Seir who were in­vad­ing Ju­dah, and they were de­feat­ed. 23 The Am­mon­ites and Mo­ab­ites rose up ­against the men from ­Mount Seir to de­stroy and an­ni­hi­late them. Af­ter they fin­ ished slaugh­ter­ing the men from Seir, they h ­ elped to de­ stroy one an­oth­er. 24 When the men of Ju­dah came to the ­place that over­ looks the des­ert and l­ ooked to­ward the vast army, they saw a 21 Or him with

the splendor of   

HOW DID THE SPIRIT OF THE LORD COME ON JAHAZIEL? (20:14) Although we can’t be sure how God’s Spirit came on Jahaziel, it was clear to the p ­ eople who heard him that he was speaking God’s message with authority. Jahaziel was a descendant of Asaph, who wrote a number of the psalms, played cymbals for worship and taught music. Jahaziel was one of the Levites assigned to make music for the temple worship and had probably not been a prophet before this time. HOW CAN WE KNOW WHO SPEAKS FOR GOD? (20:14) The predictions of a genuine prophet always come true (Dt 18:21 – 22). A false prophet might make an accurate guess about something once or twice, but in the long run God will frustrate his or her ability to speak truth. Chris­tians have the Holy Spirit’s guidance to help them compare the words of those who claim to speak for God with Scripture. WHY HAVE A CHOIR LEAD SOLDIERS INTO BATTLE? (20:21) Soldiers typically shouted a war cry or chanted and sang in rhythm to the marching. Jehoshaphat had the men of Judah do the same, but their shouts were to summon the help of the Lord instead of their own courage. He wanted them to see that they weren’t the warriors; God was fighting for them! Joshua (Jos 6:20), Gideon (Jdg 7:20) and Abijah (2Ch 13:14 – 15) commanded similar processions that glorified God. WHY WOULD ALLIES AMBUSH EACH OTHER? (20:22 – 23) They didn’t. They were ambushed by God. The ambush, some kind of sudden surprise, frightened Judah’s enemies and sent them into panicked confusion. Their fear and confusion caused them to fight each other. Some think God used angels or some other supernatural means to ambush them. WHAT HAPPENED TO ALL THE DEAD BODIES? (20:24 – 26) Victorious armies did not bury the dead bodies of their enemies. The bodies were left to rot and stink as an unholy memorial to the failure of their enemy and their gods. Vultures and other scavengers soon disposed of the corpses.

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2 Chron­icles 20:25 only dead bod­ies ly­ing on the ­ground; no one had es­caped. 25 So Je­hosh­a­phat and his men went to car­ry off t­ heir plun­ der, and they ­found ­among them a ­great ­amount of equip­ ment and cloth­ing a and also ar­ti­cles of val­ue — ​more than they ­could take away. ­There was so much plun­der that it took ­three days to col­lect it. 26 On the ­fourth day they as­sem­ bled in the Val­ley of Ber­a­kah, ­where they p ­ raised the Lord. This is why it is ­called the Val­ley of Ber­a­kah b to this day. 27 Then, led by Je­hosh­a­phat, all the men of Ju­dah and Je­ ru­sa­lem re­turned joy­ful­ly to Je­ru­sa­lem, for the Lord had giv­en them c­ ause to re­joice over t­ heir en­e­mies. 28 They en­ tered Je­ru­sa­lem and went to the tem­ple of the Lord with ­harps and ­lyres and trum­pets. 29 The fear of God came on all the sur­round­ing king­doms when they ­heard how the Lord had ­fought ­against the en­ e­mies of Is­ra­el. 30  And the king­dom of Je­hosh­a­phat was at ­peace, for his God had giv­en him rest on ev­ery side.

The End of Jehoshaphat’s Reign

WHY DIDN’T JEHOSHAPHAT REMOVE THE HIGH PLACES? (20:33) Jehoshaphat was a great king who followed after the example of David. Initially, he sought God and removed the high places (17:3 – 6). Later, he entered into a bad alliance with evil King Ahab, and God warned him through the prophet Jehu (19:1 – 3). It was during the time of this alliance with Ahab that Judah slipped back into idolatry — ​a condition that Jehoshaphat never corrected. WHAT WERE THE ANNALS OF JEHU? (20:34) We don’t know. It is possible that much of their content is included in Kings, which we still have today.

31  So Je­hosh­a­phat ­reigned over Ju­dah. He was thir­ty-five ­ ears old when he be­came king of Ju­dah, and he r­ eigned in y Je­ru­sa­lem twen­ty-five ­years. His moth­er’s name was Azu­ bah daugh­ter of Shil­hi. 32 He fol­lowed the ways of his fa­ther Asa and did not ­stray from them; he did what was ­right in the eyes of the Lord. 33 The high plac­es, how­ev­er, were not re­moved, and the peo­ple s­ till had not set t­ heir h ­ earts on the God of ­their an­ces­tors. 34  The oth­er ­events of Je­hosh­a­phat’s ­reign, from be­gin­ ning to end, are writ­ten in the an­nals of Jehu son of Ha­na­ni, ­which are re­cord­ed in the book of the k ­ ings of Is­ra­el. 35  Lat­er, Je­hosh­a­phat king of Ju­dah made an al­li­ance with Aha­zi­ah king of Is­ra­el, ­whose ways were wick­ed. 36 He ­agreed with him to con­struct a f­ leet of trad­ing ­ships. c Af­ter ­these were ­built at Ezi­on Ge­ber, 37  El­i­e­zer son of Do­da­va­hu of Ma­re­shah proph­e­sied ­against Je­hosh­a­phat, say­ing, “Be­ cause you have made an al­li­ance with Aha­zi­ah, the Lord will de­stroy what you have made.” The ­ships were w ­ recked and were not able to set sail to trade. d Then Je­hosh­a­phat rest­ed with his an­ces­tors and was bur­ied with them in the City of Da­vid. And Je­ho­ ram his son suc­ceed­ed him as king. 2  Je­ho­ram’s broth­ers, the sons of Je­hosh­a­phat, were Az­a­ri­ah, Je­hi­el, Zech­a­ri­ah, Az­a­ri­a­hu, Mi­cha­el and Sheph­a­ti­ah. All ­these were sons of Je­hosh­a­phat king of Is­ra­el.  e 3 Their fa­ther had giv­en them many ­gifts of sil­ver and gold and ar­ti­cles of val­ue, as well as for­ti­fied cit­ies in Ju­dah, but he had giv­en the king­dom to Je­ho­ram be­cause he was his first­born son.

21 WHY WOULD THE SON OF A GODLY KING MURDER HIS BROTHERS? (21:4) Jehoram killed his brothers because they were potential political rivals. Although this violent path to power was more often the pattern in the northern kingdom, it was not unheard of in Judah. Solomon, for example, had his brother Adonijah killed to remove him as a political opponent (1Ki 2:23 – 25). DID JEHORAM’S MARRIAGE CAUSE HIS EVIL WAYS? (21:6) Many factors shape a person’s life, the choice of a mate being one of the most persuasive. The Chronicler saw Jehoram’s wife (who would have brought her idolatrous practices with her to Judah) as a primary influence on Jehoram, causing him to turn away from God (v. 11). Ironically, Jehoram’s marriage may have been arranged by his godly father, Jehoshaphat (18:1).

Jehoram King of Judah 4  When Je­ho­ram es­tab­lished him­self firm­ly over his fa­ ther’s king­dom, he put all his broth­ers to the ­sword ­along with some of the of­fi­cials of Is­ra­el. 5  Je­ho­ram was thir­ty-two ­years old when he be­came king, and he ­reigned in Je­ru­sa­ ­ ings of Is­ra­el, lem ­eight ­years. 6 He fol­lowed the ways of the k a 25 

b 26 

Some Hebrew manuscripts and Vulgate; most Hebrew manuscripts corpses    Berakah means praise.    c 36 Hebrew of ships that could go to Tarshish    for Tarshish    e 2  That is, Judah, as frequently in 2 Chronicles   

d 37 Hebrew sail

2 Chron­icles 22:1 as the ­house of Ahab had done, for he mar­ried a daugh­ter of Ahab. He did evil in the eyes of the Lord. 7  Nev­er­the­less, be­cause of the cov­enant the Lord had made with Da­vid, the Lord was not will­ing to de­stroy the ­house of Da­vid. He had prom­ised to main­tain a lamp for him and his de­scen­dants for­ev­er. 8 In the time of Je­ho­ram, Edom re­belled a ­ gainst Ju­dah and set up its own king. 9  So Je­ho­ram went ­there with his of­fi­cers and all his char­i­ots. The Edom­ites sur­round­ed him and his char­i­ot com­mand­ers, but he rose up and b ­ roke ­through by ­night. 10 To this day Edom has been in re­bel­lion ­against Ju­dah. Lib­nah re­volt­ed at the same time, be­cause Je­ho­ram had for­sak­en the Lord, the God of his an­ces­tors. 11 He had also ­built high plac­es on the ­hills of Ju­dah and had ­caused the peo­ple of Je­ru­sa­lem to pros­ti­tute them­selves and had led Ju­dah astray. 12 Je­ho­ram re­ceived a let­ter from Eli­jah the proph­et, ­which said: “This is what the Lord, the God of your fa­ther Da­vid, says: ‘You have not fol­lowed the ways of your fa­ther Je­hosh­a­phat or of Asa king of Ju­dah. 13 But you have fol­lowed the ways of the ­kings of Is­ra­el, and you have led Ju­dah and the peo­ple of Je­ru­sa­lem to pros­ti­tute them­selves, just as the ­house of Ahab did. You have also mur­dered your own broth­ers, mem­bers of your own fam­i­ly, men who were bet­ter than you. 14 So now the Lord is ­about to ­strike your peo­ple, your sons, your ­wives and ev­ery­thing that is ­yours, with a ­heavy blow. 15 You your­self will be very ill with a lin­ger­ing dis­ease of the bow­els, un­til the dis­ease caus­es your bow­els to come out.’ ” 16 The Lord ­aroused ­against Je­ho­ram the hos­til­i­ty of the Phi­lis­tines and of the ­Arabs who l­ived near the Cush­ ites. 17 They at­tacked Ju­dah, in­vad­ed it and car­ried off all the ­goods f­ ound in the ­king’s pal­ace, to­geth­er with his sons and ­wives. Not a son was left to him ex­cept Aha­zi­ah, a the youn­gest. 18 Af­ter all this, the Lord af­flict­ed Je­ho­ram with an in­cur­ able dis­ease of the bow­els. 19 In the ­course of time, at the end of the sec­ond year, his bow­els came out be­cause of the dis­ease, and he died in g ­ reat pain. His peo­ple made no fu­ ner­al fire in his hon­or, as they had for his pre­de­ces­sors. 20  Je­ho­ram was thir­ty-two ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem ­eight ­years. He ­passed away, to no ­one’s re­gret, and was bur­ied in the City of Da­vid, but not in the ­tombs of the kings.

Ahaziah King of Judah

22

The peo­ple of Je­ru­sa­lem made Aha­zi­ah, Je­ho­ram’s youn­gest son, king in his ­place, ­since the raid­ers, who came with the ­Arabs into the camp, had ­killed all the old­er sons. So Aha­zi­ah son of Je­ho­ram king of Ju­dah be­gan to reign. a 17 Hebrew Jehoahaz,

a variant of Ahaziah   

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WHERE WAS LIBNAH? (21:10) Libnah was somewhere on the border between Judah and Philistia (2Ki 8:22). Its exact location is unknown (see Map 3 at the back of this Bible).

WHY DIDN’T ELIJAH MEET WITH JEHORAM FACE TO FACE? (21:12) We don’t know. It was not unusual for prophets to relay their messages through a servant or aide. Since Elijah was a prophet in the northern kingdom, distance and difficulties in border crossing may have been contributing factors. Perhaps his age or limited mobility also contributed. This letter was likely written shortly before Elijah was taken up to heaven.

WHAT DISEASE AFFLICTED JEHORAM? (21:15) Although there is no way to tell with certainty, Jehoram’s symptoms may describe a cancer of the rectum or possibly a condition called rectal prolapse, in which the rectum turns inside out. Over the course of time, the blood flow is cut off and the rectum becomes gangrenous.

WHY WAS NO FUNERAL FIRE MADE FOR HIM? WOULD CREMATION HAVE SPREAD THE DISEASE? (21:19) It was not cremation, but a bonfire tribute, that was prohibited. Because of Jehoram’s wickedness and God’s obvious displeasure with him, as evidenced by the painful disease that killed him, the ­people made no bonfire to honor him. They buried Jehoram and crowned his son Ahaziah as king, no doubt hoping for better times. See Why have a bonfire at a funeral? (16:14; p. 647).

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WHY DID THE HOUSE OF AHAB BECOME AHAZIAH’S ADVISORS? (22:4) The royal counselors from the court of the northern kingdom had a great deal of influence over Ahaziah, the king of the southern kingdom, because Ahaziah’s mother, Athaliah, was Ahab’s daughter and therefore a member of the northern dynasty (21:6).

2 Chron­icles 22:2 2  Aha­zi­ah was twen­ty-two  a ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem one year. His moth­er’s name was Ath­a­li­ah, a grand­daugh­ter of Omri. 3 He too fol­lowed the ways of the h ­ ouse of Ahab, for his moth­er en­cour­aged him to act wick­ed­ly. 4 He did evil in the eyes of the Lord, as the ­house of Ahab had done, for af­ter his fa­ther’s ­death they be­came his ad­vis­ers, to his un­do­ing. 5 He also fol­lowed ­their coun­sel when he went with Jo­ram b son of Ahab king of Is­ra­el to wage war a ­ gainst Haz­a­el king of Aram at Ra­moth Gil­e­ad. The Ar­a­me­ans wound­ed Jo­ram; 6 so he re­turned to Jez­re­el to re­cov­er from the ­wounds they had in­flict­ed on him at Ra­moth c in his bat­tle with Haz­a­el king of Aram. Then Aha­zi­ah  d son of Je­ho­ram king of Ju­dah went down to Jez­re­el to see Jo­ram son of Ahab be­cause he had been wound­ed. 7  Through Aha­zi­ah’s vis­it to Jo­ram, God ­brought ­about Aha­zi­ah’s down­fall. When Aha­zi­ah ar­rived, he went out with Jo­ram to meet Jehu son of Nim­shi, whom the Lord had anoint­ed to de­stroy the h ­ ouse of Ahab. 8 While Jehu was ex­e­cut­ing judg­ment on the h ­ ouse of Ahab, he f­ ound the of­fi­cials of Ju­dah and the sons of Aha­zi­ah’s rel­a­tives, who had been at­tend­ing Aha­zi­ah, and he ­killed them. 9 He then went in ­search of Aha­zi­ah, and his men cap­tured him ­while he was hid­ing in Sa­mar­ia. He was ­brought to Jehu and put to ­death. They bur­ied him, for they said, “He was a son of Je­hosh­a­phat, who ­sought the Lord with all his ­heart.” So ­there was no one in the ­house of Aha­zi­ah pow­er­ful ­enough to re­tain the king­dom.

Athaliah and Joash WHY WOULD A GRANDMOTHER MURDER HER GRANDCHILDREN? (22:10 – 11) Athaliah was making a bid for political survival. If one of her grandsons became king, she would be eased off the stage of national politics. Because she had married into Judah’s royal family, Athaliah had no legal claim to the throne. But by removing all legitimate heirs to the throne, she hoped to take full advantage of being the daughter of a northern king. See Why would a grandmother murder her own grandchildren? (2Ki 11:1 – 2; p. 544). HOW COULD A PUBLIC PLACE LIKE THE TEMPLE PROVIDE PROTECTION FROM ATHALIAH? (22:12) This part of the temple — ​the priests’ private quarters — ​wasn’t a public place. For her part, Athaliah and her attendants cared nothing about going to the temple to worship the Lord. WHY WERE THE LEVITES AND FAMILY LEADERS SO EAGER TO SUPPORT A PRIEST’S COUP? (23:3 – 8) Most likely because of national pride. Athaliah was an outsider; she was from the northern kingdom of Israel and the daughter of King Ahab. As a foreigner she would have had limited support from within Judah. It’s also possible that the ­people had tired of her pagan idolatry and its influences on Jerusalem.

10 When Ath­a­li­ah the moth­er of Aha­zi­ah saw that her son was dead, she pro­ceed­ed to de­stroy the ­whole roy­al fam­ i­ly of the ­house of Ju­dah. 11  But Je­hosh­e­ba,  e the daugh­ter of King Je­ho­ram, took Jo­ash son of Aha­zi­ah and ­stole him away from a ­ mong the roy­al princ­es who were a ­ bout to be mur­dered and put him and his ­nurse in a bed­room. Be­cause Je­hosh­e­ba,  e the daugh­ter of King Je­ho­ram and wife of the ­priest Je­hoi­a­da, was Aha­zi­ah’s sis­ter, she hid the ­child from Ath­al­i­ah so she c­ ould not kill him. 12  He re­mained hid­den with them at the tem­ple of God for six ­years ­while Ath­a­li­ah ­ruled the land. In the sev­enth year Je­hoi­a­da ­showed his ­strength. He made a cov­enant with the com­mand­ers of ­units of a hun­dred: Az­a­ri­ah son of Je­ro­ham, Ish­ma­el son of Je­ ho­ha­nan, Az­a­ri­ah son of Obed, Ma­a­se­iah son of Ada­iah, and Elish­a­phat son of Zik­ri. 2  They went through­out Ju­dah and gath­ered the Le­vites and the ­heads of Is­ra­el­ite fam­i­ lies from all the ­towns. When they came to Je­ru­sa­lem, 3 the ­whole as­sem­bly made a cov­enant with the king at the tem­ ple of God. Je­hoi­a­da said to them, “The k ­ ing’s son s­ hall ­reign, as the

23

a 2  Some Septuagint manuscripts and Syriac (see also 2 Kings 8:26); Hebrew forty-two    b 5 Hebrew Jehoram, a variant of Joram; also in verses 6 and 7    c 6 Hebrew Ramah, a variant of Ramoth    d 6  Some Hebrew manuscripts, Septuagint, Vulgate and Syriac (see also 2 Kings 8:29); most Hebrew manuscripts Azariah    e 11 Hebrew Jehoshabeath, a variant of Jehosheba   

2 Chron­icles 23:19 Lord prom­ised con­cern­ing the de­scen­dants of Da­vid. 4 Now this is what you are to do: A ­third of you ­priests and Le­vites who are go­ing on duty on the Sab­bath are to keep ­watch at the ­doors, 5 a ­third of you at the roy­al pal­ace and a t­ hird at the Foun­da­tion Gate, and all the oth­ers are to be in the court­yards of the tem­ple of the Lord. 6 No one is to en­ter the tem­ple of the Lord ex­cept the p ­ riests and Le­vites on duty; they may en­ter be­cause they are con­se­crat­ed, but all the oth­ers are to ob­serve the Lord’s com­mand not to en­ ter. a 7 The Le­vites are to sta­tion them­selves ­around the king, each with weap­on in hand. Any­one who en­ters the tem­ple is to be put to ­death. Stay ­close to the king wher­ev­er he goes.” 8 The Le­vites and all the men of Ju­dah did just as Je­hoi­a­ da the ­priest or­dered. Each one took his men — ​­those who were go­ing on duty on the Sab­bath and ­those who were go­ ing off duty — ​for Je­hoi­a­da the ­priest had not re­leased any of the di­vi­sions. 9 Then he gave the com­mand­ers of ­units of a hun­dred the s­ pears and the l­arge and s­ mall s­ hields that had be­longed to King Da­vid and that were in the tem­ple of God. 10 He sta­tioned all the men, each with his weap­on in his hand, ­around the king — ​near the al­tar and the tem­ple, from the ­south side to the ­north side of the tem­ple. 11 Je­hoi­a­da and his sons b ­ rought out the ­king’s son and put the ­crown on him; they pre­sent­ed him with a copy of the cov­enant and pro­claimed him king. They anoint­ed him and shout­ed, “Long live the king!” 12  When Ath­a­li­ah ­heard the ­noise of the peo­ple run­ning and cheer­ing the king, she went to them at the tem­ple of the Lord. 13 She ­looked, and ­there was the king, stand­ing by his pil­lar at the en­trance. The of­fi­cers and the trum­pet­ers were be­side the king, and all the peo­ple of the land were re­joic­ing and blow­ing trum­pets, and mu­si­cians with ­their in­stru­ments were lead­ing the prais­es. Then Ath­a­li­ah tore her ­robes and shout­ed, “Trea­son! Trea­son!” 14 Je­hoi­a­da the p ­ riest sent out the com­mand­ers of u ­ nits of a hun­dred, who were in ­charge of the ­troops, and said to them: “Bring her out be­tween the r­ anks b and put to the ­sword any­one who fol­lows her.” For the ­priest had said, “Do not put her to ­death at the tem­ple of the Lord.” 15 So they ­seized her as she r­ eached the en­trance of the ­Horse Gate on the pal­ace ­grounds, and t­ here they put her to death. 16 Je­hoi­a­da then made a cov­enant that he, the peo­ple and the king c ­would be the Lord’s peo­ple. 17 All the peo­ple went to the tem­ple of Baal and tore it down. They ­smashed the al­tars and i­ dols and k ­ illed Mat­tan the ­priest of Baal in f­ ront of the al­tars. 18 Then Je­hoi­ad ­ ap ­ laced the over­sight of the tem­ple of the Lord in the h ­ ands of the Le­vit­i­cal p ­ riests, to whom Da­vid had made as­sign­ments in the tem­ple, to pre­sent the ­burnt of­fer­ings of the Lord as writ­ten in the Law of Mo­ses, with re­joic­ing and sing­ing, as Da­vid had or­dered. 19 He also sta­ tioned gate­keep­ers at the ­gates of the Lord’s tem­ple so that no one who was in any way un­clean ­might en­ter. a 6 Or are

to stand guard where the Lord has assigned them    b 14 Or out from the precincts    c 16 Or covenant between the Lord and the people and the king that they (see 2 Kings 11:17)   

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WHERE WAS THE FOUNDATION GATE? (23:5) It’s not known which temple gate this was or how it got its name. It is also called the Sur Gate (2Ki 11:6), but neither name appears anywhere else in the Bible. Some speculate that it may have been the gate that led from the palace to the temple area.

WHAT WERE THESE DIVISIONS? (23:8) The priests and Levites were organized into 24 divisions that took turns serving in the temple (1Ch 24:1 – 4). When they weren’t on duty, they lived in various towns assigned to the Levites. To gain extra manpower for the coup, Jehoiada recruited those coming on temple duty to join those who were going off duty. WHY WOULD WEAPONS BE STORED IN A PLACE OF WORSHIP? (23:9) Pagan temples in ancient times were, to some extent, considered religious museums, and they contained relics to commemorate times the gods had supposedly helped the ­people. The temple in Jerusalem, which was dedicated to the one true God, displayed weapons as trophies of God’s grace. They were signs of praise and thanksgiving for past victories. Various items taken as plunder in battle were also dedicated to the Lord as an honor to him (1Ch 18:7 – 11; 26:26 – 27).

WHAT WAS THE HORSE GATE? (23:15) This was a royal gate in the palace complex. (There was a different horse gate in the city wall.) It probably got its name because it was close to the royal stables and was the usual entrance used by the king’s horses. WAS THIS A SPIRITUAL OR A POLITICAL COVENANT? (23:16) Both. The Chronicler saw these as two sides to the same coin. The ­people of Judah were both a covenant ­people and a political nation. When they declared their allegiance to the young king God had preserved for them, they also destroyed the Baal worship favored by Athaliah (v. 17). HOW COULD THE PRIESTS SEE WHO WAS UNCLEAN? (23:19) In general, they couldn’t. Other than obvious physical infection or disease, uncleanness was seldom visible. Perhaps they permitted only consecrated priests and Levites to enter the temple (v. 6). More likely, the doorkeepers were to stop everyone entering the temple with a reminder that they had to be ceremonially clean to enter. They may have even asked those coming in to declare their cleanness.

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2 Chron­icles 23:20 20 He took with him the com­mand­ers of hun­dreds, the no­ bles, the rul­ers of the peo­ple and all the peo­ple of the land and b ­ rought the king down from the tem­ple of the Lord. They went into the pal­ace ­through the Up­per Gate and seat­ ed the king on the roy­al ­throne. 21 All the peo­ple of the land re­joiced, and the city was calm, be­cause Ath­a­li­ah had been ­slain with the sword.

Joash Repairs the Temple

24 WHY DID JEHOIADA CHOOSE TWO WIVES FOR JOASH? (24:3) Athaliah had killed off the royal family, almost extinguishing the dynasty. Jehoiada chose two wives to ensure offspring and to rebuild the royal family. WHY DIDN’T THE LEVITES ACT AT ONCE TO COLLECT THE MONEY? (24:5) We don’t know why the Levites delayed collecting money for temple renovations. Although we do not know when Joash issued his order (v. 4 says it was some time later), he had been king 23 years before he called the priests and Levites to account for holding up the project (2Ki 12:6). COULD OBJECTS DEFILED BY BAAL WORSHIP BE RECONSECRATED TO THE LORD? (24:7) Yes. The sacred items King Ahaz later removed from the temple for evil purposes were reconsecrated during Hezekiah’s reign (29:19).

WHY WOULD A PRIEST BE BURIED WITH THE KINGS? (24:16) The Chronicler said that Jehoiada the priest was buried with the kings because of the good he had done in Israel for God and [God’s] temple. Jehoiada had made an enormous impact on the nation. God had used Jehoiada to restore the line of David to the throne. Jehoiada had also instructed the young king Joash and had carried considerable clout in royal affairs (v. 2). Because Jehoiada had played such a huge role, he was buried with the kings.

Jo­ash was sev­en ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem for­ty ­years. His moth­ er’s name was Zib­i­ah; she was from Be­er­she­ba. 2  Jo­ash did what was ­right in the eyes of the Lord all the ­years of Je­hoi­ a­da the ­priest. 3 Je­hoi­a­da ­chose two ­wives for him, and he had sons and daugh­ters. 4 Some time lat­er Jo­ash de­cid­ed to re­store the tem­ple of ­ riests and Le­vites and the Lord. 5 He ­called to­geth­er the p said to them, “Go to the ­towns of Ju­dah and col­lect the mon­ey due an­nu­al­ly from all Is­ra­el, to re­pair the tem­ple of your God. Do it now.” But the Le­vites did not act at once. 6  There­fore the king sum­moned Je­hoi­a­da the ­chief ­priest and said to him, “Why ­haven’t you re­quired the Le­vites to ­bring in from Ju­dah and Je­ru­sa­lem the tax im­posed by Mo­ ses the ser­vant of the Lord and by the as­sem­bly of Is­ra­el for the tent of the cov­enant law?” 7 Now the sons of that wick­ed wom­an Ath­a­li­ah had bro­ ken into the tem­ple of God and had used even its sa­cred ob­jects for the Ba­als. 8 At the ­king’s com­mand, a ­chest was made and ­placed out­side, at the gate of the tem­ple of the Lord. 9  A proc­la­ ma­tion was then is­sued in Ju­dah and Je­ru­sa­lem that they ­should ­bring to the Lord the tax that Mo­ses the ser­vant of God had re­quired of Is­ra­el in the wil­der­ness. 10 All the of­fi­ cials and all the peo­ple ­brought t­ heir con­tri­bu­tions glad­ly, drop­ping them into the c­ hest un­til it was full. 11  When­ev­er the ­chest was ­brought in by the Le­vites to the ­king’s of­fi­ cials and they saw that ­there was a ­large ­amount of mon­ ey, the roy­al sec­re­tary and the of­fi­cer of the c­ hief p ­ riest ­would come and emp­ty the ­chest and car­ry it back to its ­place. They did this reg­u­lar­ly and col­lect­ed a ­great ­amount of mon­ey. 12 The king and Je­hoi­a­da gave it to ­those who car­ ried out the work re­quired for the tem­ple of the Lord. They ­hired ma­sons and car­pen­ters to re­store the Lord’s tem­ple, and also work­ers in iron and ­bronze to re­pair the tem­ple. 13 The men in ­charge of the work were dil­i­gent, and the re­pairs pro­gressed un­der them. They re­built the tem­ple of God ac­cord­ing to its orig­i­nal de­sign and re­in­forced it. 14 When they had fin­ished, they b ­ rought the rest of the mon­ ey to the king and Je­hoi­ad ­ a, and with it were made ar­ti­cles for the Lord’s tem­ple: ar­ti­cles for the ser­vice and for the ­burnt of­fer­ings, and also dish­es and oth­er ob­jects of gold and sil­ver. As long as Je­hoi­a­da ­lived, ­burnt of­fer­ings were pre­sent­ed con­tin­u­al­ly in the tem­ple of the Lord. 15 Now Je­hoi­a­da was old and full of ­years, and he died at the age of a hun­dred and thir­ty. 16 He was bur­ied with the ­kings in the City of Da­vid, be­cause of the good he had done in Is­ra­el for God and his tem­ple.

2 Chron­icles 25:5

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17  Af­ter the ­death of Je­hoi­a­da, the of­fi­cials of Ju­dah came and paid hom­age to the king, and he lis­tened to them. 18 They aban­doned the tem­ple of the Lord, the God of t­ heir an­ces­tors, and wor­shiped Ashe­rah ­poles and ­idols. Be­cause of ­their ­guilt, ­God’s an­ger came on Ju­dah and Je­ru­sa­lem. 19  Al­though the Lord sent proph­ets to the peo­ple to b ­ ring them back to him, and ­though they tes­ti­fied ­against them, they ­would not lis­ten. 20 Then the Spir­it of God came on Zech­a­ri­ah son of Je­hoi­ a­da the p ­ riest. He ­stood be­fore the peo­ple and said, “This is what God says: ‘Why do you dis­obey the Lord’s com­mands? You will not pros­per. Be­cause you have for­sak­en the Lord, he has for­sak­en you.’  ” 21 But they plot­ted ­against him, and by or­der of the king they ­stoned him to ­death in the court­yard of the Lord’s tem­ple. 22 King Jo­ash did not re­mem­ber the kind­ness Zech­ a­ri­ah’s fa­ther Je­hoi­a­da had ­shown him but ­killed his son, who said as he lay dy­ing, “May the Lord see this and call you to ac­count.” 23 At the turn of the year, a the army of Aram ­marched ­against Jo­ash; it in­vad­ed Ju­dah and Je­ru­sa­lem and ­killed all the lead­ers of the peo­ple. They sent all the plun­der to ­their king in Da­mas­cus. 24  Al­though the Ar­a­me­an army had come with only a few men, the Lord de­liv­ered into ­their ­hands a much larg­er army. Be­cause Ju­dah had for­sak­en the Lord, the God of ­their an­ces­tors, judg­ment was ex­e­cut­ed on Jo­ash. 25  When the Ar­a­me­ans with­drew, they left Jo­ash se­vere­ly wound­ed. His of­fi­cials con­spired ­against him for mur­der­ing the son of Je­hoi­a­da the ­priest, and they ­killed him in his bed. So he died and was bur­ied in the City of Da­ vid, but not in the ­tombs of the kings. 26 Those who con­spired ­against him were Za­bad, b son of Shim­e­ath an Am­mon­ite wom­an, and Je­hoz­a­bad, son of Shim­rith  c a Mo­ab­ite wom­an. 27 The ac­count of his sons, the many proph­e­cies ­about him, and the rec­ord of the res­to­ ra­tion of the tem­ple of God are writ­ten in the an­no­ta­tions on the book of the k ­ ings. And Am­a­zi­ah his son suc­ceed­ed him as king.

HOW COULD JOASH HAVE ABANDONED HIS UPBRINGING SO QUICKLY AND SO COMPLETELY? (24:17 – 18) As hard as it is for us to understand Joash’s sudden turnaround, his is a pattern familiar in Chronicles. The Chronicler used Joash, along with several other kings, as examples to warn his readers that spiritual commitment was not to be taken for granted. He wanted them to avoid the mistakes made by Joash.

The Wickedness of Joash

Amaziah King of Judah

25

Am­a­zi­ah was twen­ty-five ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem twen­ty-nine ­years. His moth­er’s name was Je­ho­ad­dan; she was from Je­ru­sa­ lem. 2 He did what was r­ ight in the eyes of the Lord, but not whole­heart­ed­ly. 3 Af­ter the king­dom was firm­ly in his con­ trol, he ex­e­cut­ed the of­fi­cials who had mur­dered his fa­ther the king. 4 Yet he did not put t­ heir chil­dren to ­death, but act­ed in ac­cor­dance with what is writ­ten in the Law, in the Book of Mo­ses, ­where the Lord com­mand­ed: “Par­ents ­shall not be put to d ­ eath for t­ heir chil­dren, nor chil­dren be put to ­death for ­their par­ents; each will die for their own sin.” d 5  Am­a­zi­ah ­called the peo­ple of Ju­dah to­geth­er and as­ signed them ac­cord­ing to ­their fam­i­lies to com­mand­ers a 23 Probably in

the spring    b 26  A variant of Jozabad    c 26  A variant of Shomer    d 4 Deut. 24:16   

HOW DID THE SPIRIT OF GOD COME ON ZECHARIAH? (24:20) Although we can’t be sure how God’s Spirit came on him, Zechariah undoubtedly demonstrated spectacular courage to stand alone against the king and the king’s supporters. Sadly, he still paid the ultimate price for his faithfulness to God.

WHY WASN’T JOASH BURIED IN THE TOMBS OF THE KINGS? (24:25) The Chronicler saw the burial place of each king as a significant footnote to his life — ​a report card on his reign. As Jehoiada had been honored in his burial (vv. 15 – 16), Joash was dishonored. A similar lack of respect was shown for King Jehoram, who likewise was not buried in the tombs of the kings (21:20). WHY DID JOASH HAVE FOREIGNERS IN HIS COURT? (24:25 – 26) It was common practice for kings to use foreigners in their courts. A king often took from the nations he had conquered the brightest and most gifted young p ­ eople (Da 1:3 – 5). Placing them in the king’s personal ser­vice would enhance his court with capable ­people and magnify his splendor by having them (representatives of various p ­ eoples) under his authority.

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2 Chron­icles 25:6

HOW MUCH DID SOLDIERS GET PAID? (25:6) The going rate, which probably fluctuated due to supply and demand, was approximately one talent per thousand men — ​about three shekels of silver (a bit more than an ounce) each. Soldiers for hire also received food and supplies, plus the plunder they took in battle.

of thou­sands and com­mand­ers of hun­dreds for all Ju­dah and Ben­ja­min. He then mus­tered ­those twen­ty ­years old or more and f­ ound that t­ here were t­ hree hun­dred thou­sand men fit for mil­i­tary ser­vice, able to han­dle the s­ pear and ­ ired a hun­dred thou­sand fight­ing men ­shield. 6 He also h from Is­ra­el for a hun­dred tal­ents a of sil­ver. 7 But a man of God came to him and said, “Your Maj­es­ ty, t­ hese ­troops from Is­ra­el must not ­march with you, for the Lord is not with Is­ra­el — ​not with any of the peo­ple of Ephra­im. 8 Even if you go and f­ ight cou­ra­geous­ly in bat­tle, God will over­throw you be­fore the en­e­my, for God has the pow­er to help or to over­throw.” 9 Am­a­zi­ah a ­ sked the man of God, “But what a ­ bout the hun­dred tal­ents I paid for ­these Is­ra­el­ite troops?” The man of God re­plied, “The Lord can give you much more than that.” 10 So Am­a­zi­ah dis­missed the ­troops who had come to him from Ephra­im and sent them home. They were fu­ri­ous with Ju­dah and left for home in a ­great rage. 11 Am­a­zi­ah then mar­shaled his ­strength and led his army to the Val­ley of Salt, ­where he k ­ illed ten thou­sand men of Seir. 12 The army of Ju­dah also cap­tured ten thou­sand men ­alive, took them to the top of a c­ liff and t­ hrew them down so that all were ­dashed to piec­es. 13 Mean­while the t­ roops that Am­a­zi­ah had sent back and had not al­lowed to take part in the war raid­ed t­ owns be­ long­ing to Ju­dah from Sa­mar­ia to Beth Ho­ron. They k ­ illed ­three thou­sand peo­ple and car­ried off g ­ reat quan­ti­ties of plun­der. 14  When Am­a­zi­ah re­turned from slaugh­ter­ing the Edom­ ites, he ­brought back the gods of the peo­ple of Seir. He set them up as his own gods, ­bowed down to them and ­burned sac­ri­fic­es to them. 15 The an­ger of the Lord ­burned ­against Am­a­zi­ah, and he sent a proph­et to him, who said, “Why do you con­sult this peo­ple’s gods, ­which ­could not save t­ heir own peo­ple from your hand?” 16 While he was s­ till speak­ing, the king said to him, “Have we ap­point­ed you an ad­vis­er to the king? Stop! Why be ­struck down?”

WHY WERE THE MERCENARIES SO ANGRY? (25:10) Though they received their pay, they were denied the chance to take plunder. They became upset because they expected more. In retaliation, they plundered the countryside of Judah (v. 13), the nation that had hired them in the first place. WHY DID THE ARMY OF JUDAH KILL ITS PRISONERS OF WAR? (25:12) Because Judah nursed an ongoing grudge against Edom that had begun in the time of Jacob and Esau, their respective ancestors. The antagonism of the men of Judah was fueled by their conviction that the Edomites were the enemies of God. Since the Edomites lived in high, rocky places (Ob 3), a cliff was a quick, convenient means for Judah to dispose of their enemies — ​though their actions seem inhumane by today’s standards. WASN’T SAMARIA PART OF THE NORTHERN KINGDOM? (25:13) Yes. Since no town by this name is known to have existed in Judah, this either is a copyist’s error or the mercenaries assembled in Samaria and launched their raids from there on the towns of Judah. WHY DID AMAZIAH WORSHIP DEFEATED GODS? (25:14) It was common in ancient times for victorious nations to carry off the idols of their defeated foes. They assumed their victory was due in part to the gods of their enemies switching sides in battle. They added these gods to the other gods they worshiped as a way of giving thanks to them for the victory. Similarly, Ahaz worshiped “victorious” foreign gods in an attempt to increase his military strength (28:23). God had previously used this line of thinking to warn his ­people that if they were unfaithful to him, he himself would bring foreigners to attack them (Dt 28:49 – 52).

a 6  That

is, about 3 3/4 tons or about 3.4 metric tons; also in verse 9   

HOW DID GOD JUDGE THE KINGS? 25:2 What was right in the eyes of the Lord? Did God judge Amaziah for his personal piety or for his political policies? Although we can’t know God’s mind, the Chronicler seems to indicate a general principle: God doesn’t separate the two; he sees public actions as external indicators of personal faith. By and large, 1 and 2 Chron­icles reveal that kings who did what was right in the eyes of the Lord demonstrated their faith by supporting temple worship, encouraging the priests and Levites, and opposing idol worship. Many of these faithful kings enjoyed the blessings of prosperity, fame and military victory. On the other hand, kings who did what was evil in the eyes of the Lord (33:2) neglected the temple and supported idol worship (33:1 – 9). Many of these unfaithful kings suffered the punishments of sickness and military defeat. Although not every good king met with success (e.g., 32:24 – 26) and not every evil king met with failure (e.g., 33:13), the Chronicler paid special attention to the good moments when kings turned to God and God responded with an outpouring of blessings.

2 Chron­icles 26:5 So the proph­et ­stopped but said, “I know that God has de­ter­mined to de­stroy you, be­cause you have done this and have not lis­tened to my coun­sel.” 17  Af­ter Am­a­zi­ah king of Ju­dah con­sult­ed his ad­vis­ers, he sent this chal­lenge to Je­ho­ash  a son of Je­ho­a­haz, the son of Jehu, king of Is­ra­el: “Come, let us face each other in ­battle.” 18  But Je­ho­ash king of Is­ra­el re­plied to Am­a­zi­ah king of Ju­dah: “A this­tle in Leb­a­non sent a mes­sage to a ce­dar in Leb­an ­ on, ‘Give your daugh­ter to my son in mar­riage.’ Then a wild ­beast in Leb­a­non came ­along and tram­pled the this­ tle un­der­foot. 19 You say to your­self that you have de­feat­ ed Edom, and now you are ar­ro­gant and ­proud. But stay at home! Why ask for trou­ble and ­cause your own down­fall and that of Ju­dah also?” 20  Am­a­zi­ah, how­ev­er, ­would not lis­ten, for God so ­worked that he m ­ ight de­liv­er them into the h ­ ands of Je­ho­ash, be­ cause they s­ ought the gods of Edom. 21  So Je­ho­ash king of Is­ra­el at­tacked. He and Am­a­zi­ah king of Ju­dah ­faced each oth­er at Beth She­mesh in Ju­dah. 22 Ju­dah was rout­ed by Is­ ra­el, and ev­ery man fled to his home. 23 Je­ho­ash king of Is­ ra­el cap­tured Am­a­zi­ah king of Ju­dah, the son of Jo­ash, the son of Aha­zi­ah,  b at Beth She­mesh. Then Je­ho­ash ­brought him to Je­ru­sa­lem and ­broke down the wall of Je­ru­sa­lem from the Ephra­im Gate to the Cor­ner Gate — ​a sec­tion a ­ bout four hun­dred cu­bits  c long. 24 He took all the gold and sil­ ver and all the ar­ti­cles ­found in the tem­ple of God that had been in the care of Obed-Edom, to­geth­er with the pal­ace trea­sures and the hos­tag­es, and re­turned to Sa­mar­ia. 25  Am­a­zi­ah son of Jo­ash king of Ju­dah ­lived for fif­teen ­years af­ter the ­death of Je­ho­ash son of Je­ho­a­haz king of Is­ra­el. 26 As for the oth­er e ­ vents of Am­a­zi­ah’s ­reign, from be­ gin­ning to end, are they not writ­ten in the book of the ­kings of Ju­dah and Is­ra­el? 27  From the time that Am­a­zi­ah ­turned away from fol­low­ing the Lord, they con­spired a ­ gainst him in Je­ru­sa­lem and he fled to La­chish, but they sent men af­ ter him to La­chish and ­killed him ­there. 28  He was ­brought back by h ­ orse and was bur­ied with his an­ces­tors in the City of Ju­dah.  d

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WHY DID JEHOASH ANSWER AMAZIAH WITH AN ALLEGORY? (25:18 – 19) Parables were sometimes used to make a point indirectly or to add subtle shades of meaning. Jehoash answered Amaziah with a story not only to communicate his answer to the challenge but also to send his insults and sentiments as well: “You’re no better than a common noxious weed.”

DID JEHOASH LEAVE AMAZIAH ON THE THRONE IN JERUSALEM? (25:23) Apparently, although he left him in a weakened and vulnerable condition after breaking down part of the city wall, carrying off all the temple and palace treasures and taking hostages to Samaria (v. 24). Since Amaziah had refused to listen when he had been told to stay home (v. 19), he was forced to be subject to King Jehoash.

Uzziah King of Judah

26

Then all the peo­ple of Ju­dah took Uz­zi­ah, e who was six­teen ­years old, and made him king in ­place of his fa­ther Am­a­zi­ah. 2 He was the one who re­built ­Elath and re­ stored it to Ju­dah af­ter Am­a­zi­ah rest­ed with his an­ces­tors. 3 Uz­zi­ah was six­teen ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem fif­ty-two ­years. His moth­er’s name was Jek­o­li­ah; she was from Je­ru­sa­lem. 4 He did what was ­right in the eyes of the Lord, just as his fa­ther Am­a­zi­ah had done. 5 He ­sought God dur­ing the days of Zech­a­ri­ah, who in­struct­ed him in the fear f of God. As long as he ­sought the Lord, God gave him suc­cess. a 17 Hebrew Joash,

a variant of Jehoash; also in verses 18, 21, 23 and 25    a variant of Ahaziah    c 23  That is, about 600 feet or about 180 meters    d 28  Most Hebrew manuscripts; some Hebrew manuscripts, Septuagint, Vulgate and Syriac (see also 2 Kings 14:20) David    e 1  Also called Azariah    f 5  Many Hebrew manuscripts, Septuagint and Syriac; other Hebrew manuscripts vision    b 23 Hebrew Jehoahaz,

WHO WAS THIS ZECHARIAH? (26:5) Zechariah was a spiritual mentor to Uzziah (also called Azariah), just as Jehoiada had earlier served Joash (24:2). The Bible mentions 30 different men with the name Zechariah. The book of Zechariah was written by a prophet who lived 200 years after this Zechariah. WHAT IS THE FEAR OF GOD? (26:5) Proverbs calls it the beginning of knowledge (Pr 1:7). Zechariah gave Uzziah insight into the nature and character of God, helping him to see God as the one true God, not just as one of many deities that ruled over various territories, as was commonly believed at that time. The fear of God resulted in awe and respect for God, the Sovereign Lord, the Creator and Sustainer of all life.

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WHY BUILD TOWERS IN THE WILDERNESS? (26:10) Towers in remote regions served several important purposes: Armies used them for defense, lookout posts and signaling. Farmers used them to store crops (as silos are used today), water (as above-ground cisterns) or farm tools. Some towers were used as shelter for travelers or farm workers. Uzziah’s success as a military leader and administrator required an infrastructure that included roads, water systems and towers.

WHY WOULD KING UZZIAH WANT TO PERFORM A PRIEST’S DUTIES? (26:18) According to the Chronicler, pride led to his downfall (v. 16). Apparently Uzziah began to think that because he was king, he could do whatever he wanted, even perform the sacred duties reserved only for priests who were consecrated and authorized by God (Nu 16:39 – 40). WHY DID GOD USE A DISEASE AS PUNISHMENT? (26:19) The Chronicler doesn’t explain why God punished Uzziah in this way. But it’s easy to see that the punishment fit the crime. Proud Uzziah was humbled immediately — ​taken from the high life to the low life, from honor to disgrace, from notoriety to quarantine. Uzziah’s remaining days reminded everyone that God, not any human being, is in charge.

2 Chron­icles 26:6 6 He went to war ­against the Phi­lis­tines and b ­ roke down the ­walls of Gath, Jab­neh and Ash­dod. He then re­built ­towns near Ash­dod and else­where ­among the Phi­lis­tines. 7 God h ­ elped him a ­ gainst the Phi­lis­tines and a ­ gainst the ­Arabs who ­lived in Gur Baal and a ­ gainst the Me­u­nites. 8 The Am­mon­ites ­brought trib­ute to Uz­zi­ah, and his fame s­ pread as far as the bor­der of ­Egypt, be­cause he had be­come very pow­er­ful. 9  Uz­zi­ah ­built tow­ers in Je­ru­sa­lem at the Cor­ner Gate, at the Val­ley Gate and at the an­gle of the wall, and he for­ti­fied them. 10 He also ­built tow­ers in the wil­der­ness and dug many cis­terns, be­cause he had much live­stock in the foot­hills and in the p ­ lain. He had peo­ple work­ing his f­ ields and vine­yards in the ­hills and in the fer­tile ­lands, for he ­loved the soil. 11 Uz­zi­ah had a well-­trained army, ­ready to go out by di­vi­ sions ac­cord­ing to t­ heir num­bers as mus­tered by Je­i­el the sec­re­tary and Ma­a­se­iah the of­fi­cer un­der the di­rec­tion of Han­a­ni­ah, one of the roy­al of­fi­cials. 12 The to­tal num­ber of fam­i­ly lead­ers over the fight­ing men was 2,600. 13  Un­der ­their com­mand was an army of 307,500 men t­ rained for war, a pow­er­ful f­ orce to sup­port the king a ­ gainst his en­em ­ ies. 14  Uz­zi­ah pro­vid­ed ­shields, ­spears, hel­mets, ­coats of ar­mor, bows and sling­stones for the en­tire army. 15  In Je­ru­sa­lem he made de­vic­es in­vented for use on the tow­ers and on the cor­ner de­fens­es so that sol­diers ­could s­ hoot ar­rows and hurl ­large s­ tones from the ­walls. His fame s­ pread far and wide, for he was great­ly ­helped un­til he be­came pow­er­ful. 16 But af­ter Uz­zi­ah be­came pow­er­ful, his p ­ ride led to his down­fall. He was un­faith­ful to the Lord his God, and en­ tered the tem­ple of the Lord to burn in­cense on the al­tar of in­cense. 17  Az­a­ri­ah the ­priest with ­eighty oth­er cou­ra­geous ­priests of the Lord fol­lowed him in. 18  They con­front­ed King Uz­zi­ah and said, “It is not ­right for you, Uz­zi­ah, to burn in­ cense to the Lord. That is for the ­priests, the de­scen­dants of Aar­on, who have been con­se­crat­ed to burn in­cense. ­Leave the sanc­tu­ary, for you have been un­faith­ful; and you will not be hon­ored by the Lord God.” 19 Uz­zi­ah, who had a cen­ser in his hand ­ready to burn in­ cense, be­came an­gry. ­While he was rag­ing at the p ­ riests in ­their pres­ence be­fore the in­cense al­tar in the Lord’s tem­ ple, lep­ro­sy  a ­broke out on his fore­head. 20  When Az­a­ri­ah the ­chief ­priest and all the oth­er p ­ riests ­looked at him, they a 19  The Hebrew for leprosy was used for various diseases affecting the skin; also in verses 20, 21 and 23.   

DOES SEEKING GOD GUARANTEE SUCCESS? 26:5 Yes and no. Faithfulness in seeking God does not guarantee that God will grant us success if we define success as acquiring wealth, prestige and power. That is not to say, however, that God doesn’t sometimes bless us with those gifts, as is clear from King Uzziah’s case. What God does guarantee is that when we seek him, we will enjoy the success of finding the source of love and peace and the reason for hope (Jer 29:11 – 13). Whether or not God blesses us with the kind of success that society cherishes, the Chronicler makes it clear that we must focus not on seeking success but on seeking God. See the articles Does obedience bring prosperity? (Lev  26:3 – 39; p. 187) and Is success guaranteed to those who obey God? (Dt  28:1 – 6; p. 294).

2 Chron­icles 28:5

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saw that he had lep­ro­sy on his fore­head, so they hur­ried him out. In­deed, he him­self was ea­ger to ­leave, be­cause the Lord had af­flict­ed him. 21 King Uz­zi­ah had lep­ro­sy un­til the day he died. He l­ ived in a sep­a­rate ­house  a — ​lep­rous, and b ­ anned from the tem­ ple of the Lord. Jo­tham his son had c­ harge of the pal­ace and gov­erned the peo­ple of the land. 22 The oth­er e ­ vents of Uz­zi­ah’s r­ eign, from be­gin­ning to end, are re­cord­ed by the proph­et Isa­iah son of Amoz. 23 Uz­ zi­ah rest­ed with his an­ces­tors and was bur­ied near them in a cem­e­tery that be­longed to the ­kings, for peo­ple said, “He had lep­ro­sy.” And Jo­tham his son suc­ceed­ed him as king.

HOW WAS UZZIAH’S BURIAL DIFFERENT FROM THAT OF OTHER KINGS? (26:23) Normally a king’s body would be laid in the royal sepulchers as a final honor. Uzziah was a great king in his prime, but in death, as in his last days, he was tainted with a disease that no one wanted — ​a sign of God’s anger. He was therefore buried in a field belonging to the kings, though not in the tombs of the kings.

Jotham King of Judah

WHAT WERE THESE CORRUPT PRACTICES? (27:2) Probably the worst thing the p ­ eople did was persist in the pagan worship common in the region. Jotham did not remove the high places, where such worship occurred (2Ki 15:35). Pagan worship led to other dreadful activities, including child sacrifice and sexual immorality.

27

Jo­tham was twen­ty-five ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem six­teen ­years. His moth­er’s name was Je­ru­sha daugh­ter of Za­dok. 2 He did what was ­right in the eyes of the Lord, just as his fa­ther Uz­ zi­ah had done, but un­like him he did not en­ter the tem­ple of the Lord. The peo­ple, how­ev­er, con­tin­ued ­their cor­rupt prac­tic­es. 3 Jo­tham re­built the Up­per Gate of the tem­ple of the Lord and did ex­ten­sive work on the wall at the hill of ­Ophel. 4 He b ­ uilt t­ owns in the hill coun­try of Ju­dah and ­forts and tow­ers in the wood­ed ar­eas. 5 Jo­tham waged war a ­ gainst the king of the Am­mon­ites and con­quered them. That year the Am­mon­ites paid him a hun­dred tal­ents  b of sil­ver, ten thou­sand cors c of ­wheat and ten thou­sand cors d of bar­ley. The Am­mon­ites ­brought him the same ­amount also in the sec­ond and ­third years. 6  Jo­tham grew pow­er­ful be­cause he ­walked stead­fast­ly be­fore the Lord his God. 7 The oth­er ­events in Jo­tham’s ­reign, in­clud­ing all his wars and the oth­er t­ hings he did, are writ­ten in the book of the ­kings of Is­ra­el and Ju­dah. 8  He was twen­ty-five ­years old when he be­came king, and he r­ eigned in Je­ru­sa­lem six­teen ­years. 9 Jo­tham rest­ed with his an­ces­tors and was bur­ied in the City of Da­vid. And Ahaz his son suc­ceed­ed him as king.

Ahaz King of Judah

28

Ahaz was twen­ty ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem six­teen ­years. Un­like Da­vid his fa­ther, he did not do what was ­right in the eyes of the Lord. 2 He fol­lowed the ways of the ­kings of Is­ra­el and also made i­ dols for wor­ship­ing the Ba­als. 3 He ­burned sac­ ri­fic­es in the Val­ley of Ben Hin­nom and sac­ri­ficed his chil­ dren in the fire, en­gag­ing in the de­test­able prac­tic­es of the na­tions the Lord had driv­en out be­fore the Is­ra­el­ites. 4 He of­fered sac­ri­fic­es and b ­ urned in­cense at the high plac­es, on the hill­tops and un­der ev­ery spread­ing tree. 5  There­fore the Lord his God de­liv­ered him into the ­hands of the king of Aram. The Ar­a­me­ans de­feat­ed him and took many of his peo­ple as pris­on­ers and b ­ rought them to Da­mas­cus. a 21 Or in

a house where he was relieved of responsibilities    b 5  That is, about 3 3/4 tons or about 3.4 metric tons    c 5  That is, probably about 1,800 tons or about 1,600 metric tons of wheat    d 5  That is, probably about 1,500 tons or about 1,350 metric tons of barley   

WHAT WAS WRONG WITH GOING INTO THE TEMPLE? (27:2) Uzziah’s mistake was in doing what only priests were commissioned to do, and Jotham is commended here for not repeating it.

DO THOSE WHO FAITHFULLY SERVE GOD ALWAYS GROW POWERFUL? (27:6) Nobody grows powerful in life without God, though many ­people think they have because they have gained money and prestige. Those who serve God may or may not become wealthy. What makes them truly powerful is not their money or fame but their relationship with the Lord. WHERE WAS THE VALLEY OF BEN HINNOM? (28:3) West and south of Jerusalem, it was the old border between Judah and Benjamin (Jos 15:8; see Map 10 in the back of this Bible). During the period covered in Chronicles, it became a place of idol worship and child sacrifice. WHY WOULD ANYONE WANT TO SACRIFICE THEIR CHILDREN? (28:3) To appease their gods. Pagans believed that if they could gain favor with the gods, they could improve the quality of their lives. Harsh realities (e.g., high infant mortality) likely caused some to devalue children. In some neighboring cultures, for instance, unwanted or defective infants were abandoned to the elements to die. In others, ­people didn’t name their children until they were older and more likely to survive. Twisted pagan logic viewed the sacrifice of a child — ​who would likely die anyway — ​as a good exchange if it could get the attention of the gods. WHO WERE THESE ARAMEANS? (28:5) They were descendants of Shem (Semites) through Aram. They lived north-northeast of Canaan in the vicinity of Damascus (see David’s Victories [2Sa 5:6; p. 442]). Saul clashed with them, David defeated them and Solomon lost to them before they were defeated by the Assyrians in 732 BC. But their language lived on; in fact, ­Jesus probably spoke Aramaic. IS DEFEAT A SIGN OF GOD’S DISPLEASURE? (28:5) Not always, but it was in this case. Though God is sovereign, he does not decree that

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2 Chron­icles 28:6

good always wins and evil always loses — ​except in the long run. While the battle is the Lord’s, smaller skirmishes may be lost for a number of reasons: human error, wrong timing, less than ideal circumstances, talented opposition, etc. Losses need not mean defeat, however. Instead they can be an opportunity to take stock, reconsider strategy and determine if God’s law is being obeyed.

He was also giv­en into the h ­ ands of the king of Is­ra­el, who in­flict­ed ­heavy ca­su­al­ties on him. 6 In one day Pe­kah son of Rem­a­li­ah ­killed a hun­dred and twen­ty thou­sand sol­ diers in Ju­dah  — ​be­cause Ju­dah had for­sak­en the Lord, the God of ­their an­ces­tors. 7  Zik­ri, an Ephra­im­ite war­rior, ­killed Ma­a­se­iah the ­king’s son, Az­ri­kam the of­fi­cer in ­charge of the pal­ace, and El­ka­nah, sec­ond to the king. 8 The men of Is­ ra­el took cap­tive from ­their fel­low Is­ra­el­ites who were from Ju­dah two hun­dred thou­sand ­wives, sons and daugh­ters. They also took a g ­ reat deal of plun­der, ­which they car­ried back to Sa­mar­ia. 9 But a proph­et of the Lord n ­ amed Oded was t­ here, and he went out to meet the army when it re­turned to Sa­mar­ia. He said to them, “Be­cause the Lord, the God of your an­ces­ tors, was an­gry with Ju­dah, he gave them into your hand. But you have slaugh­tered them in a rage that reach­es to heav­en. 10 And now you in­tend to make the men and wom­ en of Ju­dah and Je­ru­sa­lem your ­slaves. But ­aren’t you also ­guilty of sins ­against the Lord your God? 11 Now lis­ten to me! Send back your fel­low Is­ra­el­ites you have tak­en as pris­on­ ers, for the Lord’s ­fierce an­ger ­rests on you.” 12 Then some of the lead­ers in Ephra­im — ​Az­ar­ i­ah son of Je­ho­ha­nan, Ber­e­ki­ah son of Me­shil­le­moth, Je­hiz­ki­ah son of Shal­lum, and Am­a­sa son of Had­lai  — ​con­front­ed ­those ­ ring who were ar­riv­ing from the war. 13 “You must not b ­those pris­on­ers here,” they said, “or we will be ­guilty be­ fore the Lord. Do you in­tend to add to our sin and g ­ uilt? For our ­guilt is al­ready ­great, and his ­fierce an­ger r­ ests on Is­ra­el.” 14 So the sol­diers gave up the pris­on­ers and plun­der in the pres­ence of the of­fi­cials and all the as­sem­bly. 15 The men des­ig­nat­ed by name took the pris­on­ers, and from the plun­ der they c­ lothed all who were na­ked. They pro­vid­ed them with ­clothes and san­dals, food and ­drink, and heal­ing balm. All ­those who were weak they put on don­keys. So they took them back to t­ heir fel­low Is­ra­el­ites at Jer­i­cho, the City of ­Palms, and re­turned to Sa­mar­ia. 16 At that time King Ahaz sent to the ­kings a of As­syr­ia for help. 17 The Edom­ites had ­again come and at­tacked Ju­dah and car­ried away pris­on­ers, 18 while the Phi­lis­tines had raid­ ed t­ owns in the foot­hills and in the Ne­gev of Ju­dah. They cap­tured and oc­cu­pied Beth She­mesh, Ai­ja­lon and Ge­de­ roth, as well as Soko, Tim­nah and Gim­zo, with t­ heir sur­ round­ing vil­lag­es. 19 The Lord had hum­bled Ju­dah be­cause of Ahaz king of Is­ra­el, b for he had pro­mot­ed wick­ed­ness in Ju­dah and had been most un­faith­ful to the Lord. 20  Tig­lathPi­le­ser  c king of As­syr­ia came to him, but he gave him trou­ ble in­stead of help. 21 Ahaz took some of the t­ hings from the tem­ple of the Lord and from the roy­al pal­ace and from the of­fi­cials and pre­sent­ed them to the king of As­syr­ia, but that did not help him. 22 In his time of trou­ble King Ahaz be­came even more un­ faith­ful to the Lord. 23 He of­fered sac­ri­fic­es to the gods of

WHO WAS ODED? (28:9) He was a prophet who protested Israel’s violent treatment of Judah in wartime. He helped convince the soldiers to return their prisoners to Judah. Another prophet named Oded appears in 15:8, but there is no apparent connection between the two. CAN SOMEONE GO TOO FAR IN DOING GOD’S WILL? (28:9 – 10) No. God’s will is perfect. But in our zeal we can step outside of God’s will even while thinking we’re still in it. Apparently that’s what happened here. God had permitted Israel to wage war against Judah, but Israel stepped outside of God’s will when they used cruel and unjust means to accomplish it. The end did not justify the means.

WHAT WAS THE CITY OF PALMS? (28:15) This was Jericho, which lay 820 feet below the level of the Mediterranean Sea, near powerful springs that gave it a subtropical climate. Balsam, sycamore and palms all flourished there, lending the city its nickname.

WHO WERE THE EDOMITES? (28:17) They were descendants of Esau (Ge 36:1,8). The Edomites were a group of federated tribes that lived south of the Dead Sea amid the reddish sandstone of the Rift Valley (see Map 6 at the back of this Bible), perhaps leading to their name, which means red (see the NIV text note on Ge 25:30). They worshiped gods of fertility and developed an economy based on agriculture and trade routes.

a 16 

Most Hebrew manuscripts; one Hebrew manuscript, Septuagint and Vulgate (see also 2 Kings 16:7) king    b 19  That is, Judah, as frequently in 2 Chronicles    a variant of Tiglath-Pileser   

c 20 Hebrew Tilgath-Pilneser,

2 Chron­icles 29:13 Da­mas­cus, who had de­feat­ed him; for he ­thought, “Since the gods of the ­kings of Aram have ­helped them, I will sac­ ri­fice to them so they will help me.” But they were his down­ fall and the down­fall of all Is­ra­el. 24 Ahaz gath­ered to­geth­er the fur­nish­ings from the tem­ ple of God and cut them in piec­es. He shut the ­doors of the Lord’s tem­ple and set up al­tars at ev­ery ­street cor­ner in Je­ ru­sa­lem. 25 In ev­ery town in Ju­dah he ­built high plac­es to burn sac­ri­fic­es to oth­er gods and ­aroused the an­ger of the Lord, the God of his an­ces­tors. 26 The oth­er ­events of his ­reign and all his ways, from be­ gin­ning to end, are writ­ten in the book of the k ­ ings of Ju­dah and Is­ra­el. 27 Ahaz rest­ed with his an­ces­tors and was bur­ied in the city of Je­ru­sa­lem, but he was not ­placed in the ­tombs of the k ­ ings of Is­ra­el. And Hez­e­ki­ah his son suc­ceed­ed him as king.

Hezekiah Purifies the Temple

29

Hez­e­ki­ah was twen­ty-five ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem twen­ty-nine ­years. His moth­er’s name was Abi­jah daugh­ter of Zech­a­ri­ ah. 2 He did what was r­ ight in the eyes of the Lord, just as his fa­ther Da­vid had done. 3 In the ­first ­month of the ­first year of his ­reign, he ­opened the d ­ oors of the tem­ple of the Lord and re­paired them. 4 He ­brought in the ­priests and the Le­vites, as­sem­ bled them in the ­square on the east side 5 and said: “Lis­ten to me, Le­vites! Con­se­crate your­selves now and con­se­crate the tem­ple of the Lord, the God of your an­ces­tors. Re­move all de­file­ment from the sanc­tu­ary. 6 Our par­ents were un­ faith­ful; they did evil in the eyes of the Lord our God and for­sook him. They t­ urned t­ heir fac­es away from the Lord’s dwell­ing ­place and ­turned ­their ­backs on him. 7 They also shut the ­doors of the por­ti­co and put out the ­lamps. They did not burn in­cense or pre­sent any b ­ urnt of­fer­ings at the sanc­tu­ary to the God of Is­ra­el. 8 There­fore, the an­ger of the Lord has fall­en on Ju­dah and Je­ru­sa­lem; he has made them an ob­ject of ­dread and hor­ror and ­scorn, as you can see with your own eyes. 9 This is why our fa­thers have fall­en by the ­sword and why our sons and daugh­ters and our ­wives are in cap­tiv­i­ty. 10 Now I in­tend to make a cov­enant with the Lord, the God of Is­ra­el, so that his f­ ierce an­ger will turn away from us. 11 My sons, do not be neg­li­gent now, for the Lord has cho­sen you to ­stand be­fore him and ­serve him, to min­is­ter be­fore him and to burn in­cense.” 12 Then ­these Le­vites set to work: from the Ko­hath­ites, Ma­hath son of Amas­ai and Joel son of Az­a­ri­ah; from the Me­ra­rites, Kish son of Abdi and Az­a­ri­ah son of Je­hal­le­lel; from the Ger­shon­ites, Joah son of Zim­mah and Eden son of Joah; 13 from the de­scen­dants of El­i­za­phan, Shim­ri and Je­i­el; from the de­scen­dants of Asaph, Zech­a­ri­ah and Mat­ta­ni­ah;

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HOW COULD SOMEONE SO RELIGIOUS BE SO WRONG? (28:24) King Ahaz was very religious, setting up altars at every street corner in an attempt to win favor with the many pagan gods. It seems that he was hedging his bets — ​improving his odds by multiplying his sacrifices. If one altar would help, he probably reasoned, a hundred would be even better. But Ahaz was looking in all the wrong places, and his religion and devotion were misplaced. The pagan gods, with their numerous altars and high places, could not compete with the one true God, whose temple doors Ahaz had shut. Religious fervor and passion do not guarantee spiritual truth. DID ANYONE PROTEST THE KING’S ACTIONS? (28:24 – 25) Though some likely did, no protest is recorded here (but see the following note). It was probably the doors of the temple itself, not those of the temple complex as a whole, that were shut. Thus, some may have continued to worship the true God in the outer courts. WHY WASN’T AHAZ BURIED IN THE TOMBS OF THE KINGS? (28:27) Here the protest against Ahaz took tangible form. A sufficient group of powerful p ­ eople (especially his heirs to power) were offended enough by Ahaz’s actions that they separated his remains and his memory from the honor typically given to the nation’s kings. WHO TAUGHT HEZEKIAH TO SERVE THE LORD? (29:3) The Chronicler gives only hints. Any king who served God did so in light of the example of David, who preceded Hezekiah by 300 years. Faithful priests, prophets and other persons close to Hezekiah must have kept the vision of David alive. It’s certain that Hezekiah did not learn faithfulness from his own father. Others close to him must have nurtured him in the truth. See What made Hezekiah’s faith so strong? (32:7 – 8; p. 668). WHAT DID THE PRIESTS AND LEVITES DO TO CONSECRATE THEMSELVES? (29:5) See the article How did priests and Levites consecrate themselves? (1Ch 15:12; p. 603). WHAT WAS HEZEKIAH’S COVENANT WITH THE LORD? (29:10) It was a renewal of the existing covenant with God, which he renewed by restoring proper worship of the Lord.

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WHAT WAS NEEDED TO CONSECRATE THEMSELVES AND PURIFY THE TEMPLE? (29:15 – 17) The Bible doesn’t say specifically. No provisions had been previously made to cleanse the temple of the Lord from pagan influence. Idolatry in the temple courts was never supposed to happen. Earlier instructions to cleanse the land required the destruction of all pagan sites and equipment (Dt 12:2 – 3). WHERE WAS THE KIDRON VALLEY? (29:16) Just east of Jerusalem, between the city and the Mount of Olives (see Map 10 at the back of this Bible). Pagan relics were destroyed there during the reigns of Asa, Hezekiah and Josiah.

WHAT WAS SO SPECIAL ABOUT THE NUMBER SEVEN? (29:21) Even among pagans, the number seven had had special significance throughout the region for centuries, perhaps because of the religious rituals attached to the phases of the moon. Among the Hebrews, however, from the time of creation, seven signified something that was complete or perfect.

WHAT KINDS OF INSTRUMENTS WERE USED FOR WORSHIP? (29:27) There were three types of instruments used: stringed (lyre and harp), wind (flute and horn), and percussion (tambourine and cymbal). Trumpets and horns were commonly used for sounding military signals, cymbals signaled important events and tambourines were widely used to keep the beat in public singing. HOW COULD WORSHIP BE LEGISLATED? (29:30) Because independent thinking is highly valued today, it’s hard for us to understand how a king’s command could force p ­ eople to worship God sincerely. A ­couple of factors may be involved: (1) Ancient cultures often focused on the community more than the individual. ­People accepted the collective wisdom of their community and yielded to their leaders’ thinking much more readily than we do today. (2) Simply obeying the king’s orders did not make for sincere worship. The Levites were genuinely glad to worship God — ​command or no command — ​and did so from their hearts.

2 Chron­icles 29:14 14 from the de­scen­dants of He­man, Je­hi­el and Shim­ei; from the de­scen­dants of Je­du­thun, She­ma­iah and Uz­zi­el. 15 When they had as­sem­bled ­their fel­low Le­vites and con­ se­crat­ed them­selves, they went in to pu­ri­fy the tem­ple of the Lord, as the king had or­dered, fol­low­ing the word of the Lord. 16 The ­priests went into the sanc­tu­ary of the Lord to pu­ri­fy it. They b ­ rought out to the court­yard of the Lord’s tem­ple ev­ery­thing un­clean that they ­found in the tem­ple of the Lord. The Le­vites took it and car­ried it out to the Kid­ ron Val­ley. 17 They be­gan the con­se­cra­tion on the ­first day of the ­first ­month, and by the ­eighth day of the ­month they ­reached the por­ti­co of the Lord. For ­eight more days they con­se­crat­ed the tem­ple of the Lord it­self, fin­ish­ing on the six­teenth day of the ­first month. 18 Then they went in to King Hez­ek ­ i­ah and re­port­ed: “We have pu­ri­fied the en­tire tem­ple of the Lord, the al­tar of ­burnt of­fer­ing with all its uten­sils, and the ta­ble for set­ting out the con­se­crat­ed ­bread, with all its ar­ti­cles. 19 We have pre­pared and con­se­crat­ed all the ar­ti­cles that King Ahaz re­ moved in his un­faith­ful­ness ­while he was king. They are now in f­ ront of the Lord’s al­tar.” 20 Ear­ly the next morn­ing King Hez­e­ki­ah gath­ered the city of­fi­cials to­geth­er and went up to the tem­ple of the Lord. 21 They ­brought sev­en ­bulls, sev­en rams, sev­en male ­lambs and sev­en male g ­ oats as a sin of­fer­ing a for the king­ dom, for the sanc­tu­ary and for Ju­dah. The king com­mand­ed the ­priests, the de­scen­dants of Aar­on, to of­fer t­ hese on the al­tar of the Lord. 22 So they slaugh­tered the b ­ ulls, and the ­priests took the ­blood and ­splashed it ­against the al­tar; next they slaugh­tered the rams and ­splashed ­their ­blood ­against the al­tar; then they slaugh­tered the ­lambs and ­splashed ­their ­blood ­against the al­tar. 23 The g ­ oats for the sin of­fer­ing were b ­ rought be­fore the king and the as­sem­bly, and they laid ­their ­hands on them. 24 The ­priests then slaugh­tered the ­goats and pre­sent­ed ­their ­blood on the al­tar for a sin of­fer­ ing to ­atone for all Is­ra­el, be­cause the king had or­dered the ­burnt of­fer­ing and the sin of­fer­ing for all Is­ra­el. 25 He sta­tioned the Le­vites in the tem­ple of the Lord with cym­bals, ­harps and ­lyres in the way pre­scribed by Da­vid and Gad the ­king’s seer and Na­than the proph­et; this was com­ mand­ed by the Lord t­ hrough his proph­ets. 26 So the Le­vites ­stood ­ready with Da­vid’s in­stru­ments, and the ­priests with ­their trum­pets. 27  Hez­e­ki­ah gave the or­der to sac­ri­fice the ­burnt of­fer­ing on the al­tar. As the of­fer­ing be­gan, sing­ing to the Lord be­ gan also, ac­com­pa­nied by trum­pets and the in­stru­ments of Da­vid king of Is­ra­el. 28  The ­whole as­sem­bly ­bowed in ­wor­ship, ­while the mu­si­cians ­played and the trum­pets sound­ed. All this con­tin­ued un­til the sac­ri­fice of the b ­ urnt of­fer­ing was com­plet­ed. 29 When the of­fer­ings were fin­ished, the king and ev­ery­ one pres­ent with him k ­ nelt down and wor­shiped. 30 King Hez­e­ki­ah and his of­fi­cials or­dered the Le­vites to p ­ raise the a 21 Or purification

offering; also in verses 23 and 24   

2 Chron­icles 30:9 Lord with the ­words of Da­vid and of ­Asaph the seer. So they sang prais­es with glad­ness and b ­ owed down and wor­shiped. 31  Then Hez­e­ki­ah said, “You have now ded­i­cat­ed your­ selves to the Lord. Come and b ­ ring sac­ri­fic­es and t­ hank of­ fer­ings to the tem­ple of the Lord.” So the as­sem­bly b ­ rought sac­ri­fic­es and ­thank of­fer­ings, and all ­whose ­hearts were will­ing ­brought ­burnt of­fer­ings. 32  The num­ber of ­burnt of­fer­ings the as­sem­bly ­brought was sev­en­ty ­bulls, a hun­dred rams and two hun­dred male ­lambs — ​all of them for b ­ urnt of­fer­ings to the Lord. 33 The an­i­mals con­se­crat­ed as sac­ri­fic­es amount­ed to six hun­dred ­bulls and t­ hree thou­sand s­ heep and g ­ oats. 34  The ­priests, how­ev­er, were too few to skin all the b ­ urnt of­fer­ings; so ­their rel­a­tives the Le­vites ­helped them un­til the task was fin­ished and un­til oth­er ­priests had been con­se­crat­ed, for the Le­vites had been more con­sci­en­tious in con­se­crat­ing them­selves than the p ­ riests had been. 35  There were ­burnt of­fer­ings in abun­dance, to­geth­er with the fat of the fel­low­ ship of­fer­ings and the ­drink of­fer­ings that ac­com­pa­nied the ­burnt of­fer­ings. So the ser­vice of the tem­ple of the Lord was re­es­tab­ lished. 36 Hez­e­ki­ah and all the peo­ple re­joiced at what God had b ­ rought a ­ bout for his peo­ple, be­cause it was done so quick­ly.

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WHY WEREN’T THE PRIESTS MORE CONSCIENTIOUS IN CONSECRATING THEMSELVES? (29:34) The Chronicler did not record the reason. Perhaps the priests, who were closer to influential circles than the Levites were, had been corrupted by the worldly ways of Ahaz, Hezekiah’s father. Perhaps religious ritual for the priests had become more ritual and less genuine.

Hezekiah Celebrates the Passover

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Hez­e­ki­ah sent word to all Is­ra­el and Ju­dah and also ­wrote let­ters to Ephra­im and Ma­nas­seh, in­vit­ing them to come to the tem­ple of the Lord in Je­ru­sa­lem and cel­e­brate the Pass­over to the Lord, the God of Is­ra­el. 2 The king and his of­fi­cials and the ­whole as­sem­bly in Je­ru­sa­lem de­cid­ed to cel­eb ­ rate the Pass­over in the sec­ond ­month. 3 They had not been able to cel­e­brate it at the reg­u­lar time be­cause not ­enough ­priests had con­se­crat­ed them­selves and the peo­ple had not as­sem­bled in Je­ru­sa­lem. 4 The plan ­seemed ­right both to the king and to the ­whole as­sem­bly. 5  They de­cid­ed to send a proc­la­ma­tion through­out Is­ra­el, from Be­er­she­ba to Dan, call­ing the peo­ple to come to Je­ru­ sa­lem and cel­e­brate the Pass­over to the Lord, the God of Is­ ra­el. It had not been cel­e­brat­ed in ­large num­bers ac­cord­ing to what was writ­ten. 6  At the ­king’s com­mand, cou­ri­ers went through­out Is­ra­el and Ju­dah with let­ters from the king and from his of­fi­cials, ­which read: “Peo­ple of Is­ra­el, re­turn to the Lord, the God of Abra­ham, ­Isaac and Is­ra­el, that he may re­turn to you who are left, who have es­caped from the hand of the ­kings of As­syr­ia. 7 Do not be like your par­ents and your fel­low Is­ra­el­ites, who were un­faith­ful to the Lord, the God of ­their an­ces­tors, so that he made them an ob­ ject of hor­ror, as you see. 8 Do not be s­ tiff-­necked, as your an­ces­tors were; sub­mit to the Lord. Come to his sanc­tu­ary, ­which he has con­se­crat­ed for­ev­er. ­Serve the Lord your God, so that his ­fierce an­ger will turn away from you. 9 If you re­turn to the Lord, then your fel­low

WHEN WAS THE REGULAR TIME FOR PASSOVER? (30:3) The Passover was usually celebrated on the 14th day of the first month, Abib (mid-March to mid-April).

WAS HEZEKIAH’S INVITATION PURELY RELIGIOUS, OR DID IT HAVE POLITICAL OVERTONES? (30:6) Nothing in Israel was purely religious or purely political. The separation of church and state is a modern concept that would have baffled Hez­ekiah. In his mind, recovering worship of the true God also meant recovering national unity and strength. Citizens of the northern kingdom, who were under the thumb of Assyria, undoubtedly understood the message clearly.

666 WHY WERE THE COURIERS HARASSED? (30:10) Probably for two reasons: (1) The ­people of the northern kingdom had a long history of going against God, and (2) they were probably afraid of the possible political consequences. Those who worshiped other gods opposed Hezekiah’s couriers meddling in their affairs. Nervous officials, however, were probably more concerned about potential repercussions from Assyria. They hoped that humiliating the couriers would appease the Assyrians. HOW DID THE PEOPLE SHOW UNITY OF MIND? (30:12) When the nation of Israel split into the northern kingdom of Israel and the southern kingdom of Judah, Jeroboam instituted a system to keep the northern p ­ eople from going south to Jerusalem to offer sacrifices to the Lord (1Ki 12:25 – 33). This led to the northern kingdom’s downfall as a nation. After most of the northern kingdom went into captivity for their idolatry, the p ­ eople who still remained in the land humbled themselves and joined Judah in their ser­vice to the Lord. WHAT WAS THE FESTIVAL OF UNLEAVENED BREAD? (30:13) This was another name for Passover, which was usually celebrated on the 14th day of the first month to commemorate Israel’s deliverance from Egypt. God had commanded that all Israelite men come to the sanctuary to attend three annual festivals (Dt 16:16), of which the Passover was the first. WHAT ALTARS WERE REMOVED? (30:14) Ahaz had erected altars on every street corner (28:24). He had also replaced the bronze altar in the temple courtyard with an altar similar to one he had seen in Damascus (2Ki 16:10 – 14) that was perhaps dedicated to Rimmon (2Ki 5:18), the Aramean god of storm and war, known in other lands as Baal. Alternatively, this altar may have been in honor of the Assyrian king Tiglath-Pileser, Ahaz’s master. WHERE WAS THE KIDRON VALLEY? (30:14) Just east of Jerusalem, between the city and the Mount of Olives (see Map 10 at the back of this Bible). Pagan relics were destroyed there during the reigns of Asa, Hezekiah and Josiah. HOW WERE THE PEOPLE HEALED? (30:20) This was spiritual healing, not physical healing. David had asked for this healing (Ps 41:4), and God described this healing in his appearance to Solomon (2Ch 7:14). It was the renewal of the relationship between God and his ­people, which restored hope and love. With the weight of sin and guilt removed, the ­people could freely rejoice (30:21). WHAT WERE THE INSTRUMENTS DEDICATED TO THE LORD? (30:21) There were three types of instruments used: stringed (lyre and harp), wind (flute and horn) and percussion (tambourine and cymbal). Trumpets and horns were commonly used for sounding military signals, cymbals signaled important events and tambourines were widely used to keep the beat in public singing.

2 Chron­icles 30:10 Is­ra­el­ites and your chil­dren will be ­shown com­pas­sion by t­ heir cap­tors and will re­turn to this land, for the Lord your God is gra­cious and com­pas­sion­ate. He will not turn his face from you if you re­turn to him.” 10 The cou­ri­ers went from town to town in Ephra­im and Ma­nas­seh, as far as Zeb­ul­un, but peo­ple ­scorned and rid­ i­culed them. 11  Nev­er­the­less, some from Ash­er, Ma­nas­seh and Zeb­u­lun hum­bled them­selves and went to Je­ru­sa­lem. 12 Also in Ju­dah the hand of God was on the peo­ple to give them uni­ty of mind to car­ry out what the king and his of­fi­ cials had or­dered, fol­low­ing the word of the Lord. 13  A very ­large ­crowd of peo­ple as­sem­bled in Je­ru­sa­lem to cel­e­brate the Fes­ti­val of Un­leav­ened B ­ read in the sec­ond ­month. 14  They re­moved the al­tars in Je­ru­sa­lem and ­cleared away the in­cense al­tars and ­threw them into the Kid­ron Val­ ley. 15 They slaugh­tered the Pass­over lamb on the four­teenth day of the sec­ond ­month. The ­priests and the Le­vites were ­ashamed and con­se­crat­ed them­selves and ­brought ­burnt of­fer­ings to the tem­ple of the Lord. 16 Then they took up ­their reg­u­lar po­si­tions as pre­scribed in the Law of Mo­ses the man of God. The ­priests s­ plashed ­against the al­tar the ­blood hand­ed to them by the Le­vites. 17 Since many in the ­crowd had not con­se­crat­ed them­selves, the Le­vites had to kill the Pass­over ­lambs for all ­those who were not cer­em ­ o­ ni­al­ly ­clean and ­could not con­se­crate their ­lambs  a to the Lord. 18 Al­though most of the many peo­ple who came from Ephra­im, Ma­nas­seh, Is­sa­char and Zeb­u­lun had not pu­ri­ fied them­selves, yet they ate the Pass­over, con­trary to what was writ­ten. But Hez­e­ki­ah ­prayed for them, say­ing, “May the Lord, who is good, par­don ev­ery­one 19 who sets ­their ­heart on seek­ing God — ​the Lord, the God of ­their an­ces­ tors — ​even if they are not c­ lean ac­cord­ing to the r­ ules of the sanc­tu­ary.” 20 And the Lord ­heard Hez­e­ki­ah and ­healed the peo­ple. 21  The Is­ra­el­ites who were pres­ent in Je­ru­sa­lem cel­e­brat­ ed the Fes­ti­val of Un­leav­ened ­Bread for sev­en days with ­great re­joic­ing, ­while the Le­vites and ­priests ­praised the Lord ev­ery day with re­sound­ing in­stru­ments ded­i­cat­ed to the Lord. b 22  Hez­e­ki­ah ­spoke en­cour­ag­ing­ly to all the Le­vites, who ­showed good un­der­stand­ing of the ser­vice of the Lord. For the sev­en days they ate ­their as­signed por­tion and of­fered fel­low­ship of­fer­ings and ­praised  c the Lord, the God of ­their an­ces­tors. 23  The ­whole as­sem­bly then ­agreed to cel­e­brate the fes­ti­val sev­en more days; so for an­oth­er sev­en days they cel­e­brat­ed joy­ful­ly. 24  Hez­e­ki­ah king of Ju­dah pro­vid­ed a ­thou­sand ­bulls and sev­en thou­sand ­sheep and g ­ oats for the as­sem­bly, and the of­fi­cials pro­vid­ed them with a thou­sand ­bulls and ten thou­sand ­sheep and g ­ oats. A g ­ reat num­ber of ­priests con­se­crat­ed them­selves. 25  The en­tire as­sem­bly of Ju­dah re­joiced, a ­ long with the p ­ riests and Le­vites and a 17 Or consecrate

themselves    b 21 Or priests sang to the Lord every day, accompanied by the Lord’s instruments of praise    c 22 Or and confessed their sins to   

2 Chron­icles 31:14

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all who had as­sem­bled from Is­ra­el, in­clud­ing the for­eign­ ers who had come from Is­ra­el and also ­those who re­sid­ed in Ju­dah. 26 There was ­great joy in Je­ru­sa­lem, for ­since the days of Sol­o­mon son of Da­vid king of Is­ra­el ­there had been noth­ing like this in Je­ru­sa­lem. 27 The p ­ riests and the Le­vites ­stood to b ­ less the peo­ple, and God h ­ eard them, for t­ heir ­prayer r­ eached heav­en, his holy dwell­ing place. When all this had end­ed, the Is­ra­el­ites who were t­ here went out to the ­towns of Ju­dah, ­smashed the sa­cred ­stones and cut down the Ashe­rah ­poles. They de­stroyed the high plac­es and the al­tars through­out Ju­dah and Ben­ja­min and in Ephra­im and Ma­nas­seh. Af­ter they had de­stroyed all of them, the Is­ra­el­ites re­turned to ­their own ­towns and to ­their own prop­er­ty.

WHO WERE THE FOREIGNERS WHO JOINED IN CELEBRATING THE PASSOVER? (30:25) They were non-Israelites who lived among the Israelites in Israel and Judah. Some of them were descendants of ­peoples whom the Israelites had failed to drive out from Canaan (Jdg 1:21,27,29 – 33). Others were descendants of p ­ eoples David had conquered (1Ch 18:1 – 12).

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Contributions for Worship 2  Hez­e­ki­ah as­signed the ­priests and Le­vites to di­vi­ sions — ​each of them ac­cord­ing to t­ heir du­ties as p ­ riests or Le­vites  — ​to of­fer ­burnt of­fer­ings and fel­low­ship of­fer­ings, to min­is­ter, to give t­ hanks and to sing prais­es at the g ­ ates of the Lord’s dwell­ing. 3 The king con­trib­ut­ed from his own pos­ses­sions for the morn­ing and eve­ning ­burnt of­fer­ings and for the ­burnt of­fer­ings on the Sab­baths, at the New ­Moons and at the ap­point­ed fes­ti­vals as writ­ten in the Law of the Lord. 4  He or­dered the peo­ple liv­ing in Je­ru­sa­lem to give the por­tion due the ­priests and Le­vites so they ­could de­vote them­selves to the Law of the Lord. 5 As soon as the or­der went out, the Is­ra­el­ites gen­er­ous­ly gave the first­fruits of ­their ­grain, new wine, olive oil and hon­ey and all that the ­fields pro­duced. They ­brought a ­great ­amount, a ­tithe of ev­ery­thing. 6 The peo­ple of Is­ra­el and Ju­dah who l­ ived in the ­towns of Ju­dah also ­brought a ­tithe of ­their ­herds and ­flocks and a ­tithe of the holy ­things ded­ic­ at­ed to the Lord ­their God, and they p ­ iled them in ­heaps. 7  They be­gan do­ing this in the t­ hird m ­ onth and fin­ished in the sev­enth ­month. 8 When Hez­e­ki­ah and his of­fi­cials came and saw the ­heaps, they ­praised the Lord and ­blessed his peo­ple Is­ra­el. 9  Hez­e­ki­ah ­asked the ­priests and Le­vites ­about the ­heaps; 10  and Az­a­ri­ah the ­chief ­priest, from the fam­i­ly of Za­dok, an­swered, “Since the peo­ple be­gan to ­bring ­their con­tri­bu­ tions to the tem­ple of the Lord, we have had e ­ nough to eat and plen­ty to ­spare, be­cause the Lord has ­blessed his peo­ ple, and this ­great ­amount is left over.” 11 Hez­e­ki­ah gave or­ders to pre­pare store­rooms in the tem­ ple of the Lord, and this was done. 12 Then they faith­ful­ ly ­brought in the con­tri­bu­tions, ­tithes and ded­i­cat­ed ­gifts. Kon­a­ni­ah, a Le­vite, was the over­seer in ­charge of ­these ­things, and his broth­er Shim­ei was next in rank. 13  Je­hi­el, Az­a­zi­ah, Na­hath, As­a­hel, Jer­i­moth, Joz­a­bad, Eli­el, Is­ma­ki­ ah, Ma­hath and Be­na­iah were as­sis­tants of Kon­a­ni­ah and Shim­ei his broth­er. All t­ hese s­ erved by ap­point­ment of King Hez­e­ki­ah and Az­a­ri­ah the of­fi­cial in ­charge of the tem­ple of God. 14 Kore son of Im­nah the Le­vite, keep­er of the East Gate, was in ­charge of the free­will of­fer­ings giv­en to God, dis­ trib­ut­ing the con­tri­bu­tions made to the Lord and also the

WHAT CAUSES PRAYERS TO REACH GOD? (30:27) The words God heard them, for their prayer reached heaven shows how limited human language is when it comes to explaining the supernatural. God hears and knows everything; however, when he ignores some prayers for certain reasons, we might say that God does not “hear” those prayers. The prayer in this verse was effective because those who prayed it had submitted to God and were dependent on him. Their earnest request was in line with God’s will and purpose. See the article When does God refuse to hear our prayers? (Jer 11:11; p. 1128).

WAS THE PORTION DUE THE PRIESTS LIKE A TAX? (31:4) In a sense, yes. Certain amounts were to be given at certain times. But the difference between this portion and a tax was that their giving was to be an act of worship, springing from grateful hearts — ​unlike a tax, which is usually given out of obligation. As a sign of revival and renewed obedience, Hezekiah wanted the old system of giving to be reinstated. The p ­ eople’s generous response (vv. 5 – 8) was quite unlike the typical response to paying taxes. See Why did God give the ­people’s offerings to the priests? (Nu 18:8; p. 223). WHAT WAS A TITHE? (31:5) It was one-tenth of a person’s income. Giving a tithe was an ancient system widespread in the region for supporting religious professionals, though some cultures required less than a tenth. The Israelites had earlier devoted a tithe to support the Levites, which had freed the Levites to serve the Lord (Lev 27:30; Nu 18:21).

HOW DID THE LEVITES MANAGE TO SURVIVE BEFORE THESE CONTRIBUTIONS AND GIFTS WERE DISTRIBUTED? (31:14 – 15) The Levites normally were to receive their support from the tithes of the p ­ eople (Nu 18:24 – ​ 26). They were also given land by Joshua on which to raise their families (Jos 21:1 – 42). When the ­people did not give their tithes to the Lord, the Levites probably worked their fields to make a living (Ne 13:10 – 13).

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WHY DID CHILDREN AS YOUNG AS THREE YEARS OLD RECEIVE TITHES, THOUGH THEY WERE NOT YET PRIESTS? (31:16) Levites coming to serve the temple brought their sons with them. Room, board and childcare evidently came from their sons’ allotments.

WILL THOSE WHO ARE FAITHFUL BE REWARDED WITH PROSPERITY? (31:21) See the article Does seeking God guarantee success? (26:5; p. 660). WHO WAS SENNACHERIB? (32:1) He was the king of Assyria from 705 to 681 BC. To stabilize his empire, he launched an ambitious western campaign demanding first tribute and then surrender from Hezekiah. God intervened (v. 21) and Sennacherib returned to Nineveh, where he was later assassinated by two of his sons (2Ki 19:37). WHAT WERE THESE TERRACES? (32:5) They were stone terraces on the steep slopes of the hill; they created space for additional buildings and also helped defend the city. They were called the Millo (see the NIV text note), which is derived from a Hebrew verb meaning “to fill” and which perhaps refers to the earthen fill on which walls and large structures were built. These terraces were present when David conquered Jerusalem (2Sa 5:9), were rebuilt by Solomon (1Ki 9:15), were strengthened by Hezekiah (2Ch 32:5) and were finally leveled by Nebuchadnezzar’s army (2Ki 25:10). WHAT MADE HEZEKIAH’S FAITH SO STRONG? (32:7 – 8) Though Hezekiah did not receive spiritual training from his father, the wicked king Ahaz (28:22 – 25), he was obviously influenced by others to serve the Lord instead of his father’s idols. His devotion to God was demonstrated by the first priority of his reign — ​to undo the evil his father had done (29:3). His mother, Abijah, may have been one of those responsible for his spiritual roots. She was the daughter of Zechariah (29:1), who was perhaps the godly adviser to Hezekiah’s great-grandfather Uzziah (26:5) or the Levite later recruited to help restore the temple (29:13).

2 Chron­icles 31:15 ­con­se­crat­ed ­gifts. 15  Eden, Min­ia­min, Jesh­ua, She­ma­iah, Am­ a­ri­ah and Shek­a­ni­ah as­sist­ed him faith­ful­ly in the ­towns of the ­priests, dis­trib­ut­ing to ­their fel­low ­priests ac­cord­ing to ­their di­vi­sions, old and ­young alike. 16  In ad­di­tion, they dis­trib­ut­ed to the ­males ­three ­years old or more ­whose ­names were in the ge­ne­alog­i­cal rec­ ords — ​all who ­would en­ter the tem­ple of the Lord to per­ form the dai­ly du­ties of ­their var­i­ous ­tasks, ac­cord­ing to ­their re­spon­si­bil­i­ties and ­their di­vi­sions. 17 And they dis­ trib­ut­ed to the ­priests en­rolled by ­their fam­i­lies in the ge­ ne­alog­i­cal rec­ords and like­wise to the Le­vites twen­ty ­years old or more, ac­cord­ing to ­their re­spon­si­bil­i­ties and ­their di­vi­sions. 18 They in­clud­ed all the lit­tle ones, the ­wives, and the sons and daugh­ters of the ­whole com­mu­ni­ty list­ed in ­these ge­ne­alog­i­cal rec­ords. For they were faith­ful in con­se­ crat­ing them­selves. 19 As for the ­priests, the de­scen­dants of Aar­on, who ­lived on the farm­lands ­around ­their ­towns or in any oth­er ­towns, men were des­ig­nat­ed by name to dis­trib­ute por­tions to ev­ ery male a ­ mong them and to all who were re­cord­ed in the ge­ne­al­o­gies of the Le­vites. 20  This is what Hez­e­ki­ah did through­out Ju­dah, do­ing what was good and ­right and faith­ful be­fore the Lord his God. 21 In ev­ery­thing that he un­der­took in the ser­vice of ­God’s tem­ple and in obe­di­ence to the law and the com­ mands, he ­sought his God and ­worked whole­heart­ed­ly. And so he pros­pered.

Sennacherib Threatens Jerusalem

32

Af­ter all that Hez­e­ki­ah had so faith­ful­ly done, Sen­ nach­er­ib king of As­syr­ia came and in­vad­ed Ju­dah. He laid ­siege to the for­ti­fied cit­ies, think­ing to con­quer them for him­self. 2  When Hez­e­ki­ah saw that Sen­nach­er­ib had come and that he in­tend­ed to wage war ­against Je­ru­sa­ lem, 3  he con­sult­ed with his of­fi­cials and mil­i­tary ­staff ­about block­ing off the wa­ter from the s­ prings out­side the city, and they h ­ elped him. 4 They gath­ered a large group of peo­ple who ­blocked all the ­springs and the ­stream that ­flowed ­through the land. “Why s­ hould the ­kings a of As­syr­ia come and find plen­ty of wa­ter?” they said. 5 Then he ­worked hard re­pair­ing all the bro­ken sec­tions of the wall and build­ing tow­ers on it. He ­built an­oth­er wall out­side that one and re­ in­forced the ter­rac­es  b of the City of Da­vid. He also made ­large num­bers of weap­ons and shields. 6 He ap­point­ed mil­i­tary of­fi­cers over the peo­ple and as­ sem­bled them be­fore him in the s­ quare at the city gate and en­cour­aged them with ­these ­words: 7 “Be s­ trong and cou­ra­ geous. Do not be ­afraid or dis­cour­aged be­cause of the king of As­syr­ia and the vast army with him, for t­ here is a great­er pow­er with us than with him. 8 With him is only the arm of ­flesh, but with us is the Lord our God to help us and to f­ ight our bat­tles.” And the peo­ple g ­ ained con­fi­dence from what Hez­e­ki­ah the king of Ju­dah said. 9 Lat­er, when Sen­nach­er­ib king of As­syr­ia and all his ­forc­es were lay­ing s­ iege to La­chish, he sent his of­fi­cers to Je­ru­sa­lem a 4 

Hebrew; Septuagint and Syriac king    b 5 Or the Millo   

2 Chron­icles 32:25

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with this mes­sage for Hez­e­ki­ah king of Ju­dah and for all the peo­ple of Ju­dah who were there: 10 “This is what Sen­nach­er­ib king of As­syr­ia says: On what are you bas­ing your con­fi­dence, that you re­main in Je­ru­sa­lem un­der ­siege? 11  When Hez­e­ki­ah says, ‘The Lord our God will save us from the hand of the king of As­syr­ia,’ he is mis­lead­ing you, to let you die of hun­ ger and ­thirst. 12  Did not Hez­e­ki­ah him­self re­move this ­god’s high plac­es and al­tars, say­ing to Ju­dah and Je­ru­ sa­lem, ‘You must wor­ship be­fore one al­tar and burn sac­ri­fic­es on  it’? 13 “Do you not know what I and my pre­de­ces­sors have done to all the peo­ples of the oth­er ­lands? Were the gods of ­those na­tions ever able to de­liv­er ­their land from my hand? 14 Who of all the gods of ­these na­ tions that my pre­de­ces­sors de­stroyed has been able to save his peo­ple from me? How then can your god de­liv­er you from my hand? 15 Now do not let Hez­e­ki­ah de­ceive you and mis­lead you like this. Do not be­lieve him, for no god of any na­tion or king­dom has been able to de­liv­er his peo­ple from my hand or the hand of my pre­de­ces­sors. How much less will your god de­liv­er you from my hand!” 16  Sen­nach­er­ib’s of­fi­cers ­spoke fur­ther ­against the Lord God and ­against his ser­vant Hez­e­ki­ah. 17 The king also ­wrote let­ters rid­i­cul­ing the Lord, the God of Is­ra­el, and say­ing this ­against him: “Just as the gods of the peo­ples of the oth­er ­lands did not res­cue ­their peo­ple from my hand, so the god of Hez­e­ki­ah will not res­cue his peo­ple from my hand.” 18 Then they ­called out in He­brew to the peo­ple of Je­ru­sa­lem who were on the wall, to ter­ri­fy them and make them ­afraid in or­der to cap­ture the city. 19 They ­spoke a ­ bout the God of Je­ru­sa­lem as they did a ­ bout the gods of the oth­er peo­ples of the ­world — ​the work of hu­man hands. 20 King Hez­e­ki­ah and the proph­et Isa­iah son of Amoz ­cried out in p ­ rayer to heav­en ­about this. 21 And the Lord sent an an­gel, who an­ni­hi­lat­ed all the fight­ing men and the com­mand­ers and of­fi­cers in the camp of the As­syr­ian king. So he with­drew to his own land in dis­grace. And when he went into the tem­ple of his god, some of his sons, his own ­flesh and ­blood, cut him down with the sword. 22 So the Lord ­saved Hez­e­ki­ah and the peo­ple of Je­ru­sa­ lem from the hand of Sen­nach­er­ib king of As­syr­ia and from the hand of all oth­ers. He took care of them a on ev­ery side. 23  Many ­brought of­fer­ings to Je­ru­sa­lem for the Lord and valu­able ­gifts for Hez­e­ki­ah king of Ju­dah. From then on he was high­ly re­gard­ed by all the na­tions.

Hezekiah’s Pride, Success and Death 24 In t­hose days Hez­e­ki­ah be­came ill and was at the ­ oint of ­death. He ­prayed to the Lord, who an­swered him p and gave him a mi­rac­u­lous sign. 25  But Hez­e­ki­ah’s ­heart was ­proud and he did not re­spond to the kind­ness ­shown him; there­fore the Lord’s ­wrath was on him and on Ju­dah a 22 

Hebrew; Septuagint and Vulgate He gave them rest   

HAD HEZEKIAH ACTUALLY REMOVED ALTARS TO THE LORD? (32:12) Yes. But the altars he removed were unauthorized altars (2Ki 18:1 – 4), so Sennacherib’s charges were not really accurate. Many Israelites had used pagan high places to worship not only false gods but the Lord as well. Hez­ e­kiah urged them to return to the temple as the sole place of worship (2Ch 30:8). Sennacherib may also have intended to paint Hez­e­ kiah as a hypocrite since Hezekiah had taken silver and gold from the temple to pay tribute to Sennacherib (2Ki 18:15 – 16).

WHAT DROVE THE ASSYRIANS TO INSULT THE LORD? (32:16 – 19) The Assyrians believed the supernatural world included gods who ruled over limited territories. They thought that weaker gods could be conquered by more powerful gods. The Assyrians also believed that they could increase their power base by adding the gods of their victims to their collection of gods. To the Assyrians, the Lord was just another one of many gods on their list to be defeated. WHAT KIND OF ANGEL ANNIHILATES PEOPLE? (32:21) An angel who is instructed by God to impart justice. Only rarely does the Bible show God intervening in human affairs with such lethal force. After David’s ill-advised census, an angel brought a plague that killed 70,000 ­people (2Sa 24:15 – 17). Here God’s angel rescued Jerusalem by killing 185,000 Assyrian soldiers (cf. 2Ki 19:35). John’s visions of the future (e.g., Rev 15:1) suggest that similar judgments to be carried out by angels are still to come. LINK (32:24) MIRACULOUS SIGN The shadow of the sun went backward (2Ki 20:8 – 11; Isa 38:7 – 8). WHY DID HEZEKIAH AND THE PEOPLE OF JUDAH BECOME PROUD? (32:25 – 26) Some think this pride stemmed from the growing power and success enjoyed by Hez­ e­kiah and Judah. Such success may have occurred before Hezekiah’s illness and the Assyrian invasion (see 2Ki 20:6, which suggests a different sequence of events). If such success came afterward, God’s miraculous rescue from the Assyrians probably raised Hezekiah’s reputation (2Ch 32:22 – 23), which may have led to Hezekiah’s pride.

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2 Chron­icles 32:26

IN WHAT WAY DID GOD LEAVE HEZEKIAH? (32:31) God often tested the righ­teous in the Old Testament to reveal their true loyalties. In this case, God may have left Hezekiah by withdrawing his guidance, which left Hezekiah to rely on his own wisdom. When the Babylonians came looking for an ally to help them fight against Assyria, God did not send a prophet to try to stop Hezekiah from making a foolish decision. (The prophet Isaiah arrived after the fact, 2Ki 20:12 – 18.) Nor did God protect Hezekiah from the consequences of his decision. The Bab­ylonian envoys carried back news of Judah’s wealth. Later, Babylonian soldiers took Judah’s wealth and carried the ­people of Judah into exile (2Ch 36:17 – 20).

and Je­ru­sa­lem. 26  Then Hez­e­ki­ah re­pent­ed of the ­pride of his ­heart, as did the peo­ple of Je­ru­sa­lem; there­fore the Lord’s ­wrath did not come on them dur­ing the days of Hez­e­ki­ah. 27  Hez­e­ki­ah had very ­great ­wealth and hon­or, and he made trea­sur­ies for his sil­ver and gold and for his pre­cious ­stones, spic­es, s­ hields and all k ­ inds of valu­ables. 28 He also made build­ings to ­store the har­vest of g ­ rain, new wine and ol­ive oil; and he made s­ talls for var­i­ous ­kinds of cat­tle, and pens for the ­flocks. 29  He ­built vil­lag­es and ac­quired ­great num­bers of f­ locks and h ­ erds, for God had giv­en him very ­great rich­es. 30 It was Hez­e­ki­ah who b ­ locked the up­per out­let of the Gi­ hon ­spring and chan­neled the wa­ter down to the west side of the City of Da­vid. He suc­ceed­ed in ev­ery­thing he un­der­ took. 31 But when en­voys were sent by the rul­ers of Bab­ylon to ask him ­about the mi­rac­u­lous sign that had oc­curred in the land, God left him to test him and to know ev­ery­thing that was in his heart. 32 The oth­er ­events of Hez­ek ­ i­ah’s ­reign and his acts of de­ vo­tion are writ­ten in the vi­sion of the proph­et Isa­iah son of Amoz in the book of the ­kings of Ju­dah and Is­ra­el. 33 Hez­ e­ki­ah rest­ed with his an­ces­tors and was bur­ied on the hill ­where the ­tombs of Da­vid’s de­scen­dants are. All Ju­dah and the peo­ple of Je­ru­sa­lem hon­ored him when he died. And Ma­nas­seh his son suc­ceed­ed him as king.

DOES GOD HAVE TO TEST US TO FIND OUT WHAT’S IN OUR HEARTS? (32:31) No, he doesn’t. But tests of faith are not designed to enlighten God; they’re designed to teach us. Tests help uncover our real motives, clarify our deep loyalties, eliminate deceit and nurture genuine faith. See the article Why did testing come to Job? (Job 23:10; p. 758). WHY DID GOD PERMIT AN EVIL KING TO RULE FOR SO LONG? (33:1 – 2) A long tenure was often a sign of God’s blessing. Still, Manasseh was punished for his sins, not rewarded. He was taken prisoner to Bab­ ylon (v. 11), and it was only after he repented that he was restored to the throne (vv. 12 – 13). If he had not turned to God, Manasseh likely would have remained a prisoner in Babylon and his reign as king would not have been so long. WHO TAUGHT MANASSEH TO SERVE PAGAN GODS? (33:3 – 6) Though he was the son of the godly king Hez­ ekiah, Manasseh was probably influenced by (1) the customs of his pagan neighbors; (2) a respect for powerful, idol-worshiping nations (such as Assyria); (3) the political advantages of showing loyalty to successful nations (by worshiping their gods); and (4) the pattern of his own nation’s history (many of his own ancestors had earlier been involved with idolatry). HOW DID GOD SPEAK TO MANASSEH AND HIS PEOPLE? (33:10) God spoke through prophets, or seers (v. 18), and through the Law of Moses (v. 8). As far we know, Manasseh never personally heard God’s voice or saw a vision.

Manasseh King of Judah

33

Ma­nas­seh was ­twelve ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem fif­ty-five ­years. 2 He did evil in the eyes of the Lord, fol­low­ing the de­test­ able prac­tic­es of the na­tions the Lord had driv­en out be­fore the Is­ra­el­ites. 3 He re­built the high plac­es his fa­ther Hez­ek ­ i­ ah had de­mol­ished; he also erect­ed al­tars to the Ba­als and made Ashe­rah ­poles. He ­bowed down to all the star­ry ­hosts and wor­shiped them. 4 He ­built al­tars in the tem­ple of the Lord, of ­which the Lord had said, “My Name will re­main in Je­ru­sa­lem for­ev­er.” 5 In both c­ ourts of the tem­ple of the Lord, he ­built al­tars to all the star­ry ­hosts. 6  He sac­ri­ficed his chil­dren in the fire in the Val­ley of Ben Hin­nom, prac­ticed div­i­na­tion and witch­craft, ­sought ­omens, and con­sult­ed me­di­ums and spir­it­ists. He did much evil in the eyes of the Lord, arous­ing his an­ger. 7 He took the im­age he had made and put it in G ­ od’s tem­ ple, of ­which God had said to Da­vid and to his son Sol­o­mon, “In this tem­ple and in Je­ru­sa­lem, ­which I have cho­sen out of all the ­tribes of Is­ra­el, I will put my Name for­ev­er. 8 I will not ­again make the feet of the Is­ra­el­ites ­leave the land I as­signed to your an­ces­tors, if only they will be care­ful to do ev­ery­thing I com­mand­ed them con­cern­ing all the laws, de­ crees and reg­u­la­tions giv­en ­through Mo­ses.” 9  But Ma­nas­seh led Ju­dah and the peo­ple of Je­ru­sa­lem ­astray, so that they did more evil than the na­tions the Lord had de­stroyed be­ fore the Is­ra­el­ites. 10 The Lord ­spoke to Ma­nas­seh and his peo­ple, but they paid no at­ten­tion. 11 So the Lord b ­ rought a ­ gainst them

2 Chron­icles 34:3 the army com­mand­ers of the king of As­syr­ia, who took ­Ma­nas­seh pris­on­er, put a hook in his nose, b ­ ound him with b ­ ronze shack­les and took him to Bab­ylon. 12 In his dis­tress he ­sought the fa­vor of the Lord his God and hum­ bled him­self great­ly be­fore the God of his an­ces­tors. 13 And when he ­prayed to him, the Lord was ­moved by his en­ treaty and lis­tened to his plea; so he b ­ rought him back to Je­ru­sa­lem and to his king­dom. Then Ma­nas­seh knew that the Lord is God. 14 Af­ter­ward he re­built the out­er wall of the City of Da­vid, west of the Gi­hon ­spring in the val­ley, as far as the en­trance of the Fish Gate and en­cir­cling the hill of O ­ phel; he also made it much high­er. He sta­tioned mil­i­tary com­mand­ers in all the for­ti­fied cit­ies in Ju­dah. 15 He got rid of the for­eign gods and re­moved the im­age from the tem­ple of the Lord, as well as all the al­tars he had ­built on the tem­ple hill and in Je­ru­sa­lem; and he t­ hrew them out of the city. 16 Then he re­stored the al­tar of the Lord and sac­ri­ficed fel­low­ship of­fer­ings and ­thank of­fer­ings on it, and told Ju­dah to s­ erve the Lord, the God of Is­ra­el. 17 The peo­ple, how­ev­er, con­tin­ued to sac­ri­fice at the high plac­es, but only to the Lord ­their God. 18  The oth­er ­events of Ma­nas­seh’s ­reign, in­clud­ing his ­prayer to his God and the ­words the ­seers ­spoke to him in the name of the Lord, the God of Is­ra­el, are writ­ten in the an­nals of the ­kings of Is­ra­el. a 19 His ­prayer and how God was ­moved by his en­treaty, as well as all his sins and un­faith­ ful­ness, and the ­sites ­where he ­built high plac­es and set up Ashe­rah ­poles and ­idols be­fore he hum­bled him­self — ​all ­these are writ­ten in the rec­ords of the s­ eers. b 20  Ma­nas­seh rest­ed with his an­ces­tors and was bur­ied in his pal­ace. And Amon his son suc­ceed­ed him as king.

Amon King of Judah 21 Amon was twen­ty-two ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem two ­years. 22 He did evil in the eyes of the Lord, as his fa­ther Ma­nas­seh had done. Amon wor­shiped and of­fered sac­ri­fic­es to all the ­idols Ma­nas­seh had made. 23 But un­like his fa­ther Ma­nas­seh, he did not hum­ble him­self be­fore the Lord; Amon in­creased his guilt. 24  Amon’s of­fi­cials con­spired ­against him and as­sas­si­nat­ ed him in his pal­ace. 25 Then the peo­ple of the land ­killed all who had plot­ted ­against King Amon, and they made Jo­si­ah his son king in his place.

Josiah’s Reforms

34

Jo­si­ah was ­eight ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem thir­ty-one ­years. 2 He did what was ­right in the eyes of the Lord and fol­lowed the ways of his fa­ther Da­vid, not turn­ing ­aside to the ­right or to the left. 3 In the ­eighth year of his r­ eign, ­while he was ­still ­young, he be­gan to seek the God of his fa­ther Da­vid. In his t­ welfth year he be­gan to p ­ urge Ju­dah and Je­ru­sa­lem of high plac­es, a 18  That

is, Judah, as frequently in 2 Chronicles    b 19  One Hebrew manuscript and Septuagint; most Hebrew manuscripts of Hozai   

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HOW WAS MANASSEH RELEASED FROM CAPTIVITY AND RESTORED AS KING? (33:13) We can only guess how God worked through the events. The Assyrians may have released Manasseh if he agreed to pay tribute and serve Assyria. Or they may have only intended that Manasseh’s captivity be temporary to elicit his submission. As he learned to submit politically, Manasseh also learned spiritual humility. Because he repented, God forgave him and returned him to the throne.

WHY WAS IT WRONG TO WORSHIP THE LORD AT THE HIGH PLACES? (33:17) Primarily because such worship confused the distinction between true and false worship. The high places were built by the ancient Canaanites for their pagan worship and rituals. Using the same places for true worship confused the distinction between God and Baal. WHAT WERE THE ANNALS OF THE KINGS OF ISRAEL? (33:18) This historical record apparently contained extended accounts of the reigns of Israel’s kings. It may have been an official state rec­ ord kept by court historians or private memoirs compiled by God’s prophets. This record, though accessible to the Chronicles, has been lost. For other historical records of the times, see 9:29; 12:15; 1 Kings 11:41; 14:29; 1 Chron­icles 29:29. DO WE STILL HAVE MANASSEH’S PRAYER? (33:18 – 19) The only suggested possibility is found in the Apocrypha (a collection of non-Biblical books), in a short book called The Prayer of Manasseh. Because it reads like a psalm and speaks of repentance and God’s glory, some think it contains the words referred to here. Others remain doubtful about its authenticity. WHAT WERE THE RECORDS OF THE SEERS? (33:19) These were histories written by prophets; those concerning Manasseh were perhaps associated with a prophet named Hozai (see the NIV text note). See What happened to these records? (9:29; p. 639).

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2 Chron­icles 34:4

HOW COULD JOSIAH RECOGNIZE THE GRAVES OF IDOL WORSHIPERS? (34:4) These were likely the new graves of wicked priests killed in the recent purge. It’s also possible that these may have been the older graves of false priests, perhaps those of priests known to have cooperated with Manasseh or Amon. Most likely, only those who served idols would have been permitted to be buried near the worship site. See Why was a cemetery near a high place? (2Ki 23:16; p. 565).

Ashe­rah ­poles and ­idols. 4 Un­der his di­rec­tion the al­tars of the Ba­als were torn down; he cut to piec­es the in­cense al­tars that were a ­ bove them, and ­smashed the Ashe­rah ­poles and the i­dols. ­These he b ­ roke to piec­es and scat­tered over the ­ urned the ­graves of t­ hose who had sac­ri­ficed to them. 5 He b ­bones of the ­priests on ­their al­tars, and so he ­purged Ju­dah and Je­ru­sa­lem. 6 In the ­towns of Ma­nas­seh, Ephra­im and Sim­e­on, as far as Naph­ta­li, and in the ru­ins a ­ round them, 7 he tore down the al­tars and the Ashe­rah ­poles and ­crushed the ­idols to pow­der and cut to piec­es all the in­cense al­tars through­out Is­ra­el. Then he went back to Je­ru­sa­lem. 8 In the eigh­teenth year of Jo­si­ah’s ­reign, to pu­ri­fy the land and the tem­ple, he sent Sha­phan son of Az­a­li­ah and Ma­a­se­iah the rul­er of the city, with Joah son of Jo­a­haz, the re­cord­er, to re­pair the tem­ple of the Lord his God. 9 They went to Hil­ki­ah the high ­priest and gave him the mon­ey that had been ­brought into the tem­ple of God, ­which the Le­vites who were the gate­keep­ers had col­lect­ed from the peo­ple of Ma­nas­seh, Ephra­im and the en­tire rem­nant of Is­ra­el and from all the peo­ple of Ju­dah and Ben­ja­min and the in­hab­i­tants of Je­ru­sa­lem. 10 Then they en­trust­ed it to the men ap­point­ed to su­per­vise the work on the Lord’s tem­ple. ­These men paid the work­ers who re­paired and re­ stored the tem­ple. 11 They also gave mon­ey to the car­pen­ ters and build­ers to pur­chase ­dressed ­stone, and tim­ber for ­joists and ­beams for the build­ings that the ­kings of Ju­dah had al­lowed to fall into ruin. 12 The work­ers la­bored faith­ful­ly. Over them to di­rect them were Ja­hath and Oba­di­ah, Le­vites de­scend­ed from Me­ra­ri, and Zech­a­ri­ah and Me­shul­lam, de­scend­ed from Ko­ hath. The Le­vites  — ​all who were ­skilled in play­ing mu­si­cal in­stru­ments  — ​ 13 had ­charge of the la­bor­ers and su­per­vised all the work­ers from job to job. Some of the Le­vites were sec­re­tar­ies, ­scribes and gate­keep­ers.

DID JOSIAH ORDER PRIESTS TO BE KILLED? (34:5) Probably (2Ki 23:20), but this may also refer to bones taken from graves (2Ch 34:4). Jehu king of Israel (2Ki 10:18 – 27) led a similar purge as part of his reform. They were following the letter of the law (Dt 13:1 – 18; 17:2 – 7). WHY DID JOSIAH TRY TO REFORM PLACES OUTSIDE OF JUDAH? (34:6 – 7) The time was ripe for Josiah to try to extend his influence into the northern kingdom of Israel. The international political scene had given him an opening: The Assyrian Empire was crumbling, and Nineveh was under siege. Mountain tribes were raiding Assyrian territory at will. Babylon had already won independence. If it was possible to reunite Israel and Judah, this seemed an opportune time to try.

WHY USE MUSICIANS TO OVERSEE A CONSTRUCTION PROJECT? (34:12 – 13) The Levites appear to have supervised and managed the workers, but they may also have provided music to work by.

The Book of the Law Found HOW COULD THE BOOK OF THE LAW HAVE BEEN LOST IN THE TEMPLE? (34:14) Whenever wicked kings ruled over Judah, the temple in Jerusalem went into various states of disrepair. Under Ahaz, the doors of the temple were shut and the daily rituals were stopped (28:24; 29:7). When a good king came to power, he repaired the damage that had been done (2Ki 12:14; 22:3 – 6). In a time of disrepair, the book could have been misplaced.

WHY DID JOSIAH TEAR HIS ROBES? (34:19) This was a cultural expression of grief and mourning — ​a custom dating far back in ancient history. Garments represented personalities; to tear them indicated a grievous inner hurt.

14 While they were bring­ing out the mon­ey that had been tak­en into the tem­ple of the Lord, Hil­ki­ah the ­priest ­found the Book of the Law of the Lord that had been giv­en ­through Mo­ses. 15 Hil­ki­ah said to Sha­phan the sec­re­tary, “I have ­found the Book of the Law in the tem­ple of the Lord.” He gave it to Sha­phan. 16 Then Sha­phan took the book to the king and re­port­ed to him: “Your of­fi­cials are do­ing ev­ery­thing that has been com­mit­ted to them. 17 They have paid out the mon­ey that was in the tem­ple of the Lord and have en­trust­ed it to the su­per­vi­sors and work­ers.” 18 Then Sha­phan the sec­re­tary in­ formed the king, “Hil­ki­ah the p ­ riest has giv­en me a book.” And Sha­phan read from it in the pres­ence of the king. 19 When the king h ­ eard the ­words of the Law, he tore his ­robes. 20 He gave t­ hese or­ders to Hil­ki­ah, Ahi­kam son of Sha­ phan, Ab­don son of Mi­cah, a Sha­phan the sec­re­tary and Asa­ iah the ­king’s at­ten­dant: 21 “Go and in­quire of the Lord for me and for the rem­nant in Is­ra­el and Ju­dah ­about what is a 20  Also

called Akbor son of Micaiah   

2 Chron­icles 35:2 writ­ten in this book that has been ­found. ­Great is the Lord’s an­ger that is ­poured out on us be­cause ­those who have gone be­fore us have not kept the word of the Lord; they have not act­ed in ac­cor­dance with all that is writ­ten in this book.” 22 Hil­ki­ah and ­those the king had sent with him a went to ­speak to the proph­et Hul­dah, who was the wife of Shal­lum son of Tok­hath,  b the son of Has­rah, c keep­er of the ward­robe. She l­ ived in Je­ru­sa­lem, in the New Quar­ter. 23 She said to them, “This is what the Lord, the God of Is­ ra­el, says: Tell the man who sent you to me, 24 ‘This is what the Lord says: I am go­ing to b ­ ring di­sas­ter on this p ­ lace and its peo­ple — ​all the curs­es writ­ten in the book that has been read in the pres­ence of the king of Ju­dah. 25  Be­cause they have for­sak­en me and ­burned in­cense to oth­er gods and ­aroused my an­ger by all that t­ heir ­hands have made, d my an­ger will be ­poured out on this ­place and will not be ­quenched.’ 26 Tell the king of Ju­dah, who sent you to in­quire of the Lord, ‘This is what the Lord, the God of Is­ra­el, says con­cern­ing the ­words you ­heard: 27  Be­cause your ­heart was re­spon­sive and you hum­bled your­self be­fore God when you ­heard what he s­ poke ­against this p ­ lace and its peo­ple, and be­cause you hum­bled your­self be­fore me and tore your ­robes and wept in my pres­ence, I have ­heard you, de­clares the Lord. 28 Now I will gath­er you to your an­ces­tors, and you will be bur­ied in ­peace. Your eyes will not see all the di­sas­ ter I am go­ing to b ­ ring on this p ­ lace and on t­ hose who live here.’ ” So they took her an­swer back to the king. 29 Then the king ­called to­geth­er all the el­ders of Ju­dah and Je­ru­sa­lem. 30 He went up to the tem­ple of the Lord with the peo­ple of Ju­dah, the in­hab­i­tants of Je­ru­sa­lem, the ­priests and the Le­vites — ​all the peo­ple from the l­east to the great­est. He read in t­ heir hear­ing all the ­words of the Book of the Cov­enant, ­which had been ­found in the tem­ple of the Lord. 31 The king ­stood by his pil­lar and re­newed the cov­enant in the pres­ence of the Lord  — ​to fol­low the Lord and keep his com­mands, stat­utes and de­crees with all his ­heart and all his soul, and to obey the ­words of the cov­enant writ­ten in this book. 32  Then he had ev­ery­one in Je­ru­sa­lem and Ben­ja­min ­pledge them­selves to it; the peo­ple of Je­ru­sa­lem did this in ac­cor­dance with the cov­enant of God, the God of ­their an­ces­tors. 33 Jo­si­ah re­moved all the de­test­able ­idols from all the ter­ ri­to­ry be­long­ing to the Is­ra­el­ites, and he had all who were pres­ent in Is­ra­el ­serve the Lord t­ heir God. As long as he ­lived, they did not fail to fol­low the Lord, the God of t­ heir an­ces­tors.

Josiah Celebrates the Passover

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Jo­si­ah cel­e­brat­ed the Pass­over to the Lord in Je­ru­sa­ lem, and the Pass­over lamb was slaugh­tered on the four­teenth day of the ­first m ­ onth. 2  He ap­point­ed the ­priests

a 22  One Hebrew manuscript, Vulgate and Syriac; most Hebrew manuscripts do not have had sent with him.    b 22  Also called Tikvah    c 22  Also called Harhas    d 25 Or by everything they have done   

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WHY WAS HULDAH KNOWN AS A PROPHET? (34:22) Nothing is known about her except the information given here. She is the only female prophet mentioned in Kings or Chronicles. As respected as she was, she was obviously effective and influential. Her prophecy of a peaceful death for Josiah (v. 28) seems to have failed when he died in battle (35:22 – 24). But some think the prophecy required Josiah’s obedience. According to this view, the prophecy was not fulfilled because Josiah failed to listen to God (35:22).

WHAT GOOD WAS A TEMPORARY REPRIEVE? (34:27 – 28) Any reprieve from God’s judgment, even if it is inevitable, is better than immediate misery. The Chronicler frequently stressed God’s immediate punishment for wrongdoing, so a reprieve was a sign of mercy and hope. If there had been faithful obedience, a full reprieve might even have been extended; however, further disobedience brought the destruction of Judah and Jerusalem about 25 years after Josiah died.

WHAT WAS THE KING’S PILLAR? (34:31) It may have been one of the bronze pillars Solomon placed at the entrance to the temple (1Ki 7:15 – 22). This appears to be the place where the king commonly issued important public statements (2Ch 23:13).

HOW COULD WORSHIP BE LEGISLATED? (34:33) Because independent thinking is highly valued today, it’s hard for us to understand how a king’s command could force ­people to serve God sincerely. A c­ ouple of factors may be involved: (1) Ancient cultures often focused on the community more than the individual. ­People accepted the collective wisdom of their community and yielded to their leaders’ thinking much more readily than we do today. (2) Simply obeying the king’s orders did not make for sincere worship. But the p ­ eople were genuinely glad to serve the Lord — ​ command or no command — ​and they did so from their hearts.

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WHY WAS THE ARK OUT OF THE TEMPLE IN THE FIRST PLACE? (35:3) It probably had been removed or hidden for safekeeping during the pagan reigns of Manasseh and his son Amon. On the other hand, Josiah may have planned a reinstallation so that his reforms would parallel Solomon’s temple dedication celebration.

HOW MANY PEOPLE ATE ALL THIS FOOD? (35:7 – 9) The text does not refer to the exact number of ­people who participated in the Passover celebration. Considering that 41,400 animals were sacrificed (vv. 7 – 9) and that this was the greatest celebration of the Passover festival since the days of Samuel (v. 18), it must have been an extravagant ceremony.

2 Chron­icles 35:3 to t­ heir du­ties and en­cour­aged them in the ser­vice of the Lord’s tem­ple. 3 He said to the Le­vites, who in­struct­ed all Is­ra­el and who had been con­se­crat­ed to the Lord: “Put the sa­cred ark in the tem­ple that Sol­o­mon son of Da­vid king of Is­ra­el ­built. It is not to be car­ried ­about on your shoul­ders. Now s­ erve the Lord your God and his peo­ple Is­ra­el. 4 Pre­ pare your­selves by fam­i­lies in your di­vi­sions, ac­cord­ing to the in­struc­tions writ­ten by Da­vid king of Is­ra­el and by his son Sol­o­mon. 5 “Stand in the holy ­place with a ­group of Le­vites for each sub­di­vi­sion of the fam­i­lies of your fel­low Is­ra­el­ites, the lay peo­ple. 6  Slaugh­ter the Pass­over ­lambs, con­se­crate your­ selves and pre­pare the ­lambs for your fel­low Is­ra­el­ites, do­ ing what the Lord com­mand­ed ­through Mo­ses.” 7 Jo­si­ah pro­vid­ed for all the lay peo­ple who were t­ here a to­tal of thir­ty thou­sand ­lambs and ­goats for the Pass­over of­ fer­ings, and also t­ hree thou­sand cat­tle — ​all from the ­king’s own pos­ses­sions. 8  His of­fi­cials also con­trib­ut­ed vol­un­tar­i­ly to the peo­ple and the ­priests and Le­vites. Hil­ki­ah, Zech­a­ri­ah and Je­hi­ el, the of­fi­cials in c­ harge of G ­ od’s tem­ple, gave the p ­ riests twen­ty-six hun­dred Pass­over of­fer­ings and ­three hun­dred cat­tle. 9  Also Kon­a­ni­ah ­along with She­ma­iah and Ne­than­el, his broth­ers, and Hash­a­bi­ah, Je­i­el and Joz­a­bad, the lead­ers of the Le­vites, pro­vid­ed five thou­sand Pass­over of­fer­ings and five hun­dred head of cat­tle for the Le­vites. 10 The ser­vice was ar­ranged and the p ­ riests ­stood in ­their plac­es with the Le­vites in ­their di­vi­sions as the king had or­dered. 11 The Pass­over ­lambs were slaugh­tered, and the ­priests ­splashed ­against the al­tar the b ­ lood hand­ed to them, ­while the Le­vites ­skinned the an­i­mals. 12 They set ­aside the ­burnt of­fer­ings to give them to the sub­di­vi­sions of the fam­ i­lies of the peo­ple to of­fer to the Lord, as it is writ­ten in the Book of Mo­ses. They did the same with the cat­tle. 13 They roast­ed the Pass­over an­i­mals over the fire as pre­scribed, and ­boiled the holy of­fer­ings in pots, cal­drons and pans and ­served them quick­ly to all the peo­ple. 14 Af­ter this, they made prep­a­ra­tions for them­selves and for the p ­ riests, be­ cause the ­priests, the de­scen­dants of Aar­on, were sac­ri­fic­ing the ­burnt of­fer­ings and the fat por­tions un­til night­fall. So the Le­vites made prep­a­ra­tions for them­selves and for the Aar­on­ic priests. 15 The mu­si­cians, the de­scen­dants of ­Asaph, were in the plac­es pre­scribed by Da­vid, ­Asaph, He­man and Je­du­thun the ­king’s seer. The gate­keep­ers at each gate did not need to ­leave ­their ­posts, be­cause ­their fel­low Le­vites made the prep­a­ra­tions for them. 16 So at that time the en­tire ser­vice of the Lord was car­ ried out for the cel­e­bra­tion of the Pass­over and the of­fer­ing of b ­ urnt of­fer­ings on the al­tar of the Lord, as King Jo­si­ah had or­dered. 17  The Is­ra­el­ites who were pres­ent cel­e­brat­ed the Pass­over at that time and ob­served the Fes­ti­val of Un­ leav­ened B ­ read for sev­en days. 18 The Pass­over had not been ob­served like this in Is­ra­el s­ ince the days of the proph­et Sam­uel; and none of the k ­ ings of Is­ra­el had ever cel­eb ­ rat­ed such a Pass­over as did Jo­si­ah, with the ­priests, the Le­vites

2 Chron­icles 36:8

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and all Ju­dah and Is­ra­el who were t­ here with the peo­ple of Je­ru­sa­lem. 19  This Pass­over was cel­e­brat­ed in the eigh­teenth year of Jo­si­ah’s reign.

The Death of Josiah 20 Af­ter all this, when Jo­si­ah had set the tem­ple in or­der, Ne­cho king of E ­ gypt went up to ­fight at Car­che­mish on the Eu­phra­tes, and Jo­si­ah ­marched out to meet him in bat­tle. 21 But Ne­cho sent mes­sen­gers to him, say­ing, “What quar­rel is t­ here, king of Ju­dah, be­tween you and me? It is not you I am at­tack­ing at this time, but the ­house with ­which I am at war. God has told me to hur­ry; so stop op­pos­ing God, who is with me, or he will de­stroy you.” 22 Jo­si­ah, how­ev­er, ­would not turn away from him, but dis­guised him­self to en­gage him in bat­tle. He ­would not lis­ten to what Ne­cho had said at ­God’s com­mand but went to ­fight him on the ­plain of Me­gid­do. 23 Ar­chers shot King Jo­si­ah, and he told his of­fi­cers, “Take me away; I am bad­ly wound­ed.” 24 So they took him out of his char­i­ot, put him in his oth­er char­i­ot and ­brought him to Je­ru­sa­lem, ­where he died. He was bur­ied in the t­ ombs of his an­ces­tors, and all Ju­dah and Je­ru­sa­lem ­mourned for him. 25  Jer­e­mi­ah com­posed la­ments for Jo­si­ah, and to this day all the male and fe­male sing­ers com­mem­o­rate Jo­si­ah in the la­ments. ­These be­came a tra­di­tion in Is­ra­el and are writ­ten in the La­ments. 26 The oth­er ­events of Jo­si­ah’s ­reign and his acts of de­ vo­tion in ac­cor­dance with what is writ­ten in the Law of the ­ vents, from be­gin­ning to end, are writ­ten Lord — ​ 27 all the e in the book of the k ­ ings of Is­ra­el and Ju­dah. 1 And the peo­ple of the land took Je­ho­a­haz son of Jo­si­ah and made him king in Je­ru­sa­lem in ­place of his fa­ther.

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HOW DID THE KING OF EGYPT KNOW WHAT GOD WANTED HIM TO DO? (35:21 – 22) We don’t know. The sovereign God in his grace can break through and communicate with whomever he wishes. Some suggest Necho was speaking about God in a generic sense, not claiming special revelation from the Lord himself. On the other hand, Josiah was faulted for failing to recognize this as the Lord’s instruction.

ARE THESE LAMENTS FOR JOSIAH IN OUR BOOK OF LAMENTATIONS? (35:25) No. These laments were other writings of Jeremiah that have been lost. The book of Lamentations mourns the destruction of Judah and Jerusalem. WHAT DOES TO THIS DAY MEAN? (35:25) Chronicles was written between 450 and 400 BC, more than 150 years after Josiah’s death. See Introduction: When was Chronicles written? (p. 626).

Jehoahaz King of Judah 2  Je­ho­a­haz  a was twen­ty-­three ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem ­three ­months. 3 The king of E ­ gypt de­throned him in Je­ru­sa­lem and im­posed on Ju­ dah a levy of a hun­dred tal­ents b of sil­ver and a tal­ent c of ­ gypt made Eli­a­kim, a broth­er of Je­ho­a­ gold. 4 The king of E haz, king over Ju­dah and Je­ru­sa­lem and ­changed Eli­a­kim’s name to Je­hoi­a­kim. But Ne­cho took Eli­a­kim’s broth­er Je­ho­ a­haz and car­ried him off to Egypt.

Jehoiakim King of Judah 5  Je­hoi­a­kim was twen­ty-five ­years old when he be­came king, and he r­ eigned in Je­ru­sa­lem elev­en ­years. He did evil in the eyes of the Lord his God. 6  Neb­u­chad­nez­zar king of Bab­ylon at­tacked him and ­bound him with ­bronze shack­les to take him to Bab­ylon. 7  Neb­u­chad­nez­zar also took to Bab­ ylon ar­ti­cles from the tem­ple of the Lord and put them in his tem­ple  d there. 8  The oth­er ­events of Je­hoi­a­kim’s ­reign, the de­test­ able ­things he did and all that was ­found ­against him, are a 2 Hebrew Joahaz,

a variant of Jehoahaz; also in verse 4    b 3  That is, about 3 3/4 tons or about 3.4 metric tons    c 3  That is, about 75 pounds or about 34 kilograms    d 7 Or palace   

WHY DID THE KING OF EGYPT CHANGE ELIAKIM’S NAME? (36:4) When a ruler’s name was changed, it signaled that the ruler was simply a puppet-ruler who was subject to another. Two of the last three kings of Judah — ​Jehoiakim (here) and Zed­ ekiah (2Ki 24:17) — ​had their names changed by the rulers who installed them. WHY DIDN’T THE EGYPTIANS DEFEND THE KING THEY HAD INSTALLED IN JERUSALEM? (36:4,6) Because things had changed. Necho was defeated at the battle of Carchemish in 605 BC (see Map 8 at the back of this Bible). That defeat prompted Jehoiakim to transfer his allegiance to Nebuchadnezzar, king of Bab­ ylon. Judah lived in peace for three years, but then Jehoiakim rebelled against Babylon (2Ki 24:1). When Nebuchadnezzar’s army came to put down the rebellion, Egypt was either too smart or too weak to become involved. The Babylonians removed Jehoiakim from the throne and bound him with bronze shackles (2Ch 36:6).

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2 Chron­icles 36:9 ­ rit­ten in the book of the ­kings of Is­ra­el and Ju­dah. And w Je­hoi­a­chin his son suc­ceed­ed him as king.

Jehoiachin King of Judah 9  Je­hoi­a­chin was eigh­teen  a ­years old when he be­came king, and he r­ eigned in Je­ru­sa­lem t­ hree m ­ onths and ten days. He did evil in the eyes of the Lord. 10 In the ­spring, King Neb­uc­ had­nez­zar sent for him and b ­ rought him to Bab­ ylon, to­geth­er with ar­ti­cles of val­ue from the tem­ple of the Lord, and he made Je­hoi­a­chin’s un­cle,  b Zed­e­ki­ah, king over Ju­dah and Je­ru­sa­lem.

Zedekiah King of Judah

WHAT DOES IT MEAN TO BE STIFF-NECKED? (36:13) This description of Zedekiah illustrates the unworthiness of God’s p ­ eople to receive his favor. The idiom was a farmer’s expression for an ox or horse that would not be led by or respond to the rope when tugged (Isa 1:3). When God called his p ­ eople stiff-necked (Dt 9:13; 10:16; 31:27), he meant they were rebellious and stubborn.

11  Zed­e­ki­ah was twen­ty-one ­years old when he be­came king, and he ­reigned in Je­ru­sa­lem elev­en ­years. 12 He did evil in the eyes of the Lord his God and did not hum­ble him­self be­fore Jer­e­mi­ah the proph­et, who ­spoke the word of the Lord. 13  He also re­belled ­against King Neb­u­chad­nez­ zar, who had made him take an oath in ­God’s name. He be­ came ­stiff-­necked and hard­ened his ­heart and ­would not turn to the Lord, the God of Is­ra­el. 14  Fur­ther­more, all the lead­ers of the ­priests and the peo­ple be­came more and more un­faith­ful, fol­low­ing all the de­test­able prac­tic­es of the na­tions and de­fil­ing the tem­ple of the Lord, ­which he had con­se­crat­ed in Je­ru­sa­lem.

The Fall of Jerusalem

WHY WOULD GOD ENLIST A PAGAN NATION TO PUNISH HIS PEOPLE? (36:17) Habakkuk had the same question concerning God’s use of wicked nations (Hab 1:13). This seems unjust until two things are considered: (1) The nation being judged deserved punishment, regardless of who carried it out. (2) The wicked nation God used would then be judged for its own wrong actions. WHY WAS JERUSALEM COMPLETELY DESTROYED? (36:19) In 605 BC, King Nebuchadnezzar of Bab­ ylon made Judah a vassal state governed by its own kings. But the kings of Judah rebelled until Nebuchadnezzar had enough. He destroyed Jerusalem in 586 and took the remnant of its citizenry to Babylon. This happened as God’s judgment against his unfaithful ­people. WHAT WERE SABBATH RESTS? (36:21) The ­people were supposed to honor God by allowing their land to lie fallow every seventh year. This period of not growing crops was considered a sabbath rest (Lev 25:4). But because the p ­ eople failed to do this through the centuries, God judged them and took all the sabbath rests at one time: the land lay dormant during the 70 years of Babylonian captivity (Lev 26:34 – 35,43). LINK (36:21) WORD . . . SPOKEN BY JEREMIAH See Jeremiah’s prophecy about the length of the Babylonian captivity in Jeremiah 29:10.

15 The Lord, the God of t­ heir an­ces­tors, sent word to them t­ hrough his mes­sen­gers ­again and a ­ gain, be­cause he had pity on his peo­ple and on his dwell­ing ­place. 16 But they ­mocked ­God’s mes­sen­gers, de­spised his ­words and ­scoffed at his proph­ets un­til the ­wrath of the Lord was ­aroused ­against his peo­ple and ­there was no rem­e­dy. 17  He ­brought up ­against them the king of the Bab­ylo­ni­ans, c who ­killed ­their ­young men with the s­ word in the sanc­tu­ary, and did not spare ­young men or ­young wom­en, the el­der­ly or the in­firm. God gave them all into the h ­ ands of Neb­u­chad­nez­ zar. 18 He car­ried to Bab­ylon all the ar­ti­cles from the tem­ ple of God, both ­large and ­small, and the trea­sures of the Lord’s tem­ple and the trea­sures of the king and his of­fi­cials. 19 They set fire to G ­ od’s tem­ple and b ­ roke down the wall of Je­ru­sa­lem; they b ­ urned all the pal­ac­es and de­stroyed ev­ ery­thing of val­ue there. 20 He car­ried into ex­ile to Bab­ylon the rem­nant, who es­ caped from the s­ word, and they be­came ser­vants to him and his suc­ces­sors un­til the king­dom of Per­sia came to pow­ er. 21 The land en­joyed its sab­bath r­ ests; all the time of its des­o­la­tion it rest­ed, un­til the sev­en­ty ­years were com­plet­ed in ful­fill­ment of the word of the Lord spo­ken by Jer­e­mi­ah. 22 In the ­first year of Cy­rus king of Per­sia, in or­der to ful­ fill the word of the Lord spo­ken by Jer­e­mi­ah, the Lord ­moved the ­heart of Cy­rus king of Per­sia to make a proc­la­ ma­tion through­out his ­realm and also to put it in writ­ing: a 9  One Hebrew manuscript, some Septuagint manuscripts and Syriac (see also 2 Kings 24:8); most Hebrew manuscripts eight    b 10 Hebrew brother, that is, relative (see 2 Kings 24:17)    c 17 Or Chaldeans   

2 Chron­icles 36:23 23 “This is what Cy­rus king of Per­sia says: “ ‘The Lord, the God of heav­en, has giv­en me all the king­doms of the e ­ arth and he has ap­point­ed me to ­build a tem­ple for him at Je­ru­sa­lem in Ju­dah. Any of his peo­ple a ­ mong you may go up, and may the Lord ­their God be with them.’ ”

677 WHY WOULD A PAGAN KING WANT TO BUILD A TEMPLE FOR THE LORD? (36:23) It wasn’t unusual for ancient Near Eastern rulers to try to appease the gods of other nations. Although he worshiped the Babylonian god Marduk, Cyrus probably hoped to have as many gods as possible on his side. Apparently, he did similar favors for others who had been held in exile by the Babylonians. The irony was that God used Cyrus’s tainted motives to get his p ­ eople back to Jerusalem so they would worship him alone. See the article Why build a temple for a God you don’t worship? (Ezr 1:1 – 2; p. 679).

EZRA INTRODUCTION

WHY READ THIS BOOK?

Have you ever dreamed of being a hero? Most of us are ordinary ­people hoping somehow to make our lives count for something worthwhile. The book of Ezra offers encouragement for ordinary ­people looking for their niche in God’s world. It focuses on the team effort rather than the heroics of a few. Ezra, a humble, low-profile leader, was simply a part of the community at large. The main characters of the book are the p­ eople — ​everyone from priests to servants — ​who worked together for a common goal.

WHO WROTE THIS BOOK?

Some think Ezra wrote it, along with the book of Nehemiah. Others think it was compiled anonymously by someone who used Ezra’s memoirs and other previously written material. In that case the book of Ezra could have been part of several other books, including 1 and 2 Chron­icles and Nehemiah.

WHAT HISTORICAL EVENTS SURROUNDED IT?

WHEN WAS IT WRITTEN?

WHAT TO LOOK FOR IN EZRA:

WHEN DID THESE THINGS HAPPEN?

Good news! After years of living in Babylonian exile, the Israelites saw Cyrus the Persian conquer Babylon (539 BC). He allowed the Jewish exiles to return to Jerusalem to rebuild the temple. The events in Ezra occurred between 538 and 457 BC; the book of Ezra was written about 440 BC. Ezra reveals God as the power behind earthly events, moving even pagan kings according to his purposes (1:1; 6:22; 7:6,27). Ezra also contrasts purity with compromise. The lure of secular values is evident in the way the local religions seduced the former exiles. The drastic measures required to purge the former exiles of impurity remind us of God’s holiness: Lord, the God of Israel, you are righ­teous (9:15).

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 FALL OF JERUSALEM (586 BC)   PERSIA’S CONQUEST OF BABYLON (539 BC)   FIRST RETURN OF EXILES TO JERUSALEM (538 BC)   MINISTRIES OF HAGGAI AND ZECHARIAH (C. 520 – 480 BC)   COMPLETION OF TEMPLE (516 BC)   SECOND RETURN TO JERUSALEM UNDER EZRA (458 BC)   THIRD RETURN TO JERUSALEM UNDER NEHEMIAH (444 BC)   BOOK OF EZRA WRITTEN (C. 440 BC) 

Ezra 1:11

11 In all, t­ here were 5,400 ar­ti­cles of gold and of sil­ver. Shesh­baz­zar ­brought all ­these ­along with the ex­iles when they came up from Bab­ylon to Je­ru­sa­lem. a 7 Or gods    b 9  The

s R.

gold dishes 30 silver dishes 1,000 silver pans b29 10 gold bowls 30 matching silver bowls 410 other articles 1,000

E PERSIAN EM PI TH RE Eu ph rat es R. Damascus ea an r r Babylon Medite JUDAH Jerusalem

gri

5 Then the fam­i­ly ­heads of Ju­dah and Ben­ja­min, and the ­priests and Le­vites  — ​ev­ery­one ­whose ­heart God had ­moved — ​pre­pared to go up and b ­ uild the h ­ ouse of the Lord in Je­ru­sa­lem. 6  All ­their neigh­bors as­sist­ed them with ar­ti­ cles of sil­ver and gold, with g ­ oods and live­stock, and with valu­able ­gifts, in ad­di­tion to all the free­will of­fer­ings. 7  More­over, King Cy­rus ­brought out the ar­ti­cles be­long­ing to the tem­ple of the Lord, ­which Neb­u­chad­nez­zar had car­ ried away from Je­ru­sa­lem and had p ­ laced in the tem­ple of his god. a 8 Cy­rus king of Per­sia had them ­brought by Mith­ re­dath the trea­sur­er, who count­ed them out to Shesh­baz­zar the ­prince of Ju­dah. 9  This was the in­ven­to­ry:

RETURN FROM EXILE (1:3)

Ti

2 “This is what Cy­rus king of Per­sia says: “ ‘The Lord, the God of heav­en, has giv­en me all the king­doms of the e ­ arth and he has ap­point­ed me to ­build a tem­ple for him at Je­ru­sa­lem in Ju­dah. 3 Any of his peo­ple ­among you may go up to Je­ru­sa­lem in Ju­ dah and ­build the tem­ple of the Lord, the God of Is­ra­ el, the God who is in Je­ru­sa­lem, and may ­their God be with them. 4  And in any lo­cal­i­ty ­where sur­vi­vors may now be liv­ing, the peo­ple are to pro­vide them with sil­ ver and gold, with ­goods and live­stock, and with free­ will of­fer­ings for the tem­ple of God in Je­ru­sa­lem.’ ”

a

In the f­ irst year of Cy­rus king of Per­sia, in or­der to ful­ fill the word of the Lord spo­ken by Jer­e­mi­ah, the Lord ­moved the ­heart of Cy­rus king of Per­sia to make a proc­la­ ma­tion through­out his ­realm and also to put it in writ­ing:

Se

1

WHAT PROPHECY DID CYRUS FULFILL? (1:1) Certainly he fulfilled the prophecy about Bab­ ylon’s fall and the end of the exile (Jer 25:12; 29:10). But the phrase moved the heart suggests even more specific prophecies. Jeremiah used the same word (translated stirred up) to speak of the Medes conquering Babylon, bringing vengeance for their destruction of God’s temple (Jer 51:11). Isaiah prophesied that a conqueror would be stirred up by the Lord (Isa 41:2,25), and Isaiah specifically named Cyrus as the one who would rebuild the temple (Isa 44:28; 45:1,13).

n

Cyrus Helps the Exiles to Return

679

0 0

300 km.

300 miles

WHY DID NEIGHBORS HELP WITH THE MOVING EXPENSES? (1:4 – 6) Most of these generous neighbors were probably Jews who chose to remain in Babylon but wanted to contribute to the rebuilding of the temple. Others in Persia may have contributed as well, perhaps to imitate their ruler, who supported the restoration of many temples throughout his empire. WHO WAS LIVING IN THE HOMELAND OF THE EXILES? (1:5) Nebuchadnezzar left behind only the poorest and least skilled, but even they fled to Egypt after a failed rebellion (2Ki 24:14; 25:26). About 136 years before Jerusalem fell, the Assyrians had transported the ten tribes of the northern kingdom of Israel and resettled their land with other captive ­peoples. Many of these ­people migrated to Judah and Jerusalem and established themselves in the land. WHY DIDN’T ALL JEWS WANT TO RETURN? (1:5) The majority of them had never seen their native land. Between 48 and 67 years had

meaning of the Hebrew for this word is uncertain.   

WHY BUILD A TEMPLE FOR A GOD YOU DON’T WORSHIP? 1:1–2 Unlike the Assyrian and Babylonian rulers who took the Israelites captive and destroyed the temple, King Cyrus of Persia allowed the Israelites to return home and even encouraged them to rebuild their temple. Cyrus’s motive for honoring the God of Israel in this way was undoubtedly both political and religious. Not only could Cyrus’s policy of tolerance have earned him the favor of the Israelites and all the other ­people subject to him, but it could very well endear him to the many different gods worshiped by these subjects. Although he worshiped the Babylonian god Marduk, Cyrus may have hoped to curry the favor of as many gods as possible. One inscription attributed to Cyrus reads, May all the gods whom I have resettled in their sacred cities ask daily Bel and Nebo for a long life for me and may they recommend me to Marduk, my Lord . . . As recorded in Ezra, the Persian rulers Darius and Artaxerxes later exhibited similar tolerance in their attempts to please as many gods as they could. Darius asked the priests in Jerusalem to pray for him and his sons (6:10). Arta­ xerxes asked Ezra to be sure God was worshiped properly because he wanted to avoid God’s wrath (7:23). Ironically, God used such religious pluralism to get his p ­ eople back to Jerusalem so they could worship him alone.

680

Ezra 2:1

passed since the various deportations under Nebuchadnezzar that had wrenched their parents and grandparents from their homes and planted them in Babylonia. During those years the Jews settled into the Babylonian way of life. Most felt no urge to leave their familiar surroundings to travel 1,000 miles and rebuild from scratch in a war-ravaged land.

The List of the Exiles Who Returned

WHO WAS SHESHBAZZAR THE PRINCE OF JUDAH? (1:8) Probably the first Persian-appointed governor of Judah. Sheshbazzar is not listed elsewhere as royalty in Judah. Some believe Sheshbazzar is another name for Zerubbabel (2:2; 3:2,8), who is called the governor of Judah in Haggai 1:1; however, if that is true he would have had two Babylonian names, which is unlikely. Zerubbabel probably governed after Shesh­ bazzar’s brief term. WHY DON’T THESE NUMBERS ADD UP? (1:9 – 11) Originally, they probably did. Several of the Hebrew words in the list are hard to translate; they could mean either a number or a description of a gold or silver item. This makes it difficult to correctly tally the numbers. HOW DID JEWS BORN IN BABYLON GO TO THEIR OWN TOWNS? (2:1) They returned to the towns of their ancestors, along with those who were born in Judah before the exile. Land was considered the permanent possession of a family. Jews remaining in Judah would have recognized such family rights. WERE THESE THE NEHEMIAH AND MORDECAI OF THE BOOKS OF NEHEMIAH AND ESTHER? (2:2) It’s unlikely. The book of Nehemiah begins its account 90 years after verse 2. If these two Mordecais are the same, Esther’s guardian would have first had to journey to Jerusalem and later return to Persia, which is not likely since Esther’s story occurred more than 50 years after verse 2. WHY LIST ALL THESE NAMES? (2:2 – 61) These names represented p ­ eople — ​thousands of them — ​going back to their homeland. The detailed list of the names and towns of the returning families shows that God didn’t limit his focus to a few leaders. Every individual was important.

2

Now t­ hese are the peo­ple of the prov­ince who came up from the cap­tiv­i­ty of the ex­iles, whom Neb­u­chad­ nez­zar king of Bab­ylon had tak­en cap­tive to Bab­ylon (they re­turned to Je­ru­sa­lem and Ju­dah, each to ­their own ­town, 2  in com­pa­ny with Ze­rub­ba­bel, Josh­ua, Ne­he­mi­ah, Se­ra­iah, Re­el­a­iah, Mor­de­cai, Bil­shan, Mis­par, Big­vai, Re­hum and Ba­ a­nah): The list of the men of the peo­ple of Is­ra­el:

3 the descendants of Parosh 4 of  Shephatiah 5 of  Arah 6 of  Pahath-Moab (through the line of Jeshua and Joab) 7 of  Elam 8 of  Zattu 9 of  Zakkai 10 of  Bani 11 of  Bebai 12 of  Azgad 13 of  Adonikam 14 of  Bigvai 15 of  Adin 16 of  Ater (through Hezekiah) 17 of  Bezai 18 of  Jorah 19 of  Hashum 20 of  Gibbar



2,172 372 775 2,812 1,254 945 760 642 623 1,222 666 2,056 454 98 323 112 223 95

21 the men of Bethlehem 123 22 of  Netophah 56 23 of  Anathoth 128 24 of  Azmaveth 42 25 of  Kiriath  Jearim, a Kephirah and Beeroth 743 26 of  Ramah and Geba 621 27 of  Mikmash 122 28 of  Bethel and Ai 223 29 of  Nebo 52 30 of  Magbish 156 31 of the  other  Elam 1,254 32 of  Harim 320 33 of  Lod, Hadid and Ono 725 34 of  Jericho 345 35 of  Senaah 3,630 36  The ­priests:

the descendants of Jedaiah (through the family of Jeshua) 37 of  Immer 38 of  Pashhur 39 of  Harim

973 1,052 1,247 1,017

40  The Le­vites: the descendants of Jeshua and Kadmiel (of the line of Hodaviah) a 25 

See Septuagint (see also Neh. 7:29); Hebrew Kiriath Arim.   

74

Ezra 2:68

681

41  The mu­si­cians: the descendants of Asaph

128

42 The gate­keep­ers of the tem­ple: the descendants of Shallum, Ater, Talmon, Akkub, Hatita and Shobai

139

43  The tem­ple ser­vants: the descendants of Ziha, Hasupha, Tabbaoth, 44 Keros, Siaha, Padon, 45 Lebanah, Hagabah, Akkub, 46 Hagab, Shalmai, Hanan, 47 Giddel, Gahar, Reaiah, 48 Rezin, Nekoda, Gazzam, 49 Uzza, Paseah, Besai, 50 Asnah, Meunim, Nephusim, 51 Bakbuk, Hakupha, Harhur, 52 Bazluth, Mehida, Harsha, 53 Barkos, Sisera, Temah, 54 Neziah and Hatipha

WHO WERE THESE DESCENDANTS OF SOLOMON’S SERVANTS? (2:55,58) Most likely they were not Jews. Some believe they were captives put into temple or palace ser­vice by Solomon. Others think they were Canaanites enslaved by Solomon. They weren’t linked by genealogy to any of the clans of Israel, but in Nehemiah 11:3 they are mentioned along with the returned exiles who lived in the towns of Judah.

55 The de­scen­dants of the ser­vants of Sol­o­mon: the descendants of Sotai, Hassophereth, Peruda, 56 Jaala, Darkon, Giddel, 57 Shephatiah, Hattil, Pokereth-Hazzebaim and Ami

58 The temple servants and the descendants of the servants of Solomon

392

WHY WAS ANCESTRY SO IMPORTANT? (2:59) Such records were essential in matters of property inheritance, and they also were important spiritually. Jews who could demonstrate their family purity after two or three generations in a foreign land showed that they had not mingled with pagans and (by implication) pagan gods.

652

WHY COULDN’T THOSE WITHOUT FAMILY RECORDS SERVE AS PRIESTS? (2:62) The strict requirements for the priesthood symbolized the purity and holiness needed to come into God’s presence. Any priest who attempted to minister while unclean risked death (Lev 8 – 10). Without family records, it was impossible to prove that a person was of priestly lineage.

The descendants of Hobaiah, Hakkoz and Barzillai (a man who had married a daughter of Barzillai the Gileadite and was called by that name). 62 These s­ earched for t­ heir fam­i­ly rec­ords, but they ­could not find them and so were ex­clud­ed from the priest­hood as un­clean. 63  The gov­er­nor or­dered them not to eat any of the most sa­cred food un­til ­there was a ­priest min­is­ter­ing with the Urim and Thum­mim.

WHAT WERE THE URIM AND THUMMIM? (2:63) Divinely approved devices with which a priest could discern God’s will (Ex 28:30). A priest using the Urim and Thummim could obtain God’s answer about whether or not to accept into the priesthood those who couldn’t find their family records. But the Urim and Thummim appear to have been lost by this time, possibly during the destruction of the temple. See What were the Urim and Thummim? (Ex 28:30; p. 124) and the article What were the Urim and Thummim? (Dt 33:8; p. 305).

59 The fol­low­ing came up from the ­towns of Tel Me­ lah, Tel Har­sha, Ke­rub, Ad­don and Im­mer, but they ­could not show that ­their fam­i­lies were de­scend­ed from Is­ra­el: 60 The descendants of Delaiah, Tobiah and Nekoda 61 And from ­among the ­priests:

64  The ­whole com­pa­ny num­bered 42,360, 65  be­sides ­their 7­ ,337 male and fe­male ­slaves; and they also had 200 male and fe­male sing­ers. 66 They had 736 hors­es, 245 ­mules, 67 435 cam­els and ­6,720 don­keys. 68 When they ar­rived at the ­house of the Lord in Je­ru­sa­ lem, some of the h ­ eads of the fam­i­lies gave free­will of­fer­ ings to­ward the re­build­ing of the ­house of God on its site.

IF 42,360 EXILES RETURNED TO JUDAH, HOW MANY STAYED IN BABYLON? (2:64) Biblical tallies of Jews exiled to Babylon (2Ki 24:14 – 16; Jer 52:28 – 30) total about 15,000. However, the numbers may represent only men of a certain standing or perhaps heads of families. Most agree that the 42,360 who returned to Jerusalem were a minority. Many more chose to stay in Babylon.

682

Ezra 2:69 69 Ac­cord­ing to ­their abil­i­ty they gave to the trea­sury for this work 61,000 dar­ics a of gold, ­5,000 mi­nas b of sil­ver and 100 priest­ly gar­ments. 70 The ­priests, the Le­vites, the mu­si­cians, the gate­keep­ers and the tem­ple ser­vants set­tled in t­ heir own t­ owns, a ­ long with some of the oth­er peo­ple, and the rest of the Is­ra­el­ites set­tled in ­their towns.

Rebuilding the Altar

3 SINCE THEY HAD THE KING’S ENDORSEMENT, WHY WERE THE BUILDERS AFRAID? (3:3) By building an altar and sacrificing on it, the returning exiles signaled that they had come to stay. The surrounding p ­ eoples had likely claimed the land for themselves (Eze 25) and would have fought to prevent the new arrivals from reclaiming it. Although the Jews had the king’s backing, he was 1,000 miles away.

When the sev­enth ­month came and the Is­ra­el­ites had set­tled in t­ heir ­towns, the peo­ple as­sem­bled to­gether as one in Je­ru­sa­lem. 2 Then Josh­ua son of Joz­a­dak and his fel­ low ­priests and Ze­rub­ba­bel son of She­al­ti­el and his as­so­ci­ ates be­gan to ­build the al­tar of the God of Is­ra­el to sac­ri­fice ­burnt of­fer­ings on it, in ac­cor­dance with what is writ­ten in the Law of Mo­ses the man of God. 3 De­spite ­their fear of the peo­ples ­around them, they b ­ uilt the al­tar on its foun­da­tion and sac­ri­ficed ­burnt of­fer­ings on it to the Lord, both the morn­ing and eve­ning sac­ri­fic­es. 4  Then in ac­cor­dance with what is writ­ten, they cel­e­brat­ed the Fes­ti­val of Tab­er­na­cles with the re­quired num­ber of ­burnt of­fer­ings pre­scribed for each day. 5 Af­ter that, they pre­sent­ed the reg­ul­ar ­burnt of­ fer­ings, the New Moon sac­ri­fic­es and the sac­ri­fic­es for all the ap­point­ed sa­cred fes­ti­vals of the Lord, as well as ­those ­brought as free­will of­fer­ings to the Lord. 6 On the f­ irst day of the sev­enth ­month they be­gan to of­fer ­burnt of­fer­ings to the Lord, ­though the foun­da­tion of the Lord’s tem­ple had not yet been laid.

Rebuilding the Temple 7 Then they gave mon­ey to the ma­sons and car­pen­ters, and gave food and ­drink and ol­ive oil to the peo­ple of Si­don and Tyre, so that they ­would ­bring ce­dar logs by sea from Leb­a­non to Jop­pa, as au­tho­rized by Cy­rus king of Per­sia. 8 In the sec­ond ­month of the sec­ond year af­ter ­their ar­riv­al at the ­house of God in Je­ru­sa­lem, Ze­rub­ba­bel son of She­al­ti­el, Josh­ua son of Joz­a­dak and the rest of the peo­ple (the ­priests and the Le­vites and all who had re­turned from the cap­tiv­i­ty to Je­ru­sa­lem) be­gan the work. They ap­pointed Le­vites twen­ ty ­years old and old­er to su­per­vise the build­ing of the h ­ ouse of the Lord. 9 Josh­ua and his sons and broth­ers and Kad­mi­ el and his sons (de­scen­dants of Hod­a­vi­ah c ) and the sons of Hen­a­dad and ­their sons and broth­ers  — ​all Le­vites  — ​­joined to­geth­er in su­per­vis­ing ­those work­ing on the ­house of God. 10 When the build­ers laid the foun­da­tion of the tem­ple of the Lord, the p ­ riests in t­ heir vest­ments and with trum­pets, and the Le­vites (the sons of ­Asaph) with cym­bals, took t­ heir plac­es to ­praise the Lord, as pre­scribed by Da­vid king of Is­ ra­el. 11 With ­praise and thanks­giv­ing they sang to the Lord: “He is good; his love toward Israel endures forever.” And all the peo­ple gave a ­great s­ hout of ­praise to the Lord, be­cause the foun­da­tion of the h ­ ouse of the Lord was laid. a 69  That

is, about 1,100 pounds or about 500 kilograms    b 69  That is, about 3 tons or about 2.8 metric tons    c 9 Hebrew Yehudah, a variant of Hodaviah   

Ezra 4:7

683

12 But many of the old­er ­priests and Le­vites and fam­i­ly ­heads, who had seen the for­mer tem­ple, wept ­aloud when they saw the foun­da­tion of this tem­ple be­ing laid, ­while many oth­ers shout­ed for joy. 13 No one c­ ould dis­tin­guish the ­sound of the ­shouts of joy from the ­sound of weep­ing, be­ cause the peo­ple made so much n ­ oise. And the s­ ound was ­heard far away.

WHY DID THE OLDER ISRAELITES WEEP? (3:12) They apparently realized the rebuilt temple would not match the splendor of the previous temple they had known. See the article How did the temple of the exiles compare to Solomon’s temple? (3:8, below).

Opposition to the Rebuilding

4

When the en­e­mies of Ju­dah and Ben­ja­min ­heard that the ex­iles were build­ing a tem­ple for the Lord, the God of Is­ra­el, 2 they came to Ze­rub­ba­bel and to the h ­ eads of the fam­il­ ies and said, “Let us help you ­build be­cause, like you, we seek your God and have been sac­ri­fic­ing to him ­since the time of Esar­had­don king of As­syr­ia, who b ­ rought us here.” 3 But Ze­rub­ba­bel, Josh­ua and the rest of the h ­ eads of the fam­i­lies of Is­ra­el an­swered, “You have no part with us in build­ing a tem­ple to our God. We ­alone will ­build it for the Lord, the God of Is­ra­el, as King Cy­rus, the king of Per­sia, com­mand­ed  us.” 4 Then the peo­ples a ­ round them set out to dis­cour­age the peo­ple of Ju­dah and make them ­afraid to go on build­ing. a 5 They b ­ ribed of­fi­cials to work a ­ gainst them and frus­trate ­their ­plans dur­ing the en­tire ­reign of Cy­rus king of Per­sia and down to the ­reign of Da­ri­us king of Per­sia.

Later Opposition Under Xerxes and Artaxerxes 6 At the be­gin­ning of the r­ eign of Xer­xes, b they l­odged an ac­cu­sa­tion ­against the peo­ple of Ju­dah and Je­ru­sa­lem. 7 And in the days of Ar­ta­xer­xes king of Per­sia, Bish­lam, Mith­re­dath, Ta­be­el and the rest of his as­so­ci­ates ­wrote a let­ ter to Ar­ta­xer­xes. The let­ter was writ­ten in Ar­a­ma­ic ­script and in the Ar­a­ma­ic lan­guage.  c , d a 4 Or and

troubled them as they built    b 6 Hebrew Ahasuerus    c 7 Or written in Aramaic and translated    d 7  The text of 4:8 – ​6:18 is in Aramaic.   

WHY DID THEIR ENEMIES WANT TO HELP BUILD THE TEMPLE? (4:1 – 2) These enemies were probably Gentiles, descendants of captives brought into the territory by the Assyrians. They had intermarried with the local p ­ eoples (possibly even Jews) and mingled religions (2Ki 17:24 – 41). Their offer to help was probably politically motivated. They wanted to either gain influence among the newcomers or sabotage their plans. WHY DIDN’T THE JEWS ACCEPT THEIR HELP? (4:3) They had both political and religious reasons for refusing. Cyrus had authorized them alone to rebuild — ​and it was good policy to follow the king’s commands precisely. In addition, the Jews realized that accepting their help would represent spiritual compromise, since these neighboring p ­ eoples had tainted their worship of God by mixing it with idol worship. WHO WERE THESE OFFICIALS AND WHAT DID THEY DO? (4:5) They were probably advisers to the Persian king. These particular officials seem to have been corrupt; they accepted bribes and spoke against the cause of the returning exiles whenever they could. WHAT WERE THESE ACCUSATIONS ALL ABOUT? (4:6 – 23) The accusation mentioned in verse 6 came approximately 50 years after the events in verses 1 – 5, and the accusation in verse 7 came about 10 years after that. The writer of Ezra was not as concerned with chronology as he was with explaining the work stoppage. After describing how the returning Jews rejected their neighbors’ help (4:3), the writer

H O W D I D T H E T E M P L E O F T H E E X I L E S C O M PA R E TO SOLOMON’S TEMPLE? 3:8 Solomon’s temple was a magnificent, richly adorned building that towered over other structures in the walled city and could be seen for miles. The rebuilt temple was even taller, but it did not match the grandeur of Solomon’s temple. The returning exiles had fewer financial resources and did not have access to such gifted artisans or fine materials as Solomon did. The priests, Levites and family heads who were old enough to remember the first temple wept aloud when they saw the differences between the two temples (3:12; see Hag 2:3). Despite this, the prophet Haggai encouraged the construction, citing God’s promise: The glory of this present house will be greater than the glory of the former house . . . And in this place I will grant peace (Hag 2:9). The temple’s glory would be evident not only in its construction but also because the Lord would fill it — ​which would be its ultimate beauty and grace. Once p ­ eople saw that glory, they would no longer weep. Haggai’s prophecy was ultimately fulfilled when ­Jesus Christ came to the temple. Even after the temple was destroyed in AD 70, the kingdom of God continued to gain glory as it spread among the nations of the world through Chris­tian believers, who are God’s temple (1Co 3:16; Eph 2:19 – 22). The glorification of God’s kingdom will be completed at the end of this world — ​not by the erection of a new and more splendid temple in Jerusalem but in the descent of the new Jerusalem from heaven to the new earth (Rev 21:2). That city will have the glory of God, but no temple, because the Lord Almighty will be its temple (Rev 21:22). See the article How did Solomon’s temple compare with the tabernacle? (2Ch  3:3 — ​4:22; p. 631).

684

Ezra 4:8

takes a detour to show that such action was justified because the neighbors repeatedly sabotaged their plans.

8 Re­hum the com­mand­ing of­fi­cer and Shim­shai the sec­ re­tary ­wrote a let­ter ­against Je­ru­sa­lem to Ar­ta­xer­xes the king as fol­lows:

WHAT WAS TRANS-EUPHRATES? (4:10) This was the largest of the 20 Persian provinces. The name, translated literally, means “beyond the river.” The province encompassed the massive area west of the Euphrates River all the way to the Mediterranean Sea, including the entire area that had once been Israel and Judah (see Map 8 at the back of this Bible). WHY DIDN’T THE JEWS REFUTE THE CHARGES IN THIS LETTER? (4:12 – 16) Perhaps the Jews only learned of this letter when, with a royal order in hand to cease work, the officials compelled them by force to stop (v. 23). That suggests military intervention — ​which gave the Jews no opportunity to refute the charges.

9  Re­hum the com­mand­ing of­fi­cer and Shim­shai the sec­re­tary, to­geth­er with the rest of ­their as­so­ci­ates  — ​ the judg­es, of­fi­cials and ad­min­is­tra­tors over the peo­ ple from Per­sia, Uruk and Bab­ylon, the Elam­ites of Susa, 10 and the oth­er peo­ple whom the ­great and hon­ or­able Ashur­ba­ni­pal de­port­ed and set­tled in the city of Sa­mar­ia and else­where in Trans-Eu­phra­tes. 11 (This is a copy of the let­ter they sent him.) To King Ar­ta­xer­xes, From your ser­vants in Trans-Eu­phra­tes: 12 The king ­should know that the peo­ple who came up to us from you have gone to Je­ru­sa­lem and are re­ build­ing that re­bel­lious and wick­ed city. They are re­ stor­ing the ­walls and re­pair­ing the foun­da­tions. 13 Fur­ther­more, the king ­should know that if this city is b ­ uilt and its ­walls are re­stored, no more tax­es, trib­ute or duty will be paid, and even­tu­al­ly the roy­al rev­e­nues will suf­fer.  a 14 Now ­since we are un­der ob­li­ ga­tion to the pal­ace and it is not prop­er for us to see the king dis­hon­ored, we are send­ing this mes­sage to in­form the king, 15 so that a s­ earch may be made in the ar­chives of your pre­de­ces­sors. In ­these rec­ords you will find that this city is a re­bel­lious city, trou­ble­some to ­kings and prov­inc­es, a ­place with a long his­to­ry of se­di­tion. That is why this city was de­stroyed. 16 We in­ form the king that if this city is b ­ uilt and its ­walls are re­stored, you will be left with noth­ing in Trans-Eu­ phra­tes. 17 The king sent this re­ply: To Re­hum the com­mand­ing of­fi­cer, Shim­shai the sec­ re­tary and the rest of ­their as­so­ci­ates liv­ing in Sa­mar­ia and else­where in Trans-Eu­phra­tes: Greet­ings.

WHY DID ARTAXERXES ORDER THE WORK TO STOP? (4:21 – 22) Persian policy favored the kind of rebuilding going on in Jerusalem — ​earlier of the temple, and, in this context, of the walls of the city. But the Jews were framed by their enemies, who claimed the Jews planned to rebel. With major revolts taking place in Egypt and Athens during this period, the king took the accusation seriously. However, he did not completely override the prior edict; he simply ordered the work to stop temporarily — ​until I so order. Later he let it resume (6:14; Ne 2:1 – 10).

18 The let­ter you sent us has been read and trans­ lat­ed in my pres­ence. 19 I is­sued an or­der and a s­ earch was made, and it was f­ ound that this city has a long his­to­ry of re­volt ­against ­kings and has been a ­place of re­bel­lion and se­di­tion. 20  Je­ru­sa­lem has had pow­ er­ful ­kings rul­ing over the ­whole of Trans-Eu­phra­tes, and tax­es, trib­ute and duty were paid to them. 21 Now is­sue an or­der to ­these men to stop work, so that this city will not be re­built un­til I so or­der. 22 Be care­ful not to ne­glect this mat­ter. Why let this ­threat grow, to the det­ri­ment of the roy­al in­ter­ests? 23 As soon as the copy of the let­ter of King Ar­ta­xer­xes was read to Re­hum and Shim­shai the sec­re­tary and ­their as­so­ a 13  The

meaning of the Aramaic for this clause is uncertain.   

Ezra 5:14

685

ci­ates, they went im­me­di­ate­ly to the Jews in Je­ru­sa­lem and com­pelled them by ­force to stop. 24 Thus the work on the ­house of God in Je­ru­sa­lem came to a stand­still un­til the sec­ond year of the ­reign of Da­ri­us king of Per­sia.

Tattenai’s Letter to Darius

5

Now Hag­gai the proph­et and Zech­ar­ i­ah the proph­et, a de­scen­dant of Iddo, proph­e­sied to the Jews in Ju­dah and Je­ru­sa­lem in the name of the God of Is­ra­el, who was over them. 2  Then Ze­rub­ba­bel son of She­al­ti­el and Josh­ua son of Joz­a­dak set to work to re­build the h ­ ouse of God in Je­ru­sa­lem. And the proph­ets of God were with them, sup­ port­ing them. 3  At that time Tat­te­nai, gov­er­nor of Trans-Eu­phra­tes, and She­thar-Boz­e­nai and ­their as­so­ci­ates went to them and ­asked, “Who au­tho­rized you to re­build this tem­ple and to fin­ish it?” 4 They a also a ­ sked, “What are the n ­ ames of t­ hose who are con­struct­ing this build­ing?” 5 But the eye of ­their God was watch­ing over the el­ders of the Jews, and they were not s­ topped un­til a re­port ­could go to Da­ri­us and his writ­ten re­ply be re­ceived. 6 This is a copy of the let­ter that Tat­te­nai, gov­er­nor of Trans-Eu­phra­tes, and She­thar-Boz­e­nai and ­their as­so­ci­ates, the of­fi­cials of Trans-Eu­phra­tes, sent to King Da­ri­us. 7 The re­port they sent him read as fol­lows:

HOW LONG DID THE WORK REMAIN AT A STANDSTILL? (4:24) The construction was halted for approximately 10 years; it began at the end of Cyrus’s reign (530 BC) and continued until the second year of Darius’ reign (520 BC). WERE THESE PROPHETS THE WRITERS OF THE OLD TESTAMENT BOOKS OF THE SAME NAMES? (5:1) Yes. Haggai gave God’s command to rebuild the temple and spoke of the glory of the new temple (Hag 1:1 – 12; 2:9). Zechariah conveyed God’s promise of a restored Jerusalem filled with resettled exiles awaiting God’s final triumph, and he urged the ­people to complete the work on the temple (Zec 8:8 – 9).

WHAT DID IT MEAN THAT THE EYE OF THEIR GOD WAS WATCHING OVER THEM? (5:5) This poetic expression shows God’s watchfulness over his ­people, similar to how the hand of the Lord (7:6) illustrates his personal care. Interestingly, Persian inspectors in that day were commonly known as “the king’s eyes.” Thus the use of the word eye shows that God’s knowledge and power were superior to those of the king.

To King Da­ri­us: Cor­dial greet­ings. 8 The king s­ hould know that we went to the dis­trict of Ju­dah, to the tem­ple of the ­great God. The peo­ple are build­ing it with l­arge ­stones and plac­ing the tim­ bers in the ­walls. The work is be­ing car­ried on with dil­i­gence and is mak­ing rap­id prog­ress un­der ­their di­rec­tion. 9 We ques­tioned the el­ders and ­asked them, “Who au­tho­rized you to re­build this tem­ple and to fin­ish it?” 10 We also a ­ sked them t­ heir n ­ ames, so that we c­ ould ­write down the n ­ ames of t­ heir lead­ers for your in­for­ ma­tion. 11 This is the an­swer they gave us: “We are the ser­vants of the God of heav­en and ­earth, and we are re­build­ing the tem­ple that was ­built many ­years ago, one that a ­great king of Is­ra­el ­built and fin­ ished. 12 But be­cause our an­ces­tors an­gered the God of heav­en, he gave them into the ­hands of Neb­u­chad­nez­ zar the Chal­de­an, king of Bab­ylon, who de­stroyed this tem­ple and de­port­ed the peo­ple to Bab­ylon. 13 “How­ev­er, in the f­ irst year of Cy­rus king of Bab­ ylon, King Cy­rus is­sued a de­cree to re­build this h ­ ouse of God. 14 He even re­moved from the tem­ple b of Bab­ ylon the gold and sil­ver ar­ti­cles of the ­house of God, ­which Neb­u­chad­nez­zar had tak­en from the tem­ple a 4 

See Septuagint; Aramaic We.    b 14 Or palace   

WHY WAS CYRUS CALLED THE KING OF BABYLON? (5:13) The elders of the Jews probably used this title to contrast Cyrus with the former king of Bab­ylon, Nebuchadnezzar (v. 12). The term was not incorrect; Cyrus, as ruler of the Persian Empire, could be called the king of any number of nations that were subject to him. In one ancient text he referred to himself not only as the king of Babylon but as king of the world, listing other lands over which he ruled.

686

Ezra 5:15 in Je­ru­sa­lem and ­brought to the tem­ple  a in Bab­ylon. Then King Cy­rus gave them to a man ­named Shesh­ baz­zar, whom he had ap­point­ed gov­er­nor, 15 and he told him, ‘Take ­these ar­ti­cles and go and de­pos­it them in the tem­ple in Je­ru­sa­lem. And re­build the h ­ ouse of God on its site.’ 16 “So this Shesh­baz­zar came and laid the foun­da­ tions of the ­house of God in Je­ru­sa­lem. From that day to the pres­ent it has been un­der con­struc­tion but is not yet fin­ished.” 17 Now if it pleas­es the king, let a s­ earch be made in the roy­al ar­chives of Bab­ylon to see if King Cy­rus did in fact is­sue a de­cree to re­build this ­house of God in Je­ru­sa­lem. Then let the king send us his de­ci­sion in this mat­ter.

The Decree of Darius

WHAT WAS THE CITADEL OF ECBATANA? (6:2) Ecbatana was a large fortified city in Media, where precious metals and documents were stored separately from Babylon’s treasuries (see Map 8 at the back of this Bible). Because the city was the summer residence of the Persian kings, many royal documents originated there as well.

WHY DID DARIUS FINANCE THIS PROJECT FROM THE ROYAL TREASURY? (6:4) Darius was simply continuing the policy of Cyrus, quoting him in verses 3 – 5. The money in the royal treasury ultimately came out of the pockets of the p ­ eople of Trans-Euphrates through taxes (6:8). The returning exiles’ neighbors in Babylon had donated to the temple fund voluntarily (1:6). Their new neighbors had to contribute whether they wanted to or not.

WHY DID DARIUS WANT THE JEWS TO PRAY TO THEIR GOD ON HIS BEHALF? (6:10) Like Cyrus, Darius believed broadly in many deities and was glad to have anyone pray to any god on his behalf. See the article Why build a temple for a God you don’t worship? (1:1 – 2; p. 679). He may also have felt that God owed him favor for his assistance in rebuilding the temple.

6

King Da­ri­us then is­sued an or­der, and they s­ earched in the ar­chives ­stored in the trea­sury at Bab­ylon. 2  A ­scroll was ­found in the cit­ad ­ el of Ec­bat­a­na in the prov­ince of Me­ dia, and this was writ­ten on it: Mem­o­ran­dum: 3 In the f­ irst year of King Cy­rus, the king is­sued a de­ cree con­cern­ing the tem­ple of God in Je­ru­sa­lem: Let the tem­ple be re­built as a ­place to pre­sent sac­ ri­fic­es, and let its foun­da­tions be laid. It is to be six­ty cu­bits  b high and six­ty cu­bits wide, 4  with ­three cours­es of l­arge ­stones and one of tim­bers. The ­costs are to be paid by the roy­al trea­sury. 5 Also, the gold and sil­ ver ar­ti­cles of the ­house of God, ­which Neb­u­chad­nez­ zar took from the tem­ple in Je­ru­sa­lem and b ­ rought to Bab­ylon, are to be re­turned to ­their plac­es in the tem­ple in Je­ru­sa­lem; they are to be de­pos­it­ed in the ­house of God. 6  Now then, Tat­te­nai, gov­er­nor of Trans-Eu­phra­tes, and She­thar-Boz­e­nai and you oth­er of­fi­cials of that prov­ince, stay away from ­there. 7  Do not in­ter­fere with the work on this tem­ple of God. Let the gov­er­nor of the Jews and the Jew­ish el­ders re­build this ­house of God on its site. 8 More­over, I here­by de­cree what you are to do for ­these el­ders of the Jews in the con­struc­tion of this ­house of God: Their ex­pens­es are to be ful­ly paid out of the roy­ al trea­sury, from the rev­e­nues of Trans-Eu­phra­tes, so that the work will not stop. 9  What­ev­er is need­ed  — ​ ­young b ­ ulls, rams, male l­ambs for b ­ urnt of­fer­ings to the God of heav­en, and ­wheat, salt, wine and ol­ive oil, as re­quest­ed by the ­priests in Je­ru­sa­lem  — ​must be giv­en them dai­ly with­out fail, 10 so that they may of­fer sac­ri­fic­es pleas­ing to the God of heav­en and pray for the well-be­ing of the king and his sons. a 14 Or palace    b 3  That

is, about 90 feet or about 27 meters   

Ezra 7:6 11 Fur­ther­more, I de­cree that if any­one de­fies this ­ dict, a beam is to be p e ­ ulled from t­ heir h ­ ouse and they are to be im­paled on it. And for this ­crime ­their ­house is to be made a pile of rub­ble. 12 May God, who has ­caused his Name to d ­ well t­ here, over­throw any king or peo­ple who l­ ifts a hand to c­ hange this de­cree or to de­stroy this tem­ple in Je­ru­sa­lem. I Da­ri­us have de­creed it. Let it be car­ried out with dil­i­gence.

687 WHY SUCH A STRANGE PENALTY? (6:11) It was standard procedure for a royal decree to include a penalty clause. If the offense was major, the penalty often included both death and the destruction of the person’s property (Da 2:5). This punishment, gruesome even by Persian standards, showed that Darius took this matter seriously. He wanted to avoid civil war within his empire.

Completion and Dedication of the Temple 13 Then, be­cause of the de­cree King Da­ri­us had sent, Tat­ te­nai, gov­er­nor of Trans-Eu­phra­tes, and She­thar-Boz­e­nai and ­their as­so­ci­ates car­ried it out with dil­i­gence. 14 So the el­ders of the Jews con­tin­ued to ­build and pros­per un­der the preach­ing of Hag­gai the proph­et and Zech­a­ri­ah, a de­scen­ dant of Iddo. They fin­ished build­ing the tem­ple ac­cord­ing to the com­mand of the God of Is­ra­el and the de­crees of Cy­ rus, Da­ri­us and Ar­ta­xer­xes, ­kings of Per­sia. 15  The tem­ple was com­plet­ed on the ­third day of the ­month Adar, in the ­sixth year of the ­reign of King Da­ri­us. 16 Then the peo­ple of Is­ra­el — ​the ­priests, the Le­vites and the rest of the ex­iles — ​cel­e­brat­ed the ded­i­ca­tion of the ­house of God with joy. 17 For the ded­i­ca­tion of this ­house of God they of­fered a hun­dred ­bulls, two hun­dred rams, four hun­dred male l­ambs and, as a sin of­fer­ing a for all Is­ra­el, ­twelve male ­goats, one for each of the ­tribes of Is­ra­el. 18 And they in­stalled the p ­ riests in t­ heir di­vi­sions and the Le­vites in ­their ­groups for the ser­vice of God at Je­ru­sa­lem, ac­cord­ ing to what is writ­ten in the Book of Mo­ses.

The Passover 19 On the four­teenth day of the f­ irst m ­ onth, the ex­iles cel­ e­brat­ed the Pass­over. 20 The ­priests and Le­vites had pu­ri­fied them­selves and were all cer­e­mo­ni­al­ly ­clean. The Le­vites slaugh­tered the Pass­over lamb for all the ex­iles, for t­ heir rel­a­tives the ­priests and for them­selves. 21  So the Is­ra­el­ites who had re­turned from the ex­ile ate it, to­geth­er with all who had sep­a­rat­ed them­selves from the un­clean prac­tic­es of ­their Gen­tile neigh­bors in or­der to seek the Lord, the God of Is­ra­el. 22 For sev­en days they cel­e­brat­ed with joy the Fes­ti­ val of Un­leav­ened ­Bread, be­cause the Lord had ­filled them with joy by chang­ing the at­ti­tude of the king of As­syr­ia so that he as­sist­ed them in the work on the ­house of God, the God of Is­ra­el.

Ezra Comes to Jerusalem

7

Af­ter ­these ­things, dur­ing the ­reign of Ar­ta­xer­xes king of Per­sia, Ezra son of Se­ra­iah, the son of Az­ar­ i­ah, the son of Hil­ki­ah, 2 the son of Shal­lum, the son of Za­dok, the son of Ahi­tub, 3 the son of Am­a­ri­ah, the son of Az­a­ri­ah, the son of Me­ra­ioth, 4 the son of Zer­a­hi­ah, the son of Uzzi, the son of  Buk­ki, 5 the son of Abish­ua, the son of Phin­e­has, the son of El­ea ­ ­zar, the son of Aar­on the ­chief ­priest — ​6 this Ezra came up from Bab­ylon. He was a teach­er well ­versed in the a 17 Or purification

offering   

HOW LONG DID IT TAKE TO REBUILD THE TEMPLE? (6:15) Approximately 20 years (536 – 516 BC).

WHO SEPARATED THEMSELVES FROM THEIR NEIGHBORS’ UNCLEAN PRACTICES? (6:21) Any or all of the following: (1) Judahites who had remained in the land, (2) Israelites from the former northern kingdom or (3) foreign converts who now worshiped God alone. Most think this refers to the converts because of the context: Passover was a festival in which circumcised foreigners traditionally could be included (Ex 12:43 – 44,48). WHO WAS THIS KING OF ASSYRIA? (6:22) Though he was writing about the Persian kings Cyrus or Darius (or both), the writer used king of Assyria as a generic term for “foreign conqueror.” It had been nearly two centuries since the Assyrians marched through Israel, but they had not been forgotten (Ne 9:32). And since the Persians now ruled the domains of the former Assyrian Empire, a Persian emperor could rightfully be called the king of Assyria. See Why was Cyrus called the king of Babylon? (5:13; p. 685). WHY INCLUDE THE GENEALOGY OF EZRA? (7:1 – 5) Ezra’s genealogy validated his qualifications for the priesthood. Only descendants of Aaron could serve as priests. Furthermore, Ezra’s credentials as a teacher well versed in the Law of Moses (v. 6) affirmed his legitimacy to reestablish Israelite worship so the remnant of the Jewish nation could renew their relationship with God.

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Ezra 7:7 Law of Mo­ses, ­which the Lord, the God of Is­ra­el, had ­giv­en. The king had grant­ed him ev­ery­thing he ­asked, for the hand of the Lord his God was on him. 7 Some of the Is­ra­el­ ites, in­clud­ing ­priests, Le­vites, mu­si­cians, gate­keep­ers and tem­ple ser­vants, also came up to Je­ru­sa­lem in the sev­enth year of King Ar­ta­xer­xes. 8 Ezra ar­rived in Je­ru­sa­lem in the f­ ifth m ­ onth of the sev­ enth year of the king. 9 He had be­gun his jour­ney from Bab­ ylon on the ­first day of the f­ irst ­month, and he ar­rived in Je­ru­sa­lem on the f­ irst day of the f­ ifth ­month, for the gra­ cious hand of his God was on him. 10 For Ezra had de­vot­ed him­self to the ­study and ob­ser­vance of the Law of the Lord, and to teach­ing its de­crees and laws in Is­ra­el.

King Artaxerxes’ Letter to Ezra 11 This is a copy of the let­ter King Ar­ta­xer­xes had giv­en to Ezra the p ­ riest, a teach­er of the Law, a man l­earned in mat­ters con­cern­ing the com­mands and de­crees of the Lord for Is­ra­el: WHY DID ARTAXERXES SUDDENLY HELP THE JEWISH CAUSE? (7:12 – 26) Artaxerxes’ earlier halt to the building program was a departure from the norm. Persian leaders typically encouraged such projects, but rumors of a rebellion in Judah prompted the work stoppage. See Why did Artaxerxes order the work to stop? (4:21 – 22; p. 684). The writer does not explain why Artaxerxes resumed his favorable stance toward the Jews, except to say that the hand of the Lord was on Ezra (v. 6).

DID ARTAXERXES GIVE EZRA A BLANK CHECK? (7:16) No. All the silver and gold you may obtain meant that, in addition to the gifts from the king and his advisers (v. 15), Ezra had permission to solicit gifts from other Gentiles as well as from the Jews living in Babylon (v. 16).

12  Ar­ta­xer­xes, king of kings, To Ezra the p ­ riest, teach­er of the Law of the God of heav­en: Greet­ings. 13 Now I de­cree that any of the Is­ra­el­ites in my king­ dom, in­clud­ing ­priests and Le­vites, who vol­un­teer to go to Je­ru­sa­lem with you, may go. 14 You are sent by the king and his sev­en ad­vis­ers to in­quire ­about Ju­ dah and Je­ru­sa­lem with re­gard to the Law of your God, ­which is in your hand. 15 More­over, you are to take with you the sil­ver and gold that the king and his ad­vis­ers have free­ly giv­en to the God of Is­ra­el, ­whose dwell­ ing is in Je­ru­sa­lem, 16 to­geth­er with all the sil­ver and gold you may ob­tain from the prov­ince of Bab­ylon, as well as the free­will of­fer­ings of the peo­ple and ­priests for the tem­ple of t­ heir God in Je­ru­sa­lem. 17 With this mon­ey be sure to buy ­bulls, rams and male ­lambs, to­ geth­er with ­their ­grain of­fer­ings and ­drink of­fer­ings, and sac­ri­fice them on the al­tar of the tem­ple of your God in Je­ru­sa­lem. 18 You and your fel­low Is­ra­el­ites may then do what­ ev­er ­seems best with the rest of the sil­ver and gold, in ac­cor­dance with the will of your God. 19  De­liv­er to the God of Je­ru­sa­lem all the ar­ti­cles en­trust­ed to you for wor­ship in the tem­ple of your God. 20  And any­thing else need­ed for the tem­ple of your God that you are re­spon­si­ble to sup­ply, you may pro­vide from the roy­al trea­sury. 21 Now I, King Ar­ta­xer­xes, de­cree that all the trea­sur­ ers of Trans-Eu­phra­tes are to pro­vide with dil­i­gence what­ev­er Ezra the p ­ riest, the teach­er of the Law of the God of heav­en, may ask of you — ​22 up to a hun­dred tal­ents  a of sil­ver, a hun­dred cors b of ­wheat, a hun­dred a 22  That

is, about 3 3/4 tons or about 3.4 metric tons    b 22  That is, probably about 18 tons or about 16 metric tons   

Ezra 8:11 ­baths  a of wine, a hun­dred ­baths a of ol­ive oil, and salt with­out lim­it. 23 What­ev­er the God of heav­en has pre­ scribed, let it be done with dil­i­gence for the tem­ple of the God of heav­en. Why ­should his ­wrath fall on the ­realm of the king and of his sons? 24 You are also to know that you have no au­thor­i­ty to im­pose tax­es, trib­ ute or duty on any of the p ­ riests, Le­vites, mu­si­cians, gate­keep­ers, tem­ple ser­vants or oth­er work­ers at this ­house of God. 25 And you, Ezra, in ac­cor­dance with the wis­dom of your God, ­which you pos­sess, ap­point mag­is­trates and judg­es to ad­min­is­ter jus­tice to all the peo­ple of TransEu­phra­tes — ​all who know the laws of your God. And you are to ­teach any who do not know them. 26  Who­ev­ er does not obey the law of your God and the law of the king must sure­ly be pun­ished by d ­ eath, ban­ish­ment, con­fis­ca­tion of prop­er­ty, or im­pris­on­ment.  b 27 Praise be to the Lord, the God of our an­ces­tors, who has put it into the ­king’s ­heart to ­bring hon­or to the ­house of the Lord in Je­ru­sa­lem in this way 28  and who has ex­tend­ed his good fa­vor to me be­fore the king and his ad­vis­ers and all the ­king’s pow­er­ful of­fi­cials. Be­cause the hand of the Lord my God was on me, I took cour­age and gath­ered lead­ers from Is­ra­el to go up with me.

List of the Family Heads Returning With Ezra

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These are the fam­i­ly h ­ eads and t­ hose reg­is­tered with them who came up with me from Bab­ylon dur­ing the r­ eign of King Ar­ta­xer­xes: 2 of the de­scen­dants of Phin­e­has, Ger­shom; of the de­scen­dants of Ith­a­mar, Dan­iel; of the de­scen­dants of Da­vid, Hat­tush 3 of the de­scen­ dants of Shek­a­ni­ah;

of the de­scen­dants of Pa­rosh, Zech­a­ri­ah, and with him were reg­is­tered 150 men; 4 of the de­scen­dants of Pa­hath-Moab, Eli­e­ho­e­nai son of Zer­a­hi­ah, and with him 200 men; 5 of the de­scen­dants of Zat­tu, c Shek­a­ni­ah son of Ja­ha­zi­ el, and with him 300 men; 6 of the de­scen­dants of Adin, Ebed son of Jon­a­than, and with him 50 men; 7 of the de­scen­dants of Elam, Je­sha­iah son of Ath­a­li­ah, and with him 70 men; 8 of the de­scen­dants of Sheph­a­ti­ah, Zeb­a­di­ah son of Mi­ cha­el, and with him 80 men; 9 of the de­scen­dants of Joab, Oba­di­ah son of Je­hi­el, and with him 218 men; 10 of the de­scen­dants of Bani, d She­lo­mith son of Jos­i­phi­ ah, and with him 160 men; 11 of the de­scen­dants of Be­bai, Zech­a­ri­ah son of Be­bai, and with him 28 men; a 22  That

is, about 600 gallons or about 2,200 liters    b 26  The text of 7:12-26 is in Aramaic.    c 5  Some Septuagint manuscripts (also 1 Esdras 8:32); Hebrew does not have Zattu.    d 10  Some Septuagint manuscripts (also 1 Esdras 8:36); Hebrew does not have Bani.   

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WAS ARTAXERXES TRYING TO WIN GOD’S PROTECTION? (7:23) Probably. Persian kings often sought the favor of foreign gods — ​and the goodwill of their worshipers — ​with such policies. See the article Why build a temple for a God you don’t worship? (1:1 – 2; p. 679). It wasn’t unusual for a Near Eastern ruler to fear the wrath of a deity who was being improperly worshiped. Ironically, it seems that Artaxerxes had more fear of displeasing God than many Jews had. WHY GIVE JEWISH RELIGIOUS LEADERS A “TAX EXEMPTION”? (7:24) This practice was not uncommon in Persia. One inscription from the time of Darius chides a local governor for taxing the priests of Apollo. Subsidizing priests and temple workers was part of the Persian policy of reestablishing native religions in an attempt to keep the empire stable. DID ARTAXERXES WANT THE WHOLE REGION TO LIVE BY THE LAW OF GOD? (7:25 – 26) No. He modified the phrase all the ­people of Trans-Euphrates by adding all who know the laws of your God, that is, the Jews. It made political sense to teach and enforce local community laws, because such action promoted stability throughout the empire. Artaxerxes may also have hoped to gain God’s favor by ensuring that the Jews obeyed God’s laws. WHY DOES THE NARRATIVE SUDDENLY SHIFT TO FIRST PERSON? (7:28) Many think the writer compiled this account using a number of sources. After including information about Ezra, the writer then offered an inside perspective by quoting from Ezra’s own memoirs. WAS RETURNING TO JERUSALEM VOLUNTARY? (8:1 – 14) Yes, though Ezra recruited specific groups to go with him. He wanted priests capable of leading temple worship, temple attendants and p ­ eople of learning (vv. 15 – 17). Ezra’s purpose was to rebuild and restore the temple as a center of worship, learning and culture so the Jews could honor God and rebuild their nation.

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Ezra 8:12 12 of the de­scen­dants of Az­gad, Jo­ha­nan son of Hak­ka­ tan, and with him 110 men; 13 of the de­scen­dants of Ad­o­ni­kam, the last ones, ­whose ­names were Eliph­e­let, Je­u­el and She­ma­iah, and with them 60 men; 14 of the de­scen­dants of Big­vai, ­Uthai and Zak­kur, and with them 70 men.

The Return to Jerusalem WHY WAS EZRA WORRIED ABOUT THE LACK OF LEVITES? (8:15) The Levites’ role was to do menial labor around the temple. Ezra knew that very few Levites had previously returned to Jerusalem (2:40 – 42). He likely thought more Levites were needed to serve at the upcoming temple celebration.

15 I as­sem­bled them at the ca­nal that ­flows to­ward Aha­va, and we c­ amped t­ here t­ hree days. When I c­ hecked a ­ mong the peo­ple and the ­priests, I ­found no Le­vites ­there. 16 So I sum­moned El­i­e­zer, Ari­el, She­ma­iah, El­na­than, Ja­rib, El­na­ than, Na­than, Zech­a­ri­ah and Me­shul­lam, who were lead­ers, and Joi­a­rib and El­na­than, who were men of learn­ing, 17 and I or­dered them to go to Iddo, the lead­er in Ka­siph­ia. I told them what to say to Iddo and his fel­low Le­vites, the tem­ple ser­vants in Ka­siph­ia, so that they m ­ ight b ­ ring at­ten­dants to us for the ­house of our God. 18 Be­cause the gra­cious hand of our God was on us, they ­brought us Sher­eb ­ i­ah, a ca­pa­ble man, from the de­scen­dants of Mah­li son of Levi, the son of Is­ra­el, and Sher­e­bi­ah’s sons and broth­ers, 18 in all; 19 and Hash­a­bi­ah, to­geth­er with Je­sha­iah from the de­scen­dants of Me­ra­ri, and his broth­ers and neph­ews, 20 in all. 20 They also ­brought 220 of the tem­ple ser­vants — ​a body that Da­vid and the of­fi­cials had es­tab­lished to as­sist the Le­vites. All were reg­is­tered by name. 21 There, by the Aha­va Ca­nal, I pro­claimed a fast, so that we ­might hum­ble our­selves be­fore our God and ask him for a safe jour­ney for us and our chil­dren, with all our pos­ ses­sions. 22 I was ­ashamed to ask the king for sol­diers and horse­men to pro­tect us from en­e­mies on the road, be­cause we had told the king, “The gra­cious hand of our God is on ev­ery­one who ­looks to him, but his ­great an­ger is ­against all who for­sake him.” 23 So we fast­ed and pe­ti­tioned our God ­about this, and he an­swered our prayer. 24 Then I set a ­ part t­ welve of the lead­ing p ­ riests, name­ ly, Sher­e­bi­ah, Hash­a­bi­ah and ten of ­their broth­ers, 25 and I ­weighed out to them the of­fer­ing of sil­ver and gold and the ar­ti­cles that the king, his ad­vis­ers, his of­fi­cials and all Is­ra­ el pres­ent t­ here had do­nat­ed for the h ­ ouse of our God. 26 I ­weighed out to them 650 tal­ents a of sil­ver, sil­ver ar­ti­cles ­ owls of weigh­ing 100 tal­ents,  b 100 tal­ents b of gold, 27 20 b gold val­ued at ­1,000 dar­ics,  c and two fine ar­ti­cles of pol­ ished ­bronze, as pre­cious as gold. 28 I said to them, “You as well as ­these ar­ti­cles are con­se­ crat­ed to the Lord. The sil­ver and gold are a free­will of­fer­ ing to the Lord, the God of your an­ces­tors. 29 Guard them care­ful­ly un­til you ­weigh them out in the cham­bers of the ­house of the Lord in Je­ru­sa­lem be­fore the lead­ing ­priests and the Le­vites and the fam­i­ly ­heads of Is­ra­el.” 30 Then the ­priests and Le­vites re­ceived the sil­ver and gold and sa­cred ar­ti­cles that had been ­weighed out to be tak­en to the h ­ ouse of our God in Je­ru­sa­lem. a 26  That

is, about 24 tons or about 22 metric tons    b 26  That is, about 3 3/4 tons or about 3.4 metric tons    c 27  That is, about 19 pounds or about 8.4 kilograms   

Ezra 9:9 31 On the ­twelfth day of the f­ irst m ­ onth we set out from the Aha­va Ca­nal to go to Je­ru­sa­lem. The hand of our God was on us, and he pro­tect­ed us from en­e­mies and ban­dits ­along the way. 32  So we ar­rived in Je­ru­sa­lem, ­where we rest­ ed ­three days. 33 On the ­fourth day, in the ­house of our God, we ­weighed out the sil­ver and gold and the sa­cred ar­ti­cles into the ­hands of Mer­e­moth son of Uri­ah, the ­priest. El­e­a­zar son of Phin­e­has was with him, and so were the Le­vites Joz­a­bad son of Jesh­ua and No­a­di­ah son of Bin­nui. 34  Ev­ery­thing was ac­ count­ed for by num­ber and ­weight, and the en­tire ­weight was re­cord­ed at that time. 35 Then the ex­iles who had re­turned from cap­tiv­i­ty sac­ri­ ficed b ­ urnt of­fer­ings to the God of Is­ra­el: t­ welve ­bulls for all Is­ra­el, nine­ty-six rams, sev­en­ty-sev­en male ­lambs and, as a sin of­fer­ing,  a ­twelve male g ­ oats. All this was a b ­ urnt of­fer­ ing to the Lord. 36 They also de­liv­ered the k ­ ing’s or­ders to the roy­al sa­traps and to the gov­er­nors of Trans-Eu­phra­tes, who then gave as­sis­tance to the peo­ple and to the h ­ ouse of God.

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WHAT WERE ROYAL SATRAPS? (8:36) A satrap (pronounced SAY-trap) was a Persian administrative official who ruled over a district made up of several small provinces, each with its own governor. The term may also have referred to the district itself.

Ezra’s Prayer About Intermarriage

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Af­ter ­these t­ hings had been done, the lead­ers came to me and said, “The peo­ple of Is­ra­el, in­clud­ing the ­priests and the Le­vites, have not kept them­selves sep­ar­ ate from the neigh­bor­ing peo­ples with ­their de­test­able prac­tic­es, like ­those of the Ca­naan­ites, Hit­tites, Per­iz­zites, Jeb­u­sites, Am­mon­ites, Mo­ab­ites, Egyp­tians and Am­o­rites. 2 They have tak­en some of t­ heir daugh­ters as ­wives for them­selves and ­their sons, and have min­gled the holy race with the peo­ples ­around them. And the lead­ers and of­fi­cials have led the way in this un­faith­ful­ness.” 3 When I ­heard this, I tore my tu­nic and ­cloak, ­pulled hair from my head and b ­ eard and sat down ap­palled. 4 Then ev­ ery­one who trem­bled at the ­words of the God of Is­ra­el gath­ ered a ­ round me be­cause of this un­faith­ful­ness of the ex­iles. And I sat ­there ap­palled un­til the eve­ning sac­ri­fice. 5 Then, at the eve­ning sac­ri­fice, I rose from my self-abase­ ment, with my tu­nic and ­cloak torn, and fell on my ­knees with my h ­ ands s­ pread out to the Lord my God 6 and prayed: “I am too a ­ shamed and dis­graced, my God, to lift up my face to you, be­cause our sins are high­er than our ­heads and our g ­ uilt has ­reached to the heav­ens. 7 From the days of our an­ces­tors un­til now, our ­guilt has been ­great. Be­cause of our sins, we and our ­kings and our ­priests have been sub­ject­ed to the s­ word and cap­tiv­ i­ty, to pil­lage and hu­mil­i­a­tion at the hand of for­eign ­kings, as it is to­day. 8 “But now, for a ­brief mo­ment, the Lord our God has been gra­cious in leav­ing us a rem­nant and giv­ ing us a firm ­place b in his sanc­tu­ary, and so our God ­gives l­ight to our eyes and a lit­tle re­lief in our bond­ age. 9 Though we are ­slaves, our God has not for­sak­en us in our bond­age. He has s­ hown us kind­ness in the a 35 Or purification

offering    b 8 Or a foothold   

WHAT WERE THE DETESTABLE PRACTICES OF THE SURROUNDING PEOPLES? (9:1) They involved worshiping pagan gods and the accompanying fertility rites that may have included sacrifices and/or ritual prostitution. These rites were detestable, whatever form they took, because they involved unfaithfulness to God. Because such compromises were so tempting, intermarriage with p ­ eople from the Canaanite nations mentioned was forbidden (Dt 7:1 – 4).

WHY DID EZRA CONFESS GUILT AS THOUGH HE HIMSELF HAD SINNED? (9:6) Like a pastor of a church today, Ezra led a public prayer of confession. He did not personally commit these sins, but Ezra saw himself vitally linked to the community — ​even in its sin. Ezra showed care and responsibility for his p ­ eople by identifying with them rather than setting himself above them.

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WHY MAKE SUCH A BIG DEAL ABOUT JEWS MARRYING NON-JEWS? (9:14) Ezra was concerned about religious — ​not ethnic — ​purity. Intermarriage usually led to idolatry as pagan cultures influenced Israelite values and worship. Such idolatry had led to the captivity of Israel and Judah. But it was not automatically wrong to marry a foreigner. One of the most beloved Old Testament stories is that of Ruth, the Moabite woman who, after becoming a follower of the true God, married Boaz and became the great-grandmother of David and an ancestor of ­Jesus. See Was it wrong for an Israelite to marry a Moabite? (Ru 1:4; p. 382). WHY DID EZRA ACT THIS WAY? (10:1) We don’t know if Ezra was intentionally drawing attention to himself as an object lesson or if his distress was just so great that he was in agony before the Lord. Whatever Ezra’s intentions were, his actions resulted in others joining him in repentance (vv. 1 – 4).

Ezra 9:10 s­ ight of the ­kings of Per­sia: He has grant­ed us new life to re­build the h ­ ouse of our God and re­pair its ru­ins, and he has giv­en us a wall of pro­tec­tion in Ju­dah and Je­ru­sa­lem. 10 “But now, our God, what can we say af­ter this? For we have for­sak­en the com­mands 11 you gave t­ hrough your ser­vants the proph­ets when you said: ‘The land you are en­ter­ing to pos­sess is a land pol­lut­ed by the cor­rup­tion of its peo­ples. By ­their de­test­able prac­tic­es they have ­filled it with ­their im­pu­ri­ty from one end to the oth­er. 12 There­fore, do not give your daugh­ters in mar­riage to t­ heir sons or take t­ heir daugh­ters for your sons. Do not seek a trea­ty of friend­ship with them at any time, that you may be ­strong and eat the good ­things of the land and ­leave it to your chil­dren as an ever­last­ing in­her­i­tance.’ 13 “What has hap­pened to us is a re­sult of our evil ­deeds and our ­great ­guilt, and yet, our God, you have pun­ished us less than our sins de­served and have giv­ en us a rem­nant like this. 14 Shall we then ­break your com­mands ­again and in­ter­mar­ry with the peo­ples who com­mit such de­test­able prac­tic­es? ­Would you not be an­gry e ­ nough with us to de­stroy us, leav­ing us no rem­nant or sur­vi­vor? 15 Lord, the God of Is­ra­el, you are righ­teous! We are left this day as a rem­nant. Here we are be­fore you in our ­guilt, ­though be­cause of it not one of us can ­stand in your pres­ence.”

The People’s Confession of Sin

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While Ezra was pray­ing and con­fess­ing, weep­ing and throw­ing him­self down be­fore the h ­ ouse of God, a ­large ­crowd of Is­ra­el­ites  — ​men, wom­en and chil­dren  — ​ gath­ered ­around him. They too wept bit­ter­ly. 2 Then Shek­ a­ni­ah son of Je­hi­el, one of the de­scen­dants of Elam, said to Ezra, “We have been un­faith­ful to our God by mar­ry­ing

H O W C A N W E H A N D L E G U I LT A N D R E G R E T O V E R O U R PA S T D E C I S I O N S ? 9 : 6

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As every psychiatrist knows, unresolved guilt and brooding regret are significant blocks MOST-ASKED to healthy living. The Bible emphasizes self-analysis and awareness (Ps 139:1 – 24), confession and repentance (Ps 32:1 – 11; 51:1 – 19; Jas 5:16), and forgiveness (Mt 6:14) as elements of a sound spiritual lifestyle. But the past cannot be altered. Therefore it is also important to accept what has happened and learn how to live with the consequences of our choices and decisions. Once the consequences are acknowledged and dealt with (Ps 51:1 – 19), and the lessons are learned (Ps 107:1 – 43), we must be able to forgive ourselves b ­ ecause God forgives us. We need to forgive ourselves so that we can move ahead with hope into the future. Forgiving ourselves is not always easy, nor is it a matter only of individual concern. The teachings of the Bible indicate that self-forgiveness is a spiritual journey that takes place best in community. It is often within the faith community that we come to understand that there is no condemnation for those who are in Christ J­ esus (Ro 8:1). It is there that we find the grace, forgiveness and comfort of both God and others (2Co 1:3 – 7; 2:7). It is there that we can confess our sins to God and others and be healed (Jas 5:16; 1Jn 1:9). And “community” isn’t limited to church congregations. There are many communities of faith working to help p ­ eople heal from the consequences of their past choices. The “Twelve Steps” of Alcoholics Anonymous were formed on the basis of Biblical teachings and spiritual insights; as such, they often help ­people respond constructively to the tortures of an imperfect past.

Ezra 10:14 for­eign wom­en from the peo­ples ­around us. But in ­spite of this, ­there is ­still hope for Is­ra­el. 3 Now let us make a cov­ enant be­fore our God to send away all t­ hese wom­en and ­their chil­dren, in ac­cor­dance with the coun­sel of my lord and of t­ hose who fear the com­mands of our God. Let it be done ac­cord­ing to the Law. 4 Rise up; this mat­ter is in your ­hands. We will sup­port you, so take cour­age and do it.” 5 So Ezra rose up and put the lead­ing ­priests and Le­vites and all Is­ra­el un­der oath to do what had been sug­gest­ed. And they took the oath. 6 Then Ezra with­drew from be­fore the h ­ ouse of God and went to the room of Je­ho­ha­nan son of Eli­a­shib. ­While he was t­ here, he ate no food and d ­ rank no wa­ter, be­cause he con­tin­ued to ­mourn over the un­faith­ful­ ness of the ex­iles. 7  A proc­la­ma­tion was then is­sued through­out Ju­dah and Je­ru­sa­lem for all the ex­iles to as­sem­ble in Je­ru­sa­lem. 8 Any­ one who ­failed to ap­pear with­in t­ hree days ­would for­feit all his prop­er­ty, in ac­cor­dance with the de­ci­sion of the of­fi­cials and el­ders, and ­would him­self be ex­pelled from the as­sem­ bly of the ex­iles. 9 With­in the ­three days, all the men of Ju­dah and Ben­ja­ min had gath­ered in Je­ru­sa­lem. And on the twen­ti­eth day of the n ­ inth m ­ onth, all the peo­ple were sit­ting in the ­square be­fore the ­house of God, great­ly dis­tressed by the oc­ca­sion and be­cause of the rain. 10 Then Ezra the ­priest ­stood up and said to them, “You have been un­faith­ful; you have mar­ried for­eign wom­en, add­ing to Is­ra­el’s ­guilt. 11  Now hon­or  a the Lord, the God of your an­ces­tors, and do his will. Sep­a­rate your­selves from the peo­ples ­around you and from your for­ eign wives.” 12  The ­whole as­sem­bly re­spond­ed with a loud ­voice: “You are ­right! We must do as you say. 13 But ­there are many peo­ ple here and it is the ­rainy sea­son; so we can­not ­stand out­ side. Be­sides, this mat­ter can­not be tak­en care of in a day or two, be­cause we have s­ inned great­ly in this t­ hing. 14 Let our of­fi­cials act for the ­whole as­sem­bly. Then let ev­ery­one in our t­ owns who has mar­ried a for­eign wom­an come at a set time, ­along with the el­ders and judg­es of each town, a 11 Or Now

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WASN’T ABANDONING WIVES AND CHILDREN A DRASTIC SOLUTION? (10:3) It was indeed a drastic measure, but the need for obedience to God’s commands and for elimination of idolatry demanded nothing less in this situation. Shekaniah used a term (translated marrying here) that did not refer to marriage but to a more tenuous, undefined relationship akin to sharing a bed rather than establishing a home. Each case was considered carefully before a decision was made (v. 14). The number of the guilty listed in chapter 10 is 110. See the article Wasn’t abandonment a rather harsh solution? (10:3; below).

WHY WASN’T RAIN WELCOME IN A DESERT COUNTRY? (10:9) Heavy rains are uncomfortable and dangerous for ­people living in dry regions. Rocky ground can’t absorb water quickly and runoff floods low-lying areas. Jerusalem was built among hills, so heavy rainwater rushing down the hillsides would have been especially dangerous. The time needed and the treacherous conditions for travel made it better to wait for the rains to end.

HOW WAS GOD DISPLAYING FIERCE ANGER? (10:14) The text does not mention any specific displays of God’s anger: deaths, wars or pestilences. But the ­people thought that such wrath was imminent. They were trying to avoid God’s anger by willingly changing their idolatrous ways before God punished them as he had done in previous generations (Hos 9:10 – 17; Am 4:6 – 11).

make confession to   

WA S N ’ T A B A N D O N M E N T A R AT H E R H A R S H SOLUTION? 10:3 The relationships Shekaniah referred to were not acceptable marriages, nor were the women innocent victims of the men’s wrongdoing. The word translated marrying in 10:2 is not the usual word for marriage, but means “giving a home to.” Some think foreign women implies harlots. Even legitimate marriages to members of Canaanite p ­ eople groups were illegal under Mosaic Law because of the danger of religious compromise. See What were the ­detestable practices of the surrounding ­peoples? (9:1; p. 691). Apparently the Jewish men involved did not take God’s laws seriously, and the women were willing to accept a tenuous and less-than-legal status in these men’s homes. Severing the relationships meant ending something that had been wrong and illegitimate from the beginning. Although sending these women and their children away seems drastic, the p ­ eople themselves chose this solution as the best option (10:1 – 5,12 – 14). They were determined to separate themselves from their sin, and Ezra endorsed their plan. The writer does not tell us what happened to the women and children. It is clear, however, that each case was considered carefully. Any cases in which the foreign women had actually turned from idol worship to the worship of God might have been taken into account.

694

WHY DID SOME DISAGREE WITH THE MAJORITY OPINION? (10:15) We don’t know whether these men disagreed with the verdict itself (sending the foreign wives and their children away) or with the proposed method of carrying it out (case by case, over a period of months). None of these four critics appears conclusively on the list of men with foreign wives (see Was this Meshullam the same man mentioned in verse 15? [10:29; below]). And there is no rec­ ord that they were rebuked for their objections. It’s likely the four were hard-liners who wanted the intermarriage problem dealt with then and there, not through a long process. However, some suggest that perhaps these four men opposed the measure because they wanted to protect themselves or their relatives, or they may have viewed it as being too harsh. WHY DID IT TAKE SO LONG TO SETTLE THE ISSUE? (10:17) The council took three months to determine the guilt in the 110 cases listed. Their careful investigation showed that they did not take the breakups of these households lightly. They may have declared innocence in some cases (perhaps because a woman had become a convert and had begun to worship the God of the Jews). WAS THIS LIST INTENDED TO EMBARRASS THE OFFENDERS? (10:18 – 43) Not necessarily. The community was already aware of their deeds, which led to their indictment by Ezra (v. 10) and their confession (vv. 12 – 13). It’s more likely that this list contained the official findings of the tribunal commissioned to make careful judgments regarding each case (v. 16). Like court documents today, this list may have served as a record of legal proceedings and decisions. It also may have served to clear the names of the innocent because they could point to the list to show that their names were not included.

WAS THIS MESHULLAM THE SAME MAN MENTIONED IN VERSE 15? (10:29, SEE V. 15) If he was, he himself had married a pagan wife, which might explain why he opposed the decision to send the foreign wives away (v. 15). See Why did some disagree with the majority opinion? (10:15; above).

Ezra 10:15 un­til the ­fierce an­ger of our God in this mat­ter is ­turned away from us.” 15  Only Jon­a­than son of As­a­hel and Jah­ze­iah son of Tik­vah, sup­port­ed by Me­shul­lam and Shab­be­thai the Le­vite, op­posed this. 16 So the ex­iles did as was pro­posed. Ezra the ­priest se­ lect­ed men who were fam­i­ly ­heads, one from each fam­i­ly di­vi­sion, and all of them des­ig­nat­ed by name. On the ­first day of the t­ enth m ­ onth they sat down to in­ves­ti­gate the cas­es, 17 and by the f­ irst day of the f­ irst ­month they fin­ished deal­ing with all the men who had mar­ried for­eign wom­en.

Those Guilty of Intermarriage 18 Among the de­scen­dants of the p ­ riests, the fol­low­ing had mar­ried for­eign wom­en: From the de­scen­dants of Josh­ua son of Joz­a­dak, and his broth­ers: Ma­a­se­iah, El­i­e­zer, Ja­rib and Ged­a­li­ah. 19 (They all gave ­their ­hands in ­pledge to put away ­their ­wives, and for ­their ­guilt they each pre­sent­ed a ram from the ­flock as a g ­ uilt of­fer­ing.) 20 From the de­scen­dants of Im­mer: Ha­na­ni and Zeb­a­di­ah. 21 From the de­scen­dants of Ha­rim: Ma­a­se­iah, Eli­jah, She­ma­iah, Je­hi­el and Uz­zi­ah. 22 From the de­scen­dants of Pash­hur: Eli­o­e­nai, Ma­a­se­iah, Ish­ma­el, Ne­than­el, Joz­a­bad and El­a­sah. 23 Among the Le­vites: Joz­a­bad, Shim­ei, Ke­la­iah (that is, Kel­i­ta), Peth­a­hi­ah, Ju­dah and El­i­e­zer. 24 From the mu­si­cians: Eli­a­shib. From the gate­keep­ers: Shal­lum, Te­lem and Uri. 25 And ­among the oth­er Is­ra­el­ites: From the de­scen­dants of Pa­rosh: Ra­mi­ah, Iz­zi­ah, Mal­ki­jah, Mij­a­min, El­e­a­zar, Mal­ki­ jah and Be­na­iah. 26 From the de­scen­dants of Elam: Mat­ta­ni­ah, Zech­a­ri­ah, Je­hi­el, Abdi, Jer­e­moth and Eli­jah. 27 From the de­scen­dants of Zat­tu: Eli­o­e­nai, Eli­a­shib, Mat­ta­ni­ah, Jer­e­moth, Za­bad and Azi­za. 28 From the de­scen­dants of Be­bai: Je­ho­ha­nan, Han­a­ni­ah, Zab­bai and Ath­lai. 29 From the de­scen­dants of Bani: Me­shul­lam, Mal­luk, Ada­iah, Ja­shub, She­al and Jer­ e­moth. 30 From the de­scen­dants of Pa­hath-Moab: Adna, Ke­lal, Be­na­iah, Ma­a­se­iah, Mat­ta­ni­ah, Bez­a­lel, Bin­nui and Ma­nas­seh. 31 From the de­scen­dants of Ha­rim: El­i­e­zer, Ishi­jah, Mal­ki­jah, She­ma­iah, Shim­e­on, 32  Ben­ja­min, Mal­luk and Shem­a­ri­ah.

Ezra 10:44 33 From the de­scen­dants of Ha­shum: Mat­te­nai, Mat­tat­tah, Za­bad, Eliph­e­let, Jer­e­mai, Ma­ nas­seh and Shim­ei. 34 From the de­scen­dants of Bani: Ma­a­dai, Am­ram, Uel, 35  Be­na­iah, Be­de­iah, Kel­u­hi, 36  Va­ni­ah, Mer­e­moth, Eli­a­shib, 37  Mat­ta­ni­ah, Mat­te­ nai and Ja­a­su. 38 From the de­scen­dants of Bin­nui: a Shim­ei, 39  Shel­e­mi­ah, Na­than, Ada­iah, 40  Mak­nad­e­ bai, Sha­shai, Sha­rai, 41  Az­a­rel, Shel­e­mi­ah, Shem­a­ri­ ah, 42  Shal­lum, Am­a­ri­ah and Jo­seph. 43 From the de­scen­dants of Nebo: Je­i­el, Mat­ti­thi­ah, Za­bad, Ze­bi­na, Jad­dai, Joel and Be­ na­iah. 44 All ­these had mar­ried for­eign wom­en, and some of them had chil­dren by t­ hese wives. b

a 37,38 

See Septuagint (also 1 Esdras 9:34); Hebrew Jaasu 38and Bani and Binnui,    they sent them away with their children   

b 44 Or and

695

NEHEMIAH INTRODUCTION

WHY READ THIS BOOK?

If you’ve ever faced an overwhelming task or felt inadequate to meet a challenge, you’ll identify with Nehemiah. He struggled with issues still with us today: motivation, fatigue and criticism. But this book also offers inspiration and vision. Without neglecting the practical, Nehemiah shows how to tackle God’s difficult assignments and survive both opposition and apathy.

WHO WROTE THIS BOOK?

Probably the writer of Ezra, who many think also wrote 1 and 2 Chron­icles. He likely drew from Nehemiah’s memoirs and from census records.

WHAT WERE THE HISTORICAL CIRCUMSTANCES SURROUNDING IT?

The Babylonians conquered Judah in 586 BC. Persia, in turn, conquered Bab­ ylon (539 BC) and shortly thereafter allowed the Jews to return to Jerusalem. Despite opposition, the returned exiles rebuilt the temple. But by 445 BC the challenges of rebuilding their homeland had demoralized the Jews, and the wall of Jerusalem remained in rubble.

WHY WAS IT WRITTEN?

To remind God’s p­ eople of their spiritual heritage and to keep them from becoming careless toward the Lord.

WHEN WAS IT WRITTEN?

The incidents occurred between 444 and 432 BC. The book was probably compiled about 430 BC, though the date is uncertain.

WHAT TO LOOK FOR IN NEHEMIAH:

WHEN DID THESE THINGS HAPPEN?

Nehemiah is a shining example of the difference one man’s passion and persistence can make. Watch for the ways he balanced his spirituality with downto-earth action. One example: We prayed to our God and posted a guard (4:9).

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 FALL OF JERUSALEM (586 BC)   PERSIA’S CONQUEST OF BABYLON (539 BC)   FIRST RETURN OF EXILES TO JERUSALEM (538 BC)   MINISTRIES OF HAGGAI AND ZECHARIAH (C. 520 – 480 BC)   TEMPLE RESTORATION COMPLETED (516 BC)   SECOND RETURN TO JERUSALEM UNDER EZRA (458 BC)   THIRD RETURN TO JERUSALEM UNDER NEHEMIAH (444 BC)   JERUSALEM’S WALL REBUILT (444 BC)   BOOK OF NEHEMIAH WRITTEN (C. 430 BC) 

Nehemiah 2:5 Nehemiah’s Prayer

1

The ­words of Ne­he­mi­ah son of Hak­a­li­ah:

In the m ­ onth of Kis­lev in the twen­ti­eth year, ­while I was in the cit­a­del of Susa, 2 Ha­na­ni, one of my broth­ers, came from Ju­dah with some oth­er men, and I ques­tioned them ­about the Jew­ish rem­nant that had sur­vived the ex­ile, and also ­about Je­ru­sa­lem. 3 They said to me, “Those who sur­vived the ex­ile and are back in the prov­ince are in g ­ reat trou­ble and dis­grace. The wall of Je­ru­sa­lem is bro­ken down, and its g ­ ates have been ­burned with fire.” 4 When I ­heard ­these ­things, I sat down and wept. For some days I ­mourned and fast­ed and ­prayed be­fore the God of heav­en. 5 Then I said: “Lord, the God of heav­en, the g ­ reat and awe­some God, who k ­ eeps his cov­enant of love with t­ hose who love him and keep his com­mand­ments, 6 let your ear be at­ten­tive and your eyes open to hear the ­prayer your ser­vant is pray­ing be­fore you day and n ­ ight for your ser­vants, the peo­ple of Is­ra­el. I con­fess the sins we Is­ra­el­ites, in­clud­ing my­self and my fa­ther’s fam­i­ ly, have com­mit­ted ­against you. 7 We have act­ed very wick­ed­ly to­ward you. We have not ­obeyed the com­ mands, de­crees and laws you gave your ser­vant Mo­ ses. 8  “Re­mem­ber the in­struc­tion you gave your ser­vant Mo­ses, say­ing, ‘If you are un­faith­ful, I will scat­ter you ­among the na­tions, 9 but if you re­turn to me and obey my com­mands, then even if your ex­iled peo­ple are at the far­thest ho­ri­zon, I will gath­er them from ­there and ­bring them to the p ­ lace I have cho­sen as a dwell­ing for my Name.’ 10 “They are your ser­vants and your peo­ple, whom you re­deemed by your g ­ reat ­strength and your m ­ ighty hand. 11 Lord, let your ear be at­ten­tive to the p ­ rayer of this your ser­vant and to the ­prayer of your ser­vants who de­light in re­ver­ing your name. Give your ser­vant suc­cess to­day by grant­ing him fa­vor in the pres­ence of this man.” I was cup­bear­er to the king.

Artaxerxes Sends Nehemiah to Jerusalem

2

In the m ­ onth of Ni­san in the twen­ti­eth year of King Ar­ ta­xer­xes, when wine was ­brought for him, I took the wine and gave it to the king. I had not been sad in his pres­ ence be­fore, 2 so the king ­asked me, “Why does your face look so sad when you are not ill? This can be noth­ing but sad­ness of heart.” I was very much ­afraid, 3 but I said to the king, “May the king live for­ev­er! Why s­ hould my face not look sad when the city ­where my an­ces­tors are bur­ied lies in ru­ins, and its ­gates have been de­stroyed by fire?” 4 The king said to me, “What is it you want?” Then I p ­ rayed to the God of heav­en, 5 and I an­swered the

697 WHEN WAS THE MONTH OF KISLEV? (1:1) From mid-November to mid-December. The Jewish calendar had 12 months, with the start of the year coming in what we know as midMarch (the month of Nisan). IN THE TWENTIETH YEAR OF WHAT? (1:1) The reign of Artaxerxes I — ​that is, 445 BC. WHAT WAS THE CITADEL OF SUSA? (1:1) Susa was the winter capital of the Persian Empire, located about 150 miles north of the Persian Gulf on today’s border between Iran and Iraq (see Map 8 at the back of this Bible). The citadel was the fortified palace compound above the city. Susa and its citadel were also the settings of the account of Esther. WHY GRIEVE FOR A PLACE YOU’VE NEVER SEEN? (1:4) Nehemiah’s passion for Jerusalem was rooted in his commitment to the God of Israel. Nehemiah feared that his p ­ eople, lacking both the protection of a city wall and a commitment to God’s laws, would assimilate into the surrounding nations. He was concerned that they might lose their God-given identity, purpose and hope. WHAT SINS DID NEHEMIAH CONFESS? (1:6) Nehemiah confessed the sin of apathy toward God’s commands, decrees and laws (v. 7) that had infected the whole nation, including himself. This pattern of disobedience originated from the sins committed by his forefathers. He confessed these sins because he was part of that history. His personal revival prepared the way for national revival. WHAT DID A CUPBEARER DO? (1:11) The position of cupbearer to the king was somewhat parallel to that of a Secret Ser­ vice agent, who protects the president of the United States. Assassination plots were a constant concern to the king. Nehemiah’s job — ​ to test the safety of the food and drink served to the king — ​required the king’s great trust. Nehemiah may also have doubled as the king’s confidant and adviser. Thanks in part to Nehemiah’s good work, Artaxerxes I reigned 40 years and died of natural causes — ​a rarity in the dynasty to which he belonged. WHEN WAS THE MONTH OF NISAN? (2:1) From mid-March to mid-April. Thus Nehemiah had prayed earnestly about this matter for about four months. See When was the month of Kislev? (1:1; above). It’s likely he mourned and fasted at various times throughout those months. WHY WAS NEHEMIAH AFRAID? (2:2) Perhaps Nehemiah feared that the display of his personal feelings would jeopardize his position. Kings were not to be bothered with the concerns of their subjects. But more likely, he was afraid because he was planning to ask the king (1) for permission to be released from his duties as cupbearer to become governor of Jerusalem and (2) for help to restore a city that, in the king’s view, had a reputation for being troublesome.

698

Nehemiah 2:6

WHAT HAD HAPPENED TO THE CITY WALL OF JERUSALEM? (2:5 – 8) In 586 BC Jerusalem fell to the Babylonians. Besieged, attacked and burned, Jerusalem was left in ruins. Opposition from the residents of Samaria and Trans-Euphrates put a stop to an earlier effort by a small group of returned exiles to rebuild the wall (Ezr 4:7 – 23).

king, “If it pleas­es the king and if your ser­vant has ­found fa­vor in his s­ ight, let him send me to the city in Ju­dah ­where my an­ces­tors are bur­ied so that I can re­build it.” 6 Then the king, with the q ­ ueen sit­ting be­side him, a ­ sked me, “How long will your jour­ney take, and when will you get back?” It ­pleased the king to send me; so I set a time. 7 I also said to him, “If it pleas­es the king, may I have let­ters to the gov­er­nors of Trans-Eu­phra­tes, so that they will pro­vide me safe-con­duct un­til I ar­rive in Ju­dah? 8 And may I have a let­ter to ­Asaph, keep­er of the roy­al park, so he will give me tim­ber to make b ­ eams for the g ­ ates of the cit­a­del by the tem­ple and for the city wall and for the res­ i­dence I will oc­cu­py?” And be­cause the gra­cious hand of my God was on me, the king grant­ed my re­quests. 9 So I went to the gov­er­nors of Trans-Eu­phra­tes and gave them the ­king’s let­ters. The king had also sent army of­fi­cers and cav­al­ry with  me. 10  When San­bal­lat the Hor­o­nite and To­bi­ah the Am­mon­ ite of­fi­cial ­heard ­about this, they were very much dis­turbed that some­one had come to pro­mote the wel­fare of the Is­ ra­el­ites.

WHAT WAS TRANS-EUPHRATES? (2:7) This was the largest of the 20 Persian provinces. The name literally means “beyond the river.” The province encompassed the massive area west of the Euphrates River all the way to the Mediterranean Sea, including the entire area that had once been Israel and Judah (see Map 8 at the back of this Bible).

WHY WERE SANBALLAT AND TOBIAH OPPOSED TO REBUILDING JERUSALEM? (2:10,19) Sanballat was probably the governor of Samaria, the region immediately to the north of Jerusalem. Tobiah was probably the governor of Ammon, the region just to the east of Jerusalem across the Jordan River, and he was most likely Sanballat’s friend and business partner. Although under the thumb of the Persians, these men had become rich and powerful, and they exercised control over Jerusalem and its inhabitants. They probably didn’t appreciate someone else moving in on their territory. WHY DID NEHEMIAH KEEP HIS MISSION SECRET? (2:12) Two factors may explain Nehemiah’s secrecy: (1) Without its protecting wall, Jerusalem had been repopulated with many non-Jews and was a hotbed of political intrigue. Spies would have been willing to sell secrets to enemies of the Jews. (2) Any attempt to rally the demoralized Jews to rebuild the wall without a clear plan would have bred skepticism among those Nehemiah needed to inspire. WHY DID NEHEMIAH HAVE ONLY ONE HORSE IN HIS GROUP? (2:12) More horses would have jeopardized the secrecy of their mission. Still, a horse (or mule, another possible translation) put Nehemiah in a better position to scout out the situation. The few men that were with him were trusted aides who probably had a better knowledge of the terrain than he had. WERE THE JEWS ENCOURAGED TO BUILD BECAUSE OF DANGER OR BECAUSE OF DISGRACE? (2:17) Both were powerful motivators. Without a city wall, the inhabitants were vulnerable to enemies and thieves who could come and go freely. But Nehemiah noted in particular their disgrace. Their national pride was centered in Jerusalem, the City of David. Others would think their situation meant that they had a weak God (false) or that their God was displeased with them (true) — ​a humiliating judgment.

Nehemiah Inspects Jerusalem’s Walls 11  I went to Je­ru­sa­lem, and af­ter stay­ing ­there ­three days 12 I set out dur­ing the n ­ ight with a few oth­ers. I had not told any­one what my God had put in my h ­ eart to do for Je­ru­sa­ lem. ­There were no m ­ ounts with me ex­cept the one I was rid­ing  on. 13 By n ­ ight I went out t­hrough the Val­ley Gate to­ward the Jack­al  a Well and the Dung Gate, ex­am­in­ing the ­walls of Je­ru­sa­lem, ­which had been bro­ken down, and its g ­ ates, ­which had been de­stroyed by fire. 14 Then I ­moved on to­ ward the Foun­tain Gate and the K ­ ing’s Pool, but t­ here was not ­enough room for my ­mount to get t­ hrough; 15 so I went up the val­ley by ­night, ex­am­in­ing the wall. Fi­nal­ly, I ­turned back and re­en­tered ­through the Val­ley Gate. 16  The of­fi­cials did not know ­where I had gone or what I was do­ing, be­cause as yet I had said noth­ing to the Jews or the ­priests or no­bles or of­fi­cials or any oth­ers who ­would be do­ing the work. 17 Then I said to them, “You see the trou­ble we are in: Je­ ru­sa­lem lies in ru­ins, and its g ­ ates have been b ­ urned with fire. Come, let us re­build the wall of Je­ru­sa­lem, and we will no lon­ger be in dis­grace.” 18 I also told them a ­ bout the gra­ cious hand of my God on me and what the king had said to me. They re­plied, “Let us ­start re­build­ing.” So they be­gan this good work. 19  But when San­bal­lat the Hor­o­nite, To­bi­ah the Am­mon­ite of­fi­cial and Ge­shem the Arab h ­ eard a ­ bout it, they m ­ ocked and rid­i­culed us. “What is this you are do­ing?” they ­asked. “Are you re­bel­ling ­against the king?” 20 I an­swered them by say­ing, “The God of heav­en will give us suc­cess. We his ser­vants will s­ tart re­build­ing, but as for you, you have no s­ hare in Je­ru­sa­lem or any c­ laim or his­tor­ic ­right to  it.” a 13 Or Serpent

or Fig   

Nehemiah 3:16 Builders of the Wall

3

Eli­a­shib the high ­priest and his fel­low ­priests went to work and re­built the ­Sheep Gate. They ded­ic­ at­ed it and set its ­doors in ­place, build­ing as far as the Tow­er of the Hun­dred, ­which they ded­i­cat­ed, and as far as the Tow­er of Han­a­nel. 2  The men of Jer­i­cho ­built the ad­join­ing sec­tion, and Zak­kur son of Imri ­built next to them.

3 The Fish Gate was re­built by the sons of Has­se­na­ah. They laid its b ­ eams and put its d ­ oors and b ­ olts and bars in ­place. 4 Mer­em ­ oth son of Uri­ah, the son of Hak­koz, re­ paired the next sec­tion. Next to him Me­shul­lam son of Ber­e­ki­ah, the son of Me­shez­a­bel, made re­pairs, and next to him Za­dok son of Ba­a­na also made re­pairs. 5 The next sec­tion was re­paired by the men of Te­koa, but ­their no­bles ­would not put t­ heir shoul­ders to the work un­der ­their su­ per­vi­sors.  a 6  The Jesh­a­nah  b Gate was re­paired by Joi­a­da son of Pa­ se­ah and Me­shul­lam son of Bes­od ­ e­iah. They laid its ­beams and put its d ­ oors with t­ heir ­bolts and bars in ­place. 7 Next to them, re­pairs were made by men from Gib­e­on and Miz­ pah  — ​Mel­a­ti­ah of Gib­e­on and Ja­don of Me­ron­oth  — ​plac­es un­der the au­thor­i­ty of the gov­er­nor of Trans-Eu­phra­tes. 8 Uz­zi­el son of Har­ha­iah, one of the gold­smiths, re­paired the next sec­tion; and Han­a­ni­ah, one of the per­fume-mak­ ers, made re­pairs next to that. They re­stored Je­ru­sa­lem as far as the ­Broad Wall. 9 Re­pha­iah son of Hur, rul­er of a halfdis­trict of Je­ru­sa­lem, re­paired the next sec­tion. 10  Ad­join­ ing this, Je­da­iah son of Ha­ru­maph made re­pairs op­po­site his h ­ ouse, and Hat­tush son of Hash­ab­ne­i­ah made re­pairs next to him. 11 Mal­ki­jah son of Ha­rim and Has­shub son of Pa­hath-Moab re­paired an­oth­er sec­tion and the Tow­er of the Ov­ens. 12 Shal­lum son of Hal­lo­hesh, rul­er of a half-dis­ trict of Je­ru­sa­lem, re­paired the next sec­tion with the help of his daugh­ters. 13 The Val­ley Gate was re­paired by Ha­nun and the res­i­ dents of Za­no­ah. They re­built it and put its ­doors with t­ heir ­bolts and bars in ­place. They also re­paired a thou­sand cu­ bits c of the wall as far as the Dung Gate. 14 The Dung Gate was re­paired by Mal­ki­jah son of Re­kab, rul­er of the dis­trict of Beth Hak­ke­rem. He re­built it and put its ­doors with ­their ­bolts and bars in place. 15 The Foun­tain Gate was re­paired by Shal­lun son of KolHo­zeh, rul­er of the dis­trict of Miz­pah. He re­built it, roof­ing it over and put­ting its ­doors and b ­ olts and bars in p ­ lace. He also re­paired the wall of the Pool of Si­lo­am, d by the ­King’s Gar­den, as far as the s­ teps go­ing down from the City of Da­ vid. 16 Be­yond him, Ne­he­mi­ah son of Az­buk, rul­er of a halfdis­trict of Beth Zur, made re­pairs up to a ­point op­po­site the ­tombs  e of Da­vid, as far as the ar­ti­fi­cial pool and the H ­ ouse of the He­roes. a 5 Or their Lord

or the governor    b 6 Or Old    c 13  That is, about 1,500 feet or about 450 meters    d 15 Hebrew Shelah, a variant of Shiloah, that is, Siloam    e 16  Hebrew; Septuagint, some Vulgate manuscripts and Syriac tomb   

699 WHAT WAS INVOLVED IN REBUILDING THE WALL? (3:1 – 32) Apparently the northern and western portions of the wall needed only to be renovated. The eastern wall, however, may have required completely new construction since it was located farther up the mountainside from its earlier position. The wall, about eight feet thick at its base, was crudely constructed from uncut stones and rubble — ​which explains why it was mocked (4:2 – 3). It may have been 20 to 30 feet high and nearly two miles long, enclosing about 90 acres. WAS THERE A PLAN FOR BUILDING, OR DID PEOPLE DO AS THEY PLEASED? (3:1 – 32) There was certainly a plan. They reconstructed the wall following the pattern of the old wall. Considering Nehemiah’s thoroughness and the necessity for the sections to connect properly, a master plan was needed. Logically, that plan included p ­ eople working on parts of the wall near their own dwellings. REBUILDING THE WALL (3:1 – 32)

Tower of Hananel Fish Gate Temple Jerusalem Valley Gate Po o l o f Silo a m

Sheep Gate Muster Gate East Gate Horse 1000 ft. Gate 0

0 Giho n Spring

500 m.

Stairs from City of David Fountain Gate

WHAT WERE THE DIFFERENT GATES USED FOR? (3:1 – 32) The different gates of the city, beginning with the Sheep Gate, were joined by the wall of the city, which circled Jerusalem. Locating the exact placement of all the gates is difficult, though it is known that the Sheep Gate was located in the northeast corner of the city. The names of the gates were most likely derived from their most common use. For example, the Fish Gate was probably the main entrance used by ­people bringing fish into the city to sell. WHY DID THE NOBLES OF TEKOA REFUSE TO WORK? (3:5) Since they were not listed among those who immigrated with Nehemiah, they were probably long-time residents who were perhaps jealous of the newcomers. Another possibility is that these nobles may have felt threatened by Geshem the Arab (2:19). Or, perhaps these aristocrats simply disdained manual labor. WHAT KIND OF PERFUME DID HANANIAH MAKE? (3:8) Perfume makers of that day used ingredients such as aloes, balm, calamus, cassia and cinnamon. They also traded for sap, bark, flowers and roots from as far away as India. These various scents were made into perfume, incense and ointment for personal hygiene, funerals and religious purposes.

700

Nehemiah 3:17

WHY DID SHALLUM’S DAUGHTERS HELP WITH THE BUILDING? (3:12) Perhaps Nehemiah took note of Shallum’s daughters to show the ­people’s commitment to and unity for the project. Some speculate that the lack of any mention of sons implies that Shallum had no sons and so enlisted his daughters in the work. If this was the case, they were his heirs and were protecting their birthright. Others think daughters may refer to all the females from the district over which he ruled.

17 Next to him, the re­pairs were made by the Le­vites un­ der Re­hum son of Bani. Be­side him, Hash­a­bi­ah, rul­er of half the dis­trict of Ke­i­lah, car­ried out re­pairs for his dis­trict. 18 Next to him, the re­pairs were made by ­their fel­low Le­vites ­ ad, rul­er of the oth­er half-dis­ un­der Bin­nui  a son of Hen­ad trict of Ke­i­lah. 19 Next to him, Ezer son of Jesh­ua, rul­er of Miz­pah, re­paired an­oth­er sec­tion, from a ­point fac­ing the as­cent to the ar­mory as far as the an­gle of the wall. 20 Next to him, Bar­uch son of Zab­bai zeal­ous­ly re­paired an­oth­er sec­ tion, from the an­gle to the en­trance of the h ­ ouse of Eli­a­shib ­ oth son of Uri­ah, the the high ­priest. 21 Next to him, Mer­em son of Hak­koz, re­paired an­oth­er sec­tion, from the en­trance of Eli­a­shib’s ­house to the end of it. 22 The re­pairs next to him were made by the p ­ riests from the sur­round­ing re­gion. 23 Be­yond them, Ben­ja­min and Has­ shub made re­pairs in ­front of ­their ­house; and next to them, Az­a­ri­ah son of Ma­a­se­iah, the son of An­a­ni­ah, made re­pairs be­side his ­house. 24 Next to him, Bin­nui son of Hen­a­dad re­ paired an­oth­er sec­tion, from Az­a­ri­ah’s ­house to the an­gle and the cor­ner, 25 and Pa­lal son of Uzai ­worked op­po­site the an­gle and the tow­er pro­ject­ing from the up­per pal­ace near the ­court of the ­guard. Next to him, Pe­da­iah son of Pa­rosh 26 and the tem­ple ser­vants liv­ing on the hill of O ­ phel made re­pairs up to a p ­ oint op­po­site the Wa­ter Gate to­ward the east and the pro­ject­ing tow­er. 27 Next to them, the men of Te­koa re­paired an­oth­er sec­tion, from the ­great pro­ject­ing tow­er to the wall of Ophel.

LINK (3:15) POOL OF SILOAM See John 9:1 – 12. The Pool of Siloam was situated in the southeast quarter of Jerusalem. It is thought to be the pool referred to in 2 Kings 20:20. See Map 10 at the back of this Bible.

28 Above the ­Horse Gate, the p ­ riests made re­pairs, each in f­ ront of his own ­house. 29 Next to them, Za­dok son of Im­mer made re­pairs op­po­site his ­house. Next to him, She­ma­iah son of Shek­a­ni­ah, the ­guard at the East Gate, made re­pairs. 30  Next to him, Han­a­ni­ah son of Shel­e­mi­ah, and Ha­nun, the ­sixth son of Za­laph, re­paired an­oth­er sec­tion. Next to them, Me­shul­lam son of Ber­e­ki­ah made re­pairs op­po­site his liv­ing quar­ters. 31 Next to him, Mal­ki­jah, one of the gold­smiths, made re­pairs as far as the ­house of the tem­ple ser­vants and the mer­chants, op­po­site the In­spec­tion Gate, and as far as the room a ­ bove the cor­ner; 32 and be­tween the room ­above the cor­ner and the S ­ heep Gate the gold­smiths and mer­chants made re­pairs.

Opposition to the Rebuilding

WHY WERE SANBALLAT AND TOBIAH SO UPSET THAT THE JEWS WERE REBUILDING THEIR WALL? (4:1 – 3) Sanballat was probably the governor of Samaria, the region immediately to the north of Jerusalem. Tobiah was probably the governor of Ammon, the region just to the east of Jerusalem across the Jordan River, and he was most likely Sanballat’s friend and business partner. Although under the thumb of the Persians, these men had become rich and powerful, and they exercised control over Jerusalem and its inhabitants. They probably didn’t appreciate someone else moving in on their territory.

4

When San­bal­lat ­heard that we were re­build­ing the wall, he be­came an­gry and was great­ly in­censed. He rid­i­culed the Jews, 2 and in the pres­ence of his as­so­ci­ates and the army of Sa­mar­ia, he said, “What are t­ hose fee­ble Jews do­ing? Will they re­store ­their wall? Will they of­fer sac­ ri­fic­es? Will they fin­ish in a day? Can they ­bring the ­stones back to life from t­ hose h ­ eaps of rub­ble — ​­burned as they are?” 3 To­bi­ah the Am­mon­ite, who was at his side, said, “What they are build­ing — ​even a fox climb­ing up on it ­would ­break down ­their wall of stones!” b

a 18  Two Hebrew manuscripts and Syriac (see also Septuagint and verse 24); most Hebrew manuscripts Bavvai    b In Hebrew texts 4:1-6 is numbered 3:3338, and 4:7-23 is numbered 4:1-17.   

Nehemiah 4:23

701

4 Hear us, our God, for we are de­spised. Turn t­ heir in­sults back on ­their own h ­ eads. Give them over as plun­der in a land of cap­tiv­i­ty. 5 Do not cov­er up t­ heir g ­ uilt or blot out ­their sins from your ­sight, for they have ­thrown in­sults in the face of a the build­ers.

WHY DID NEHEMIAH PRAY SUCH VINDICTIVE PRAYERS? (4:4 – 5) Nehemiah had a keen sense that Sanballat and his supporters were not only his personal enemies but enemies of God who were bent on discouraging God’s ­people and frustrating the work God had assigned. Nehemiah was determined not to allow such attacks to succeed. As in the so-called imprecatory psalms, Nehemiah did not retaliate personally against his enemies; he simply prayed for God’s intervention and judgment.

6 So we re­built the wall till all of it ­reached half its ­height, for the peo­ple ­worked with all ­their heart. 7  But when San­bal­lat, To­bi­ah, the ­Arabs, the Am­mon­ites and the peo­ple of Ash­dod ­heard that the re­pairs to Je­ru­sa­ lem’s ­walls had gone a ­ head and that the gaps were ­be­ing ­closed, they were very an­gry. 8  They all plot­ted to­geth­er to come and ­fight ­against Je­ru­sa­lem and stir up trou­ble ­against it. 9 But we ­prayed to our God and post­ed a g ­ uard day and ­night to meet this threat. 10 Mean­while, the peo­ple in Ju­dah said, “The s­ trength of the la­bor­ers is giv­ing out, and ­there is so much rub­ble that we can­not re­build the wall.” 11 Also our en­em ­ ies said, “Be­fore they know it or see us, we will be ­right t­ here a ­ mong them and will kill them and put an end to the work.” 12 Then the Jews who ­lived near them came and told us ten ­times over, “Wher­ev­er you turn, they will at­tack us.” 13 There­fore I sta­tioned some of the peo­ple be­hind the low­est ­points of the wall at the ex­posed plac­es, post­ing them by fam­i­lies, with t­ heir ­swords, ­spears and bows. 14 Af­ ter I ­looked ­things over, I ­stood up and said to the no­bles, the of­fi­cials and the rest of the peo­ple, “Don’t be ­afraid of them. Re­mem­ber the Lord, who is g ­ reat and awe­some, and ­fight for your fam­il­ ies, your sons and your daugh­ters, your ­wives and your homes.” 15 When our en­e­mies h ­ eard that we were ­aware of t­ heir plot and that God had frus­trat­ed it, we all re­turned to the wall, each to our own work. 16 From that day on, half of my men did the work, ­while the oth­er half were ­equipped with ­spears, ­shields, bows and ar­mor. The of­fi­cers post­ed them­selves be­hind all the peo­ple of Ju­dah 17 who were build­ing the wall. ­Those who car­ried ma­teri­als did ­their work with one hand and held a weap­on in the oth­er, 18 and each of the build­ers wore his ­sword at his side as he ­worked. But the man who sound­ed the trum­pet ­stayed with  me. 19 Then I said to the no­bles, the of­fi­cials and the rest of the peo­ple, “The work is ex­ten­sive and s­ pread out, and we are wide­ly sep­a­rat­ed from each oth­er ­along the wall. 20 Wher­ ev­er you hear the s­ ound of the trum­pet, join us t­ here. Our God will ­fight for us!” 21 So we con­tin­ued the work with half the men hold­ing ­spears, from the ­first ­light of dawn till the ­stars came out. 22 At that time I also said to the peo­ple, “Have ev­ery man and his help­er stay in­side Je­ru­sa­lem at ­night, so they can ­serve us as ­guards by ­night and as work­ers by day.” 23 Nei­ ther I nor my broth­ers nor my men nor the ­guards with me took off our c­ lothes; each had his weap­on, even when he went for wa­ter.  b a 5 Or have

aroused your anger before    b 23  The meaning of the Hebrew for this clause is uncertain.   

WHAT KIND OF A PLOT WERE SANBALLAT AND TOBIAH DEVISING? (4:7 – 8) The actual details of the plot aren’t clear. The Jews’ defensive plan (v. 13) indicates that they suspected a direct surprise attack on some especially weak part of the wall, perhaps by night. Other Jews living near Judah’s borders repeatedly told Nehemiah how threatened they felt. An attack on a border area would have devastated the building efforts in Jerusalem. WHY WERE THE BUILDERS LOSING THEIR STRENGTH? (4:10) Manually building a wall from large stones was taxing work for even the strongest laborer. Many were not accustomed to such work, especially considering the long hours they worked (v. 21). Furthermore, their morale suffered under the persistent mockery and threats of the opposition (v. 5). Physical exhaustion, work sites strewn with rubble, a job far from completion and debilitating verbal abuse all diminished their strength.

HOW VULNERABLE WERE THE WORKERS? (4:16 – 23) Their precautions effectively diminished the threat of a surprise attack. Interestingly, the dual assignments of guard duty and working on the construction did more than provide protection. It also provided the workers with a variety of work, allowed them to rest and improved their morale. Militarily, the alliance of leaders mentioned in verse 7 could have completely surrounded and overwhelmed the Jews. But the plotters knew Nehemiah had the support of the powerful Persian government, which they feared. Of course, the greatest protection the Jews had was God himself, in whom they trusted.

HOW LONG DID THE MEN GO WITHOUT CHANGING CLOTHES? (4:23) Nehemiah and his men worked and slept in their clothes; they were ready at any moment for a surprise attack. Since it took 52 days to complete the wall (6:15), it’s possible they went without clean clothes and baths for nearly two months.

702

Nehemiah 5:1 Nehemiah Helps the Poor

HOW DID INTERNAL BICKERING SURFACE AMID DANGER FROM OUTSIDE ATTACK? (5:1 – 5) To some degree, taking defensive measures ­diminished the sense of immediate danger. Once that external threat was slightly relieved, other frustrations just beneath the surface began to appear. The threat of famine became nearly as frightening as the threat of an enemy attack. Animosity between the “haves” and the “have-nots” became more acute, despite their cooperation in building the wall. WHY WERE SOME JEWS SELLING THEIR SONS AND DAUGHTERS INTO SLAVERY? (5:5) Sometimes ancient ­ peoples, having little property to mortgage, were forced to use family members as collateral for loans. If the loan wasn’t repaid, the creditor gained the pledged person as a slave for a period of time equivalent to the balance of the loan. This slavery wasn’t necessarily cruel, and such servants were not necessarily separated from their homes. But they were obligated to serve their new masters. WHY THE ACCUSATION OF CHARGING . . . INTEREST? (5:7) Although borrowers could be charged interest on commercial loans, the Law of Moses prohibited charging the poor interest on loans (Ex 22:25 – 27; Lev 25:35 – 37; Dt 23:19 – 20; 24:10 – 13). God expected his ­people to help the poor by offering loans without interest. DID NEHEMIAH PUT THE BANKS OUT OF BUSINESS? (5:10 – 11) There were no banks as we know them. There were, however, wealthy ­people who were making money at the expense of the poor during a time of economic crisis (famine; v. 3). Nehemiah insisted on two major changes during the economic crisis: (1) Creditors were no longer to take possession of a debtor’s collateral. (2) Creditors were to stop charging one percent, usually thought to be one percent per month, or 12 percent annually. WHY DID EVERYONE OBEY NEHEMIAH’S COMMAND WITHOUT QUESTION? (5:12 – 13) We are not told why the creditors obeyed; we are only told that they did. Perhaps they were ashamed that they had behaved with greed instead of mercy. Nehemiah’s words were persuasive because they were grounded in God’s law (Ex 22:25 – 27; Lev 25:35 – 43). The poor were in need of help, not loan sharks. Nehemiah reinforced their commitment to obey by summoning priests to hear these lenders take oaths to do what they said they would do. WHERE DID NEHEMIAH GET HIS MONEY? (5:14 – 18) Nehemiah was probably quite wealthy when he came from Persia. In addition, he may have been able to use money in the treasury without exacting more tax. Also, he may have had other sources of revenue, such as subsidies from the Persian capital. WHY DID NEHEMIAH FEED ALL THESE PEOPLE? (5:17) By Persian custom, a governor like Nehemiah provided meals — ​elegant meals — ​to

5

Now the men and ­their ­wives r­aised a ­great out­cry ­against ­their fel­low Jews. 2 Some were say­ing, “We and our sons and daugh­ters are nu­mer­ous; in or­der for us to eat and stay ­alive, we must get grain.” 3 Oth­ers were say­ing, “We are mort­gag­ing our f­ ields, our vine­yards and our ­homes to get ­grain dur­ing the fam­ine.” 4 Still oth­ers were say­ing, “We have had to bor­row mon­ey to pay the ­king’s tax on our ­fields and vine­yards. 5  Al­though we are of the same ­flesh and ­blood as our fel­low Jews and ­though our chil­dren are as good as ­theirs, yet we have to sub­ject our sons and daugh­ters to slav­ery. Some of our daugh­ters have al­ready been en­slaved, but we are pow­er­ less, be­cause our ­fields and our vine­yards be­long to oth­ers.” 6 When I ­heard ­their out­cry and ­these charg­es, I was very an­gry. 7 I pon­dered them in my mind and then ac­cused the no­bles and of­fi­cials. I told them, “You are charg­ing your own peo­ple in­ter­est!” So I c­ alled to­geth­er a ­large meet­ing to deal with them 8 and said: “As far as pos­si­ble, we have ­bought back our fel­low Jews who were sold to the Gen­tiles. Now you are sell­ing your own peo­ple, only for them to be sold back to us!” They kept qui­et, be­cause they c­ ould find noth­ing to say. 9 So I con­tin­ued, “What you are do­ing is not ­right. ­Shouldn’t you walk in the fear of our God to a ­ void the re­ proach of our Gen­tile en­e­mies? 10 I and my broth­ers and my men are also lend­ing the peo­ple mon­ey and g ­ rain. But let us stop charg­ing in­ter­est! 11  Give back to them im­me­di­ate­ly ­their f­ ields, vine­yards, ol­ive g ­ roves and hous­es, and also the in­ter­est you are charg­ing them — ​one per­cent of the mon­ey, ­grain, new wine and ol­ive oil.” 12 “We will give it back,” they said. “And we will not de­ mand any­thing more from them. We will do as you say.” Then I sum­moned the ­priests and made the no­bles and of­fi­cials take an oath to do what they had prom­ised. 13 I also ­shook out the f­ olds of my robe and said, “In this way may God s­ hake out of ­their ­house and pos­ses­sions any­one who does not keep this prom­ise. So may such a per­son be shak­en out and emp­tied!” At this the ­whole as­sem­bly said, “Amen,” and ­praised the Lord. And the peo­ple did as they had prom­ised. 14  More­over, from the twen­ti­eth year of King Ar­ta­xer­xes, when I was ap­point­ed to be t­ heir gov­er­nor in the land of Ju­dah, un­til his thir­ty-sec­ond year  — ​­twelve ­years  — ​nei­ ther I nor my broth­ers ate the food al­lot­ted to the gov­er­nor. 15  But the ear­li­er gov­er­nors  — ​­those pre­ced­ing me  — ​­placed a ­heavy bur­den on the peo­ple and took for­ty shek­els a of sil­ver from them in ad­di­tion to food and wine. ­Their as­sis­ tants also lord­ed it over the peo­ple. But out of rev­er­ence for God I did not act like that. 16 In­stead, I de­vot­ed my­self to the work on this wall. All my men were as­sem­bled ­there for the work; we b did not ac­quire any land. 17 Fur­ther­more, a hun­dred and fif­ty Jews and of­fi­cials ate at my ta­ble, as well as ­those who came to us from the sur­ a 15  That

is, about 1 pound or about 460 grams    b 16  Most Hebrew manuscripts; some Hebrew manuscripts, Septuagint, Vulgate and Syriac I   

Nehemiah 6:15

703

round­ing na­tions. 18 Each day one ox, six ­choice ­sheep and some poul­try were pre­pared for me, and ev­ery ten days an abun­dant sup­ply of wine of all ­kinds. In ­spite of all this, I nev­er de­mand­ed the food al­lot­ted to the gov­er­nor, be­cause the de­mands were ­heavy on ­these peo­ple. 19 Re­mem­ber me with fa­vor, my God, for all I have done for ­these peo­ple.

­ fficials of his own government and to visito ing dignitaries. Remarkably, Nehemiah did not follow the custom of financing this hospitality by taxing the ­people, but likely paid it out of his personal funds (vv. 14 – 15). His motivation was reverence for God (v. 15). He didn’t want to oppress p ­ eople already burdened with heavy taxes.

Further Opposition to the Rebuilding

6

When word came to San­bal­lat, To­bi­ah, Ge­shem the Arab and the rest of our en­e­mies that I had re­built the wall and not a gap was left in it — ​­though up to that time I had not set the ­doors in the ­gates — ​2  San­bal­lat and Ge­shem sent me this mes­sage: “Come, let us meet to­geth­er in one of the vil­lag­es  a on the ­plain of Ono.” But they were schem­ing to harm me; 3 so I sent mes­sen­ gers to them with this re­ply: “I am car­ry­ing on a ­great proj­ ect and can­not go down. Why s­ hould the work stop ­while I ­leave it and go down to you?” 4 Four ­times they sent me the same mes­sage, and each time I gave them the same an­swer. 5 Then, the ­fifth time, San­bal­lat sent his aide to me with the same mes­sage, and in his hand was an un­sealed let­ter 6 in w ­ hich was writ­ten: “It is re­port­ed a ­ mong the na­tions — ​and Ge­shem b says it is true — ​that you and the Jews are plot­ting to re­volt, and there­fore you are build­ing the wall. More­ over, ac­cord­ing to ­these re­ports you are ­about to be­ come ­their king 7 and have even ap­point­ed proph­ets to make this proc­la­ma­tion ­about you in Je­ru­sa­lem: ‘There is a king in Ju­dah!’ Now this re­port will get back to the king; so come, let us meet to­geth­er.”

8 I sent him this re­ply: “Noth­ing like what you are say­ing is hap­pen­ing; you are just mak­ing it up out of your head.” 9 They were all try­ing to fright­en us, think­ing, “Their ­hands will get too weak for the work, and it will not be com­ plet­ed.” But I ­prayed, “Now strength­en my hands.” 10 One day I went to the ­house of She­ma­iah son of De­la­ iah, the son of Me­het­a­bel, who was shut in at his home. He said, “Let us meet in the ­house of God, in­side the tem­ple, and let us ­close the tem­ple ­doors, be­cause men are com­ing to kill you — ​by ­night they are com­ing to kill you.” 11 But I said, “Should a man like me run away? Or s­ hould some­one like me go into the tem­ple to save his life? I will not go!” 12 I re­al­ized that God had not sent him, but that he had proph­e­sied ­against me be­cause To­bi­ah and San­bal­lat ­ ired to in­tim­i­date me so that had ­hired him. 13 He had been h I ­would com­mit a sin by do­ing this, and then they ­would give me a bad name to dis­cred­it me. 14  Re­mem­ber To­bi­ah and San­bal­lat, my God, be­cause of what they have done; re­mem­ber also the proph­et No­a­di­ah and how she and the rest of the proph­ets have been try­ing to in­tim­i­date  me. 15 So the wall was com­plet­ed on the twen­ty-­ fifth of Elul, in fif­ty-two days. a 2 Or in

Kephirim    b 6 Hebrew Gashmu, a variant of Geshem   

WHY WAS THE LETTER UNSEALED? (6:5) Official correspondence was written on papyrus or leather parchment, tied and sealed with clay. Clearly the contents of this unsealed letter were meant to be made known to the public; it was meant to menace Nehemiah and fuel rumors about Nehemiah’s intentions. WHAT SIN WAS SHEMAIAH TRYING TO GET NEHEMIAH TO COMMIT? (6:13) Shemaiah, who may have been a priest, tried to frighten Nehemiah and lure him into the temple, where only priests were permitted to go. Although the altar of asylum in the temple area was known as a place of refuge for those threatened with execution (Ex 21:14; 1Ki 1:50 – 51), the Law of Moses prohibited Nehemiah from entering the house of God (v. 10), that is, the temple itself (Nu 18:7). Nehemiah’s statement may also mean that it would have been a sin for him to cave in to threats rather than to trust God. Had he yielded to Shema­ iah’s pressures, he would have lost the respect and support of the ­people who looked to him for leadership. WHO WERE THESE PROPHETS? (6:14) We know nothing at all of the prophet Noadiah, nor do we know who the rest of the prophets were. However, we can conclude that both political and religious pressures were brought to bear on Nehemiah. While Nehemiah proclaimed that God’s intention was for the p ­ eople to finish the wall, other religious leaders were saying just the opposite. WHY WERE THE SURROUNDING NATIONS AFRAID? (6:15 – 16) The erection of the wall in such a short time was perceived as nothing short of a miracle. Neighboring nations recognized this unmistakable act of God as a sign that the Jews had God’s special favor. Potential enemies realized they would have to deal with more than Judah’s wall. They would have to deal with Judah’s God. They may also have feared some sort of retaliation since they had been so antagonistic toward Judah. Their loss of confidence may have been an answer to Nehemiah’s prayer in 4:4 – 5.

704

Nehemiah 6:16 Opposition to the Completed Wall

WHY WAS TOBIAH SO OPPOSED TO THE JEWS? (6:17 – 18) While Tobiah was well connected to the Jews, his power and wealth were rooted in his leadership over the Ammonites. He also thrived because of his relationship with Sanballat and the Samaritans. He used his Jewish connections to strengthen his position. He didn’t mind the Jews living in the area, but he didn’t want them to become independently powerful because that would diminish his own strength.

16 When all our en­e­mies ­heard a ­ bout this, all the sur­ round­ing na­tions were ­afraid and lost ­their self-con­fi­dence, be­cause they re­al­ized that this work had been done with the help of our God. 17 Also, in ­those days the no­bles of Ju­dah were send­ing many let­ters to To­bi­ah, and re­plies from To­bi­ah kept com­ ing to them. 18 For many in Ju­dah were un­der oath to him, ­since he was son-in-law to Shek­a­ni­ah son of Arah, and his son Je­ho­ha­nan had mar­ried the daugh­ter of Me­shul­lam son of Ber­e­ki­ah. 19 More­over, they kept re­port­ing to me his good ­deeds and then tell­ing him what I said. And To­bi­ah sent let­ ters to in­tim­i­date  me. Af­ter the wall had been re­built and I had set the d ­ oors in ­place, the gate­keep­ers, the mu­si­cians and the Le­vites were ap­point­ed. 2 I put in c­ harge of Je­ru­sa­lem my broth­er Ha­na­ni, ­along with Han­a­ni­ah the com­mand­er of the cit­a­ del, be­cause he was a man of in­teg­ri­ty and ­feared God more than most peo­ple do. 3 I said to them, “The ­gates of Je­ru­ sa­lem are not to be o ­ pened un­til the sun is hot. ­While the gate­keep­ers are ­still on duty, have them shut the d ­ oors and bar them. Also ap­point res­i­dents of Je­ru­sa­lem as ­guards, some at ­their ­posts and some near ­their own hous­es.”

7

The List of the Exiles Who Returned WHAT WOULD BE GAINED BY REGISTERING ALL THE PEOPLE? (7:5) God accomplished several things by bringing the ­people together: Leadership shifted from the city rulers to the traditional heads of family clans. Key leaders were named to repopulate Jerusalem and restore its credibility as a capital city. The priesthood was cleansed of impurity. A new national identity was established. Funds were raised for the work. Ultimately, this census helped promote a great revival (chs. 8 – 10). HOW DOES NEHEMIAH’S LIST COMPARE TO THE ONE FOUND IN EZRA 2? (7:6 – 73) Of 153 numbers, 29 numbers differ. Most of the discrepancies appear in the count of the laymen. Perhaps errors occurred in the process of copying subsequent manuscripts. Or perhaps the lists were created under slightly different circumstances; specifically, Ezra listed those who announced their intention to return to Judah, while Nehemiah listed those who actually arrived. WAS THIS THE MORDECAI WRITTEN ABOUT IN ESTHER? (7:7) It is remotely possible that this Mordecai was Esther’s cousin (Est 2:5 – 7), but most scholars think this is a different man. See Were these the Nehemiah and Mordecai of the books of Nehemiah and Esther? (Ezr 2:2; p. 680). DID NEHEMIAH RECORD THIS LIST OR DID HE FIND IT? (7:8 – 60) Under the guidance of God, Nehemiah found the original genealogical record of the first returnees to Judah (vv. 5 – 6). This was very helpful because the list revealed where the original returnees settled within the land.

4 Now the city was l­ arge and spa­cious, but ­there were few peo­ple in it, and the hous­es had not yet been re­built. 5 So my God put it into my h ­ eart to as­sem­ble the no­bles, the of­ fi­cials and the com­mon peo­ple for reg­is­tra­tion by fam­i­lies. I ­found the ge­ne­alog­i­cal rec­ord of ­those who had been the ­first to re­turn. This is what I ­found writ­ten there: 6 These are the peo­ple of the prov­ince who came up from the cap­tiv­i­ty of the ex­iles whom Neb­u­chad­nez­ zar king of Bab­ylon had tak­en cap­tive (they re­turned to Je­ru­sa­lem and Ju­dah, each to his own town, 7 in com­pa­ny with Ze­rub­ba­bel, Josh­ua, Ne­he­mi­ah, Az­a­ ri­ah, Ra­a­mi­ah, Na­ha­ma­ni, Mor­de­cai, Bil­shan, Mis­pe­ reth, Big­vai, Ne­hum and Ba­a­nah): The list of the men of Is­ra­el:

8 the descendants of Parosh 9 of  Shephatiah 10 of  Arah 11 of  Pahath-Moab (through the line of Jeshua and Joab) 12 of  Elam 13 of  Zattu 14 of  Zakkai 15 of  Binnui 16 of  Bebai 17 of  Azgad 18 of  Adonikam 19 of  Bigvai 20 of  Adin 21 of  Ater (through Hezekiah)

2,172 372 652 2,818 1,254 845 760 648 628 2,322 667 2,067 655 98

Nehemiah 7:59

22 of  Hashum 23 of  Bezai 24 of  Hariph 25 of  Gibeon 26 the men of Bethlehem and Netophah 27 of  Anathoth 28 of  Beth  Azmaveth 29 of  Kiriath Jearim, Kephirah and Beeroth 30 of  Ramah and Geba 31 of  Mikmash 32 of  Bethel  and  Ai 33 of  the  other  Nebo 34 of  the  other  Elam 35 of  Harim 36 of Jericho 37 of  Lod, Hadid and Ono 38 of  Senaah

705

328 324 112 95 188 128 42 743 621 122 123 52 1,254 320 345 721 3,930

39  The ­priests: the descendants of Jedaiah (through the family of Jeshua) 40 of  Immer 41 of  Pashhur 42 of  Harim

973 1,052 1,247 1,017

43  The Le­vites: the descendants of Jeshua (through Kadmiel through the line of Hodaviah)

74

44  The mu­si­cians: the descendants of Asaph

148

45  The gate­keep­ers: the descendants of Shallum, Ater, Talmon, Akkub, Hatita and Shobai 46  The tem­ple ser­vants: the descendants of Ziha, Hasupha, Tabbaoth, 47 Keros, Sia, Padon, 48 Lebana, Hagaba, Shalmai, 49 Hanan, Giddel, Gahar, 50 Reaiah, Rezin, Nekoda, 51 Gazzam, Uzza, Paseah, 52 Besai, Meunim, Nephusim, 53 Bakbuk, Hakupha, Harhur, 54 Bazluth, Mehida, Harsha, 55 Barkos, Sisera, Temah, 56 Neziah and Hatipha 57 The de­scen­dants of the ser­vants of Sol­o­mon: the descendants of Sotai, Sophereth, Perida, 58 Jaala, Darkon, Giddel, 59 Shephatiah, Hattil, Pokereth-Hazzebaim and Amon

138 WHO WERE THE TEMPLE SERVANTS AND THE SERVANTS OF SOLOMON? (7:46 – 60) They were most likely not Jews. Some believe they were captives who had been put into temple or palace ser­vice by Solomon. Others think they were Canaanites enslaved by Solomon. They weren’t linked by genealogy to any of the clans of Israel. But in 11:3 they are included with the p ­ eople who were living in the towns of Judah on their own property.

706

Nehemiah 7:60

WHY WERE THESE PRIESTS DISQUALIFIED? (7:64) Because they could not prove the purity of their family line. Those who served in the temple had to be able to prove their familial ancestry for the sake of the purity of the temple. HOW WOULD THE URIM AND THUMMIM HAVE ALLOWED THEM TO EAT THE SACRED FOOD? (7:65) The Urim and Thummim, used to discern the will of God, could have determined which priests were acceptable to God. However, the Urim and Thummim had been lost for many years. Ancient Jewish writings indicate that the Jews believed the Urim and Thummim would be found and restored to use only after the coming of the Messiah. See the article What were the Urim and Thummim? (Dt 33:8; p. 305). WHY DON’T THE NUMBERS IN THE LIST EQUAL THE TOTAL FIGURE? (7:66) Neither the numbers in Nehemiah’s list (31,089) nor the numbers in Ezra’s list (29,818) match the stated total (42,360). The number of women may account for the difference, but that would mean three times as many men returned as women. Others suggest the differences represent the number of children under 12 or the number of Jews from tribes other than Judah and Benjamin. Still others think the discrepancies are due to copyists’ errors. Since both Ezra and Nehemiah have the same grand total, that number is presumed to be accurate. LINK (8:1 – 3) EZRA . . . READ [THE LAW] ALOUD . . . AND ALL THE PEOPLE LISTENED ATTENTIVELY See Deuteronomy 31:9 – 13 and 1 Tim­othy 4:13 for other instances of reading and listening to Scripture publicly. DID EZRA READ THE ENTIRE BOOK OF THE LAW OF MOSES? (8:1 – 3) The Law, the first five books of the Bible, was far too much for Ezra to read aloud in approximately six hours. Ezra may have read from Deuteronomy, Moses’ summary of the Law, or perhaps he read selected passages that he felt the p ­ eople most needed to hear. Since this reading continued for seven or eight days (v. 18), it may be that he did systematically read through the entire Law. Listening to Genesis through Deuteronomy in English only takes about 15 hours when read at a moderately slow pace. See How long would it take to publicly read the law? (Dt 31:11; p. 300). WHY HAVE SUCH A MARATHON READING OF THE BOOK OF THE LAW? (8:3) The p ­ eople apparently wanted this prolonged reading of the Scriptures. Only six days had passed since they had finished the wall, and they all shared a keen sense of being part of a miracle (6:16). Ezra had earlier taught them the Law (Ezr 7:10), but finishing the wall seemed to galvanize a new interest among them to discover what God expected of them. See the previous note.

60 The temple servants and the descendants of the servants of Solomon

392

61 The fol­low­ing came up from the ­towns of Tel Me­ lah, Tel Har­sha, Ke­rub, Ad­don and Im­mer, but they ­could not show that ­their fam­i­lies were de­scend­ed from Is­ra­el: 62 the descendants of Delaiah, Tobiah and Nekoda

642

63 And from ­among the p ­ riests: the descendants of Hobaiah, Hakkoz and Barzillai (a man who had married a daughter of Barzillai the Gileadite and was called by that name). 64 These ­searched for ­their fam­i­ly rec­ords, but they ­could not find them and so were ex­clud­ed from the priest­hood as un­clean. 65  The gov­er­nor, there­fore, or­ dered them not to eat any of the most sa­cred food un­ til t­ here ­should be a ­priest min­is­ter­ing with the Urim and Thum­mim. 66  The ­whole com­pa­ny num­bered 42,360, 67  be­sides t­ heir ­7,337 male and fe­male s­ laves; and they also had 245 male and fe­male sing­ers. 68 There were 736 hors­es, 245 ­mules,  a 69 435 cam­els and ­6,720 don­keys. 70 Some of the ­heads of the fam­i­lies con­trib­ut­ed to the work. The gov­er­nor gave to the trea­sury 1­ ,000 dar­ics  b of gold, 50 ­bowls and 530 gar­ments for p ­ riests. 71 Some of the h ­ eads of the fam­il­ies gave to the trea­ sury for the work 20,000 dar­ics c of gold and ­2,200 ­mi­nas  d of sil­ver. 72 The to­tal giv­en by the rest of the peo­ple was 20,000 dar­ics of gold, 2 ­ ,000 mi­nas e of sil­ ver and 67 gar­ments for priests. 73 The ­priests, the Le­vites, the gate­keep­ers, the mu­ si­cians and the tem­ple ser­vants, ­along with cer­tain of the peo­ple and the rest of the Is­ra­el­ites, set­tled in ­their own towns.

Ezra Reads the Law When the sev­enth ­month came and the Is­ra­el­ites had set­tled in ­their towns, 1 all the peo­ple came to­geth­er as one in the ­square be­fore the Wa­ter Gate. They told Ezra the teach­er of the Law to ­bring out the Book of the Law of Mo­ses, ­which the Lord had com­mand­ed for Is­ra­el. 2 So on the ­first day of the sev­enth ­month Ezra the p ­ riest ­brought the Law be­fore the as­sem­bly, ­which was made up of men and wom­en and all who were able to un­der­stand. 3 He read it a ­ loud from day­break till noon as he f­ aced the s­ quare be­fore the Wa­ter Gate in the pres­ence of the men, wom­en and oth­ers who ­could un­der­stand. And all the peo­ple lis­ tened at­ten­tive­ly to the Book of the Law.

8

a 68  Some Hebrew manuscripts (see also Ezra 2:66); most Hebrew manuscripts do not have this verse.    b 70  That is, about 19 pounds or about 8.4 kilograms    c 71  That is, about 375 pounds or about 170 kilograms; also in verse 72    d 71  That is, about 1 1/3 tons or about 1.2 metric tons    e 72  That is, about 1 1/4 tons or about 1.1 metric tons   

Nehemiah 8:18 4 Ezra the teach­er of the Law s­ tood on a high wood­en plat­ form ­built for the oc­ca­sion. Be­side him on his r­ ight s­ tood Mat­ti­thi­ah, She­ma, Anai­ah, Uri­ah, Hil­ki­ah and Ma­a­se­iah; and on his left were Pe­da­iah, Mish­a­el, Mal­ki­jah, Ha­shum, Hash­bad­da­nah, Zech­a­ri­ah and Me­shul­lam. 5 Ezra ­opened the book. All the peo­ple ­could see him be­ cause he was stand­ing ­above them; and as he ­opened it, the peo­ple all ­stood up. 6 Ezra ­praised the Lord, the ­great God; and all the peo­ple lift­ed t­ heir h ­ ands and re­spond­ed, “Amen! Amen!” Then they ­bowed down and wor­shiped the Lord with ­their fac­es to the ground. 7  The Le­vites  — ​Jesh­ua, Bani, Sher­e­bi­ah, Ja­min, Ak­kub, Shab­be­thai, Ho­di­ah, Ma­a­se­iah, Kel­i­ta, Az­a­ri­ah, Joz­a­bad, Ha­ nan and Pe­la­iah — ​in­struct­ed the peo­ple in the Law ­while the peo­ple were stand­ing ­there. 8 They read from the Book of the Law of God, mak­ing it c­ lear a and giv­ing the mean­ing so that the peo­ple un­der­stood what was be­ing read. 9 Then Ne­he­mi­ah the gov­er­nor, Ezra the p ­ riest and teach­ er of the Law, and the Le­vites who were in­struct­ing the peo­ ple said to them all, “This day is holy to the Lord your God. Do not ­mourn or weep.” For all the peo­ple had been weep­ ing as they lis­tened to the ­words of the Law. 10 Ne­he­mi­ah said, “Go and en­joy c­ hoice food and s­ weet ­drinks, and send some to ­those who have noth­ing pre­pared. This day is holy to our Lord. Do not g ­ rieve, for the joy of the Lord is your strength.” 11 The Le­vites ­calmed all the peo­ple, say­ing, “Be ­still, for this is a holy day. Do not grieve.” 12 Then all the peo­ple went away to eat and ­drink, to send por­tions of food and to cel­e­brate with ­great joy, be­cause they now un­der­stood the ­words that had been made ­known to them. 13 On the sec­ond day of the ­month, the ­heads of all the fam­i­lies, a ­ long with the p ­ riests and the Le­vites, gath­ered ­around Ezra the teach­er to give at­ten­tion to the ­words of the Law. 14 They ­found writ­ten in the Law, ­which the Lord had com­mand­ed ­through Mo­ses, that the Is­ra­el­ites were to live in tem­po­rary shel­ters dur­ing the fes­ti­val of the sev­ enth ­month 15 and that they ­should pro­claim this word and ­spread it through­out ­their t­ owns and in Je­ru­sa­lem: “Go out into the hill coun­try and ­bring back branch­es from ol­ive and wild ol­ive t­ rees, and from myr­tles, p ­ alms and s­ hade ­trees, to make tem­po­rary shel­ters”  — ​as it is writ­ten.  b 16 So the peo­ple went out and ­brought back branch­es and ­built them­selves tem­po­rary shel­ters on ­their own ­roofs, in t­ heir court­yards, in the c­ ourts of the h ­ ouse of God and in the ­square by the Wa­ter Gate and the one by the Gate of Ephra­im. 17 The ­whole com­pa­ny that had re­turned from ex­ile ­built tem­po­rary shel­ters and ­lived in them. From the days of Josh­ua son of Nun un­til that day, the Is­ra­el­ites had not cel­e­brat­ed it like this. And ­their joy was very great. 18 Day af­ter day, from the ­first day to the last, Ezra read from the Book of the Law of God. They cel­eb ­ rat­ed the fes­ ti­val for sev­en days, and on the e ­ ighth day, in ac­cor­dance with the reg­u­la­tion, ­there was an as­sem­bly. a 8 Or God,

translating it    b 15 See Lev. 23:37-40.   

707

WHY WERE SO MANY LEVITES REQUIRED TO TEACH THE PEOPLE? (8:7 – 8) There are at least three possibilities: (1) Ezra read from the original Hebrew, and the Levites translated into Aramaic, the language more familiar to Jews who had just returned from Babylon. (2) Ezra read a verse and paused to allow the Levites to explain it. (3) The Levites arranged themselves in a circle around Ezra to repeat in unison, as a sort of public address system, the phrases he read. WHY WERE THE PEOPLE WEEPING? (8:9 – 11) They were probably grief stricken to realize how they had failed God. They had not lived up to his holy expectations. But in a beautiful example of God’s grace, their leaders exhorted them to stop weeping — ​not because they weren’t sinful but because the joy of the Lord [was their] strength. They could delight in the joy of the Lord because he is a forgiving God, gracious and compassionate (9:17).

LINK (8:14) THE ISRAELITES WERE TO LIVE IN TEMPORARY SHELTERS See Leviticus 23:39 – 43 for the origin of the Festival of Tabernacles (also called the Festival of Booths).

WHY WAS THE FESTIVAL OF TABERNACLES (BOOTHS) NEGLECTED THROUGH THE YEARS? (8:17) Perhaps because it had lost its significance during their years in exile. The festival was intended to remind those in the promised land what it had been like to live in the desert. In captivity, however, the Jews couldn’t celebrate the joy of living in their own land. Now they had come home and could once again celebrate. The ancient rabbis said, “He who has not seen Jerusalem during the Festival of Tabernacles [Booths] does not know what rejoicing means.”

708

Nehemiah 9:1 The Israelites Confess Their Sins

WHY CONFESS THE SINS OF THEIR ANCESTORS? (9:2) The ­people of Israel did not see themselves as individuals sealed off from the community. They knew they needed to confess both their sins and the sins of their ancestors, because in addition to their own guilt, they had inherited the guilt of their ancestors’ covenant infidelity.

WHAT WAS THE PURPOSE OF THIS GROUP PRAYER? (9:5 – 38) After nearly a month of spiritual preparation, the Jews were ready to make a binding agreement before God (v. 38). This prayer was a summary of all the hours of Scriptural teaching they had received. It recounted their historic tendency to sin and God’s tendency to show mercy. This perspective was essential if they were to remain faithful to their promise to serve God. WHAT ARE THE HIGHEST HEAVENS? (9:6) This particular phrase is probably best understood as, “You made the sky, even the heavens above the sky.” The construction expresses something extra that stresses the extent of God’s creative acts. In other words, “You not only made the sky we see but also the sky above the sky, which we don’t see.”

WHY DOES GOD SWEAR WITH AN UPLIFTED HAND? (9:15) This prayer describes God’s actions in distinctly human terms. The Lord used this expression himself (Ex 6:8) to show that his promise regarding the land was a formal vow, like a person raising his or her right hand to declare a solemn truth. WHAT DOES STIFF-NECKED MEAN? (9:16) Stubborn p ­ eople who were unwilling to submit to God’s will were often compared to stubborn oxen or other animals that refused to be led by their master (Ex 32:9; Dt 10:16). Their stiff necks would not bend to the direction their master was trying to lead them. The expression also brought to mind rebellious children resisting the pull of a parent’s hand.

9

On the twen­ty-­fourth day of the same ­month, the Is­ ra­el­ites gath­ered to­geth­er, fast­ing and wear­ing sack­ cloth and put­ting dust on ­their ­heads. 2  Those of Is­ra­el­ite de­scent had sep­a­rat­ed them­selves from all for­eign­ers. They ­stood in ­their plac­es and con­fessed ­their sins and the sins of ­their an­ces­tors. 3 They ­stood ­where they were and read from the Book of the Law of the Lord t­ heir God for a quar­ter of the day, and ­spent an­oth­er quar­ter in con­fes­sion and in wor­ship­ing the Lord ­their God. 4 Stand­ing on the s­ tairs of the Le­vites were Jesh­ua, Bani, Kad­mi­el, Sheb­a­ni­ah, Bun­ni, Sher­e­bi­ah, Bani and Ke­na­ni. They ­cried out with loud voic­es to the Lord t­ heir God. 5  And the Le­vites  — ​Jesh­ua, Kad­mi­ el, Bani, Hash­ab­ne­i­ah, Sher­e­bi­ah, Ho­di­ah, Sheb­a­ni­ah and Peth­a­hi­ah  — ​said: “Stand up and ­praise the Lord your God, who is from ever­last­ing to ever­last­ing. a ” “Blessed be your glo­ri­ous name, and may it be ex­ alt­ed ­above all bless­ing and p ­ raise. 6 You a ­ lone are the Lord. You made the heav­ens, even the high­est heav­ ens, and all t­ heir star­ry host, the e ­ arth and all that is on it, the seas and all that is in them. You give life to ev­ery­thing, and the mul­ti­tudes of heav­en wor­ship you. 7 “You are the Lord God, who ­chose ­Abram and ­brought him out of Ur of the Chal­de­ans and ­named him Abra­ham. 8 You ­found his ­heart faith­ful to you, and you made a cov­enant with him to give to his de­ scen­dants the land of the Ca­naan­ites, Hit­tites, Am­o­ rites, Per­iz­zites, Jeb­u­sites and Gir­ga­shites. You have kept your prom­ise be­cause you are righ­teous. 9 “You saw the suf­fer­ing of our an­ces­tors in E ­ gypt; you ­heard ­their cry at the Red Sea. b 10 You sent ­signs and won­ders ­against Phar­aoh, ­against all his of­fi­cials and all the peo­ple of his land, for you knew how ar­ro­ gant­ly the Egyp­tians treat­ed them. You made a name for your­self, ­which re­mains to this day. 11  You di­vid­ed the sea be­fore them, so that they ­passed ­through it on dry ­ground, but you ­hurled ­their pur­su­ers into the ­depths, like a ­stone into ­mighty wa­ters. 12 By day you led them with a pil­lar of ­cloud, and by ­night with a pil­lar of fire to give them ­light on the way they were to take. 13 “You came down on ­Mount Si­nai; you s­ poke to them from heav­en. You gave them reg­ul­a­tions and laws that are just and ­right, and de­crees and com­ mands that are good. 14 You made k ­ nown to them your holy Sab­bath and gave them com­mands, de­crees and laws ­through your ser­vant Mo­ses. 15  In ­their hun­ger you gave them ­bread from heav­en and in ­their ­thirst you ­brought them wa­ter from the rock; you told them to go in and take pos­ses­sion of the land you had s­ worn with up­lift­ed hand to give them. 16 “But they, our an­ces­tors, be­came ar­ro­gant and ­stiff-­necked, and they did not obey your com­mands. a 5 Or God

for ever and ever    b 9 Or the Sea of Reeds   

Nehemiah 9:29 17 They re­fused to lis­ten and ­failed to re­mem­ber the mir­a­cles you per­formed ­among them. They be­came ­stiff-­necked and in ­their re­bel­lion ap­point­ed a lead­er in or­der to re­turn to ­their slav­ery. But you are a for­giv­ ing God, gra­cious and com­pas­sion­ate, slow to an­ger and abound­ing in love. There­fore you did not de­sert them, 18 even when they cast for them­selves an im­age of a calf and said, ‘This is your god, who ­brought you up out of ­Egypt,’ or when they com­mit­ted aw­ful blas­ phe­mies. 19 “Be­cause of your g ­ reat com­pas­sion you did not aban­don them in the wil­der­ness. By day the pil­lar of ­cloud did not f­ ail to g ­ uide them on t­ heir path, nor the pil­lar of fire by n ­ ight to s­ hine on the way they were to take. 20 You gave your good Spir­it to in­struct them. You did not with­hold your man­na from ­their ­mouths, and you gave them wa­ter for ­their ­thirst. 21  For for­ty ­years you sus­tained them in the wil­der­ness; they ­lacked noth­ing, ­their ­clothes did not wear out nor did ­their feet be­come swol­len. 22 “You gave them king­doms and na­tions, al­lot­ting to them even the re­mot­est fron­tiers. They took over the coun­try of Si­hon a king of Hesh­bon and the coun­try of Og king of Ba­shan. 23 You made ­their chil­dren as nu­ mer­ous as the ­stars in the sky, and you b ­ rought them into the land that you told ­their par­ents to en­ter and pos­sess. 24 Their chil­dren went in and took pos­ses­sion of the land. You sub­dued be­fore them the ­Ca­naan­ites, who ­lived in the land; you gave the Ca­naan­ites into ­their ­hands, ­along with ­their ­kings and the peo­ ples of the land, to deal with them as they ­pleased. 25 They cap­tured for­ti­fied cit­ies and fer­tile land; they took pos­ses­sion of hous­es ­filled with all k ­ inds of good ­things, ­wells al­ready dug, vine­yards, ol­ive ­groves and ­fruit ­trees in abun­dance. They ate to the full and were well-nour­ished; they rev­eled in your ­great good­ness. 26  “But they were dis­obe­di­ent and re­belled ­against you; they t­ urned their backs on your law. They k ­ illed your proph­ets, who had ­warned them in or­der to turn them back to you; they com­mit­ted aw­ful blas­phe­mies. 27 So you de­liv­ered them into the h ­ ands of ­their en­e­ mies, who op­pressed them. But when they were op­ pressed they c­ ried out to you. From heav­en you h ­ eard them, and in your ­great com­pas­sion you gave them de­liv­er­ers, who res­cued them from the hand of t­ heir en­e­mies. 28 “But as soon as they were at rest, they a ­ gain did what was evil in your ­sight. Then you aban­doned them to the hand of ­their en­e­mies so that they ­ruled over them. And when they ­cried out to you a ­ gain, you ­heard from heav­en, and in your com­pas­sion you de­liv­ ered them time af­ter time. 29 “You ­warned them in or­der to turn them back to your law, but they be­came ar­ro­gant and dis­obeyed a 22  One Hebrew manuscript and Septuagint; most Hebrew manuscripts Sihon, that is, the country of the   

709

WHAT WAS THIS PILLAR OF CLOUD AND PILLAR OF FIRE? (9:19) When the Israelites left Egypt, God led them by moving ahead of them in a pillar of cloud or pillar of fire (Ex 13:21 – 22). Throughout the 40 years of wandering in the desert, the pillar would begin moving to signal when God wanted the ­people to move (Ex 40:34 – 38). When they were to stay put, the pillar rested over, or even in, the tabernacle — ​the center of Israel’s worship (Lev 16:2; Nu 12:5). Thus, the ­people had constant visual evidence that God was with them. See Why did God appear in a pillar of fire and a pillar of cloud? (Ex 13:21 – 22; p. 101).

WHAT WERE THE BENEFITS OF TAKING OVER EXISTING CITIES? (9:25) All the hard work of building homes and a city wall was done. Homes were already furnished, wells were already dug and farmland, olive groves and fruit trees were already productive. WHY DID GOD KEEP RESCUING THE ISRAELITES IF HE KNEW THEY WOULD ONLY TURN AWAY AGAIN? (9:26 – 31) God rescues his p ­ eople again and again because of his covenant with them. God’s grace toward his ­people comes from his own good pleasure and triumphs over his ­people’s faithlessness and disobedience.

710

WHAT KIND OF AGREEMENT DID THEY BIND THEMSELVES TO? (9:38) The binding agreement to which these leaders committed themselves is explained in 10:28 – 39. It was a solemn pledge to strictly obey God’s law, keep the Sabbath, bring offerings necessary to maintain the temple, and not intermarry with their pagan neighbors. Sadly, they eventually broke each of these vows. WHY DID THE LEADERS AFFIX THEIR SEALS TO THE AGREEMENT? (9:38) The leaders wrote the covenant and sealed it as a sign of the force of the agreement. Once the document was sealed, it was protected from future tampering and assured of ongoing validity. In other words, this was a serious matter to those entering into the agreement.

Nehemiah 9:30 your com­mands. They ­sinned ­against your or­di­nanc­ es, of ­which you said, ‘The per­son who o ­ beys them will live by them.’ Stub­born­ly they t­ urned ­their ­backs on you, be­came ­stiff-­necked and re­fused to lis­ten. 30 For many ­years you were pa­tient with them. By your Spir­ it you ­warned them t­ hrough your proph­ets. Yet they paid no at­ten­tion, so you gave them into the h ­ ands of the neigh­bor­ing peo­ples. 31 But in your ­great mer­cy you did not put an end to them or aban­don them, for you are a gra­cious and mer­ci­ful God. 32 “Now there­fore, our God, the g ­ reat God, m ­ ighty and awe­some, who ­keeps his cov­enant of love, do not let all this hard­ship seem tri­fling in your eyes — ​the hard­ship that has come on us, on our ­kings and lead­ ers, on our ­priests and proph­ets, on our an­ces­tors and all your peo­ple, from the days of the k ­ ings of As­syr­ia un­til to­day. 33 In all that has hap­pened to us, you have re­mained righ­teous; you have act­ed faith­ful­ly, ­while we act­ed wick­ed­ly. 34 Our ­kings, our lead­ers, our p ­ riests and our an­ces­tors did not fol­low your law; they did not pay at­ten­tion to your com­mands or the stat­utes you ­warned them to keep. 35 Even ­while they were in t­ heir king­dom, en­joy­ing your ­great good­ness to them in the spa­cious and fer­tile land you gave them, they did not ­serve you or turn from ­their evil ways. 36 “But see, we are ­slaves to­day, ­slaves in the land you gave our an­ces­tors so they c­ ould eat its ­fruit and the oth­er good t­ hings it pro­duc­es. 37 Be­cause of our sins, its abun­dant har­vest goes to the ­kings you have ­placed over us. They rule over our bod­ies and our cat­ tle as they ­please. We are in g ­ reat dis­tress.

The Agreement of the People 38 “In view of all this, we are mak­ing a bind­ing agree­ ment, put­ting it in writ­ing, and our lead­ers, our Le­vites and our ­priests are af­fix­ing ­their ­seals to it.” a a 38 

In Hebrew texts this verse (9:38) is numbered 10:1.   

I S T H I S S P I R I T T H E S A M E A S T H E H O LY S P I R I T I N T H E N E W T E S TA M E N T ? 9 : 3 0 There is only one Spirit, and he is the same in both the Old and New Testaments. He is the third person of the Trinity, one with the Father and Son, fully God in every sense. God the Spirit is eternal and unchanging (Ps 102:27; Mal 3:6; Ro 16:26; Heb 9:14; 13:8). However, his functions do change from time to time. The Old Testament tells us that the Holy Spirit took part in creation (Ge 1:2), and it describes the Spirit’s work in human hearts during that period (Ex 31:1 – 3; 1Ch 28:12). Sometimes he came on specific ­people, such as the judge-deliverers or the kings of Israel, enabling them to do great deeds (Jdg 6:34; 1Sa 16:13). The Holy Spirit also inspired prophets such as Moses, Isaiah and Jeremiah as they spoke and wrote the Scriptures (Nu 11:17; Isa 38:4; Jer 13:8). When ­Jesus became human, the Holy Spirit took part in his conception, baptism, temptation, miracles, crucifixion and resurrection (Mt 1:18 – 20; 3:16; 4:1; 12:28; Ro 8:11; Heb 9:14). And while the Spirit continued to inspire the writers of the New Testament, other aspects of the Spirit’s work changed somewhat. The Spirit began to shine a bright light on ­Jesus so that ­people can understand that ­Jesus is the Son of God and the Savior of the world (Jn 15:26). And he works in the conversion of every Chris­tian (Jn 3:5 – 6). Today, the Spirit indwells believers, giving them an understanding of the Scriptures, shaping their character, renewing their mind, transforming them into the likeness of Christ, and distributing gifts to them to be used in ser­vice to others (Ro 8:9 – 11; 12:2; 1Co 6:19; 12:4 – 7; 2Co 3:18; Gal 5:22 – 23; 1Pe 4:10).

Nehemiah 10:31

10

a

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Those who ­sealed it were:

Ne­he­mi­ah the gov­er­nor, the son of Hak­a­li­ah.

Zed­e­ki­ah, 2  Se­ra­iah, Az­a­ri­ah, Jer­e­mi­ah, 3 Pash­hur, Am­a­ri­ah, Mal­ki­jah, 4 Hat­tush, Sheb­a­ni­ah, Mal­luk, 5 Ha­rim, Mer­e­moth, Oba­di­ah, 6 Dan­iel, Gin­ne­thon, Bar­uch, 7 Me­shul­lam, Abi­jah, Mij­a­min, 8 Ma­a­zi­ah, Bil­gai and She­ma­iah. These were the priests. 9  The Le­vites: Jesh­ua son of Az­a­ni­ah, Bin­nui of the sons of Hen­a­dad, Kad­mi­el, 10 and ­their as­so­ci­ates: Sheb­a­ni­ah, Ho­di­ah, Kel­i­ta, Pe­la­iah, Ha­nan, 11 Mika, Re­hob, Hash­a­bi­ah, 12 Zak­kur, Sher­e­bi­ah, Sheb­a­ni­ah, 13 Ho­di­ah, Bani and Be­ni­nu. 14 The lead­ers of the peo­ple: Pa­rosh, Pa­hath-Moab, Elam, Zat­tu, Bani, 15 Bun­ni, Az­gad, Be­bai, 16 Ad­o­ni­jah, Big­vai, Adin, 17 Ater, Hez­e­ki­ah, Az­zur, 18 Ho­di­ah, Ha­shum, Be­zai, 19 Ha­riph, An­a­thoth, Ne­bai, 20 Mag­pi­ash, Me­shul­lam, He­zir, 21 Me­shez­a­bel, Za­dok, Jad­dua, 22 Pel­a­ti­ah, Ha­nan, Anai­ah, 23 Ho­shea, Han­a­ni­ah, Has­shub, 24 Hal­lo­hesh, Pil­ha, Sho­bek, 25 Re­hum, Ha­shab­nah, Ma­a­se­iah, 26 Ahi­ah, Ha­nan, Anan, 27 Mal­luk, Ha­rim and Ba­a­nah. 28 “The rest of the peo­ple — ​­priests, Le­vites, gate­ keep­ers, mu­si­cians, tem­ple ser­vants and all who sep­ a­rat­ed them­selves from the neigh­bor­ing peo­ples for the sake of the Law of God, to­geth­er with t­ heir ­wives and all t­ heir sons and daugh­ters who are able to un­ der­stand  — ​ 29  all ­these now join ­their fel­low Is­ra­el­ites the no­bles, and bind them­selves with a ­curse and an oath to fol­low the Law of God giv­en ­through Mo­ses the ser­vant of God and to obey care­ful­ly all the com­ mands, reg­ul­ a­tions and de­crees of the Lord our Lord. 30 “We prom­ise not to give our daugh­ters in mar­ riage to the peo­ples a ­ round us or take t­ heir daugh­ters for our sons. 31  “When the neigh­bor­ing peo­ples ­bring mer­chan­ dise or g ­ rain to sell on the Sab­bath, we will not buy from them on the Sab­bath or on any holy day. Ev­ery sev­enth year we will for­go work­ing the land and will can­cel all debts. a In

Hebrew texts 10:1-39 is numbered 10:2-40.   

WHY DID THE PEOPLE BIND THEMSELVES WITH A CURSE AND AN OATH? (10:29) The oath signified a formal promise or a solemn agreement. With the curse, they invited God’s judgment if they did not keep their word. LINK (10:30 – 31) WE PROMISE NOT TO GIVE OUR DAUGHTERS The promises made here were rooted in God’s commands given earlier (Ex 20:8 – 11; Lev 25:4; Dt 5:12 – 15; 7:3).

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WHAT WERE NEW MOON FEASTS? (10:33) The New Moon was both a religious and a civil festival. It was celebrated at the beginning of each month and is often mentioned in the Old Testament along with the Sabbath (e.g., Isa 1:13 – 14). It was a day of celebration (Hos 2:11), rest (Am 8:5), increased offerings (Nu 28:11 – 15; Eze 45:17) and worship (Isa 66:23; Eze 46:1 – 7). WHAT DID IT MEAN TO CAST LOTS? (10:34) Casting lots was widely practiced. The precise method that was used is unclear, but apparently sticks or marked pebbles were drawn from a receptacle into which they had been cast. See How did God work through such an arbitrary process? (Pr 18:18; p. 950). WHY DID THEY BRING THEIR FIRSTBORN SONS TO THE PRIESTS? (10:36) God wanted his ­people to make him their top priority. They needed to remember that everything, including themselves, belonged to God. To symbolize this fact, the law required that every firstborn be brought to God (Ex 22:29 – 30; 34:19). P ­ eople brought their firstborn animals to the priests to be sacrificed. Parents offered these sacrifices in place of their firstborn sons and then took their sons back home. This law reminded them of how God had spared Israel’s firstborn sons during the Passover in Egypt (Ex 13:14 – 16). See How did they consecrate the firstborn males? (Ex  13:1 – 2; p. 100).

WHY DID THEY HAVE TO DRAFT PEOPLE TO LIVE IN JERUSALEM? (11:1 – 2) Seldom do p ­ eople enjoy moving into insecure situations, especially when they have to leave an established home somewhere else. So the leaders took extra measures to ensure that Jerusalem would be repopulated. If the city was to regain its influence and the ability to defend itself, it had to thrive. It’s estimated this recruitment effort left Jerusalem with a population of 5,000 to 8,000 p ­ eople. A total of 3,044 men is mentioned in verses 4 – 19. DOES THIS LIST TELL US ANYTHING WE NEED TO KNOW? (11:3 – 19) These names may not seem significant to us, but it’s helpful to remember that most were chosen by lot. This meant they were selected not by blind luck but by the superintending providence of God (Pr 16:33). God brought a very particular blend of p ­ eople into his holy city (vv. 1,18), a mix of both personalities and roles — ​just as he does in churches and organizations today. The lessons from this list come more by example and implication than by specific principle.

Nehemiah 10:32 32  “We as­sume the re­spon­si­bil­i­ty for car­ry­ing out the com­mands to give a ­third of a shek­el a each year for the ser­vice of the h ­ ouse of our God: 33 for the b ­ read set out on the ta­ble; for the reg­u­lar ­grain of­fer­ings and ­burnt of­fer­ings; for the of­fer­ings on the Sab­baths, at the New Moon ­feasts and at the ap­point­ed fes­ti­vals; for the holy of­fer­ings; for sin of­fer­ings b to make atone­ ment for Is­ra­el; and for all the du­ties of the h ­ ouse of our God. 34 “We — ​the p ­ riests, the Le­vites and the peo­ple — ​ have cast lots to de­ter­mine when each of our fam­i­lies is to ­bring to the ­house of our God at set ­times each year a con­tri­bu­tion of wood to burn on the al­tar of the Lord our God, as it is writ­ten in the Law. 35  “We also as­sume re­spon­si­bil­i­ty for bring­ing to the ­house of the Lord each year the first­fruits of our c­ rops and of ev­ery ­fruit tree. 36 “As it is also writ­ten in the Law, we will ­bring the first­born of our sons and of our cat­tle, of our ­herds and of our f­ locks to the h ­ ouse of our God, to the p ­ riests min­is­ter­ing there. 37 “More­over, we will ­bring to the store­rooms of the ­house of our God, to the p ­ riests, the f­ irst of our g ­ round meal, of our grain of­fer­ings, of the f­ ruit of all our t­ rees and of our new wine and ol­ive oil. And we will b ­ ring a ­tithe of our ­crops to the Le­vites, for it is the Le­vites who col­lect the ­tithes in all the t­ owns ­where we work. 38  A ­priest de­scend­ed from Aar­on is to ac­com­pa­ny the Le­vites when they re­ceive the ­tithes, and the Le­vites are to b ­ ring a t­ enth of the t­ ithes up to the ­house of our God, to the store­rooms of the trea­sury. 39 The peo­ ple of Is­ra­el, in­clud­ing the Le­vites, are to b ­ ring t­ heir con­tri­bu­tions of ­grain, new wine and ol­ive oil to the store­rooms, ­where the ar­ti­cles for the sanc­tu­ary and for the min­is­ter­ing ­priests, the gate­keep­ers and the mu­si­cians are also kept. “We will not ne­glect the h ­ ouse of our God.”

The New Residents of Jerusalem

11

Now the lead­ers of the peo­ple set­tled in Je­ru­sa­lem. The rest of the peo­ple cast lots to ­bring one out of ev­ery ten of them to live in Je­ru­sa­lem, the holy city, ­while the re­ main­ing nine were to stay in t­ heir own ­towns. 2  The peo­ple com­mend­ed all who vol­un­teered to live in Je­ru­sa­lem. 3  These are the pro­vin­cial lead­ers who set­tled in Je­ru­sa­ lem (now some Is­ra­el­ites, ­priests, Le­vites, tem­ple ser­vants and de­scen­dants of Sol­o­mon’s ser­vants l­ived in the ­towns of Ju­dah, each on t­ heir own prop­er­ty in the var­i­ous ­towns, 4 while oth­er peo­ple from both Ju­dah and Ben­ja­min l­ived in Je­ru­sa­lem): From the de­scen­dants of Ju­dah: Atha­iah son of Uz­zi­ah, the son of Zech­ar­ i­ah, the son of Am­a­ri­ah, the son of Sheph­a­ti­ah, the son of Ma­ha­la­lel, a de­scen­dant of Pe­rez; 5  and Ma­a­se­iah son of Bar­uch, a 32  That

is, about 1/8 ounce or about 4 grams    b 33 Or purification offerings   

Nehemiah 11:24

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the son of Kol-Ho­zeh, the son of Ha­za­iah, the son of Ada­iah, the son of Joi­a­rib, the son of Zech­a­ri­ah, a de­ scen­dant of She­lah. 6  The de­scen­dants of Pe­rez who ­lived in Je­ru­sa­lem to­taled 468 men of stand­ing. 7  From the de­scen­dants of Ben­ja­min: Sal­lu son of Me­shul­lam, the son of Joed, the son of Pe­ da­iah, the son of Ko­la­iah, the son of Ma­a­se­iah, the son of Ith­i­el, the son of Je­sha­iah, 8 and his fol­low­ers, Gab­ bai and Sal­lai — ​928 men. 9 Joel son of Zik­ri was ­their ­chief of­fi­cer, and Ju­dah son of Has­se­nu­ah was over the New Quar­ter of the city. 10 From the priests: Je­da­iah; the son of Joi­a­rib; Ja­kin; 11 Se­ra­iah son of Hil­ ki­ah, the son of Me­shul­lam, the son of Za­dok, the son of Me­ra­ioth, the son of Ahi­tub, the of­fi­cial in ­charge of the h ­ ouse of God, 12  and ­their as­so­ci­ates, who car­ ried on work for the tem­ple — ​822 men; Ada­iah son of Je­ro­ham, the son of Pel­a­li­ah, the son of Amzi, the son of Zech­a­ri­ah, the son of Pash­hur, the son of Mal­ki­jah, 13  and his as­so­ci­ates, who were ­heads of fam­i­lies  — ​242 men; Amash­sai son of Az­a­rel, the son of Ah­zai, the son of Me­shil­le­moth, the son of Im­mer, 14 and his a as­so­ci­ ates, who were men of stand­ing — ​128. ­Their ­chief of­ fi­cer was Zab­di­el son of Hag­ge­do­lim. 15 From the Le­vites: She­ma­iah son of Has­shub, the son of Az­ri­kam, the son of Hash­a­bi­ah, the son of Bun­ni; 16  Shab­be­thai and Joz­ a­bad, two of the h ­ eads of the Le­vites, who had ­charge of the out­side work of the h ­ ouse of God; 17  Mat­ta­ni­ah son of Mika, the son of Zab­di, the son of ­Asaph, the di­rec­tor who led in thanks­giv­ing and ­prayer; Bak­bu­ ki­ah, sec­ond ­among his as­so­ci­ates; and Abda son of Sham­mua, the son of Ga­lal, the son of Je­du­thun. 18 The Le­vites in the holy city to­taled 284. 19  The gate­keep­ers: Ak­kub, Tal­mon and ­their as­so­ci­ates, who kept ­watch at the ­gates  — ​172 men. 20 The rest of the Is­ra­el­ites, with the ­priests and Le­vites, were in all the t­ owns of Ju­dah, each on t­ heir an­ces­tral prop­ er­ty. 21 The tem­ple ser­vants ­lived on the hill of ­Ophel, and Ziha and Gish­pa were in ­charge of them. 22  The ­chief of­fi­cer of the Le­vites in Je­ru­sa­lem was Uzzi son of Bani, the son of Hash­a­bi­ah, the son of Mat­ta­ni­ah, the son of Mika. Uzzi was one of ­Asaph’s de­scen­dants, who were the mu­si­cians re­spon­si­ble for the ser­vice of the ­house of God. 23  The mu­si­cians were un­der the ­king’s or­ders, ­which reg­u­lat­ed ­their dai­ly ac­tiv­i­ty. 24  Peth­a­hi­ah son of Me­shez­a­bel, one of the de­scen­dants of Ze­rah son of Ju­dah, was the k ­ ing’s a ­ gent in all af­fairs re­ lat­ing to the peo­ple. a 14 

Most Septuagint manuscripts; Hebrew their   

WHY DID THE KING OF PERSIA REGULATE THE TEMPLE MUSICIANS? (11:23) Unlike kings of other empires that sought to scatter or assimilate conquered ­peoples, the king of Persia had a political interest in preserving the religious life of those under his rule. This was done to maintain peace throughout the kingdom. The king’s orders in this case directed the Jews to follow their religious practices. This phrase may also imply that the king funded the support of these singers. See the article Why build a temple for a God you don’t worship? (Ezr 1:1 – 2; p. 679).

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Nehemiah 11:25 25 As for the vil­lag­es with t­ heir ­fields, some of the peo­ple of Ju­dah ­lived in Kir­i­ath Arba and its sur­round­ing set­tle­ ments, in Di­bon and its set­tle­ments, in Je­kab­ze­el and its vil­lag­es, 26 in Jesh­ua, in Mol­a­dah, in Beth Pe­let, 27  in Ha­zar Shu­al, in Be­er­she­ba and its set­tle­ments, 28 in Zik­lag, in Me­ ko­nah and its set­tle­ments, 29 in En Rim­mon, in Zo­rah, in Jar­muth, 30  Za­no­ah, Adul­lam and ­their vil­lag­es, in La­chish and its f­ ields, and in Aze­kah and its set­tle­ments. So they were liv­ing all the way from Be­er­she­ba to the Val­ley of ­Hin­nom. 31 The de­scen­dants of the Ben­ja­mites from Geba l­ived in Mik­mash, Aija, Beth­el and its set­tle­ments, 32  in An­a­thoth, Nob and An­a­ni­ah, 33  in Ha­zor, Ra­mah and Git­ta­im, 34 in Ha­did, Ze­bo­im and Ne­bal­lat, 35 in Lod and Ono, and in Ge ­Ha­ra­shim. 36 Some of the di­vi­sions of the Le­vites of Ju­dah set­tled in Ben­ja­min.

Priests and Levites

WHY WAS IT IMPORTANT TO LIST ALL THESE NAMES? (12:1) Nehemiah was not just leading a rebuilding expedition; he was attempting to lead the ­people in following the Lord. The priests and Levites were Israel’s direct link to God, and Nehemiah wanted to be sure the ­people remembered they had priests and Levites to minister for them.

12

These were the ­priests and Le­vites who re­turned with Ze­rub­ba­bel son of She­al­ti­el and with Josh­ua: Se­ra­iah, Jer­e­mi­ah, Ezra, 2 Am­a­ri­ah, Mal­luk, Hat­tush, 3 Shek­a­ni­ah, Re­hum, Mer­e­moth, 4 Iddo, Gin­ne­thon,  a Abi­jah, 5 Mij­a­min,  b Mo­a­di­ah, Bil­gah, 6 She­ma­iah, Joi­a­rib, Je­da­iah, 7 Sal­lu, Amok, Hil­ki­ah and Je­da­iah. These were the lead­ers of the p ­ riests and t­ heir as­so­ci­ates in the days of Josh­ua. 8  The Le­vites were Jesh­ua, Bin­nui, Kad­mi­el, Sher­e­bi­ah, Ju­dah, and also Mat­ta­ni­ah, who, to­geth­er with his as­so­ci­ ates, was in ­charge of the ­songs of thanks­giv­ing. 9  Bak­bu­ ki­ah and Unni, ­their as­so­ci­ates, s­ tood op­po­site them in the ser­vic­es. 10  Josh­ua was the fa­ther of Joi­a­kim, Joi­a­kim the fa­ther of Eli­a­shib, Eli­a­shib the fa­ther of Joi­a­da, 11  Joi­a­da the fa­ther of Jon­a­than, and Jon­a­than the fa­ther of Jad­dua. 12 In the days of Joi­a­kim, ­these were the ­heads of the priest­ly fam­i­lies: of Se­ra­iah’s fam­i­ly, Me­ra­iah; of Jer­e­mi­ah’s, Han­a­ni­ah; 13 of Ez­ra’s, Me­shul­lam; of Am­a­ri­ah’s, Je­ho­ha­nan; 14 of Mal­luk’s, Jon­a­than; of Shek­a­ni­ah’s,  c Jo­seph; 15 of Ha­rim’s, Adna; of Mer­e­moth’s,  d Hel­kai; 16 of Id­do’s, Zech­a­ri­ah; of Gin­ne­thon’s, Me­shul­lam; 17 of Abi­jah’s, Zik­ri; of Min­ia­min’s and of Mo­a­di­ah’s, Pil­tai; a 4  Many Hebrew manuscripts and Vulgate (see also verse 16); most Hebrew manuscripts Ginnethoi    b 5  A variant of Miniamin    c 14  Very many Hebrew manuscripts, some Septuagint manuscripts and Syriac (see also verse 3); most Hebrew manuscripts Shebaniah’s    d 15  Some Septuagint manuscripts (see also verse 3); Hebrew Meraioth’s   

Nehemiah 12:38

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18 of Bil­gah’s, Sham­mua; of She­ma­iah’s, Je­hon­a­than; 19 of Joi­a­rib’s, Mat­te­nai; of Je­da­iah’s, Uzzi; 20 of Sal­lu’s, Kal­lai; of ­Amok’s, Eber; 21 of Hil­ki­ah’s, Hash­a­bi­ah; of Je­da­iah’s, Ne­than­el. 22 The fam­i­ly ­heads of the Le­vites in the days of Eli­a­shib, Joi­a­da, Jo­ha­nan and Jad­dua, as well as ­those of the ­priests, were re­cord­ed in the ­reign of Da­ri­us the Per­sian. 23 The fam­ i­ly ­heads ­among the de­scen­dants of Levi up to the time of Jo­ha­nan son of Eli­a­shib were re­cord­ed in the book of the an­nals. 24 And the lead­ers of the Le­vites were Hash­a­bi­ah, Sher­e­bi­ah, Jesh­ua son of Kad­mi­el, and ­their as­so­ci­ates, who ­stood op­po­site them to give p ­ raise and thanks­giv­ing, one sec­tion re­spond­ing to the oth­er, as pre­scribed by Da­vid the man of God. 25  Mat­ta­ni­ah, Bak­bu­ki­ah, Oba­di­ah, Me­shul­lam, Tal­mon and Ak­kub were gate­keep­ers who guard­ed the store­rooms at the g ­ ates. 26 They s­ erved in the days of Joi­a­kim son of Josh­ua, the son of Joz­a­dak, and in the days of Ne­he­mi­ah the gov­er­nor and of Ezra the ­priest, the teach­er of the Law.

WHO WAS DARIUS THE PERSIAN? (12:22) This was either Darius III Codomannus (336 – ​ 331 BC) or Darius II Nothus (423 – 404 BC). The phrase Darius the Persian is used specifically to separate this individual from Darius the Mede, who was king when Daniel the prophet was thrown into the lions’ den.

Dedication of the Wall of Jerusalem 27  At the ded­i­ca­tion of the wall of Je­ru­sa­lem, the Le­vites were ­sought out from ­where they ­lived and were ­brought to Je­ru­sa­lem to cel­e­brate joy­ful­ly the ded­i­ca­tion with ­songs of thanks­giv­ing and with the mu­sic of cym­bals, ­harps and ­lyres. 28  The mu­si­cians also were ­brought to­geth­er from the re­gion ­around Je­ru­sa­lem  — ​from the vil­lag­es of the Ne­toph­a­thites, 29 from Beth Gil­gal, and from the area of Geba and Az­ma­veth, for the mu­si­cians had ­built vil­lag­es for them­selves ­around Je­ru­sa­lem. 30 When the ­priests and Le­ vites had pu­ri­fied them­selves cer­e­mo­ni­al­ly, they pu­ri­fied the peo­ple, the ­gates and the wall. 31 I had the lead­ers of Ju­dah go up on top of a the wall. I also as­signed two ­large ­choirs to give ­thanks. One was to pro­ceed on top of b the wall to the ­right, to­ward the Dung Gate. 32 Ho­sha­iah and half the lead­ers of Ju­dah fol­lowed them, 33  along with Az­a­ri­ah, Ezra, Me­shul­lam, 34  Ju­dah, Ben­ ja­min, She­ma­iah, Jer­e­mi­ah, 35 as well as some p ­ riests with trum­pets, and also Zech­a­ri­ah son of Jon­a­than, the son of She­ma­iah, the son of Mat­ta­ni­ah, the son of Mi­ca­iah, the son of Zak­kur, the son of ­Asaph, 36  and his as­so­ci­ates  — ​She­ ma­iah, Az­a­rel, Mil­a­lai, Gil­a­lai, Maai, Ne­than­el, Ju­dah and Ha­na­ni  — ​with mu­si­cal in­stru­ments pre­scribed by Da­vid the man of God. Ezra the teach­er of the Law led the pro­ ces­sion. 37 At the Foun­tain Gate they con­tin­ued di­rect­ly up the ­steps of the City of Da­vid on the as­cent to the wall and ­passed a ­ bove the site of Da­vid’s pal­ace to the Wa­ter Gate on the east. 38  The sec­ond ­choir pro­ceed­ed in the op­po­site di­rec­tion. I fol­lowed them on top of c the wall, to­geth­er with half the peo­ple — ​past the Tow­er of the Ov­ens to the B ­ road Wall, a 31 Or go

alongside    b 31 Or proceed alongside    c 38 Or them alongside   

WHAT CAN WE LEARN FROM THE DETAILS OF THIS DEDICATION CEREMONY? (12:27 – 43) When we work with God on any great endeavor, we’re not done until we celebrate and dedicate that work to God. Celebration involves the entire congregation and takes full advantage of music and ceremony to heighten the sense of joy and worship. Dedication reminds us of our dependence on God and invites him to guard the work accomplished with his help. Such a time often marks a fresh beginning for God’s p ­ eople, a time during which they feel a renewed sense of purpose, identity, worth and security. WHY DID THE MUSICIANS SETTLE TOGETHER IN VILLAGES? (12:29) The musicians all worked at the temple in Jerusalem, so it was natural for them to want to live near their work. Furthermore, since the musicians were from the tribe of Levi, it was also expected that they would live together in the same community — ​just as the ­people of other tribes often did. HOW DID THE PRIESTS AND LEVITES PURIFY THEMSELVES? (12:30) While it’s not exactly clear what they did, purification rites typically included fasting, sexual abstinence and the washing of garments. These outward acts were to be accompanied by inward acts of self-examination, repentance and recommitment to God. See the article How did priests and Levites consecrate themselves? (1Ch 15:12; p. 603). WHAT WERE THE DIFFERENT GATES USED FOR? (12:37 – 39) The names of the gates were typically associated with their function or geographic location. For example, the Water Gate was probably located where water came into the city. Identifying the exact location of all these gates continues to challenge Bible scholars and interpreters.

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Nehemiah 12:39 39 over the Gate of Ephra­im, the Jesh­a­nah a Gate, the Fish Gate, the Tow­er of Han­a­nel and the Tow­er of the Hun­ dred, as far as the ­Sheep Gate. At the Gate of the ­Guard they stopped. 40 The two ­choirs that gave ­thanks then took ­their plac­es in the ­house of God; so did I, to­geth­er with half the of­fi­ cials, 41  as well as the ­priests  — ​Eli­a­kim, Ma­a­se­iah, Min­ia­ min, ­Mi­ca­iah, Eli­o­e­nai, Zech­a­ri­ah and Han­a­ni­ah with ­their trum­pets — ​ 42  and also Ma­a­se­iah, She­ma­iah, El­e­a­zar, Uzzi, Je­ho­ha­nan, Mal­ki­jah, Elam and Ezer. The ­choirs sang un­der the di­rec­tion of Jez­ra­hi­ah. 43 And on that day they of­fered ­great sac­ri­fic­es, re­joic­ing be­cause God had giv­en them ­great joy. The wom­en and chil­dren also re­joiced. The s­ ound of re­ joic­ing in Je­ru­sa­lem ­could be ­heard far away. 44 At that time men were ap­point­ed to be in ­charge of the store­rooms for the con­tri­bu­tions, first­fruits and ­tithes. From the f­ ields ­around the ­towns they were to ­bring into the store­rooms the por­tions re­quired by the Law for the ­priests and the Le­vites, for Ju­dah was ­pleased with the min­ is­ter­ing ­priests and Le­vites. 45 They per­formed the ser­vice of ­their God and the ser­vice of pu­ri­fi­ca­tion, as did also the mu­si­cians and gate­keep­ers, ac­cord­ing to the com­mands of Da­vid and his son Sol­o­mon. 46 For long ago, in the days of Da­vid and ­Asaph, ­there had been di­rec­tors for the mu­si­ cians and for the s­ ongs of p ­ raise and thanks­giv­ing to God. 47 So in the days of Ze­rub­ba­bel and of Ne­he­mi­ah, all Is­ra­el con­trib­ut­ed the dai­ly por­tions for the mu­si­cians and the gate­keep­ers. They also set ­aside the por­tion for the oth­er Le­vites, and the Le­vites set a ­ side the por­tion for the de­scen­ dants of Aar­on.

Nehemiah’s Final Reforms

WHAT WAS THE BOOK OF MOSES? (13:1) This probably refers to the book of Deuteronomy (Jos 23:3 – 6). The passage that excludes the Ammonites and Moabites from entering the assembly of the Lord to the tenth generation is Deuteronomy 23:3 – 6. WHY PROVIDE TOBIAH THE AMMONITE WITH A ROOM IN THE TEMPLE COURTS? (13:4 – 5) Tobiah remained well connected in Jerusalem despite Nehemiah’s conflict with him (6:17 – 19). When Nehemiah returned to Persia, Tobiah apparently used his influence over various nobles who owed him favors. He wheedled his way not just back into Jerusalem but into a large room in the very temple courts of God! Eliashib, the high priest (v. 28), was obviously part of this conspiracy; he may have been related to Tobiah by marriage. WHY WAS IT WRONG TO PROVIDE TOBIAH WITH A ROOM IN THE TEMPLE COURTS? (13:7) Tobiah had been one of Nehemiah’s fiercest opponents during the rebuilding of the wall of Jerusalem. In addition, Tobiah was not a priest or Levite involved in temple ser­vice. This disqualified him from special treatment, especially from living in the temple area.

13

On that day the Book of Mo­ses was read a ­ loud in the hear­ing of the peo­ple and ­there it was ­found writ­ten that no Am­mon­ite or Mo­ab­ite ­should ever be ad­mit­ted into the as­sem­bly of God, 2 be­cause they had not met the Is­ra­el­ ites with food and wa­ter but had h ­ ired Ba­laam to call a c­ urse down on them. (Our God, how­ev­er, t­ urned the ­curse into a bless­ing.) 3 When the peo­ple ­heard this law, they ex­clud­ed from Is­ra­el all who were of for­eign de­scent. 4 Be­fore this, Eli­a­shib the ­priest had been put in ­charge of the store­rooms of the h ­ ouse of our God. He was close­ly as­so­ci­at­ed with To­bi­ah, 5 and he had pro­vid­ed him with a ­large room for­mer­ly used to s­ tore the ­grain of­fer­ings and in­cense and tem­ple ar­ti­cles, and also the ­tithes of ­grain, new wine and ol­ive oil pre­scribed for the Le­vites, mu­si­ cians and gate­keep­ers, as well as the con­tri­bu­tions for the priests. 6 But ­while all this was go­ing on, I was not in Je­ru­sa­lem, for in the thir­ty-sec­ond year of Ar­ta­xer­xes king of Bab­ylon I had re­turned to the king. Some time lat­er I a ­ sked his per­ mis­sion 7 and came back to Je­ru­sa­lem. Here I l­ earned ­about the evil ­thing Eli­a­shib had done in pro­vid­ing To­bi­ah a room in the ­courts of the ­house of God. 8  I was great­ly dis­pleased and ­threw all To­bi­ah’s house­hold ­goods out of the room. a 39 Or Old   

Nehemiah 13:19 9 I gave or­ders to pu­ri­fy the ­rooms, and then I put back into them the equip­ment of the h ­ ouse of God, with the g ­ rain of­ fer­ings and the in­cense. 10 I also ­learned that the por­tions as­signed to the Le­ vites had not been giv­en to them, and that all the Le­vites and mu­si­cians re­spon­si­ble for the ser­vice had gone back to ­their own f­ ields. 11 So I re­buked the of­fi­cials and a ­ sked them, “Why is the ­house of God ne­glect­ed?” Then I ­called them to­geth­er and sta­tioned them at ­their posts. 12 All Ju­dah ­brought the ­tithes of ­grain, new wine and ol­ive oil into the store­rooms. 13  I put Shel­e­mi­ah the ­priest, Za­dok the ­scribe, and a Le­vite ­named Pe­da­iah in ­charge of the store­rooms and made Ha­nan son of Zak­kur, the son of Mat­ta­ni­ah, ­their as­sis­tant, be­cause they were con­sid­ered trust­wor­thy. They were made re­spon­si­ble for dis­trib­ut­ing the sup­plies to t­ heir fel­low Le­vites. 14 Re­mem­ber me for this, my God, and do not blot out what I have so faith­ful­ly done for the ­house of my God and its ser­vic­es. 15 In t­ hose days I saw peo­ple in Ju­dah tread­ing wine­press­ es on the Sab­bath and bring­ing in ­grain and load­ing it on don­keys, to­geth­er with wine, g ­ rapes, figs and all oth­er ­kinds of l­ oads. And they were bring­ing all this into Je­ru­sa­lem on the Sab­bath. There­fore I ­warned them ­against sell­ing food on that day. 16  Peo­ple from Tyre who ­lived in Je­ru­sa­lem were bring­ing in fish and all k ­ inds of mer­chan­dise and sell­ing them in Je­ru­sa­lem on the Sab­bath to the peo­ple of Ju­dah. 17 I re­buked the no­bles of Ju­dah and said to them, “What is this wick­ed ­thing you are do­ing  — ​des­e­crat­ing the Sab­bath day? 18 Didn’t your an­ces­tors do the same t­ hings, so that our God ­brought all this ca­lam­i­ty on us and on this city? Now you are stir­ring up more ­wrath ­against Is­ra­el by des­e­crat­ing the Sab­bath.” 19 When eve­ning shad­ows fell on the ­gates of Je­ru­sa­lem be­fore the Sab­bath, I or­dered the ­doors to be shut and not

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WHAT HAPPENED TO THEIR EARLIER VOWS TO CARE FOR THE TEMPLE? (13:10 – 11) Although the p ­ eople had made passionate promises to support and maintain the temple (10:32 – 39), in time they gradually forgot their good intentions. During Nehemiah’s absence, the leaders apparently lacked either the will or the ability to constantly challenge the Jews to be faithful stewards. After a while, the ­people and the Levites became more interested in establishing comfortable lifestyles for themselves than in providing for God’s house.

WHY DID NEHEMIAH ASK GOD TO REMEMBER HIM? (13:14,22) The Hebrew word for remember implies not only that God should recall what Nehemiah had done but also that he should intervene on Nehemiah’s behalf. Nehemiah was not demanding repayment for his good works, but he was making a humble plea for God’s mercy in light of his faithful and self-sacrificing ser­ vice. Like Chris­tians today, Nehemiah longed to one day hear God say, Well done, good and faithful servant! . . . Come and share your master’s happiness! (Mt 25:21). See What does it mean that God remembered Noah? (Ge 8:1; p. 12).

WHY EXCLUDE OUTSIDERS? 13:1–3 The Bible is filled with stern warnings about outsiders. This was not bigotry but caution. God knew that his ­people, because of human weakness, would be drawn toward the sinful behavior of others more than they would draw others to righ­teous­ness. Old Testament history bears this out: God’s p ­ eople frequently fell into compromise with the world around them. God’s plan, by contrast, was to choose a ­people for himself and set them apart in order to reach outsiders. He wanted his ­people to demonstrate to others the benefits of righ­teous­ness and fellowship with God. He wanted their example to attract neighboring nations to him. The great acts of God described in the Old Testament were for all the nations, not just Israel — ​his covenant with Abraham (Ge 12:2 – 3), the building of the temple (2Ch 6:32 – 33) and the promise of the Messiah (Isa 11:10). Of course, God’s love for the world is spelled out in even more detail in the New Testament (Jn 3:16), including the command to believers to go and make disciples of all nations (Mt 28:19). God promises that heaven will be filled with the redeemed from every tribe and language and ­people and nation (Rev 5:9). God still expects us to be wary in our relationships with unsaved p ­ eople, taking care not to compromise his ethical standards (2Co 6:14 – 18). But while he wants us to maintain spiritual integrity and holiness, he also wants us to be in contact with “outsiders.” By doing so, our behavior may win them over (1Pe 3:1), and God may draw them to the Savior of the world (Jn 6:44).

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WHY WOULD A GOOD LEADER TREAT PEOPLE THIS WAY? (13:25 – 28) It is easy to misinterpret Nehemiah’s actions as some sort of back-alley brawl. The word rebuked implies not only strong words but also a strong argument against the behavior of these men. When they had dedicated the wall, the p ­ eople themselves had invited curses to come on them if they became disobedient (10:29). This beating was probably not life threatening so much as it was attention getting. HOW DID FOREIGN WOMEN CAUSE SOLOMON TO SIN? (13:26) In disobedience to God, Solomon had initially used marriages with foreign princesses to strengthen political alliances. In time he married literally hundreds of foreign wives who enticed him to build altars and idols so they could worship as they had in their own lands. Eventually he even joined his wives in worshiping their foreign gods. For a summary of the sordid result, see What was Solomon’s real problem? (1Ki 11:1 – 4; p. 500). WHY DID NEHEMIAH DRIVE THE HIGH PRIEST’S GRANDSON AWAY? (13:28) It was a sin for any Jew to marry a foreigner (Dt 7:3 – 4). But it was an even more serious offense for a high priest to do so, since marriage restrictions for high priests were quite stringent (Lev 21:14). Since a high priest’s son could eventually become high priest, this man’s sin removed him from consideration for the position. To make matters worse, he had married the daughter of Sanballat, Nehemiah’s enemy. This marriage could have given Sanballat direct access to the highest religious official in Judah. By unlawfully marrying a foreigner, this man had demonstrated that he was unfit for spiritual leadership.

Nehemiah 13:20 ­ pened un­til the Sab­bath was over. I sta­tioned some of my o own men at the ­gates so that no load ­could be ­brought in on the Sab­bath day. 20 Once or ­twice the mer­chants and sell­ ers of all ­kinds of ­goods ­spent the n ­ ight out­side Je­ru­sa­lem. 21 But I ­warned them and said, “Why do you s­ pend the n ­ ight by the wall? If you do this a ­ gain, I will ar­rest you.” From that time on they no lon­ger came on the Sab­bath. 22 Then I com­ mand­ed the Le­vites to pu­ri­fy them­selves and go and ­guard the ­gates in or­der to keep the Sab­bath day holy. Re­mem­ber me for this also, my God, and show mer­cy to me ac­cord­ing to your ­great love. 23 More­over, in t­ hose days I saw men of Ju­dah who had mar­ried wom­en from Ash­dod, Am­mon and Moab. 24 Half of ­their chil­dren ­spoke the lan­guage of Ash­dod or the lan­ guage of one of the oth­er peo­ples, and did not know how to ­speak the lan­guage of Ju­dah. 25 I re­buked them and ­called curs­es down on them. I beat some of the men and ­pulled out ­their hair. I made them take an oath in G ­ od’s name and said: “You are not to give your daugh­ters in mar­riage to ­their sons, nor are you to take ­their daugh­ters in mar­riage for your sons or for your­selves. 26 Was it not be­cause of mar­ riag­es like ­these that Sol­o­mon king of Is­ra­el ­sinned? ­Among the many na­tions ­there was no king like him. He was l­ oved by his God, and God made him king over all Is­ra­el, but even he was led into sin by for­eign wom­en. 27 Must we hear now that you too are do­ing all this ter­ri­ble wick­ed­ness and are be­ing un­faith­ful to our God by mar­ry­ing for­eign wom­en?” 28 One of the sons of Joi­a­da son of Eli­as­ hib the high p ­ riest was son-in-law to San­bal­lat the Hor­on ­ ite. And I d ­ rove him away from me. 29 Re­mem­ber them, my God, be­cause they de­filed the priest­ly of­fice and the cov­enant of the priest­hood and of the Le­vites.

S H O U L D C H R I S T I A N S T O D AY O B S E RV E T H E   S A B B AT H ? 1 3 : 1 5   –   2 2

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The rules of the Sabbath, which in Hebrew means “rest,” are based on two specific MOST-ASKED principles. First, in the Ten Commandments (Ex 20:2 – 17), a sabbath rest on the seventh day of each week was patterned after the events of the creation story (Ge 2:1 – 3), which describes God ceasing from creative activity on the seventh day after bringing humankind into being. In that teaching, the Sabbath was a time for reflection on good things done and the enjoyment of important relationships. Second, when Moses repeated the Ten Commandments in Deuteronomy 5:6 – 21, he noted that the Israelites had recently been rescued from the bondage of slavery in Egypt. In that teaching the Sabbath was a celebration of freedom from an existence solely devoted to work. For the Israelites, the Sabbath was both a rhythm of life bred into human understanding from the very beginning and a c­ elebration of freedom from oppression. J­ esus emphasized the former value of the Sabbath in his own teachings (Mk 2:23 – 28), while his followers focused on the latter value of the Sabbath — ​especially once they realized the great deliverance from the bondage of sin brought by J­ esus’ death and resurrection (Ac 20:7; Rev 1:9 – 10). This understanding was amplified by the writer of Hebrews 4:1 – 11 as a forward-looking anticipation of the renewal of all things. Even though the Bible makes it clear that Sabbath observance is not mandatory (Col 2:14,16), the practices of both ­Jesus and the early Chris­tian community testify to its enduring value in a believer’s spiritual life.

Nehemiah 13:31 30 So I pu­ri­fied the ­priests and the Le­vites of ev­ery­thing for­eign, and as­signed them du­ties, each to his own task. 31 I also made pro­vi­sion for con­tri­bu­tions of wood at des­ig­nat­ ed ­times, and for the first­fruits. Re­mem­ber me with fa­vor, my God.

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ESTHER INTRODUCTION

WHY READ THIS BOOK?

Have you ever wondered if God is really involved in the circumstances of your life? Do personal or political crises make you question God’s role in human events? The book of Esther, like much of the Bible, tells the story of God’s involvement with his ­people. Unlike the rest of the Bible, however, this book shows God’s work indirectly. In fact, God’s name is not mentioned once, nor is there any explicit reference to God, though his influence permeates the narrative. The book demonstrates how God worked in the lives of his ­people, and it will encourage you to trust him to work in your life today.

WHO WROTE THIS BOOK?

The author is unknown, but it is clear from the book’s tone and details that the author was a devout Jew. Possibly Mordecai, Ezra or Nehemiah wrote it.

WHY WAS IT WRITTEN?

It was written as a history of the events leading to the establishment of the Jewish observance of Purim (9:24 – 32), and as a way to assure God’s p­ eople (especially the Jews) of his protection.

WHEN AND WHERE WAS IT WRITTEN?

WHAT TO LOOK FOR IN ESTHER:

In Persia, sometime between 460 and 350 BC. Esther became queen in 479 BC. Look for revelations of God’s character — ​his faithfulness and how he provides for those who trust him, even through events you might view as tragic. Notice the indirect allusions to God’s involvement in the lives of his p­ eople (4:14,16).

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 FALL OF JERUSALEM (586 BC)   PERSIA’S CONQUEST OF BABYLON (539 BC)   FIRST RETURN OF EXILES TO JERUSALEM (538 BC)   XERXES’ REIGN IN PERSIA (486 – 465 BC)   ESTHER BECOMES QUEEN OF PERSIA (479 BC)   SECOND RETURN TO JERUSALEM UNDER EZRA (458 BC)   THIRD RETURN TO JERUSALEM UNDER NEHEMIAH (444 BC)   JERUSALEM’S WALL REBUILT (444 BC)   BOOK OF ESTHER WRITTEN (C. 460 – 350 BC) 

Esther 1:14 Queen Vashti Deposed

1

SETTING OF ESTHER (1:1) THE PE RSIA ME N E DI MP A IR E Eu ph Ecbatana BA rat es BY R. LO Susa N Babylon PERSIA

ris

R.

IA

here and throughout Esther    b 1  That is, the upper

WHO WAS XERXES? (1:1) Xerxes is Greek for Ahasuerus, which is Hebrew for his Persian name (Khshayarshan). Xerxes ruled the Persian Empire from 486 to 465 BC. This vast realm (v. 1) was the dominant military and economic power of its time. Xerxes was the son and successor of Darius I the Great, whose reign (522 – 486 BC) saw the restoration of the Jerusalem temple in 516 BC (Ezr 5:1 — ​6:15).

Ti g

This is what hap­pened dur­ing the time of the Xer­xes who r­ uled over 1­ 27 prov­inc­es stretch­ing from In­ dia to Cush b: 2 At that time King Xer­xes ­reigned from his roy­al ­throne in the cit­a­del of Susa, 3 and in the t­ hird year of his r­ eign he gave a ban­quet for all his no­bles and of­fi­cials. The mil­i­tary lead­ers of Per­sia and Me­dia, the princ­es, and the no­bles of the prov­inc­es were pres­ent. 4 For a full 180 days he dis­played the vast ­wealth of his king­dom and the splen­dor and glo­ry of his maj­es­ty. 5 When ­these days were over, the king gave a ban­quet, last­ing sev­ en days, in the en­closed gar­den of the k ­ ing’s pal­ace, for all the peo­ple from the ­least to the great­est who were in the cit­a­del of Susa. 6 The gar­den had hang­ings of ­white and blue lin­en, fas­tened with ­cords of ­white lin­en and pur­ple ma­teri­ al to sil­ver r­ ings on mar­ble pil­lars. ­There were couch­es of gold and sil­ver on a mo­sa­ic pave­ment of por­phy­ry, mar­ble, moth­er-of-­pearl and oth­er cost­ly ­stones. 7  Wine was ­served in gob­lets of gold, each one dif­fer­ent from the oth­er, and the roy­al wine was abun­dant, in keep­ing with the ­king’s lib­ er­al­i­ty. 8 By the k ­ ing’s com­mand each g ­ uest was al­lowed to ­drink with no re­stric­tions, for the king in­struct­ed all the wine stew­ards to ­serve each man what he wished. 9 Queen Vash­ti also gave a ban­quet for the wom­en in the roy­al pal­ace of King Xer­xes. 10 On the sev­enth day, when King Xer­xes was in high spir­its from wine, he com­mand­ed the sev­en eu­nuchs who ­served him  — ​Me­hu­man, Biz­tha, Har­bo­na, Big­tha, Abag­tha, Ze­thar and Kar­kas  — ​ 11  to ­bring be­fore him ­Queen Vash­ti, wear­ing her roy­al ­crown, in or­der to dis­play her beau­ty to the peo­ple and no­bles, for she was love­ly to look at. 12 But when the at­ten­dants de­liv­ered the ­king’s com­mand, ­Queen Vash­ti re­fused to come. Then the king be­came fu­ri­ous and ­burned with an­ger. 13 Since it was cus­tom­ary for the king to con­sult ex­perts in mat­ters of law and jus­tice, he ­spoke with the wise men who un­der­stood the ­times 14 and were clos­est to the king — ​ Kar­she­na, She­thar, Ad­ma­tha, Tar­shish, Me­res, Mar­se­na and a 1 Hebrew Ahasuerus;

Xer­xes, a

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300 km.

300 miles

Persepolis

WHERE WAS SUSA? (1:2) The mounds of ruins that were once the city of Susa are located about 150 miles north of the Persian Gulf in the present-day province of Khuzistan in southwestern Iran. WHAT KIND OF “DISPLAY” WOULD HAVE GONE ON FOR SIX MONTHS? (1:4 – 5) Xerxes’ lavish and prolonged banqueting sets the stage for the book of Esther. Xerxes’ immediate purpose was probably to rally military leaders under his authority and win their loyalty for a future battle with the Greeks. This over-the-top feasting establishes that Xerxes was a man of unparalleled wealth and power — ​a force to be reckoned with. He was a man who did whatever he pleased. The odds were hopelessly stacked against God’s ­people. WHAT DID IT MEAN TO DRINK WITH NO RESTRICTIONS? (1:8) According to Persian law, guests at the king’s table could drink only when he drank. Xerxes set aside that law, giving permission for his guests to drink as much as they liked. This indicates both the extravagance and the revelry of Xerxes’ banquet.

Nile region   

SHOULD A WIFE SUBMIT TO HER HUSBAND EVEN IF OBEDIENCE MEANS VIOLATING HER CONSCIENCE? 1 : 12 Queen Vashti did the unthinkable: she refused a direct order from the king of Persia. Scripture gives no reason for Vashti’s refusal to heed the king’s summons. Most scholars speculate that she did not want to betray her dignity before the king’s drunken guests. A few have suggested that there was a political motive behind her defiance. In any case, her disobedience posed a threat to the king’s authority that, in the minds of the king’s advisers, opened the door to disrespect and discord (1:18). A Chris­tian marriage of today is very different from the relationship between a king and queen in ancient Persia. All believers are commanded to submit to one another out of reverence for Christ (Eph 5:21). In a family, the wife is to submit to her husband (Eph 5:22) and the husband is to love his wife (Eph 5:25). Husband and wife together are to submit to Christ, who instructs their conscience and guides their understanding. In all things the husband and wife should seek to honor Christ. This applies in decision making, as each spouse works hard to avoid violating the other person’s conscience and seeks the good of the other person (1Co 10:23 – 33). Spouses should never entice one another to do wrong, but if that should happen, each one’s first obligation is to obey Christ.

722

Esther 1:15

WHY WAS THERE A SEPARATE BANQUET FOR WOMEN? (1:9) Such segregation was probably not the norm in Persia. Perhaps the atmosphere at the king’s banquet, which involved serious drinking (see previous note), was deemed too vulgar for the presence of noblewomen. In any case, this verse makes it clear that Vashti was not at Xerxes’ banquet, which sets the stage for his summons (v. 11) and her subsequent refusal (v. 12).

Me­mu­kan, the sev­en no­bles of Per­sia and Me­dia who had spe­cial ac­cess to the king and were high­est in the king­dom. 15 “Ac­cord­ing to law, what must be done to Q ­ ueen Vash­ti?” he a ­ sked. “She has not o ­ beyed the com­mand of King Xer­xes that the eu­nuchs have tak­en to her.” 16 Then Me­mu­kan re­plied in the pres­ence of the king and the no­bles, “Queen Vash­ti has done ­wrong, not only ­against the king but also ­against all the no­bles and the peo­ples of all the prov­inc­es of King Xer­xes. 17 For the ­queen’s con­duct will be­come ­known to all the wom­en, and so they will de­ spise t­heir hus­bands and say, ‘King Xer­xes com­mand­ed ­Queen Vash­ti to be b ­ rought be­fore him, but she ­would not come.’ 18 This very day the Per­sian and Me­di­an wom­en of the no­bil­i­ty who have ­heard ­about the ­queen’s con­duct will re­spond to all the k ­ ing’s no­bles in the same way. ­There will be no end of dis­re­spect and dis­cord. 19 “There­fore, if it pleas­es the king, let him is­sue a roy­al de­cree and let it be writ­ten in the laws of Per­sia and Me­ dia, ­which can­not be re­pealed, that Vash­ti is nev­er a ­ gain to en­ter the pres­ence of King Xer­xes. Also let the king give her roy­al po­si­tion to some­one else who is bet­ter than she. 20 Then when the ­king’s e ­ dict is pro­claimed through­out all his vast ­realm, all the wom­en will re­spect ­their hus­bands, from the ­least to the great­est.” 21 The king and his no­bles were ­pleased with this ad­vice, so the king did as Me­mu­kan pro­posed. 22 He sent dis­patch­ es to all ­parts of the king­dom, to each prov­ince in its own ­script and to each peo­ple in their own lan­guage, pro­claim­ ing that ev­ery man s­ hould be rul­er over his own house­hold, us­ing his na­tive tongue.

HAD THE KING’S TOP AIDES BEEN CASTRATED? (1:10 – 12) It is not clear. The Hebrew word translated here as eunuch can mean an officer, a castrated male or both. Since these men had access to the king’s harem, they may have been castrated to protect the king’s interests, but the title may also reflect their close relationship to the king. WHY DID QUEEN VASHTI REFUSE THE KING’S SUMMONS? (1:12) Considering the importance of the occasion and her position, she may have had a political motive. Or she may have anticipated an unpleasant and awkward situation. According to Jewish historians, Vashti was to appear wearing only her crown. The prospect of being ogled by a drunken crowd (v. 11) — ​regardless of what she was to wear — ​could explain her refusal.

WHY IS MORDECAI’S ANCESTRY GIVEN? (2:5 – 6) This brief summary of Mordecai’s ancestry identifies him as descended from Jews taken into Babylonian captivity by Nebuchadnezzar. Even more, it authenticates the story to follow, connecting it to historical records from Judah. WHY DID ESTHER HAVE TWO NAMES? (2:7) Hadassah (meaning “myrtle”) was her Hebrew name; Esther was her Persian name. Some think her Persian name was related to the Persian word stara (meaning “star”) or to Ishtar, the Babylonian goddess of love and fertility. Many Hebrew exiles had two names, including Daniel (Da 1:7). By concealing her nationality and family background (Est 2:10), Esther kept her Hebrew name secret. It makes sense that the author used her Persian name since this was how she would have been known, even among the Jews. DID THE GIRLS SELECTED FOR THE HAREM HAVE ANY CHOICE IN THE MATTER? (2:8) Probably not. This decree (vv. 2 – 4) demonstrates the prevailing attitudes toward women in ancient Persia. By abducting young virgins from all over the empire, Xerxes issued a painful reminder to all his subjects about the “proper” behavior of women — ​and the supremacy of his own will.

Esther Made Queen

2

Lat­er when King Xer­xes’ fury had sub­sid­ed, he re­mem­ bered Vash­ti and what she had done and what he had de­creed ­about her. 2  Then the ­king’s per­son­al at­ten­dants pro­posed, “Let a ­search be made for beau­ti­ful ­young vir­gins for the king. 3 Let the king ap­point com­mis­sion­ers in ev­ ery prov­ince of his ­realm to ­bring all ­these beau­ti­ful ­young wom­en into the har­em at the cit­a­del of Susa. Let them be ­placed un­der the care of Heg­ai, the ­king’s eu­nuch, who is in ­charge of the wom­en; and let beau­ty treat­ments be giv­en to them. 4 Then let the ­young wom­an who pleas­es the king be ­queen in­stead of Vash­ti.” This ad­vice ap­pealed to the king, and he fol­lowed it. 5 Now ­there was in the cit­a­del of Susa a Jew of the t­ ribe of Ben­ja­min, ­named Mor­de­cai son of Jair, the son of Shim­ ei, the son of Kish, 6 who had been car­ried into ex­ile from Je­ru­sa­lem by Neb­u­chad­nez­zar king of Bab­ylon, ­among ­those tak­en cap­tive with Je­hoi­a­chin  a king of Ju­dah. 7 Mor­ de­cai had a cous­in ­named Ha­das­sah, whom he had b ­ rought up be­cause she had nei­ther fa­ther nor moth­er. This ­young wom­an, who was also k ­ nown as Es­ther, had a love­ly fig­ ure and was beau­ti­ful. Mor­de­cai had tak­en her as his own daugh­ter when her fa­ther and moth­er died. 8 When the ­king’s or­der and ­edict had been pro­claimed, a 6 Hebrew Jeconiah,

a variant of Jehoiachin   

Esther 2:23 many ­young wom­en were b ­ rought to the cit­ad ­ el of Susa and put un­der the care of Heg­ai. Es­ther also was tak­en to the ­king’s pal­ace and en­trust­ed to Heg­ai, who had c­ harge of the har­em. 9  She ­pleased him and won his fa­vor. Im­me­di­ate­ly he pro­vid­ed her with her beau­ty treat­ments and spe­cial food. He as­signed to her sev­en fe­male at­ten­dants se­lect­ed from the k ­ ing’s pal­ace and m ­ oved her and her at­ten­dants into the best p ­ lace in the har­em. 10  Es­ther had not re­vealed her na­tion­al­i­ty and fam­i­ly back­ground, be­cause Mor­de­cai had for­bid­den her to do so. 11 Ev­ery day he ­walked back and ­forth near the court­yard of the har­em to find out how Es­ther was and what was hap­ pen­ing to her. 12 Be­fore a ­young wom­an’s turn came to go in to King Xer­ xes, she had to com­plete t­ welve m ­ onths of beau­ty treat­ ments pre­scribed for the wom­en, six m ­ onths with oil of ­myrrh and six with per­fumes and cos­met­ics. 13 And this is how she ­would go to the king: Any­thing she want­ed was giv­en her to take with her from the har­em to the k ­ ing’s pal­ ace. 14 In the eve­ning she ­would go t­ here and in the morn­ing re­turn to an­oth­er part of the har­em to the care of Sha­ash­ gaz, the k ­ ing’s eu­nuch who was in c­ harge of the con­cu­bines. She ­would not re­turn to the king un­less he was p ­ leased with her and sum­moned her by name. 15 When the turn came for Es­ther (the ­young wom­an Mor­ de­cai had adopt­ed, the daugh­ter of his un­cle Ab­i­hail) to go to the king, she ­asked for noth­ing oth­er than what Heg­ai, the ­king’s eu­nuch who was in ­charge of the har­em, sug­ gest­ed. And Es­ther won the fa­vor of ev­ery­one who saw her. 16 She was tak­en to King Xer­xes in the roy­al res­id ­ ence in the ­tenth m ­ onth, the m ­ onth of Te­beth, in the sev­enth year of his reign. 17 Now the king was at­tract­ed to Es­ther more than to any of the oth­er wom­en, and she won his fa­vor and ap­prov­al more than any of the oth­er vir­gins. So he set a roy­al ­crown on her head and made her ­queen in­stead of Vash­ti. 18 And the king gave a ­great ban­quet, Es­ther’s ban­quet, for all his no­bles and of­fi­cials. He pro­claimed a hol­i­day through­out the prov­inc­es and dis­trib­ut­ed ­gifts with roy­al lib­er­al­i­ty.

Mordecai Uncovers a Conspiracy 19 When the vir­gins were as­sem­bled a sec­ond time, Mor­ de­cai was sit­ting at the k ­ ing’s gate. 20 But Es­ther had kept se­cret her fam­i­ly back­ground and na­tion­al­i­ty just as Mor­de­ cai had told her to do, for she con­tin­ued to fol­low Mor­de­cai’s in­struc­tions as she had done when he was bring­ing her up. 21 Dur­ing the time Mor­de­cai was sit­ting at the k ­ ing’s gate, Big­tha­na  a and Te­resh, two of the ­king’s of­fi­cers who guard­ ed the door­way, be­came an­gry and con­spired to as­sas­si­nate King Xer­xes. 22 But Mor­de­cai ­found out ­about the plot and told ­Queen Es­ther, who in turn re­port­ed it to the king, giv­ ing cred­it to Mor­de­cai. 23  And when the re­port was in­ves­ti­ gat­ed and f­ ound to be true, the two of­fi­cials were im­paled on ­poles. All this was re­cord­ed in the book of the an­nals in the pres­ence of the king. a 21 Hebrew Bigthan,

a variant of Bigthana   

723

WHY DID MORDECAI FORBID ESTHER TO MENTION HER NATIONALITY? (2:10) Mordecai was aware that Esther’s ethnic background could put her at a disadvantage, even in danger, because of potential anti-Jewish sentiment in the palace. The existence of this hostility throughout the empire is demonstrated by the large numbers of enemies of the Jews (9:1 – 17). WHAT WAS A JEWISH GIRL DOING IN A HAREM? (2:12 – 16) It appears that Esther had no choice in the matter. In keeping with the royal edict (vv. 2 – 4), she was simply taken to the king’s palace (v. 8), along with the other virgins, to await Xerxes’ call, possibly for sexual favors. She made such an impression on the king that she became more than a member of his har­em — ​she was named queen (v. 17).

WHY WASN’T ESTHER’S BACKGROUND INVESTIGATED BEFORE SHE BECAME QUEEN? (2:17) The king was apparently so impressed with her beauty that he did not inquire about her background. Also, Esther had won the favor not only of the king’s eunuch (v. 9) but of everyone else in the royal court (v. 15), so it’s probable that no one questioned her appointment as queen. WHY DID THE VIRGINS ASSEMBLE A SECOND TIME? (2:19) No one knows why there was a second assembling of the virgins. At the very least, this second gathering of virgins reminds the reader that Xerxes’ appetite for pleasure was insatiable, that he regarded women as objects to be possessed, and that he gave no thought to the suffering his actions brought on others. WHY DID MORDECAI SIT AT THE KING’S GATE? (2:19) The gate of an ancient city was its center of commercial and legal activity. It is likely that Mordecai had gained a position in the king’s ser­vice that kept him at the gate. This is supported by Mordecai’s association with court officials (3:2 – 4) and his knowledge of events transpiring within the palace (2:21 – 23; 4:6 – 8). Ancient records indicate a minor official of Xerxes’ administration with a similar name (Mardukaya).

724

Esther 3:1

WHAT WAS AN AGAGITE? (3:1) Though not certain, it is likely that Haman was the descendant of an ancient Amalekite king named Agag (1Sa 15:8). Agag was the title for Amalekite kings, just as pharaoh was the title for Egyptian monarchs, but it may also have been someone’s personal name.

Haman’s Plot to Destroy the Jews

WHY DID MORDECAI DISOBEY THE KING’S COMMAND? (3:2 – 5) Mordecai refused to honor Haman because he recognized him as an enemy of the Jewish ­people. This also explains Haman’s desire to destroy not only Mordecai but all the Jews (v. 6). WHY DID MORDECAI REVEAL HIS NATIONALITY, SINCE HE HAD TOLD ESTHER TO CONCEAL HERS? (3:4) Mordecai’s command to his adopted daughter was for her own protection. See Why did Mordecai forbid Esther to mention her nationality? (2:10; p. 723). However, Mordecai’s refusal to obey a direct command of the king required an explanation (3:3). Since his only reason for refusing to honor Haman was the ancient enmity between Jews and Amalekites, Mordecai told them he was a Jew. See What was an Agagite? (3:1; above). WHEN WAS THE MONTH OF ADAR? (3:7) Adar is the Persian name given to the twelfth and last month of the Hebrew calendar. It is the equivalent of February-March on the modern Western calendar. Ancient Near Eastern rulers planned their calendars a year in advance at the beginning of the new year. Dice (pur) were cast to determine dates for important events. See What’s the meaning of Purim? (9:26; p. 731). HOW MUCH WAS 10,000 TALENTS OF SILVER? (3:9) Since 10,000 talents equals 375 tons (see the NIV text note), the silver would be worth nearly 212 million dollars (in U.S. currency) in today’s market. The Greek historian Herodotus reported an annual revenue of 14,560 talents for the entire Persian Empire under Darius I, Xerxes’ father. Haman recognized the prosperity of the Jews and was offering their great wealth to Xerxes as an “incentive.” WHAT WAS A SIGNET RING? (3:10) Signet rings were used as official seals by ­people in authority in the ancient world. A signet ring was engraved with the owner’s personal insignia, which was used to make an impression on soft wax or clay in order to authorize important documents (v. 12). By giving Haman his signet ring, Xerxes gave him authority to do whatever he wished in the king’s name. WHY WAS THE CITY OF SUSA BEWILDERED? (3:15) This edict decreed the wholesale slaughter of an entire ethnic group for no apparent reason. The average citizen was most likely unaware of the ancient animosity between Jews and Amalekites that lay behind the decree. Furthermore, the Jews were industrious and supportive citizens who sought the peace and prosperity of Persia. The decree probably made no sense to the large segment of the population that had no apparent reason to hate the Jews.

3

Af­ter ­these ­events, King Xer­xes hon­ored Ha­man son of Ham­me­da­tha, the Ag­ag­ite, el­e­vat­ing him and giv­ing him a seat of hon­or high­er than that of all the oth­er no­ bles. 2 All the roy­al of­fi­cials at the k ­ ing’s gate k ­ nelt down and paid hon­or to Ha­man, for the king had com­mand­ed this con­cern­ing him. But Mor­de­cai ­would not k ­ neel down or pay him hon­or. 3 Then the roy­al of­fi­cials at the k ­ ing’s gate a ­ sked Mor­de­ cai, “Why do you dis­obey the ­king’s com­mand?” 4  Day af­ter day they ­spoke to him but he re­fused to com­ply. There­fore they told Ha­man ­about it to see wheth­er Mor­de­cai’s be­hav­ ior ­would be tol­er­at­ed, for he had told them he was a Jew. 5 When Ha­man saw that Mor­de­cai ­would not ­kneel down or pay him hon­or, he was en­raged. 6 Yet hav­ing ­learned who Mor­de­cai’s peo­ple were, he ­scorned the idea of kill­ing only Mor­de­cai. In­stead Ha­man ­looked for a way to de­stroy all Mor­ de­cai’s peo­ple, the Jews, through­out the ­whole king­dom of Xer­xes. 7 In the t­ welfth year of King Xer­xes, in the f­ irst m ­ onth, the ­month of Ni­san, the pur (that is, the lot) was cast in the pres­ence of Ha­man to se­lect a day and ­month. And the lot fell on a the ­twelfth ­month, the ­month of Adar. 8 Then Ha­man said to King Xer­xes, “There is a cer­tain peo­ple dis­persed ­among the peo­ples in all the prov­inc­es of your king­dom who keep them­selves sep­a­rate. ­Their cus­ toms are dif­fer­ent from t­ hose of all oth­er peo­ple, and they do not obey the ­king’s laws; it is not in the ­king’s best in­ ter­est to tol­er­ate them. 9 If it pleas­es the king, let a de­cree be is­sued to de­stroy them, and I will give ten thou­sand tal­ents  b of sil­ver to the k ­ ing’s ad­min­is­tra­tors for the roy­al trea­sury.” 10 So the king took his sig­net ring from his fin­ger and gave it to Ha­man son of Ham­me­da­tha, the Ag­ag­ite, the en­e­ my of the Jews. 11 “Keep the mon­ey,” the king said to Ha­man, “and do with the peo­ple as you please.” 12 Then on the thir­teenth day of the f­ irst m ­ onth the roy­al sec­re­tar­ies were sum­moned. They ­wrote out in the ­script of each prov­ince and in the lan­guage of each peo­ple all Ha­ man’s or­ders to the k ­ ing’s sa­traps, the gov­er­nors of the var­ i­ous prov­inc­es and the no­bles of the var­i­ous peo­ples. ­These were writ­ten in the name of King Xer­xes him­self and s­ ealed with his own ring. 13 Dis­patch­es were sent by cou­ri­ers to all the ­king’s prov­inc­es with the or­der to de­stroy, kill and an­ni­ hi­late all the Jews  — ​­young and old, wom­en and chil­dren  — ​ on a sin­gle day, the thir­teenth day of the ­twelfth ­month, the ­month of Adar, and to plun­der ­their ­goods. 14 A copy of the text of the ­edict was to be is­sued as law in ev­ery prov­ince and made k ­ nown to the peo­ple of ev­ery na­tion­al­i­ty so they ­would be ­ready for that day. 15 The cou­ri­ers went out, s­ purred on by the k ­ ing’s com­ mand, and the ­edict was is­sued in the cit­a­del of Susa. The king and Ha­man sat down to ­drink, but the city of Susa was be­wil­dered. a 7 

Septuagint; Hebrew does not have And the lot fell on.    b 9  That is, about 375 tons or about 340 metric tons   

Esther 5:2

725

When Mor­de­cai l­earned of all that had been done, he tore his c­ lothes, put on sack­cloth and ash­es, and went out into the city, wail­ing loud­ly and bit­ter­ly. 2 But he went only as far as the ­king’s gate, be­cause no one ­clothed in sack­cloth was al­lowed to en­ter it. 3 In ev­ery prov­ince to ­which the ­edict and or­der of the king came, ­there was ­great mourn­ing ­among the Jews, with fast­ing, weep­ing and wail­ ing. Many lay in sack­cloth and ash­es. 4 When Es­ther’s eu­nuchs and fe­male at­ten­dants came and told her a ­ bout Mor­de­cai, she was in g ­ reat dis­tress. She sent ­clothes for him to put on in­stead of his sack­cloth, but he ­would not ac­cept them. 5 Then Es­ther sum­moned Ha­ thak, one of the k ­ ing’s eu­nuchs as­signed to at­tend her, and or­dered him to find out what was trou­bling Mor­de­cai and why. 6 So Ha­thak went out to Mor­de­cai in the open s­ quare of the city in f­ ront of the k ­ ing’s gate. 7 Mor­de­cai told him ev­ ery­thing that had hap­pened to him, in­clud­ing the ex­act ­amount of mon­ey Ha­man had prom­ised to pay into the roy­al trea­sury for the de­struc­tion of the Jews. 8 He also gave him a copy of the text of the e ­ dict for t­ heir an­ni­hi­la­tion, ­which had been pub­lished in Susa, to show to Es­ther and ex­plain it to her, and he told him to in­struct her to go into the ­king’s pres­ence to beg for mer­cy and p ­ lead with him for her peo­ple. 9 Ha­thak went back and re­port­ed to Es­ther what Mor­de­ cai had said. 10 Then she in­struct­ed him to say to Mor­de­cai, 11 “All the k ­ ing’s of­fi­cials and the peo­ple of the roy­al prov­ inc­es know that for any man or wom­an who ap­proach­es the king in the in­ner c­ ourt with­out be­ing sum­moned the king has but one law: that they be put to d ­ eath un­less the king ex­tends the gold scep­ter to them and s­ pares ­their ­lives. But thir­ty days have ­passed ­since I was ­called to go to the king.” 12  When Es­ther’s ­words were re­port­ed to Mor­de­cai, 13 he sent back this an­swer: “Do not ­think that be­cause you are in the ­king’s h ­ ouse you a ­ lone of all the Jews will es­cape. 14 For if you re­main si­lent at this time, re­lief and de­liv­er­ance for the Jews will a ­ rise from an­oth­er ­place, but you and your fa­ ther’s fam­il­ y will per­ish. And who ­knows but that you have come to your roy­al po­si­tion for such a time as this?” 15 Then Es­ther sent this re­ply to Mor­de­cai: 16  “Go, gath­er to­geth­er all the Jews who are in Susa, and fast for me. Do not eat or ­drink for ­three days, ­night or day. I and my at­ ten­dants will fast as you do. When this is done, I will go to the king, even ­though it is ­against the law. And if I per­ish, I per­ish.” 17 So Mor­de­cai went away and car­ried out all of Es­ther’s in­struc­tions.

WHY DID MORDECAI TEAR HIS CLOTHES? (4:1 – 2) Tearing one’s clothes and wearing sackcloth and ashes were universal signs of intense grief in the ancient Near East. Sackcloth, which was made of goat or camel hair, was probably worn because it was coarse and black.

Mordecai Persuades Esther to Help

4

Esther’s Request to the King

5

On the ­third day Es­ther put on her roy­al ­robes and ­stood in the in­ner c­ ourt of the pal­ace, in f­ ront of the k ­ ing’s hall. The king was sit­ting on his roy­al ­throne in the hall, fac­ing the en­trance. 2 When he saw Q ­ ueen Es­ther stand­ing in the ­court, he was ­pleased with her and held out to her the

WHY DID ESTHER NEED THE EDICT EXPLAINED? (4:8) Perhaps she didn’t understand the implications of the legal terminology. It’s also possible that, as a woman in that culture, Esther had never been taught to read. HOW OFTEN DID A QUEEN TYPICALLY SEE THE KING? (4:11) A queen was often little more than the king’s favored concubine, with little or no real administrative power. If Esther was still Xerxes’ favorite, it seems reasonable to assume that she was with him frequently. However, given the number of his concubines, it is possible that she was not often called. Her protest here might indicate that she was no longer his favorite. COULDN’T THE QUEEN HAVE ESCAPED SUCH AN EDICT? (4:13 – 14) A royal edict in ancient Persia was irrevocable and no respecter of status. It’s possible that some of Esther’s attendants may have suspected she was a Jew. Given the king’s earlier treatment of Vashti, it’s unlikely that Esther would have been spared. WHY WAS MORDECAI SO SURE THAT ESTHER WOULD DIE IF SHE KEPT SILENT? (4:14) Mordecai was warning Esther of the consequences of disassociating herself from her ­people — ​and, by inference, from God. If Esther hoped to avoid death by pretending not to be a Jew, she would also miss out on God’s deliverance for the Jews. FROM WHAT “OTHER PLACE” WOULD DELIVERANCE FOR THE JEWS HAVE COME? (4:14) The phrase from another place appears to be a veiled reference to the Lord. Mordecai was expressing his faith that the Lord would not permit the annihilation of his p ­ eople — ​regardless of Esther’s decision. See the article Why isn’t God mentioned at all in the book of Esther? (4:16; p. 726).

726

WAS THE KING LITERALLY PROMISING HALF HIS KINGDOM TO ESTHER? (5:3) Probably not. Xerxes’ oath to Esther appears to have been a stock phrase used by ancient monarchs to express favor and was probably not to be taken literally. Xerxes knew Esther would not dare approach him unless she had a very important reason. Esther had succeeded in arousing both his admiration and his curiosity. WHY WOULD A QUEEN DO THE COOKING? (5:4) When Esther said she had prepared a banquet, she was speaking as the host, not as the literal cook. As queen, Esther’s servants would have attended to her wishes. She probably had a team of cooks, chefs and bakers who prepared a meal fit for a king like Xerxes. WHY DID ESTHER WAIT FOR THE SECOND BANQUET TO MAKE HER REQUEST? (5:8) It may have been a strategic decision by Esther; perhaps she was hoping the king would grant this major request if he was sufficiently pleased with her. Or Esther may have simply (and understandably) lost her courage the first time. Or perhaps Esther was led by God to postpone her request, thus setting up the timing of Xerxes’ discovery of Mordecai’s valor (6:1 – 2).

Esther 5:3 gold scep­ter that was in his hand. So Es­ther ap­proached and t­ ouched the tip of the scep­ter. 3 Then the king a ­ sked, “What is it, Q ­ ueen Es­ther? What is your re­quest? Even up to half the king­dom, it will be giv­en you.” 4 “If it pleas­es the king,” re­plied Es­ther, “let the king, to­ geth­er with Ha­man, come to­day to a ban­quet I have pre­ pared for him.” 5 “Bring Ha­man at once,” the king said, “so that we may do what Es­ther asks.” So the king and Ha­man went to the ban­quet Es­ther had pre­pared. 6 As they were drink­ing wine, the king ­again ­asked Es­ther, “Now what is your pe­ti­tion? It will be giv­en you. And what is your re­quest? Even up to half the king­ dom, it will be grant­ed.” 7 Es­ther re­plied, “My pe­ti­tion and my re­quest is this: 8 If the king re­gards me with fa­vor and if it pleas­es the king to ­grant my pe­ti­tion and ful­fill my re­quest, let the king and Ha­man come to­mor­row to the ban­quet I will pre­pare for them. Then I will an­swer the ­king’s ques­tion.”

Haman’s Rage Against Mordecai 9 Ha­man went out that day hap­py and in high spir­its. But when he saw Mor­de­cai at the ­king’s gate and ob­served that he nei­ther rose nor s­ howed fear in his pres­ence, he was ­filled with rage ­against Mor­de­cai. 10  Nev­er­the­less, Ha­man re­strained him­self and went home. Call­ing to­geth­er his ­friends and Ze­resh, his wife, 11  Ha­man boast­ed to them ­about his vast ­wealth, his many sons, and all the ways the king had hon­ored him and how he had el­e­ vat­ed him ­above the oth­er no­bles and of­fi­cials. 12  “And ­that’s not all,” Ha­man add­ed. “I’m the only per­son ­Queen Es­ther

W H Y I S N ’ T G O D M E N T I O N E D AT A L L I N T H E BOOK OF ESTHER? 4:16 This question has been a source of controversy for centuries. Some have even questioned the book’s place in the Bible because of it. However, at several points in the narrative, the author alludes to God’s hand in the events. For example, Mordecai’s contention that deliverance would come from another place (4:14) was probably the author’s way of saying that the Lord would intervene for his ­people. Esther’s request that all the Jews fast (4:16) was no doubt a reference to prayer to the Lord on her behalf. The Jews’ refusal to plunder their enemies (9:10,16) indicated that they fought for the Lord, not themselves. In addition, the author showed God’s involvement through an incredible string of “coincidences”: (1) Esther was selected from among many to become queen. (2) Mordecai “accidently” discovered a plot against the king. (3) Esther defied the law to gain uninvited entrance to see the king. (4) Mordecai was given Haman’s position of power, by which he turned an unalterable law upside down and delivered the Jews. The reader is left saying, “Nobody could be so lucky. Something else must have been going on.” The story points to God as the one behind the scenes, orchestrating the events. Esther fits the mold of other Old Testament heroes who were clearly guided by the Lord. Like Joseph (Ge 39:1 — ​ 50:26), Esther was imprisoned but found favor with her captors and rose to a position of power to save the Jews. In addition, Mordecai, like both Joseph (Ge 41:41 – 44) and Daniel (Da 6:3), came to a position of power second only to the king. Still, the question remains: Did the writer deliberately edit God out of the story? We can only speculate. Perhaps the author was employing the literary device of understatement to emphasize that nothing short of God’s direct intervention in these circumstances could possibly explain the way things worked out. Or, since the book was written in Persia, the author may have been aware of certain laws against non-Persian religions or non-Persian religious literature and therefore may not have wanted to risk having the book destroyed by the government.

Esther 6:13 in­vit­ed to ac­com­pa­ny the king to the ban­quet she gave. And she has in­vit­ed me a ­ long with the king to­mor­row. 13 But all this g ­ ives me no sat­is­fac­tion as long as I see that Jew Mor­ de­cai sit­ting at the ­king’s gate.” 14 His wife Ze­resh and all his ­friends said to him, “Have a pole set up, reach­ing to a ­height of fif­ty cu­bits, a and ask the king in the morn­ing to have Mor­de­cai im­paled on it. Then go with the king to the ban­quet and en­joy your­self.” This sug­ges­tion de­light­ed Ha­man, and he had the pole set up.

Mordecai Honored

6

That ­night the king ­could not ­sleep; so he or­dered the book of the chron­i­cles, the rec­ord of his r­ eign, to be ­brought in and read to him. 2  It was ­found re­cord­ed ­there that Mor­de­cai had ex­posed Big­tha­na and Te­resh, two of the ­king’s of­fi­cers who guard­ed the door­way, who had con­ spired to as­sas­si­nate King Xer­xes. 3  “What hon­or and rec­og­ni­tion has Mor­de­cai re­ceived for this?” the king asked. “Noth­ing has been done for him,” his at­ten­dants an­ swered. 4 The king said, “Who is in the ­court?” Now Ha­man had just en­tered the out­er ­court of the pal­ace to s­ peak to the king a ­ bout im­pal­ing Mor­de­cai on the pole he had set up for him. 5 His at­ten­dants an­swered, “Ha­man is stand­ing in the court.” “Bring him in,” the king or­dered. 6 When Ha­man en­tered, the king a ­ sked him, “What ­should be done for the man the king de­lights to hon­or?” Now Ha­man t­ hought to him­self, “Who is t­ here that the king ­would rath­er hon­or than me?” 7 So he an­swered the king, “For the man the king de­lights to hon­or, 8 have them ­bring a roy­al robe the king has worn and a ­horse the king has rid­den, one with a roy­al ­crest ­placed on its head. 9 Then let the robe and ­horse be en­trust­ed to one of the ­king’s most no­ble princ­es. Let them robe the man the king de­lights to hon­or, and lead him on the h ­ orse ­through the city s­ treets, pro­claim­ing be­fore him, ‘This is what is done for the man the king de­lights to hon­or!’ ” 10 “Go at once,” the king com­mand­ed Ha­man. “Get the robe and the ­horse and do just as you have sug­gest­ed for Mor­de­cai the Jew, who sits at the k ­ ing’s gate. Do not ne­glect any­thing you have rec­om­mend­ed.” 11 So Ha­man got the robe and the ­horse. He r­ obed Mor­ de­cai, and led him on horse­back t­ hrough the city s­ treets, pro­claim­ing be­fore him, “This is what is done for the man the king de­lights to hon­or!” 12 Af­ter­ward Mor­de­cai re­turned to the k ­ ing’s gate. But Ha­man ­rushed home, with his head cov­ered in ­grief, 13 and told Ze­resh his wife and all his f­ riends ev­ery­thing that had hap­pened to him. His ad­vis­ers and his wife Ze­resh said to him, “Since Mor­ de­cai, be­fore whom your down­fall has start­ed, is of Jew­ ish or­i­gin, you can­not ­stand ­against him  — ​you will sure­ly a 14  That

is, about 75 feet or about 23 meters   

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WHY DID HAMAN BUILD SUCH A HIGH POLE? (5:14) Its height indicates Haman’s intense hatred for Mordecai and Haman’s desire to make Mordecai’s death a warning to all. Perhaps the pole was on top of a wall or house, making it a total of 75 feet high, since a free-standing 75-foot pole would have been difficult to construct in one night. This implement of death would have been in keeping with Persian custom. Hebrew law also identified this form of death as an indication of God’s curse, making the death of Haman and his sons (7:10; 9:14) all the more significant. WHY HAD MORDECAI GONE UNREWARDED FOR SAVING THE KING’S LIFE? (6:2 – 3) It’s unknown. Those who helped a king in extraordinary ways were considered benefactors with almost a legal right to a reward, though it was often not granted immediately. Some, like Haman, undoubtedly would have made claim to their reward. Others, like Mordecai, were not so self-promoting.

WHAT WAS SO SPECIAL ABOUT WEARING A HAND-ME-DOWN FROM THE KING? (6:8) A king’s garment had great significance in the ancient world. It was an outward, physical representation of his power and glory. To wear something belonging to another signified sharing a part of that person’s stature and honor (e.g., 2Ki 2:13 – 14). Haman’s suggestion flattered the king and — ​since Haman incorrectly assumed the honor was meant for himself — ​was intended as a means to gain greater recognition and authority for himself. WHY DID HE COVER HIS HEAD TO SHOW HIS GRIEF? (6:12) Covering one’s head was a typical expression of sorrow in ancient times (2Sa 15:30; Jer 14:3), possibly to hide one’s tears or to show a desire to mourn in private. Haman grieved for two reasons: (1) He could not dare now to kill the favored Mordecai. (2) He had been publicly humiliated before his enemy. WHY DID HAMAN’S ADVISERS THINK MORDECAI’S JEWISH ORIGIN ENSURED HAMAN’S RUIN? (6:13) What had seemed like ideal circumstances for Haman’s revenge (5:14) had now been miraculously altered. The significance of this disastrous turn of events (6:10 – 11) was not lost on Haman’s advisers. They probably knew the ancient history of Israel — ​how the Jews had been protected during the exile, and the hostility between the Jews and the Amalekites. See What was an Agagite? (3:1; p. 724). Given what they knew of previous events, they probably recognized Mordecai’s rescue to be the beginning of Haman’s judgment.

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Esther 6:14 come to ruin!” 14 While they were s­ till talk­ing with him, the ­king’s eu­nuchs ar­rived and hur­ried Ha­man away to the ban­ quet Es­ther had pre­pared.

Haman Impaled

WOULD XERXES REALLY HAVE GIVEN ESTHER HALF THE KINGDOM? (7:2) Probably not. Xerxes’ oath to Esther appears to have been a stock phrase used by ancient monarchs to express favor and was probably not intended to be taken literally.

WOULD ESTHER REALLY HAVE KEPT QUIET AT BEING SOLD INTO SLAVERY? (7:4) Slavery in the ancient Near East did not carry the same dreaded connotations it bears today, so it is entirely possible that Esther would not have risked death at the threat of slavery. Further, Esther might have been hinting that it was in Xerxes’ own best interest to prevent the Jews, who were productive workers in his realm, from being annihilated (see the NIV text note). WHY DIDN’T XERXES REMEMBER THAT HE HAD AUTHORIZED THE ANNIHILATION OF THE JEWS? (7:5) Historical records outside the Bible depict Xer­xes as a cruel tyrant. He would not have hesitated to exterminate an entire race of ­people at the whim of a favored deputy. However, he may not have been aware that the deal he had approved was to destroy the Jews. Haman had told him only that a certain ­people with different customs were not obeying the king (3:8 – 9), and Xerxes had given Haman his signet ring to finish the necessary paperwork in his name (3:10). Xerxes didn’t bother to learn the details. Furthermore, Xer­ xes did not know that Esther was a Jew — ​nor did Haman (2:10). When Esther, having gone to great lengths to gain the king’s favor, told Xerxes that her p ­ eople would be destroyed because of Haman’s order, the volatile king repaid his deputy as he deserved. WHY DID THEY COVER HAMAN’S FACE? (7:8 – 9) It was customary among the Greeks and Romans to cover the face of a person sentenced to death, so it’s reasonable to assume that it was also a practice of the earlier Persians. The attendants who were present covered Haman’s face as soon as the word left the king’s mouth — ​presumably the execution order. WHY DID ESTHER STILL HAVE TO PLEAD WITH XERXES? (8:3) Esther was making her general request from 7:3 more explicit, drawing Xerxes’ attention back to the larger issue at hand. The decree Haman had written and sealed with the king’s signet ring was still in effect, even though Haman was dead. The immediate threat to Mordecai had been averted, but the Jews were still facing annihilation. By extending his scepter, Xerxes indicated his favorable response to her plea (8:4).

7

So the king and Ha­man went to Q ­ ueen Es­ther’s ban­quet, 2 and as they were drink­ing wine on the sec­ond day, the king a ­ gain ­asked, “Queen Es­ther, what is your pe­ti­tion? It will be giv­en you. What is your re­quest? Even up to half the king­dom, it will be grant­ed.” 3 Then ­Queen Es­ther an­swered, “If I have ­found fa­vor with you, Your Maj­es­ty, and if it pleas­es you, ­grant me my life — ​this is my pe­ti­tion. And s­ pare my peo­ple — ​this is my re­quest. 4 For I and my peo­ple have been sold to be de­ stroyed, ­killed and an­ni­hi­lat­ed. If we had mere­ly been sold as male and fe­male s­ laves, I ­would have kept qui­et, be­cause no such dis­tress ­would jus­ti­fy dis­turb­ing the king.  a ” 5 King Xer­xes ­asked ­Queen Es­ther, “Who is he? ­Where is he — ​the man who has ­dared to do such a thing?” 6 Es­ther said, “An ad­ver­sary and en­e­my! This vile Ha­ man!” Then Ha­man was ter­ri­fied be­fore the king and q ­ ueen. 7 The king got up in a rage, left his wine and went out into the pal­ace gar­den. But Ha­man, re­al­iz­ing that the king had al­ready de­cid­ed his fate, s­ tayed be­hind to beg Q ­ ueen Es­ther for his life. 8 Just as the king re­turned from the pal­ace gar­den to the ban­quet hall, Ha­man was fall­ing on the ­couch ­where Es­ther was re­clin­ing. The king ex­claimed, “Will he even mo­lest the q ­ ueen ­while she is with me in the house?” As soon as the word left the ­king’s ­mouth, they cov­ered Ha­man’s face. 9 Then Har­bo­na, one of the eu­nuchs at­tend­ing the king, said, “A pole reach­ing to a h ­ eight of fif­ty ­cu­bits b ­stands by Ha­man’s ­house. He had it set up for Mor­de­cai, who ­spoke up to help the king.” The king said, “Im­pale him on it!” 10 So they im­paled Ha­ man on the pole he had set up for Mor­de­cai. Then the ­king’s fury sub­sid­ed.

The King’s Edict in Behalf of the Jews

8

That same day King Xer­xes gave ­Queen Es­ther the es­ tate of Ha­man, the en­e­my of the Jews. And Mor­de­cai came into the pres­ence of the king, for Es­ther had told how he was re­lat­ed to her. 2 The king took off his sig­net ring, ­which he had re­claimed from Ha­man, and pre­sent­ed it to Mor­de­cai. And Es­ther ap­point­ed him over Ha­man’s es­tate. 3 Es­ther ­again plead­ed with the king, fall­ing at his feet and weep­ing. She ­begged him to put an end to the evil plan of Ha­man the Ag­ag­ite, ­which he had de­vised a ­ gainst the Jews. 4 Then the king ex­tend­ed the gold scep­ter to Es­ther and she ­arose and ­stood be­fore him. 5 “If it pleas­es the king,” she said, “and if he re­gards me with fa­vor and t­ hinks it the r­ ight t­ hing to do, and if he is a 4 Or quiet, but the compensation our adversary offers cannot be compared with the loss the king would suffer    b 9  That is, about 75 feet or about 23 meters   

Esther 9:2 ­ leased with me, let an or­der be writ­ten over­rul­ing the p dis­patch­es that Ha­man son of Ham­me­da­tha, the Ag­ag­ite, ­de­vised and ­wrote to de­stroy the Jews in all the k ­ ing’s prov­ inc­es. 6 For how can I bear to see di­sas­ter fall on my peo­ple? How can I bear to see the de­struc­tion of my fam­il­ y?” 7 King Xer­xes re­plied to ­Queen Es­ther and to Mor­de­cai the Jew, “Be­cause Ha­man at­tacked the Jews, I have giv­en his es­ tate to Es­ther, and they have im­paled him on the pole he set up. 8 Now ­write an­oth­er de­cree in the ­king’s name in be­half of the Jews as ­seems best to you, and seal it with the ­king’s sig­net ring — ​for no doc­u­ment writ­ten in the ­king’s name and ­sealed with his ring can be re­voked.” 9  At once the roy­al sec­re­tar­ies were sum­moned  — ​on the twen­ty-­third day of the t­ hird m ­ onth, the m ­ onth of Si­van. They ­wrote out all Mor­de­cai’s or­ders to the Jews, and to the sa­traps, gov­er­nors and no­bles of the 127 prov­inc­es stretch­ ing from In­dia to Cush. a ­These or­ders were writ­ten in the ­script of each prov­ince and the lan­guage of each peo­ple and also to the Jews in t­ heir own ­script and lan­guage. 10  Mor­de­ cai ­wrote in the name of King Xer­xes, ­sealed the dis­patch­ es with the k ­ ing’s sig­net ring, and sent them by mount­ed cou­ri­ers, who rode fast hors­es es­pe­cial­ly bred for the king. 11 The ­king’s ­edict grant­ed the Jews in ev­ery city the ­right to as­sem­ble and pro­tect them­selves; to de­stroy, kill and an­ ni­hi­late the ­armed men of any na­tion­al­i­ty or prov­ince who ­might at­tack them and ­their wom­en and chil­dren, b and to plun­der the prop­er­ty of ­their en­e­mies. 12  The day ap­point­ed for the Jews to do this in all the prov­inc­es of King Xer­xes was the thir­teenth day of the ­twelfth ­month, the ­month of Adar. 13 A copy of the text of the ­edict was to be is­sued as law in ev­ery prov­ince and made ­known to the peo­ple of ev­ery na­tion­al­i­ty so that the Jews ­would be ­ready on that day to ­avenge them­selves on ­their en­e­mies. 14 The cou­ri­ers, rid­ing the roy­al hors­es, went out, s­ purred on by the k ­ ing’s com­mand, and the e ­ dict was is­sued in the cit­a­del of Susa.

The Triumph of the Jews 15 When Mor­de­cai left the ­king’s pres­ence, he was wear­ ing roy­al gar­ments of blue and ­white, a ­large ­crown of gold and a pur­ple robe of fine lin­en. And the city of Susa held a joy­ous cel­e­bra­tion. 16 For the Jews it was a time of hap­pi­ness and joy, glad­ness and hon­or. 17 In ev­ery prov­ince and in ev­ ery city to ­which the ­edict of the king came, t­ here was joy and glad­ness a ­ mong the Jews, with feast­ing and cel­e­brat­ ing. And many peo­ple of oth­er na­tion­al­i­ties be­came Jews be­cause fear of the Jews had ­seized them. On the thir­teenth day of the ­twelfth ­month, the ­month of Adar, the ­edict com­mand­ed by the king was to be car­ried out. On this day the en­e­mies of the Jews had ­hoped to over­pow­er them, but now the ta­bles were t­ urned and the Jews got the up­per hand over ­those who hat­ed them. 2 The Jews as­sem­bled in ­their cit­ies in all the prov­inc­es of King Xer­xes to at­tack ­those de­ter­mined to de­stroy them.

9

a 9  That

is, the upper Nile region    b 11 Or province, together with their women and children, who might attack them;   

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WHY COULDN’T THE KING CHANGE HIS OWN DECREES? (8:8) A royal decree — ​one written in the king’s name and sealed with his ring  — ​was irrevocable, even by the king. This had been a fact of Persian law for generations (Da 6:12). The most that could be done to counter such a decree was to write another decree that would supersede the previous one, which is precisely what Xerxes allowed Esther and Mordecai to do (Est 8:8 – 14). WAS THERE TIME TO GET THE NEW ORDERS DELIVERED BEFORE THE SLAUGHTER? (8:9 – 10) Yes, easily. The royal secretaries translated the king’s edict into the languages of every ­people and province, something they were organized to do (1:22). They wrote the new edict on the 23rd day of the third month (8:9), sealed the documents and sent them to 127 provinces, extending from Egypt and Greece on the west to India on the east. The couriers of Persia were the fastest known at that time. They raced out on swift royal horses (v. 14), and even if they encountered such obstacles as rough terrain, bad weather and danger from bandits and guerrilla forces, they would have reached the farthest provinces in about three weeks, which was still more than eight months before the decreed date of annihilation (the 13th day of the twelfth month, 3:13). WHY WAS THIS DATE CHOSEN FOR JEWS TO AVENGE THEMSELVES ON THEIR ENEMIES? (8:12 – 13) The thirteenth of Adar (the twelfth month) was the date that Haman had set for the slaughter of Jews throughout the empire (3:13). So Mordecai chose that date for execution of his edict granting the Jews the right to defend themselves. Haman had set the date by pur, the casting of the dice (3:7). But it was obvious that there was a power greater than mere chance at work on behalf of the Jews. The turn of events was a delicious irony for the Jewish ­people. HOW COULD A NON-JEW BECOME A JEW? (8:17) To become a Jew meant to accept and obey the entirety of Jewish ceremonial, civil and moral law (Nu 15:14 – 16). Some of those laws would have been irrelevant while the Jews were in exile due to the lack of a temple or an autonomous government; however, many would still apply, including circumcision (Ex 12:48) and observance of holy days (Lev 16:29) and dietary laws (Lev 17:12). The fear of the Jews mentioned here was not fear of Jewish aggression, since the edict only permitted the Jews to protect themselves (Est 8:11). It was more likely an awed recognition that the Jews had been granted divine favor and protection.

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WHY DID THEY FEAR MORDECAI? (9:3 – 4) Mordecai’s sudden advancement was recognized as supernatural. To oppose such a person was to oppose the gods and ensure one’s doom. The rulers of the provinces were in awe of a power they could not identify but could clearly perceive — ​the sovereign power of God. DID THE JEWS INITIATE THIS ATTACK ON THEIR ENEMIES? (9:5 – 10) The edict allowed Jews to protect themselves against those who might attack them and their women and children (8:11). These may have been preemptive strikes, but this was not random violence, for the Jews were not killing women and children or looting (9:6,10,15). WHY DIDN’T THE JEWS TAKE ANY PLUNDER? (9:10,15) This was a holy war — ​a war commanded by the Lord in judgment on great evil. It was distinguished from normal warfare by the ban on taking plunder, which demonstrates that the aggression was not for financial gain but only to carry out God’s sentence. WHY WERE HAMAN’S SONS IMPALED ON POLES, SINCE THEY WERE ALREADY DEAD? (9:13) First, it made an example of them as a deterrent to any who might think to attack the Jews again. Second, given that hanging on a pole was a sign of the Lord’s curse on a person (Dt 21:23; Gal 3:13), it would have especially communicated to the Jews of Susa that the Lord’s ancient curse against those who cursed them was still in force (Ge 12:3; 27:29). WHY DID THE JEWS NEED TO KILL 75,000 PEOPLE? (9:16) That the Jews would kill so many aggressors indicates that the hostility against them had been increasing since the edict against them had been issued (3:13). It’s possible that this number is an exaggeration used to emphasize the Jews’ victory. See the article Can the Bible exaggerate and still be true? (2Ch 1:9 – 15; p. 627). However, given the vast extent of the Persian Empire, 75,000 is not an inconceivable number, especially considering that 800 were killed in Susa alone (Est 9:6,15). The failure to mention Jewish casualties is almost certainly intended to communicate the Jews’ overwhelming success rather than an absence of losses.

Esther 9:3 No one ­could ­stand ­against them, be­cause the peo­ple of all the oth­er na­tion­al­i­ties were ­afraid of them. 3 And all the no­bles of the prov­inc­es, the sa­traps, the gov­er­nors and the ­king’s ad­min­is­tra­tors ­helped the Jews, be­cause fear of Mor­ de­cai had ­seized them. 4  Mor­de­cai was prom­i­nent in the pal­ ace; his rep­u­ta­tion s­ pread through­out the prov­inc­es, and he be­came more and more pow­er­ful. 5 The Jews ­struck down all ­their en­em ­ ies with the ­sword, kill­ing and de­stroy­ing them, and they did what they p ­ leased to ­those who hat­ed them. 6 In the cit­a­del of Susa, the Jews ­killed and de­stroyed five hun­dred men. 7 They also ­killed Par­shan­da­tha, Dal­phon, As­pa­tha, 8  Po­ra­tha, Ada­lia, Arid­a­ tha, 9  Par­mash­ta, Aris­ai, Arid­ai and Vai­za­tha, 10 the ten sons of Ha­man son of Ham­me­da­tha, the en­em ­ y of the Jews. But they did not lay ­their ­hands on the plun­der. 11 The num­ber of ­those ­killed in the cit­a­del of Susa was re­port­ed to the king that same day. 12 The king said to Q ­ ueen Es­ther, “The Jews have ­killed and de­stroyed five hun­dred men and the ten sons of Ha­man in the cit­a­del of Susa. What have they done in the rest of the ­king’s prov­inc­es? Now what is your pe­ti­tion? It will be giv­en you. What is your re­ quest? It will also be grant­ed.” 13 “If it pleas­es the king,” Es­ther an­swered, “give the Jews in Susa per­mis­sion to car­ry out this d ­ ay’s ­edict to­mor­row also, and let Ha­man’s ten sons be im­paled on poles.” 14 So the king com­mand­ed that this be done. An e ­ dict was is­sued in Susa, and they im­paled the ten sons of Ha­man. 15 The Jews in Susa came to­geth­er on the four­teenth day of the m ­ onth of Adar, and they put to ­death in Susa t­ hree hun­ dred men, but they did not lay ­their ­hands on the plun­der. 16 Mean­while, the re­main­der of the Jews who were in the ­king’s prov­inc­es also as­sem­bled to pro­tect them­selves and get re­lief from ­their en­e­mies. They ­killed sev­en­ty-five thou­sand of them but did not lay t­ heir ­hands on the plun­ der. 17 This hap­pened on the thir­teenth day of the m ­ onth of Adar, and on the four­teenth they rest­ed and made it a day of feast­ing and joy. 18 The Jews in Susa, how­ev­er, had as­sem­bled on the thir­ teenth and four­teenth, and then on the fif­teenth they rest­ ed and made it a day of feast­ing and joy. 19  That is why ru­ral Jews  — ​­those liv­ing in vil­lag­es  — ​ob­ serve the four­teenth of the ­month of Adar as a day of joy and feast­ing, a day for giv­ing pres­ents to each oth­er.

Purim Established 20 Mor­de­cai re­cord­ed ­these ­events, and he sent let­ters to all the Jews through­out the prov­inc­es of King Xer­xes, near and far, 21  to have them cel­e­brate an­nu­al­ly the four­teenth and fif­teenth days of the m ­ onth of Adar 22 as the time when the Jews got re­lief from ­their en­e­mies, and as the ­month when ­their sor­row was t­ urned into joy and t­ heir mourn­ing into a day of cel­e­bra­tion. He ­wrote them to ob­serve the days as days of feast­ing and joy and giv­ing pres­ents of food to one an­oth­er and ­gifts to the poor. 23 So the Jews a ­ greed to con­tin­ue the cel­e­bra­tion they had be­gun, do­ing what Mor­de­cai had writ­ten to them.

Esther 10:3 24  For Ha­man son of Ham­me­da­tha, the Ag­ag­ite, the en­e­ my of all the Jews, had plot­ted ­against the Jews to de­stroy them and had cast the pur (that is, the lot) for t­ heir ruin and de­struc­tion. 25 But when the plot came to the k ­ ing’s at­ten­ tion, a he is­sued writ­ten or­ders that the evil s­ cheme Ha­man had de­vised a ­ gainst the Jews s­ hould come back onto his own head, and that he and his sons ­should be im­paled on ­poles. 26 (There­fore ­these days were c­ alled Pu­rim, from the word pur.) Be­cause of ev­ery­thing writ­ten in this let­ter and be­cause of what they had seen and what had hap­pened to them, 27 the Jews took it on them­selves to es­tab­lish the cus­ tom that they and t­ heir de­scen­dants and all who join them ­should with­out fail ob­serve t­ hese two days ev­ery year, in the way pre­scribed and at the time ap­point­ed. 28 These days ­should be re­mem­bered and ob­served in ev­ery gen­er­a­tion by ev­ery fam­i­ly, and in ev­ery prov­ince and in ev­ery city. And t­ hese days of Pu­rim ­should nev­er ­fail to be cel­e­brat­ed by the Jews — ​nor ­should the mem­or­ y of these days die out ­among ­their de­scen­dants. 29  So ­Queen Es­ther, daugh­ter of Ab­i­hail, ­along with Mor­ de­cai the Jew, ­wrote with full au­thor­i­ty to con­firm this sec­ ond let­ter con­cern­ing Pu­rim. 30  And Mor­de­cai sent let­ters to all the Jews in the 127 prov­inc­es of Xer­xes’ king­dom — ​ ­words of good­will and as­sur­ance  — ​ 31  to es­tab­lish ­these days of Pu­rim at ­their des­ig­nat­ed ­times, as Mor­de­cai the Jew and ­Queen Es­ther had de­creed for them, and as they had es­tab­ lished for them­selves and t­ heir de­scen­dants in re­gard to ­their ­times of fast­ing and lam­en­ta­tion. 32  Es­ther’s de­cree con­firmed ­these reg­u­la­tions ­about Pu­rim, and it was writ­ ten down in the rec­ords.

731 HOW WAS HAMAN’S CASTING OF LOTS DIFFERENT FROM THAT OF THE JEWS? (9:24) Haman used the pur (dice) to determine the fate of the Jews. Jews and other ancient ­peoples also cast lots as an impartial way to decide what course of action to take. But while Haman credited chance or fate with the outcome, the Jews trusted God to make his will known through the lots. Even while Haman trusted the pur, God determined the result (Pr 16:33) — ​for God had determined to save his chosen ­people by his mighty power. WHAT’S THE MEANING OF PURIM? (9:26) Purim is a combination of the Persian word for “lot” (pur) and the Hebrew plural ending (-im). The day was chosen by lot (3:7) originally as the day an attack was to be launched against the Jews. But in a dramatic turn of events, it became a Jewish holiday that is observed to this day. An explanation of the name was necessary because the word would not have been recognized by non-Persian Jews.

The Greatness of Mordecai

10

King Xer­xes im­posed trib­ute through­out the em­pire, to its dis­tant ­shores. 2 And all his acts of pow­er and ­might, to­geth­er with a full ac­count of the great­ness of Mor­ de­cai, whom the king had pro­moted, are they not writ­ten in the book of the an­nals of the ­kings of Me­dia and Per­sia? 3 Mor­de­cai the Jew was sec­ond in rank to King Xer­xes, pre­ em­i­nent ­among the Jews, and held in high es­teem by his many fel­low Jews, be­cause he ­worked for the good of his peo­ple and ­spoke up for the wel­fare of all the Jews.

a 25 Or when

Esther came before the king   

WHAT WAS THE BOOK OF THE ANNALS OF THE KINGS OF MEDIA AND PERSIA? (10:2) Archaeologists have not yet recovered this historical record. There is evidence in some ancient records, however, of a man — ​a minor official of Xerxes’ administration — ​who had the name Mardukaya, which is similar to the name Mordecai. HOW MUCH POWER DID MORDECAI HAVE AS SECOND IN RANK TO THE KING? (10:3) Plenty. Mordecai not only could frequently act on his own but also could enjoy the confidence and trust of the king, who relied more on him than on any of his nobles and advisers. Mordecai also had virtually unlimited opportunity to shape the policies and administration of the empire. His high position — ​similar to that of Joseph (Ge 41:43) and Daniel (Da 6:3) — ​guaranteed the welfare of the Jews while they lived in a foreign land. Once again God had provided for and protected his p ­ eople.

JOB INTRODUCTION

WHY READ THIS BOOK?

To explore the most difficult questions of life — ​questions most ­people ask at some time or another: Why is there evil in the world? Why do pain, suffering and heartache exist? Why do the righ­teous suffer? How can the just nature of an almighty God be defended in the face of evil, especially human suffering — ​ and even more particularly, the suffering of the innocent? If you’ve puzzled over such questions — ​or perhaps been disappointed by simplistic answers — ​you’ll appreciate the honest way the book of Job looks at God’s mysterious ways.

WHO WROTE THIS BOOK?

Probably an unknown Israelite, though no one knows for sure. Scholars have speculated about many possible authors: Job (though he was not an Israelite), Elihu, Moses, Solomon, Isaiah, Hezekiah or Baruch (the prophet Jeremiah’s friend).

WHEN WAS IT WRITTEN?

The cultural and historical settings seem to reflect the times of Genesis 12 – 50, the second millennium BC. Some think the story of Job was passed down orally from generation to generation and only later put into writing.

WHY WAS IT WRITTEN?

To address the question of suffering. The writer tells Job’s story in a way that allows readers to identify with his spiritual and philosophical struggles. Like a counselor to those who suffer, the writer of Job vividly illustrates the inadequacy of human logic to explain the reality and nature of evil in the world.

WHAT TO LOOK FOR IN JOB:

WHEN DID THESE THINGS HAPPEN?

Consider carefully the various voices found throughout the book. Job’s friends, for example, make profound statements — ​but they also make some classic errors in judgment. Also watch for the wide range of literary techniques used in this book: dialogue, poetry, proverbs, riddles, laments, curses and word pictures. Some parts read like court proceedings, as if Job were on trial. As you read keep in mind the context of the book as a whole. The voice of the narrator (chs. 1 – 2; 42) allows us to know things that Job and his friends did not.

2200 BC 2100 2000 1900 1800 1700 1600 1500 1400

 CREATION, FALL, FLOOD   ABRAHAM’S LIFE (C. 2166 – 1991 BC)   ISAAC’S LIFE (C. 2066 – 1886 BC)   JACOB’S LIFE (C. 2006 – 1859 BC)   JOSEPH’S LIFE (C. 1915 – 1805 BC)   HISTORICAL SETTING OF JOB (C. 1900 – 1700 BC)   MOSES’ LIFE (C. 1526 – 1406 BC) 

Job 1:19

733

In the land of Uz ­there ­lived a man ­whose name was Job. This man was blame­less and up­right; he ­feared God and ­shunned evil. 2 He had sev­en sons and ­three daugh­ters, 3 and he ­owned sev­en thou­sand ­sheep, ­three thou­sand cam­els, five hun­dred yoke of oxen and five hun­dred don­keys, and had a ­large num­ber of ser­vants. He was the great­est man ­among all the peo­ple of the East. 4 His sons used to hold ­feasts in ­their ­homes on ­their birth­days, and they ­would in­vite t­ heir ­three sis­ters to eat and d ­ rink with them. 5 When a pe­ri­od of feast­ing had run its ­course, Job ­would make ar­range­ments for them to be pu­ri­fied. Ear­ly in the morn­ing he ­would sac­ri­fice a ­burnt of­fer­ing for each of them, think­ing, “Per­haps my chil­dren have s­ inned and ­cursed God in t­ heir ­hearts.” This was ­Job’s reg­u­lar cus­tom. 6 One day the an­gels a came to pre­sent them­selves be­fore the Lord, and Sa­tan b also came with them. 7 The Lord said to Sa­tan, “Where have you come from?” Sa­tan an­swered the Lord, “From roam­ing through­out the ­earth, go­ing back and ­forth on it.” 8 Then the Lord said to Sa­tan, “Have you con­sid­ered my ser­vant Job? ­There is no one on ­earth like him; he is blame­ less and up­right, a man who ­fears God and ­shuns evil.” 9 “Does Job fear God for noth­ing?” Sa­tan re­plied. 10 “Have you not put a ­hedge ­around him and his house­hold and ev­ery­thing he has? You have ­blessed the work of his ­hands, so that his f­ locks and h ­ erds are s­ pread through­out the land. 11 But now s­ tretch out your hand and s­ trike ev­ery­thing he has, and he will sure­ly ­curse you to your face.” 12 The Lord said to Sa­tan, “Very well, then, ev­ery­thing he has is in your pow­er, but on the man him­self do not lay a fin­ger.” Then Sa­tan went out from the pres­ence of the Lord. 13 One day when ­Job’s sons and daugh­ters were feast­ing and drink­ing wine at the old­est broth­er’s ­house, 14  a mes­sen­ ger came to Job and said, “The oxen were plow­ing and the don­keys were graz­ing near­by, 15  and the Sa­be­ans at­tacked and made off with them. They put the ser­vants to the ­sword, and I am the only one who has es­caped to tell you!” 16  While he was ­still speak­ing, an­oth­er mes­sen­ger came and said, “The fire of God fell from the heav­ens and ­burned up the s­ heep and the ser­vants, and I am the only one who has es­caped to tell you!” 17  While he was ­still speak­ing, an­oth­er mes­sen­ger came and said, “The Chal­de­ans ­formed ­three raid­ing par­ties and ­swept down on your cam­els and made off with them. They put the ser­vants to the ­sword, and I am the only one who has es­caped to tell you!” 18  While he was ­still speak­ing, yet an­oth­er mes­sen­ger came and said, “Your sons and daugh­ters were feast­ing and drink­ing wine at the old­est broth­er’s ­house, 19 when sud­ den­ly a m ­ ighty wind s­ wept in from the des­ert and s­ truck the four cor­ners of the ­house. It col­lapsed on them and they

WHERE WAS THE LAND OF UZ? (1:1) A region east of Canaan, probably the land east and south of the Dead Sea — ​some of which was eventually called Edom.

Prologue

1

dit

erranean

a Se

ra

Damascus

tes

s R.

Me

ph

gri

sons of God    b 6 Hebrew satan means adversary.   

Eu

Ti

a 6 Hebrew the

LOCATION OF UZ (1:1)

R.

Jerusalem 0 0

300 km. 300 miles

UZ M O ED

Tema

WHAT WAS THE EAST? (1:3) The East refers to the region east of Canaan, often called the Near East. This area includes the modern-day countries of Jordan, Saudi Arabia, Syria, Iraq and Iran. CAN WE REPENT FOR SOMEONE ELSE? (1:5) No. In the ancient times of the patriarchs, (the setting of the book of Job), the father acted as priest for his family. Here Job served as a priest by offering sacrifices on behalf of his children. WHAT DO WE KNOW ABOUT HEAVENLY COUNCILS? (1:6) Not much, though there are other examples in the Bible (e.g., 1Ki 22:19; Ps 89:5; Jer 23:18,22). Some think this may be figurative language using images from ancient culture to describe spiritual realities in terms that humans can understand: God is King and all spiritual beings answer to him. See Why did Satan mingle with God’s angels? (2:1; p. 734). WHY DID GOD DRAW SATAN’S ATTENTION TO JOB? (1:8) The text does not reveal why, but it is clear that God held up Job as an example of a blameless servant. WAS GOD GIVING SATAN PERMISSION TO HURT JOB? (1:12) Not Job’s physical body but anything Job had. God allowed Satan to destroy Job’s wealth, family and health. But God set limits on what Satan could destroy, thus demonstrating his sovereign control. It isn’t until 2:4 – 6 that God allowed Satan to hurt Job himself (but even then Satan was not allowed to take Job’s life). WHY WOULD GOD DO THIS? (1:12) Perhaps God was giving Job a greater opportunity to honor him with his allegiance. If so, the testing of God’s servant was also a greater opportunity for God to prove his faithfulness.

734

Job 1:20

WHY DID JOB TEAR HIS CLOTHES AND SHAVE HIS HEAD? (1:20) These were symbols of grief and mourning in Job’s culture. His actions demonstrated not only his overwhelming grief but also his total resignation to God’s sovereign will. See Why did they shave their beards, tear their clothes and cut themselves? (Jer 41:5; p. 1177).

are dead, and I am the only one who has es­caped to tell you!” 20 At this, Job got up and tore his robe and s­ haved his head. Then he fell to the ­ground in wor­ship 21 and said:

WHY DID SATAN MINGLE WITH GOD’S ANGELS? (2:1) Here angels literally means the sons of God (see the NIV text note). Though hard to imagine, Satan himself was once a “son of God” created originally to serve the Lord. As a spiritual being, he came with the others to talk to God. On the other hand, some note that Satan’s purpose in coming was to accuse (see the NIV text note at 1:6). They suggest that the phrase with them means that Satan came as an intruder. See What do we know about heavenly councils? (1:6; p. 733). HOW DID SATAN INCITE GOD? (2:3) This is typical Old Testament language explaining supernatural things in human terms. However, this does not imply that God can be urged to do anything against his will. It was God, in fact, who pointed Job out to Satan (1:8; 2:3) — ​not the other way around. As it was, God used Satan’s evil intentions as an opportunity for both God and Job to prove their faithfulness to each other. See the article Is God responsible for Satan’s actions or people’s sins? (19:8 – 12; p. 753). WHAT KIND OF SORES DID JOB HAVE? (2:7 – 8) We don’t know Job’s actual ailment, but some of his symptoms, described throughout the book, suggest a combination of physical problems: disfigurement (v. 12), parasites (7:5), skin infections (7:5), hallucinations (7:14),

“Naked I came from my mother’s womb, and naked I will depart. a The Lord gave and the Lord has taken away; may the name of the Lord be praised.” 22 In all this, Job did not sin by charg­ing God with wrong­ do­ing.

2

On an­oth­er day the an­gels b came to pre­sent them­selves be­fore the Lord, and Sa­tan also came with them to pre­sent him­self be­fore him. 2 And the Lord said to Sa­tan, “Where have you come from?” Sa­tan an­swered the Lord, “From roam­ing through­out the ­earth, go­ing back and f­ orth on it.” 3 Then the Lord said to Sa­tan, “Have you con­sid­ered my ser­vant Job? ­There is no one on ­earth like him; he is blame­less and up­right, a man who f­ ears God and s­ huns evil. And he ­still main­tains his in­teg­ri­ty, ­though you in­cit­ed me ­against him to ruin him with­out any rea­son.” 4 “Skin for skin!” Sa­tan re­plied. “A man will give all he has for his own life. 5 But now s­ tretch out your hand and s­ trike his ­flesh and b ­ ones, and he will sure­ly ­curse you to your face.” 6 The Lord said to Sa­tan, “Very well, then, he is in your ­hands; but you must ­spare his life.” 7 So Sa­tan went out from the pres­ence of the Lord and af­flict­ed Job with pain­ful ­sores from the s­ oles of his feet to the ­crown of his head. 8 Then Job took a ­piece of bro­ken pot­ tery and s­ craped him­self with it as he sat a ­ mong the ash­es. a 21 Or will

return there    b 1 Hebrew the sons of God   

A R E P E O P L E J U S T PAW N S I N G O D ’ S CHESS GAME? 1:13 – 19

TOP 100

It sometimes seems that ­people are caught in events beyond their control, events maMOST-ASKED nipulated by God or Satan. They may feel forced into situations they would not choose if they were given a choice. While this seems unfair, there is another way — ​a higher way — ​to interpret the circumstances of life. We can see them as God-given opportunities to cooperate with God’s purposes and plans that allow us to participate in something far more significant than our own schemes. We are more than pawns in a chess game. We can honor Almighty God by the way we live and die. Still, many unanswered questions remain. Only God knows why dozens of bystanders had to die in this unfolding drama between Satan and God. We struggle with the fact that some who are righ­teous have short, tragic lives, while others who are wicked enjoy wealth and long life. There is one thing we can affirm, however: what seems unfair in this life will be made right in eternity. Our problems will be resolved and many of our questions answered. God has permitted Satan certain freedoms. Satan is called the prince of this world (Jn 14:30) and the ruler of the kingdom of the air (Eph 2:2), for he sometimes uses sicknesses, plagues, wicked p ­ eople and the forces of nature. Though God dealt a fatal blow to Satan through ­Jesus’ death and resurrection, Satan continues to struggle against God and will do so until the end (Ro 16:20). There are two sides to the suffering of the righ­teous: the earthly and the heavenly. The apostle Paul understood the tension of living in a corrupt world. He placed his trust in God and things eternal — ​God’s justice, mercy and love — ​not in the temporary things of this world — ​success, wealth and fame. Paul recognized that our struggle is not against flesh and blood (Eph 6:12) and took courage in knowing that our citizenship is in heaven (Php 3:20).

Job 3:16

735

9 His wife said to him, “Are you ­still main­tain­ing your in­ teg­ri­ty? ­Curse God and die!” 10 He re­plied, “You are talk­ing like a fool­ish a wom­an. ­Shall we ac­cept good from God, and not trou­ble?” In all this, Job did not sin in what he said.

emaciation (19:20), sharp pains (30:17) and fever (30:30). Job’s sores may have been boils — ​ painful bacterial infections of the skin.

11  When ­Job’s ­three ­friends, El­i­phaz the Te­man­ite, Bil­dad the Shu­hite and Zo­phar the Na­a­ma­thite, ­heard ­about all the trou­bles that had come upon him, they set out from t­ heir ­homes and met to­geth­er by agree­ment to go and sym­pa­ thize with him and com­fort him. 12 When they saw him from a dis­tance, they ­could hard­ly rec­og­nize him; they be­gan to weep a ­ loud, and they tore t­ heir r­ obes and sprin­kled dust ­ round with him for on ­their ­heads. 13 Then they sat on the g sev­en days and sev­en n ­ ights. No one said a word to him, be­cause they saw how ­great his suf­fer­ing was.

Job Speaks

3

Af­ter this, Job o ­ pened his m ­ outh and c­ ursed the day of his ­birth. 2 He said:

3 “May the day of my birth perish, and the night that said, ‘A boy is conceived!’ 4 That day — ​may it turn to darkness; may God above not care about it; may no light shine on it. 5 May gloom and utter darkness claim it once more; may a cloud settle over it; may blackness overwhelm it. 6 That night — ​may thick darkness seize it; may it not be included among the days of the year nor be entered in any of the months. 7 May that night be barren; may no shout of joy be heard in it. 8 May those who curse days b curse that day, those who are ready to rouse Leviathan. 9 May its morning stars become dark; may it wait for daylight in vain and not see the first rays of dawn, 10 for it did not shut the doors of the womb on me to hide trouble from my eyes. 11 “Why did I not perish at birth, and die as I came from the womb? 12 Why were there knees to receive me and breasts that I might be nursed? 13 For now I would be lying down in peace; I would be asleep and at rest 14 with kings and rulers of the earth, who built for themselves places now lying in ruins, 15 with princes who had gold, who filled their houses with silver. 16 Or why was I not hidden away in the ground like a stillborn child, like an infant who never saw the light of day? a 10  The

Hebrew word rendered foolish denotes moral deficiency.    the sea   

b 8 Or curse

DOES GOD SEND TROUBLE AS WELL AS GOOD? (2:10) In a sense, yes. In a different context the Lord himself said, I bring prosperity and create disaster; I, the Lord, do all these things (Isa 45:7). Some argue that God only permits or allows trouble; others say that God is so completely in control that nothing can touch his ­people without first going through his hand. Because Job trusted in God, he concluded that trouble from God was better than comfort and ease without God. He was confident that God had his best interest at heart, even though he could not understand how that could be true in his present situation. See the article Why does God send calamity? (La 3:38; p. 1211). WHERE DID JOB’S FRIENDS COME FROM? (2:11) Only the homeland of Eliphaz can be located with certainty. Teman was an Edomite city south of the Dead Sea (see Map 2 at the back of this Bible), considered a center of wisdom at that time (Jer 49:7). Bildad may have descended from the eastern tribe of Shuah, Abraham’s youngest son (Ge 25:2). Some think that Zophar the Naamathite (a word that occurs nowhere else in the Bible) came from Arabia. HOW CLOSE WERE JOB AND HIS FRIENDS? (2:11 – 13) Job and his friends may have been exceptionally close, but to sit in silent mourning for a week was also much more typical of their culture than ours. Job lived in a much slowerpaced society than ours, and hospitality was considered one of the highest virtues. WHAT DID IT MEAN FOR JOB TO CURSE THE DAY OF HIS BIRTH? (3:1) The phrase is a figure of speech — ​one full of power and poignancy that expresses deeply felt emotions. We might use the phrase, “I wish I had never been born.” Though Job never cursed God, in his despair he seems to have challenged God’s sovereign wisdom in permitting his birth (see 10:18; Jer 20:14). WHY DOES THE NARRATIVE SWITCH TO POETRY? (3:3) The author probably felt that Job’s deep emotions could best be expressed in lyrical poetry. Biblical poetry (such as the book of Psalms) typically conveys the spiritual dimensions of human feelings and the quest for a relationship with God far more poignantly than narrative techniques, which communicate facts and information within the framework of a story. WHO WOULD CURSE DAYS? (3:8) This is probably a general reference to professional sorcerers — ​like Balaam (Nu 24:1) — ​ who were believed to have the power to make a day unlucky. WHAT WAS LEVIATHAN? (3:8) The word Leviathan referred to any great water creature, such as a whale or a giant squid. But the word was also used in ancient myths to refer to a great sea monster that was

736

Job 3:17

believed to live in the oceans. Some ancient sorcerers claimed they could make Leviathan come up out of the sea and blot out the sun temporarily, causing a day to be cursed. Here, Job was referring poetically to their claim to be able to rouse Leviathan. For more on why the Bible would cite ancient mythology, see Why did God break the heads of sea monsters? (Ps 74:13 – 14; p. 852).

17 There the wicked cease from turmoil, and there the weary are at rest. 18 Captives also enjoy their ease; they no longer hear the slave driver’s shout. 19 The small and the great are there, and the slaves are freed from their owners.

IS DEATH BETTER THAN A TROUBLED LIFE? (3:10 – 16) In his misery, Job probably thought so. But the Bible’s message throughout is that life — ​ all life — ​is a gift from God. Even in terrible suffering, God’s glory can be revealed. WAS JOB SUICIDAL? (3:20 – 26) In the midst of Job’s unspeakable losses and physical pain, he said he longed for death. But he was not planning to take his own life. He was in mourning and expressing his deep sorrow that his life seemed unbearable. HOW HAD GOD HEDGED IN JOB? (3:23) Satan accused God of putting a barrier around Job to protect him (1:10). Job saw things differently — ​that God’s hedge meant there could be no escape from whatever God sent, whether protection or suffering (1:21).

20 “Why is light given to those in misery, and life to the bitter of soul, 21 to those who long for death that does not come, who search for it more than for hidden treasure, 22 who are filled with gladness and rejoice when they reach the grave? 23 Why is life given to a man whose way is hidden, whom God has hedged in? 24 For sighing has become my daily food; my groans pour out like water. 25 What I feared has come upon me; what I dreaded has happened to me. 26 I have no peace, no quietness; I have no rest, but only turmoil.”

Eliphaz

4 HOW HAD JOB HELPED OTHERS? (4:3 – 4) Job’s godly lifestyle had been an example to many. He was a respected and influential leader who gave to those in need and saw that justice was done (29:7 – 17). See also 31:13 – 22.

Then El­i­phaz the Te­man­ite re­plied:

2 “If someone ventures a word with you, will you be impatient? But who can keep from speaking? 3 Think how you have instructed many, how you have strengthened feeble hands. 4 Your words have supported those who stumbled; you have strengthened faltering knees. 5 But now trouble comes to you, and you are discouraged; it strikes you, and you are dismayed.

W H AT C A N W E L E A R N F R O M J O B ’ S F R I E N D S ? 4 : 1 Job’s friends came to console him by sharing in his grief. But they soon began to accuse him, rigidly applying general principles to Job’s specific situation. By distorting the truth in this way, Job’s friends only added to his suffering. So what are we to make of the large sections of this book that record what came from the lips of Job’s friends (15 chapters compared to 20 for Job)? How much of what they said is true? How can we tell when they distorted or misapplied the truth and arrived at a wrong conclusion? The key to a correct understanding of these passages in Job is context. Taken apart from the rest of the book (as well as the rest of the Bible), the words of Eliphaz and the others can be misleading. For example, when Eliphaz suggested that the innocent and the upright are never destroyed (v. 7), we should remember that the Bible as a whole teaches that the righ­teous may at times suffer undeserved calamities, persecutions or even death (see Lk 13:1 – 5). On the other hand, when Eliphaz said that God performs wonders that cannot be fathomed, miracles that cannot be counted (5:9), we can see that this thought is consistent with the rest of the Bible. Even Job echoed the same words (9:10). Beyond comparing what Job’s friends said with the rest of the Bible, we can learn from their faulty logic. If sin causes suffering, they reasoned, then all suffering must be caused by sin. Not so. J­ esus contradicted such simplistic explanations when he showed his disciples that some suffering comes not because of sin but to bring glory to God (Jn 9:1 – 3). We can also learn from Job’s friends that we should not pass judgment on those who suffer. Rather than attempting to ­offer short-sighted explanations, Job’s friends would have helped Job more by simply sharing his grief and admitting that they did not know all the “whys” of life.

Job 5:9

737

7 “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed? 8 As I have observed, those who plow evil and those who sow trouble reap it. 9 At the breath of God they perish; at the blast of his anger they are no more. 10 The lions may roar and growl, yet the teeth of the great lions are broken. 11 The lion perishes for lack of prey, and the cubs of the lioness are scattered.

WAS ELIPHAZ SAYING THAT THE INNOCENT NEVER DIE? (4:7 – 8) Eliphaz articulated the conventional wisdom of the day — ​that bad things don’t happen to good ­people. His rather simplistic view must have added to Job’s already intense pain. Job and his friends did not know what we know from chapters 1 – 2: bad things do happen to good p ­ eople. In fact, it is Job’s experience, recounted through the inspiration of the Spirit, that helps us to see things from this different perspective.

6 Should not your piety be your confidence and your blameless ways your hope?

12 “A word was secretly brought to me, my ears caught a whisper of it. 13 Amid disquieting dreams in the night, when deep sleep falls on people, 14 fear and trembling seized me and made all my bones shake. 15 A spirit glided past my face, and the hair on my body stood on end. 16 It stopped, but I could not tell what it was. A form stood before my eyes, and I heard a hushed voice: 17 ‘Can a mortal be more righteous than God? Can even a strong man be more pure than his Maker? 18 If God places no trust in his servants, if he charges his angels with error, 19 how much more those who live in houses of clay, whose foundations are in the dust, who are crushed more readily than a moth! 20 Between dawn and dusk they are broken to pieces; unnoticed, they perish forever. 21 Are not the cords of their tent pulled up, so that they die without wisdom?’

5

“Call if you will, but who will answer you? To which of the holy ones will you turn? 2 Resentment kills a fool, and envy slays the simple. 3 I myself have seen a fool taking root, but suddenly his house was cursed. 4 His children are far from safety, crushed in court without a defender. 5 The hungry consume his harvest, taking it even from among thorns, and the thirsty pant after his wealth. 6 For hardship does not spring from the soil, nor does trouble sprout from the ground. 7 Yet man is born to trouble as surely as sparks fly upward. 8 “But if I were you, I would appeal to God; I would lay my cause before him. 9 He performs wonders that cannot be fathomed, miracles that cannot be counted.

WHAT DID ELIPHAZ MEAN BY HIS REFERENCE TO LIONS AND GREAT LIONS? (4:10 – 11) Eliphaz was speaking here about the fate of the wicked, who are sometimes compared to lions in the Bible (Ps 7:2; 17:12; 35:17; 58:6). Like lions, the wicked are often proud and defiant, yet they are not able to stand against God if he chooses to eliminate them. DID ELIPHAZ SEE A GHOST? (4:15) Eliphaz claimed he had a dream in which he saw a spirit. The alleged vision was the basis for the advice he gave to Job. It’s worth noting that while Eliphaz’s advice contained elements of truth, God eventually rebuked him for the counsel he gave Job (42:7). The Bible does not speak of spirits of the deceased as wandering aimlessly or as being without restraint.

WHO WERE THE HOLY ONES? (5:1) This is a reference to angels, God’s servants, similar to those in the heavenly council who stand in God’s presence (1:6). WHY DID ELIPHAZ CALL JOB A FOOL? (5:2) Eliphaz accused Job of murmuring and complaining against God — ​something that only a fool would do because it would anger God even more. The term fool suggests moral weakness (see the NIV text note at 2:10); the term simple can also be translated silly. IS TROUBLE GOING TO COME NO MATTER WHAT WE DO? (5:7) In essence, yes. In a world fallen because of sin, no one can escape trouble. Some may seem to have more trouble than others, but everyone faces something difficult sooner or later. Eli­phaz made a direct connection between moral evil and physical evil — ​that trouble comes from doing wrong. That is only one explanation for suffering, however, and it wasn’t the right one for Job’s circumstances. WHY DID ELIPHAZ ADVISE JOB TO APPEAL HIS CASE TO GOD? (5:8) There is a tone of judgment rather than of concern in Eliphaz’s advice. Ironically, Job wanted to have God hear his case too (13:3). Some think Eliphaz was suggesting that God would remove Job’s troubles or show him where he had gone wrong.

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Job 5:10

HOW DO THE NEEDY HAVE A SWORD IN THEIR MOUTH? (5:15) Although the precise meaning of this phrase is unclear, Eliphaz’s intent seems to have been that God saves those who are oppressed and needy. The sword, then, may mean the threat of violence.

10 He provides rain for the earth; he sends water on the countryside. 11 The lowly he sets on high, and those who mourn are lifted to safety. 12 He thwarts the plans of the crafty, so that their hands achieve no success. 13 He catches the wise in their craftiness, and the schemes of the wily are swept away. 14 Darkness comes upon them in the daytime; at noon they grope as in the night. 15 He saves the needy from the sword in their mouth; he saves them from the clutches of the powerful. 16 So the poor have hope, and injustice shuts its mouth.

WHY DID ELIPHAZ THINK GOD WAS DISCIPLINING JOB? (5:17 – 18) This was the only explanation that fit the conventional views of the day. If Job was suffering, Eliphaz reasoned, it was clear Job had sinned and was receiving God’s judgment. See Psalm 1. WHY SIX OR SEVEN CALAMITIES? (5:19) This kind of language is common in the Old Testament — ​a number mentioned within the framework of a second number, which represented a limit or extreme. For the Hebrews, the number seven symbolized perfection or completion. The idea is that because God is able to rescue from many troubles (six), he is able to deliver from them all (seven). WHO WOULD BELIEVE THAT BAD THINGS DON’T HAPPEN TO GOOD PEOPLE? (5:27) Most everyone at that time. Eliphaz articulated the conventional wisdom of the day. His rather simplistic view (4:7 – 8) must have added to Job’s already intense pain. Job and his friends did not know what we know from chapters 1 – 2: bad things do happen to good ­people. In fact, it is Job’s experience, recounted through the inspiration of the Spirit, that helps us to see things from this different perspective. WERE JOB’S TROUBLES DUE TO GOD’S ARROWS — ​GOD’S TERRORS? (6:4) In a sense, yes. Since God allowed the troubles, he can be seen as the one ultimately responsible. What Job had difficulty seeing, as we do too, is that troubles are not always just a result of sin. Although God can use our troubles to accomplish great good (see, e.g., Ge 50:20), God is not morally responsible for Satan’s wickedness. Since the Bible teaches that God is holy (Lev 11:45) and righ­teous in all his ways (Ps 145:17), we know he does not devise evil (Jas 1:13 – 15). He cannot be made a scapegoat for Satan’s destructive activities. WHAT WAS JOB’S POINT ABOUT A BRAYING DONKEY AND A BELLOWING OX? (6:5) This is a word picture. As donkeys and oxen make noise when they have no food, Job felt he had a right to complain (that is, to make noise) about his suffering. Job said that if someone could give him an explanation for his troubles, he would stop his bellowing. But while Job was starved for words to encourage and sustain him, he received only the taste­ less accusations Eliphaz offered (v. 6). WAS JOB SUFFERING FROM DEPRESSION? (6:6 – 10) Job was despondent and deeply discouraged, as is obvious from the many things he says throughout the book — ​and as almost anyone who suffered such terrible troubles would be. But even though he experienced a variety of physical illnesses simultaneously, there is no

17 “Blessed is the one whom God corrects; so do not despise the discipline of the Almighty. a 18 For he wounds, but he also binds up; he injures, but his hands also heal. 19 From six calamities he will rescue you; in seven no harm will touch you. 20 In famine he will deliver you from death, and in battle from the stroke of the sword. 21 You will be protected from the lash of the tongue, and need not fear when destruction comes. 22 You will laugh at destruction and famine, and need not fear the wild animals. 23 For you will have a covenant with the stones of the field, and the wild animals will be at peace with you. 24 You will know that your tent is secure; you will take stock of your property and find nothing missing. 25 You will know that your children will be many, and your descendants like the grass of the earth. 26 You will come to the grave in full vigor, like sheaves gathered in season. 27 “We have examined this, and it is true. So hear it and apply it to yourself.”

Job

6

Then Job re­plied:

2 “If only my anguish could be weighed and all my misery be placed on the scales! 3 It would surely outweigh the sand of the seas — ​ no wonder my words have been impetuous. 4 The arrows of the Almighty are in me, my spirit drinks in their poison; God’s terrors are marshaled against me. 5 Does a wild donkey bray when it has grass, or an ox bellow when it has fodder? 6 Is tasteless food eaten without salt, or is there flavor in the sap of the mallow b ? 7 I refuse to touch it; such food makes me ill. a 17 Hebrew Shaddai ; here and throughout Job    b 6  The meaning of the Hebrew for this phrase is uncertain.   

Job 7:2 8 “Oh, that I might have my request, that God would grant what I hope for, 9 that God would be willing to crush me, to let loose his hand and cut off my life! 10 Then I would still have this consolation — ​ my joy in unrelenting pain — ​ that I had not denied the words of the Holy One. 11 “What strength do I have, that I should still hope? What prospects, that I should be patient? 12 Do I have the strength of stone? Is my flesh bronze? 13 Do I have any power to help myself, now that success has been driven from me? 14 “Anyone who withholds kindness from a friend forsakes the fear of the Almighty. 15 But my brothers are as undependable as intermittent streams, as the streams that overflow 16 when darkened by thawing ice and swollen with melting snow, 17 but that stop flowing in the dry season, and in the heat vanish from their channels. 18 Caravans turn aside from their routes; they go off into the wasteland and perish. 19 The caravans of Tema look for water, the traveling merchants of Sheba look in hope. 20 They are distressed, because they had been confident; they arrive there, only to be disappointed. 21 Now you too have proved to be of no help; you see something dreadful and are afraid. 22 Have I ever said, ‘Give something on my behalf, pay a ransom for me from your wealth, 23 deliver me from the hand of the enemy, rescue me from the clutches of the ruthless’? 24 “Teach me, and I will be quiet; show me where I have been wrong. 25 How painful are honest words! But what do your arguments prove? 26 Do you mean to correct what I say, and treat my desperate words as wind? 27 You would even cast lots for the fatherless and barter away your friend. 28 “But now be so kind as to look at me. Would I lie to your face? 29 Relent, do not be unjust; reconsider, for my integrity is at stake. a 30 Is there any wickedness on my lips? Can my mouth not discern malice?

7

“Do not mortals have hard service on earth? Are not their days like those of hired laborers? 2 Like a slave longing for the evening shadows, or a hired laborer waiting to be paid, a 29 Or my

righteousness still stands   

739 clear evidence that he suffered from clinical depression, the medical condition that tends to keep p ­ eople from being able to think positively. WHAT DID JOB WANT? (6:8 – 13) Job wanted to die. Since God seemed inaccessible, Job felt death was the only escape from his suffering and pain. But even more than an escape, Job wanted to remain faithful to God by not denying him while he was in his weakened condition.

WHY DID JOB CALL HIS FRIENDS UNDEPENDABLE WHEN THEY WERE SACRIFICING THEIR TIME TO SIT WITH HIM? (6:15 – 17) With their limited knowledge and experience, they were unqualified to judge Job’s situation (vv. 21,26). They were evidently more interested in defending their assumptions about sin and suffering than they were in caring for their friend and what he was feeling. Job needed the kindness of his friends (v. 14). What he got was criticism and condemnation. WHY DID JOB MENTION THESE CARAVANS AND MERCHANTS? (6:19) This is another word picture (see v. 5). Tema was an oasis in northern Arabia; Sheba was probably in southern Arabia (see Map 1 at the back of this Bible). Caravans crossed the deserts with the hope of finding an oasis so they could be refreshed and finish their journey. Just as those caravans would be distressed and disappointed (v. 20) if they didn’t find water in the place they expected, Job was distressed not to find devotion from those he had assumed would stand by him — ​his friends. WHAT DID JOB HOPE TO LEARN? (6:24) There was perhaps a touch of sarcasm in this challenge Job issued to his friends. In his mind they were as cruel as those who collected debts by making servants out of orphans or even friends (v. 27). Job wanted more than their pat answers to the question of suffering. HOW DID THEY CAST LOTS FOR THE FATHERLESS? (6:27) Job objected to his friends’ harsh advice. Casting lots in this case was a means of bartering. Job was accusing his friends of being so unfeeling that, if they had the chance, they would sell orphans into slavery, along with him, their friend. HOW IS LIFE LIKE SLAVERY? (7:1 – 2) This is another word picture (see 6:5,19). Job wanted his suffering to end. He was comparing his desire for the end of his suffering to the longing of a slave or servant for the end of the workday or, better still, for payday. A troubled life is like slavery because there seems to be no escape and the end is nowhere in sight.

740

Job 7:3

WHAT KIND OF DISEASE DID JOB HAVE? (7:5) We don’t know Job’s actual ailment, but his sores may have been boils — ​painful bacterial infections of the skin — ​which attracted parasites. See What kind of sores did Job have? (2:7 – 8; p. 734).

3 so I have been allotted months of futility, and nights of misery have been assigned to me. 4 When I lie down I think, ‘How long before I get up?’ The night drags on, and I toss and turn until dawn. 5 My body is clothed with worms and scabs, my skin is broken and festering.

WHAT IS A WEAVER’S SHUTTLE? (7:6) This is an instrument used with a loom to weave the cross (woof) threads of a piece of fabric between the (warp) threads held lengthwise in the loom. The speed with which a weaver throws the shuttle from one side to the other is a striking illustration of the brevity of life. HAD JOB GIVEN UP HOPE? (7:8 – 10) Job looked to death as his hope for relief from pain and suffering. In his despair he saw no other basis for hope in this life. DOES GOD SEND NIGHTMARES? (7:14) The Bible speaks of God’s occasional use of dreams to communicate messages. See the article Does God still speak through visions and dreams? (Da 1:17; p. 1295). Nightmares are another matter. Perhaps this is meant to be understood figuratively — ​as one of several ways Job expressed his view that God was responsible for his suffering. Job may also have been communicating that even his sleep was filled with pain and terror. CAN SOMEONE WHO TRUSTS IN GOD REALLY GET AS DISCOURAGED AS JOB WAS? (7:15 – 16) Yes, even those with great faith have moments of despair. Moses wanted to die (Nu 11:15), as did Elijah (1Ki 19:4). And Jeremiah wished he’d never been born (Jer 20:14). Job wanted release from his suffering. DOES GOD CONTINUALLY TEST US? (7:18) No, at least not in the unmerciful sense that Job was implying here. We should remember that these are the words of a deeply despondent man — ​one who saw death as preferable to life (3:17 – 22). Those whom God delivers from the depths of despair see things differently than those who have yet to experience such “valleys” in life. As to the purpose of being tested, see the article Why did testing come to Job? (23:10; p. 758). WHY COULDN’T JOB RECEIVE ANY ASSURANCE OF FORGIVENESS? (7:21) Job had no external, physical evidence that his life was approved by God. According to the views of the day, he was continually being judged. So it seemed that not only was he guilty of sin but his sacrifices and prayers had also amounted to nothing. See the article Why did testing come to Job? (23:10; p. 758). WHY ASK QUESTIONS WITH OBVIOUS ANSWERS? (8:3) Used correctly, a rhetorical question can be an effective communication tool. Bildad, however, used these questions to viciously undercut what little remaining hope Job might have had that he would receive encouragement from his “friends.” Far from sympathizing with Job, Bildad attacked him for daring to express his complaints to God.

6 “My days are swifter than a weaver’s shuttle, and they come to an end without hope. 7 Remember, O God, that my life is but a breath; my eyes will never see happiness again. 8 The eye that now sees me will see me no longer; you will look for me, but I will be no more. 9 As a cloud vanishes and is gone, so one who goes down to the grave does not return. 10 He will never come to his house again; his place will know him no more. 11 “Therefore I will not keep silent; I will speak out in the anguish of my spirit, I will complain in the bitterness of my soul. 12 Am I the sea, or the monster of the deep, that you put me under guard? 13 When I think my bed will comfort me and my couch will ease my complaint, 14 even then you frighten me with dreams and terrify me with visions, 15 so that I prefer strangling and death, rather than this body of mine. 16 I despise my life; I would not live forever. Let me alone; my days have no meaning. 17 “What is mankind that you make so much of them, that you give them so much attention, 18 that you examine them every morning and test them every moment? 19 Will you never look away from me, or let me alone even for an instant? 20 If I have sinned, what have I done to you, you who see everything we do? Why have you made me your target? Have I become a burden to you? a 21 Why do you not pardon my offenses and forgive my sins? For I will soon lie down in the dust; you will search for me, but I will be no more.”

Bildad

8

Then Bil­dad the Shu­hite re­plied:

2 “How long will you say such things? Your words are a blustering wind. 3 Does God pervert justice? Does the Almighty pervert what is right? a 20  A few manuscripts of the Masoretic Text, an ancient Hebrew scribal tradition and Septuagint; most manuscripts of the Masoretic Text I have become a burden to myself.   

Job 9:5 4 When your children sinned against him, he gave them over to the penalty of their sin. 5 But if you will seek God earnestly and plead with the Almighty, 6 if you are pure and upright, even now he will rouse himself on your behalf and restore you to your prosperous state. 7 Your beginnings will seem humble, so prosperous will your future be. 8 “Ask the former generation and find out what their ancestors learned, 9 for we were born only yesterday and know nothing, and our days on earth are but a shadow. 10 Will they not instruct you and tell you? Will they not bring forth words from their understanding? 11 Can papyrus grow tall where there is no marsh? Can reeds thrive without water? 12 While still growing and uncut, they wither more quickly than grass. 13 Such is the destiny of all who forget God; so perishes the hope of the godless. 14 What they trust in is fragile a; what they rely on is a spider’s web. 15 They lean on the web, but it gives way; they cling to it, but it does not hold. 16 They are like a well-watered plant in the sunshine, spreading its shoots over the garden; 17 it entwines its roots around a pile of rocks and looks for a place among the stones. 18 But when it is torn from its spot, that place disowns it and says, ‘I never saw you.’ 19 Surely its life withers away, b from the soil other plants grow. and  20 “Surely God does not reject one who is blameless or strengthen the hands of evildoers. 21 He will yet fill your mouth with laughter and your lips with shouts of joy. 22 Your enemies will be clothed in shame, and the tents of the wicked will be no more.”

Job

9

Then Job re­plied:

2 “Indeed, I know that this is true. But how can mere mortals prove their innocence before God? 3 Though they wished to dispute with him, they could not answer him one time out of a thousand. 4 His wisdom is profound, his power is vast. Who has resisted him and come out unscathed? 5 He moves mountains without their knowing it and overturns them in his anger. a 14  The

meaning of the Hebrew for this word is uncertain.    b 19 Or Surely all the joy it has / is that   

741

SINCE GOD DID RESTORE JOB EVENTUALLY, WERE BILDAD’S IDEAS CORRECT? (8:6 – 7) Bildad referred to a pleasant future as motivation for Job to repent of the secret evils that Bildad believed must have been present in Job’s life. Although he was correct about God blessing Job eventually, he was wrong about the core reason for Job’s suffering. Neither Bildad nor any of the other friends understood that God can be glorified by the faithful suffering of innocent believers.

WHAT DO THE GODLESS TRUST IN THAT IS FRAGILE? (8:13 – 14) The word for godless here means something like “hypocrite.” One who hopes in false pretensions or superficial appearances depends on that which is unreliable and temporary — ​ like a spider’s web.

DID BILDAD REALLY BELIEVE THAT THE BLAMELESS NEVER SUFFER AND EVILDOERS NEVER SUCCEED? (8:20) Bildad articulated the conventional wisdom of the day. His rather simplistic view must have added to Job’s already intense pain. Job and his friends did not know what we know from chapters 1 – 2: bad things do happen to good p ­ eople. In fact, it is Job’s experience, recounted through the inspiration of the Spirit, that helps us to see things from this different perspective. DID JOB CONCEDE BILDAD’S ARGUMENT? (9:2) Job was probably referring to the general idea that God is just and holy in all he does. In other words, Job conceded the overall facts of Bildad’s argument but still raised the larger question of how a person can be righ­teous in God’s sight. See the article Are we responsible for sin in our nature at birth? (25:4; p. 760). LINK (9:2,10) INNOCENCE BEFORE GOD Job echoed the earlier words of Eliphaz (see 4:17; 5:9), perhaps to counter Bildad’s simplistic explanations: “What you say is true, but what Eliphaz said is also true. No one can be righ­teous before a holy God.”

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WHAT WOULD JOB HAVE KNOWN ABOUT THE CONSTELLATIONS? (9:9) His words probably reflect the common knowledge of ancient p ­ eople and the prevailing view of astronomy at that time. Just as mountains, seas and other physical landmarks were named, ancient ­people mapped out the skies and gave names to the various combinations of stars. DOES GOD HIDE FROM US? (9:11) Sometimes it may seem so. The writers of the Psalms expressed this frustration numerous times. See Does God have a physical body? (Ps 13:1; p. 793). Job was saying that while ­people can sense God’s presence all around them and see the evidence of God’s work (vv. 5 – 10), the sovereign God of the universe is still elusive. Job was not speaking of a God who hides so much as he was expressing poetically the awesome grandeur of God. WHAT WAS RAHAB? (9:13) A mythological sea monster (the name itself means “storm”). See To what does Rahab refer? (Ps 89:10; p. 867). DID JOB THINK GOD IS VINDICTIVE? (9:17 – 18) Job was expressing frustration and despair. He believed he was right, but he had no hope in an argument with God because God is allpowerful and no one can challenge his justice. Worse to Job than all his losses was the silence of God in response to his pain. DOES GOD BLINDFOLD JUSTICE? (9:24) Job accused God of promoting injustice. He looked for fairness and held God accountable for the apparent lack of it. But life is unfair. ­People pervert justice. God may seem passive at times, leading many to cry with the psalmist, How long, Lord? (Ps 13:1). But God intervenes to right all wrongs when the time is right. He heard the cries of the Israelites in Egypt after 400 years of slavery (Ex 2:24). And because he became human and suffered unjustly, ­Jesus is intimately acquainted with the sufferings of his ­people (Heb 2:9 – 18; 4:14 – 15; 1Pe 2:19 – 24). See the article If we are treated unfairly, is God still good? (34:19; p. 771).

Job 9:6 6 He shakes the earth from its place and makes its pillars tremble. 7 He speaks to the sun and it does not shine; he seals off the light of the stars. 8 He alone stretches out the heavens and treads on the waves of the sea. 9 He is the Maker of the Bear a and Orion, the Pleiades and the constellations of the south. 10 He performs wonders that cannot be fathomed, miracles that cannot be counted. 11 When he passes me, I cannot see him; when he goes by, I cannot perceive him. 12 If he snatches away, who can stop him? Who can say to him, ‘What are you doing?’ 13 God does not restrain his anger; even the cohorts of Rahab cowered at his feet. 14 “How then can I dispute with him? How can I find words to argue with him? 15 Though I were innocent, I could not answer him; I could only plead with my Judge for mercy. 16 Even if I summoned him and he responded, I do not believe he would give me a hearing. 17 He would crush me with a storm and multiply my wounds for no reason. 18 He would not let me catch my breath but would overwhelm me with misery. 19 If it is a matter of strength, he is mighty! And if it is a matter of justice, who can challenge him b ? 20 Even if I were innocent, my mouth would condemn me; if I were blameless, it would pronounce me guilty. 21 “Although I am blameless, I have no concern for myself; I despise my own life. 22 It is all the same; that is why I say, ‘He destroys both the blameless and the wicked.’ 23 When a scourge brings sudden death, he mocks the despair of the innocent. 24 When a land falls into the hands of the wicked, he blindfolds its judges. If it is not he, then who is it? a 9 Or of

Leo    b 19  See Septuagint; Hebrew me.   

I S G O D G U I LT Y O F N E G L E C T ? 9 : 2 2 – 2 4 No. But to those who have hit bottom and feel abandoned, God might appear to be neglectful. See Does God help us out of all our troubles? (Ps 34:17; p. 812). In his despair, Job painted a horrifying — ​and incorrect — ​picture of God, saying that God afflicts for no reason (v. 17), overwhelms p ­ eople with misery (v. 18), destroys both the blameless and the wicked indiscriminately (v. 22), laughs at the despair of the innocent (v. 23) and blindfolds . . . judges so that injustice prevails (v. 24). Job’s fear of this tyrannical deity could even have forced him to confess to sins he had not committed (v. 20)! But these were the words of a despondent, discouraged Job. On the whole, Job had a higher view of God than this. The major difference between Job’s view of God and the view of God held by his friends was Job’s belief that afflictions in this life come to both the unrigh­teous and the righ­teous — ​that suffering cannot always be explained in terms of what one deserves.

Job 10:14 25 “My days are swifter than a runner; they fly away without a glimpse of joy. 26 They skim past like boats of papyrus, like eagles swooping down on their prey. 27 If I say, ‘I will forget my complaint, I will change my expression, and smile,’ 28 I still dread all my sufferings, for I know you will not hold me innocent. 29 Since I am already found guilty, why should I struggle in vain? 30 Even if I washed myself with soap and my hands with cleansing powder, 31 you would plunge me into a slime pit so that even my clothes would detest me. 32 “He is not a mere mortal like me that I might answer him, that we might confront each other in court. 33 If only there were someone to mediate between us, someone to bring us together, 34 someone to remove God’s rod from me, so that his terror would frighten me no more. 35 Then I would speak up without fear of him, but as it now stands with me, I cannot.

10

“I loathe my very life; therefore I will give free rein to my complaint and speak out in the bitterness of my soul. 2 I say to God: Do not declare me guilty, but tell me what charges you have against me. 3 Does it please you to oppress me, to spurn the work of your hands, while you smile on the plans of the wicked? 4 Do you have eyes of flesh? Do you see as a mortal sees? 5 Are your days like those of a mortal or your years like those of a strong man, 6 that you must search out my faults and probe after my sin — ​ 7 though you know that I am not guilty and that no one can rescue me from your hand? 8 “Your hands shaped me and made me. Will you now turn and destroy me? 9 Remember that you molded me like clay. Will you now turn me to dust again? 10 Did you not pour me out like milk and curdle me like cheese, 11 clothe me with skin and flesh and knit me together with bones and sinews? 12 You gave me life and showed me kindness, and in your providence watched over my spirit. 13 “But this is what you concealed in your heart, and I know that this was in your mind: 14 If I sinned, you would be watching me and would not let my offense go unpunished.

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WHAT WERE BOATS OF PAPYRUS? (9:26) They were boats made of the tall, grasslike plants that grew in marshes. The papyrus stalks were woven together and waterproofed. The basket boat that carried Moses as a baby was a smaller version (Ex 2:3). WAS JOB GUILTY UNTIL PROVEN INNOCENT? (9:29 – 31) Job’s unrelieved suffering was proof to Job’s friends that he had sinned and refused to repent. But Job was honest enough to insist he knew of nothing he had done for which he should repent. Since he was apparently being judged and knew of no way to exonerate himself before God, Job may have resigned himself to suffering. Job considered it hopeless to seek vindication when God seemed determined to hold him guilty. WHY DID JOB LONG FOR A MEDIATOR BETWEEN HIM AND GOD? (9:33 – 35) Confident of his clear conscience but seemingly unable to gain a hearing with God, Job longed for an arbitrator to decide his case with God. It was a whimsical request; Job knew there was no one to make an appeal to God on his behalf. Yet his desire for an advocate was a powerful foreshadowing of our need for a savior. WAS JOB’S REQUEST FOR AN EXPLANATION UNREASONABLE? (10:2) No. Job was not being rebellious or arrogant. He simply wanted to understand the reasons for his suffering. But the larger issue, which is not mentioned until later, is that the sovereign God can decide to withhold information from us. Though we understand the reasons behind Job’s suffering (from chs. 1 – 2), we don’t know why God thought it best to leave Job in the dark.

DOES GOD WATCH TO CATCH US SINNING? (10:13 – 14) All ­people are accountable to God (Heb 4:13), and God’s eye is on us continually — ​but not in the sense of trying to catch us doing wrong. God’s love and concern cause him to watch over us continually (see, e.g., Ps 34:15). Job’s words, however, expressed his darkest thoughts and fears. More than likely, Job did not have access to God’s written Word, which could have encouraged him with God’s watchful mercy. All Job had at that time was what he knew of God from scattered sources and his experience of suffering.

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Job 10:15 15 If I am guilty — ​woe to me! Even if I am innocent, I cannot lift my head, for I am full of shame and drowned in a my affliction. 16 If I hold my head high, you stalk me like a lion and again display your awesome power against me. 17 You bring new witnesses against me and increase your anger toward me; your forces come against me wave upon wave.

IS IT BETTER TO HAVE NEVER LIVED AT ALL THAN TO LIVE WITH TROUBLE AND SUFFERING? (10:18 – 19) In his misery, Job might have thought so. But the Bible’s message throughout is that life — ​ all life — ​is a gift from God. Even in terrible suffering, God’s glory can be revealed. WHAT DID JOB BELIEVE ABOUT THE AFTERLIFE? (10:21 – 22) Everyone in the ancient world believed in the resurrection of the dead and the existence of an afterlife — ​Job included. It’s uncertain, though, whether he thought in terms of a bodily resurrection as taught later in the New Testament (1Co 15). Job merely expressed a strong confidence that somehow, somewhere, he would meet God face to face. See Does Proverbs teach about the afterlife? (Pr 2:18; p. 927) and How did ­people in the Old Testament view resurrection? (Da 12:2; p. 1315). HOW IS LIGHT LIKE DARKNESS IN THE NEXT LIFE? (10:22) In ancient times, little was known about what happened after death. Lack of knowledge was frequently characterized as darkness; knowledge was enlightenment. The mysteries of the hereafter seemed like deep darkness to ­people in Job’s time. The land of the dead was considered as absolute night, without a hint of light. DID ZOPHAR THINK JOB MIGHT VINDICATE HIMSELF? (11:2) Zophar wasn’t worried that Job might be proven innocent of the charge of sin leveled against him. He simply didn’t want Job’s latest words to go unchallenged. He couldn’t imagine that Job was being honest with himself. Zophar regarded Job’s protests of innocence as pure mockery. DOES GOD FORGET OUR SINS? (11:6) Nothing escapes God. He sees all sins and injustices in the world (Heb 4:13). Zophar, however, seems to have been sarcastically implying that Job’s punishment would have been much worse if God had not forgotten some of his sins. In reality, though God does not forget as we understand forgetfulness, he chooses to not remember our sins and to mercifully wipe the slate clean (Isa 43:25). WHY DID ZOPHAR ACCUSE JOB OF CLAIMING TO UNDERSTAND GOD? (11:7) Zophar continued to misinterpret what Job said. Job did not claim to be able to fathom the depths of God’s mind. He knew that humanity could never comprehend the purposes of God. Job only sought an answer to why he was suffering.

18 “Why then did you bring me out of the womb? I wish I had died before any eye saw me. 19 If only I had never come into being, or had been carried straight from the womb to the grave! 20 Are not my few days almost over? Turn away from me so I can have a moment’s joy 21 before I go to the place of no return, to the land of gloom and utter darkness, 22 to the land of deepest night, of utter darkness and disorder, where even the light is like darkness.”

Zophar

11

Then Zo­phar the Na­a­ma­thite re­plied:

2 “Are all these words to go unanswered? Is this talker to be vindicated? 3 Will your idle talk reduce others to silence? Will no one rebuke you when you mock? 4 You say to God, ‘My beliefs are flawless and I am pure in your sight.’ 5 Oh, how I wish that God would speak, that he would open his lips against you 6 and disclose to you the secrets of wisdom, for true wisdom has two sides. Know this: God has even forgotten some of your sin. 7 “Can you fathom the mysteries of God? Can you probe the limits of the Almighty? 8 They are higher than the heavens above — ​what can you do? They are deeper than the depths below — ​what can you know? 9 Their measure is longer than the earth and wider than the sea. 10 “If he comes along and confines you in prison and convenes a court, who can oppose him? 11 Surely he recognizes deceivers; and when he sees evil, does he not take note? 12 But the witless can no more become wise than a wild donkey’s colt can be born human. b 13 “Yet if you devote your heart to him and stretch out your hands to him, a 15 Or and

aware of    b 12 Or wild donkey can be born tame   

Job 12:16 14 if you put away the sin that is in your hand and allow no evil to dwell in your tent, 15 then, free of fault, you will lift up your face; you will stand firm and without fear. 16 You will surely forget your trouble, recalling it only as waters gone by. 17 Life will be brighter than noonday, and darkness will become like morning. 18 You will be secure, because there is hope; you will look about you and take your rest in safety. 19 You will lie down, with no one to make you afraid, and many will court your favor. 20 But the eyes of the wicked will fail, and escape will elude them; their hope will become a dying gasp.”

Job

12

Then Job re­plied:

2 “Doubtless you are the only people who matter, and wisdom will die with you! 3 But I have a mind as well as you; I am not inferior to you. Who does not know all these things?

4 “I have become a laughingstock to my friends, though I called on God and he answered — ​ a mere laughingstock, though righteous and blameless! 5 Those who are at ease have contempt for misfortune as the fate of those whose feet are slipping. 6 The tents of marauders are undisturbed, and those who provoke God are secure — ​ those God has in his hand. a 7 “But ask the animals, and they will teach you, or the birds in the sky, and they will tell you; 8 or speak to the earth, and it will teach you, or let the fish in the sea inform you. 9 Which of all these does not know that the hand of the Lord has done this? 10 In his hand is the life of every creature and the breath of all mankind. 11 Does not the ear test words as the tongue tastes food? 12 Is not wisdom found among the aged? Does not long life bring understanding? 13 “To God belong wisdom and power; counsel and understanding are his. 14 What he tears down cannot be rebuilt; those he imprisons cannot be released. 15 If he holds back the waters, there is drought; if he lets them loose, they devastate the land. 16 To him belong strength and insight; both deceived and deceiver are his. a 6 Or those whose

god is in their own hand   

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DID ZOPHAR THINK JOB’S TROUBLES WOULD GO AWAY? (11:16) Zophar erroneously and arrogantly suggested that if Job repented, all his suffering would end. He assumed he knew the reasons for Job’s suffering, and his limited knowledge caused him to be simplistic in his solution.

WAS JOB BEING SARCASTIC? (12:2 – 3) Yes. He was fed up with Zophar’s attacks on him concerning his sins (11:6,14) and lack of wisdom (11:7,12). After being called witless (11:12), Job rose up to defend himself, using both sarcasm and logic. He was as intelligent as Zophar, and obviously Zophar did not have a corner on wisdom. You are the only ­people (v. 2) means the only p ­ eople who count in their estimation of things. HOW HAD JOB BECOME A LAUGHINGSTOCK? (12:4) Job suffered ridicule because of his horrendous personal losses. The assumption was that he suffered because of sin. In those days, the basic theology was that God blessed the righ­teous and cursed the wicked (cf. Ps 1). Job never wavered, however. He maintained his innocence throughout. HOW COULD JOB CLAIM TO BE RIGHTEOUS AND BLAMELESS? (12:4) He was not claiming absolute perfection on a par with God’s holiness. But the general tenor of his life pleased God, and his claim of righ­ teous­ness was validated by God (1:1,8). Even after calamity struck, Job worshiped God (1:20). He did not sin by cursing God for what had happened to him (1:22; 2:10). WHAT DID JOB SAY CREATURES AND THE EARTH TEACH US? (12:7 – 10) We learn from these elements of creation that we are totally dependent on God and that he is free to do as he pleases with his creation. WHY DID JOB ASK RHETORICAL QUESTIONS? (12:11 – 12) Rhetorical questions are the normal fare of skillful debaters. They contain irony and sometimes sarcasm. See Why ask questions with obvious answers? (8:3; p. 740). WHY IS GOD UNPREDICTABLE? (12:15 – 16,22 – 23) Because he is God and we are human beings with limited understanding. As Job groped for some resolution to his dilemma, he could find no integrating principle. Even so, p ­ eople who have faith in a sovereign God hold to the belief that God knows what he is doing as he works out the details of his purposes and plans.

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Job 12:17 17 He leads rulers away stripped and makes fools of judges. 18 He takes off the shackles put on by kings and ties a loincloth a around their waist. 19 He leads priests away stripped and overthrows officials long established. 20 He silences the lips of trusted advisers and takes away the discernment of elders. 21 He pours contempt on nobles and disarms the mighty. 22 He reveals the deep things of darkness and brings utter darkness into the light. 23 He makes nations great, and destroys them; he enlarges nations, and disperses them. 24 He deprives the leaders of the earth of their reason; he makes them wander in a trackless waste. 25 They grope in darkness with no light; he makes them stagger like drunkards.

13 IS IT PRESUMPTUOUS TO WANT AN AUDIENCE WITH GOD? (13:3) Not at all. That is the essence of prayer. Prayer is communication; it is our immediate access to God, and it should include our appeals as well as our worship. Because we desire answers to our why questions, we confess our ignorance and ask God for his enlightenment. Of course, it is presumptuous on our part if our purpose is to prove that we are right and God is wrong. WAS JOB TELLING HIS FRIENDS TO BE QUIET? (13:5) Yes. Sometimes, just sitting with someone who is suffering is what matters. Presence means much, while explanations seem empty. Just listening can be an act of love, and Job needed his friends to help him endure. He needed their strength and comfort, not their well-meaning attempts to offer reasons for his suffering.

IN WHAT WAY WAS JOB LAYING HIS LIFE ON THE LINE? (13:14) Job realized that any confrontation with the Almighty carried considerable risk. Suppose he pled his case and lost? Would God punish him further? Job had such an exalted view of God that he knew he was treading on dangerous ground. DID JOB BELIEVE GOD WOULD KILL HIM? (13:15) Probably not. Job was a realist who professed his hope in God no matter what the outcome. Death comes to all, but death is no reason to abandon hope in God. Job trusted God because he recognized God’s control over every detail of his life.

“My eyes have seen all this, my ears have heard and understood it. 2 What you know, I also know; I am not inferior to you. 3 But I desire to speak to the Almighty and to argue my case with God. 4 You, however, smear me with lies; you are worthless physicians, all of you! 5 If only you would be altogether silent! For you, that would be wisdom. 6 Hear now my argument; listen to the pleas of my lips. 7 Will you speak wickedly on God’s behalf ? Will you speak deceitfully for him? 8 Will you show him partiality? Will you argue the case for God? 9 Would it turn out well if he examined you? Could you deceive him as you might deceive a mortal? 10 He would surely call you to account if you secretly showed partiality. 11 Would not his splendor terrify you? Would not the dread of him fall on you? 12 Your maxims are proverbs of ashes; your defenses are defenses of clay. 13 “Keep silent and let me speak; then let come to me what may. 14 Why do I put myself in jeopardy and take my life in my hands? 15 Though he slay me, yet will I hope in him; I will surely b defend my ways to his face. 16 Indeed, this will turn out for my deliverance, for no godless person would dare come before him! 17 Listen carefully to what I say; let my words ring in your ears. a 18 Or shackles

of kings / and ties a belt    b 15 Or He will surely slay me; I have no hope  — ​/ yet I will   

Job 14:13

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18 Now that I have prepared my case, I know I will be vindicated. 19 Can anyone bring charges against me? If so, I will be silent and die. 20 “Only grant me these two things, God, and then I will not hide from you: 21 Withdraw your hand far from me, and stop frightening me with your terrors. 22 Then summon me and I will answer, or let me speak, and you reply to me. 23 How many wrongs and sins have I committed? Show me my offense and my sin. 24 Why do you hide your face and consider me your enemy? 25 Will you torment a windblown leaf ? Will you chase after dry chaff ? 26 For you write down bitter things against me and make me reap the sins of my youth. 27 You fasten my feet in shackles; you keep close watch on all my paths by putting marks on the soles of my feet. 28 “So man wastes away like something rotten, like a garment eaten by moths.

14

“Mortals, born of woman, are of few days and full of trouble. 2 They spring up like flowers and wither away; like fleeting shadows, they do not endure. 3 Do you fix your eye on them? Will you bring them a before you for judgment? 4 Who can bring what is pure from the impure? No one! 5 A person’s days are determined; you have decreed the number of his months and have set limits he cannot exceed. 6 So look away from him and let him alone, till he has put in his time like a hired laborer. 7 “At least there is hope for a tree: If it is cut down, it will sprout again, and its new shoots will not fail. 8 Its roots may grow old in the ground and its stump die in the soil, 9 yet at the scent of water it will bud and put forth shoots like a plant. 10 But a man dies and is laid low; he breathes his last and is no more. 11 As the water of a lake dries up or a riverbed becomes parched and dry, 12 so he lies down and does not rise; till the heavens are no more, people will not awake or be roused from their sleep. 13 “If only you would hide me in the grave and conceal me till your anger has passed! a 3 

Septuagint, Vulgate and Syriac; Hebrew me   

DID GOD GRANT JOB’S REQUESTS? (13:20 – 22) Job’s argument adopted a courtroom stance. He appealed to God as his judge and made two requests: the removal of God’s heavy hand from him and the end of God’s frightening terrors. Obviously, he hoped for a quick end to his suffering, but he received no such assurance from God. In that sense, his requests were not granted immediately. In due course, however, they were.

DOES GOD TORMENT PEOPLE? (13:25) No. However, sinners under the Holy Spirit’s conviction often believe God is hounding them. In the end, when they confess their sins and see their offenses against God, they are often frightened of the consequences. In this case, Job did not think the sins committed in his youth (v. 26) merited such treatment. WHY DID JOB THINK GOD WAS FOCUSING ON HIS SINS? (13:26) Job saw himself under God’s indictment. Because he had suffered so much, Job thought that God must have had a huge charge against him. It is easy when under judgment to think the judge has forgotten all the good things and picked out only the bad things. Job thought God was unfair to make such a fuss over his youthful follies. HOW WERE THE SOLES OF JOB’S FEET MARKED? (13:27) Some think ancient slave owners branded their names on the feet of their slaves. Others believe this has the more generic meaning of examine my footprints — ​that God was tracking Job’s footprints to see where he went. Either way, Job felt that he couldn’t escape God. WHAT ARE MAN’S LIMITS? (14:5) The Bible presents God as sovereign, controlling the destiny of all humanity. When it comes to moral choices, some say even those are determined. However, the prophets, ­Jesus and the apostles all appealed to ­people to make a choice to repent of sin and exercise faith. Of course, God creates the boundaries within which these choices are made. See Do we have any choice in how our lives turn out? (Ps 139:16; p. 913). DIDN’T JOB BELIEVE IN THE AFTERLIFE? (14:10 – 12) Actually, Job had great confidence in the reality of an afterlife (19:26 – 27). But he also knew that death is the last enemy (1Co 15:26) and that once you die, you can’t come back to this life again (Heb 9:27). So he spoke eloquently here of the finality of death in a fallen world.

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WHAT RENEWAL DID JOB ANTICIPATE? (14:14) Release or relief. In his depression, Job could not be consoled, so he went on asking for protection or relief from his suffering. HOW MUCH DID JOB UNDERSTAND ABOUT THE FORGIVENESS OF SIN? (14:16 – 17) Ever since Cain and Abel (Ge 4:2 – 7), ­people have understood the basic idea of substitutionary atonement — ​that for you to live, something must die in your place. That was the purpose of sacrifices for sin, which were effective only when made in faith. Job had even offered sacrifices for the forgiveness of his children’s sins (1:5), and his speeches throughout the book show that he understood forgiveness very well. But like any Old Testament character, he knew little about how Christ would die for our sins.

Job 14:14 If only you would set me a time and then remember me! 14 If someone dies, will they live again? All the days of my hard service I will wait for my renewal a to come. 15 You will call and I will answer you; you will long for the creature your hands have made. 16 Surely then you will count my steps but not keep track of my sin. 17 My offenses will be sealed up in a bag; you will cover over my sin. 18 “But as a mountain erodes and crumbles and as a rock is moved from its place, 19 as water wears away stones and torrents wash away the soil, so you destroy a person’s hope. 20 You overpower them once for all, and they are gone; you change their countenance and send them away. 21 If their children are honored, they do not know it; if their offspring are brought low, they do not see it. 22 They feel but the pain of their own bodies and mourn only for themselves.”

Eliphaz

15 HOW DID ELIPHAZ THINK JOB WAS HINDERING DEVOTION TO GOD? (15:4) He thought Job was weakening ­people’s piety because he persistently refused to acknowledge his sins. Eliphaz thought Job was a terrible example; the truly pious would confess their sins and seek God’s mercy, not ask for a hearing before God Almighty.

Then El­i­phaz the Te­man­ite re­plied:

2 “Would a wise person answer with empty notions or fill their belly with the hot east wind? 3 Would they argue with useless words, with speeches that have no value? 4 But you even undermine piety and hinder devotion to God. 5 Your sin prompts your mouth; you adopt the tongue of the crafty. 6 Your own mouth condemns you, not mine; your own lips testify against you. 7 “Are you the first man ever born? Were you brought forth before the hills? 8 Do you listen in on God’s council? Do you have a monopoly on wisdom? 9 What do you know that we do not know? What insights do you have that we do not have? 10 The gray-haired and the aged are on our side, men even older than your father. 11 Are God’s consolations not enough for you, words spoken gently to you? 12 Why has your heart carried you away, and why do your eyes flash, 13 so that you vent your rage against God and pour out such words from your mouth? 14 “What are mortals, that they could be pure, or those born of woman, that they could be righteous? a 14 Or release   

Job 15:30

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15 If God places no trust in his holy ones, if even the heavens are not pure in his eyes, 16 how much less mortals, who are vile and corrupt, who drink up evil like water! 17 “Listen to me and I will explain to you; let me tell you what I have seen, 18 what the wise have declared, hiding nothing received from their ancestors 19 (to whom alone the land was given when no foreigners moved among them): 20 All his days the wicked man suffers torment, the ruthless man through all the years stored up for him. 21 Terrifying sounds fill his ears; when all seems well, marauders attack him. 22 He despairs of escaping the realm of darkness; he is marked for the sword. 23 He wanders about for food like a vulture; he knows the day of darkness is at hand. 24 Distress and anguish fill him with terror; troubles overwhelm him, like a king poised to attack, 25 because he shakes his fist at God and vaunts himself against the Almighty, 26 defiantly charging against him with a thick, strong shield. 27 “Though his face is covered with fat and his waist bulges with flesh, 28 he will inhabit ruined towns and houses where no one lives, houses crumbling to rubble. 29 He will no longer be rich and his wealth will not endure, nor will his possessions spread over the land. 30 He will not escape the darkness; a flame will wither his shoots, and the breath of God’s mouth will carry him away.

WHO WAS GIVEN THE LAND? (15:19) The fathers of the wise men — ​meaning the patriarchs, beginning with Abraham. WHAT KIND OF TORMENT DO THE WICKED SUFFER? (15:20) Eliphaz was speaking of psychological torment — ​guilt for sin, insecurity, lack of peace, and fear of death and judgment (vv. 23 – 26; Isa 3:11; 57:21). He painted a dark picture of the inner life of the wicked. Ultimately, the wicked will be judged by God at the end of the age (Rev 20:11 – 15). WERE JOB’S TROUBLES LIKE THOSE THAT COME TO THE WICKED? (15:24 – 33) Eliphaz’s intent was to shake Job up. He painted a terrifying picture of judgment on the wicked. It was supposed to motivate Job to confess his sins. Job’s friends had already tried and convicted him, and now they pronounced judgment. Their theology was filled with many half-truths. The wicked would be punished, true enough. But that didn’t mean that Job was being punished or that he was wicked. In actual fact, Job was blameless and upright (1:1). WAS BEING FAT ASSOCIATED WITH WEALTH? (15:27) Yes, fatness in ancient Israel (and in many poor nations today) was a sign of wealth. It identified one who had more than enough food, did not have to work hard and could live a life of leisure. Most p ­ eople in the ancient Near East lived on the edge of starvation, ­eking out what they could in a harsh climate and from poor soil. Fatness, then, was a symbol of prosperity and blessing.

I S I T W R O N G T O B E A N G RY W I T H G O D ? 1 5 : 1 3 No. The problem comes when legitimate feelings of anger are not handled correctly and lead to inappropriate bitterness and rebellion, which sometimes accompany anger. The Bible realistically portrays the frustration and anger of God’s p ­ eople when things went wrong or when they could not understand why certain things happened. This was the reason for Job’s anger. He felt that not only was he being treated unjustly by God but also that he could get no explanation from him. Jonah’s anger over Nineveh’s repentance and the death of the shade-giving vine was inappropriate (Jnh 4). Twice the Lord asked him, Is it right for you to be angry? (Jnh 4:4,9). The prophet Jeremiah grew angry with God because of his persecution and the lack of response to his preaching. But he went too far when he accused God of lying (Jer 15:18). Immediately, God told him to repent and stop uttering foolish words (Jer 15:19). That is where Job ended up. Though his suffering caused many questions and anguish, he went too far when he insisted that he had a right to an explanation (Job 31:35). In the end, God spoke to Job and set him straight: God had the right to question Job, not the other way around (38:1 – 3). Job realized he had been arrogant and that his anger was unjustified. When confronted by the awesomeness of God, Job repented (42:6). Severe and sudden calamity is no more a sign of God’s disfavor than sustained prosperity indicates God’s approval and blessing. But in the next life God will balance the scales and make right all that has been perverted by sin here on the earth. God is not guilty of neglect, but he may allow suffering to accomplish his greater purposes, which are often beyond human comprehension.

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Job 15:31 31 Let him not deceive himself by trusting what is worthless, for he will get nothing in return. 32 Before his time he will wither, and his branches will not flourish. 33 He will be like a vine stripped of its unripe grapes, like an olive tree shedding its blossoms. 34 For the company of the godless will be barren, and fire will consume the tents of those who love bribes. 35 They conceive trouble and give birth to evil; their womb fashions deceit.”

Job

16

WHAT’S THE PURPOSE OF ENDLESS PAIN? (16:6) The purposes of pain are hidden in God’s wisdom. The great heroes of the Bible all seem to have suffered. Sometimes pain brought ­people — ​like Jacob, when he wrestled with God (Ge 32:22 – 30) — ​to yield their pride. Jeremiah’s unending pain and incurable wound drove him back to God’s call (Jer 15:18). Pain showed the apostle Paul that his sufficiency was in Christ (2Co 12:9 – 10). Perhaps pain’s greatest lesson is obedience learned through suffering (Heb 5:8). WAS GOD ANGRY? (16:9) Job thought so. Often we feel this way when God seems to be treating us unfairly. In reality, God was not angry with Job; God was testing him (1:8). Such subtle distinctions are hard to sort out while facing severe suffering however. In the process of refining our faith (1Pe 1:6 – 7), God often chooses to keep his purposes ­hidden. WHO WERE THESE PEOPLE? (16:10 – 11) Job’s persecutors are not named, but since Job knew God was in control of his destiny, he believed God had turned him over to them. From a human standpoint, Job’s persecutors seemed to be God’s instruments. WHAT DID PIERCED KIDNEYS AND SPILLED GALL SYMBOLIZE? (16:13) This is a poetic description of the intensity of Job’s pain. His suffering was comparable to having his internal organs cut apart. WHAT MAKES PRAYER PURE? (16:17) Pure motives. Job said his prayers were sincere — ​he was honestly seeking answers from God without ulterior motives. He was not lying to God; his heart was clean (6:28).

Then Job re­plied:

2 “I have heard many things like these; you are miserable comforters, all of you! 3 Will your long-winded speeches never end? What ails you that you keep on arguing? 4 I also could speak like you, if you were in my place; I could make fine speeches against you and shake my head at you. 5 But my mouth would encourage you; comfort from my lips would bring you relief. 6 “Yet if I speak, my pain is not relieved; and if I refrain, it does not go away. 7 Surely, God, you have worn me out; you have devastated my entire household. 8 You have shriveled me up — ​and it has become a witness; my gauntness rises up and testifies against me. 9 God assails me and tears me in his anger and gnashes his teeth at me; my opponent fastens on me his piercing eyes. 10 People open their mouths to jeer at me; they strike my cheek in scorn and unite together against me. 11 God has turned me over to the ungodly and thrown me into the clutches of the wicked. 12 All was well with me, but he shattered me; he seized me by the neck and crushed me. He has made me his target; 13 his archers surround me. Without pity, he pierces my kidneys and spills my gall on the ground. 14 Again and again he bursts upon me; he rushes at me like a warrior. 15 “I have sewed sackcloth over my skin and buried my brow in the dust. 16 My face is red with weeping, dark shadows ring my eyes; 17 yet my hands have been free of violence and my prayer is pure.

Job 18:4 18 “Earth, do not cover my blood; may my cry never be laid to rest! 19 Even now my witness is in heaven; my advocate is on high. 20 My intercessor is my friend a as my eyes pour out tears to God; 21 on behalf of a man he pleads with God as one pleads for a friend. 22 “Only a few years will pass before I take the path of no return. 1 My spirit is broken, my days are cut short, the grave awaits me. 2 Surely mockers surround me; my eyes must dwell on their hostility.

17

3 “Give me, O God, the pledge you demand. Who else will put up security for me? 4 You have closed their minds to understanding; therefore you will not let them triumph. 5 If anyone denounces their friends for reward, the eyes of their children will fail. 6 “God has made me a byword to everyone, a man in whose face people spit. 7 My eyes have grown dim with grief; my whole frame is but a shadow. 8 The upright are appalled at this; the innocent are aroused against the ungodly. 9 Nevertheless, the righteous will hold to their ways, and those with clean hands will grow stronger. 10 “But come on, all of you, try again! I will not find a wise man among you. 11 My days have passed, my plans are shattered. Yet the desires of my heart 12 turn night into day; in the face of the darkness light is near. 13 If the only home I hope for is the grave, if I spread out my bed in the realm of darkness, 14 if I say to corruption, ‘You are my father,’ and to the worm, ‘My mother’ or ‘My sister,’ 15 where then is my hope — ​ who can see any hope for me? 16 Will it go down to the gates of death? Will we descend together into the dust?”

Bildad

18

Then Bil­dad the Shu­hite re­plied:

2 “When will you end these speeches? Be sensible, and then we can talk. 3 Why are we regarded as cattle and considered stupid in your sight? 4 You who tear yourself to pieces in your anger, is the earth to be abandoned for your sake? Or must the rocks be moved from their place? a 20 Or My

friends treat me with scorn   

751 WHO PLED JOB’S CASE BEFORE GOD? (16:19) Job may have meant himself, since he appealed to God on his own behalf. Through his prayer he brought his case before God. Another view is that Job longed for — ​and expressed confidence that he would have — ​a heavenly mediator to stand between him and God. WHY DID JOB WANT A PLEDGE FROM GOD? (17:3) Job wanted assurance that he would ultimately be vindicated. As he saw his life ebbing away, he became desperate for some word of affirmation from God. WHAT WAS A BYWORD? (17:6) An object of notoriety, a nickname or term of verbal abuse. Apparently Job’s reputation, because of his severe suffering, preceded him. He was an object of scorn and ridicule. WHAT APPALLED PEOPLE SO MUCH? (17:7 – 8) The conflict between Job’s apparent innocence and his horrifying suffering. The suffering of righ­teous ­people can cause others to wonder what might befall them. In this case, their bewilderment was partly due to the physical horror of Job’s suffering and partly due to their confusion about how they thought life was supposed to work. Job’s suffering violated their theology — ​that good ­people were supposed to be blessed, while wicked ­people were supposed to be punished. HOW HAD JOB’S FRIENDS BROUGHT LIGHT? (17:12) Job may have been using sarcasm here; it was just like his friends to speak of cheer in the middle of tragedy. Or Job may have been speaking of the futility of his friends, who were trying admirably to cheer him up. WHAT HOPE IS THERE FOR THE DISCOURAGED OR DEPRESSED? (17:15) Our hope is in the reality that we are not alone. God is present with us even in the depths of our despair (Ps 139). We also need to be reminded that stretches of depression or discouragement are not permanent but only for a season, however long the season may seem. Our ultimate hope rests in God, who will one day wipe away every tear (Rev 21:4). WHY WERE JOB’S FRIENDS SO INTENT ON GETTING HIM TO COME TO HIS SENSES? (18:2) Rather than sympathizing and commiserating with him, they saw Job as their opponent in a gigantic theological debate. Determined to win, they pounded away at his faults. The issue at stake was their pride. HOW WAS JOB TEARING HIMSELF TO PIECES? (18:4) Bildad was using sarcasm, throwing Job’s words back in his face. Job had accused God of tearing him to pieces (16:9), but Bildad was trying to set the record straight. He claimed that Job was tearing himself to pieces by refusing to admit to the many charges against him.

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WHAT WAS DEATH’S FIRSTBORN? (18:13) This is a poetic description of a dreaded disease. WHAT IS THE KING OF TERRORS? (18:14) The king of terrors is death, described here in a way that is somewhat similar to Paul’s description of death in the New Testament as the last enemy (1Co 15:26). Some ancient myths portrayed death as the king of the underworld, ruling over its terrors, and Bildad may have been referring poetically to that here — ​whether or not he actually believed the myths. WHO WERE THE PEOPLE OF THE WEST AND EAST? (18:20) This is a poetic way to describe ­people everywhere. Bildad was trying to prove that Job had become a universal horror. WAS BILDAD SAYING JOB WAS AN UNBELIEVER? (18:21) What Bildad said was true generally of the wicked, but whether he meant Job specifically is not clear. He probably meant to warn Job, saying in essence, “You’d better examine your relationship with God.” WAS JOB KEEPING SCORE? (19:3) Ten times was an expression commonly used as a synonym for often or many; it was also sometimes used as a round number (Ge 31:7; Ecc 7:19). WHY IS GOD SOMETIMES SILENT WHEN WE CRY FOR HELP? (19:7) The short answer might be that God’s silence can deepen our faith. The long answer is that we don’t know; God’s silence has puzzled his ­people from the earliest times until now. God, even in his matchless love for his ­people, sometimes allows us to wait, seemingly alone. HAD JOB WORN A CROWN? (19:9) The phrase crown from my head may be a metaphor for honor. Job had fallen from a position of respect in his community to that of a homeless vagrant. His honor had been replaced by dishonor. Some have also suggested that crown may represent Job’s hair, which he had shaved off (1:20) as a symbol of great humiliation.

Job 18:5 5 “The lamp of a wicked man is snuffed out; the flame of his fire stops burning. 6 The light in his tent becomes dark; the lamp beside him goes out. 7 The vigor of his step is weakened; his own schemes throw him down. 8 His feet thrust him into a net; he wanders into its mesh. 9 A trap seizes him by the heel; a snare holds him fast. 10 A noose is hidden for him on the ground; a trap lies in his path. 11 Terrors startle him on every side and dog his every step. 12 Calamity is hungry for him; disaster is ready for him when he falls. 13 It eats away parts of his skin; death’s firstborn devours his limbs. 14 He is torn from the security of his tent and marched off to the king of terrors. 15 Fire resides a in his tent; burning sulfur is scattered over his dwelling. 16 His roots dry up below and his branches wither above. 17 The memory of him perishes from the earth; he has no name in the land. 18 He is driven from light into the realm of darkness and is banished from the world. 19 He has no offspring or descendants among his people, no survivor where once he lived. 20 People of the west are appalled at his fate; those of the east are seized with horror. 21 Surely such is the dwelling of an evil man; such is the place of one who does not know God.”

Job

19

Then Job re­plied:

2 “How long will you torment me and crush me with words? 3 Ten times now you have reproached me; shamelessly you attack me. 4 If it is true that I have gone astray, my error remains my concern alone. 5 If indeed you would exalt yourselves above me and use my humiliation against me, 6 then know that God has wronged me and drawn his net around me. 7 “Though I cry, ‘Violence!’ I get no response; though I call for help, there is no justice. 8 He has blocked my way so I cannot pass; he has shrouded my paths in darkness. 9 He has stripped me of my honor and removed the crown from my head. a 15 Or Nothing

he had remains   

Job 19:26

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10 He tears me down on every side till I am gone; he uproots my hope like a tree. 11 His anger burns against me; he counts me among his enemies. 12 His troops advance in force; they build a siege ramp against me and encamp around my tent.

DID GOD CONSIDER JOB AN ENEMY? (19:11) These are words of feeling, not fact. Job felt like an enemy of God, but God had not deserted him. We have the advantage of knowing the beginning of the story — ​that God delighted in Job (1:8; 2:3) and that Job’s actual enemy was the accuser, Satan (Rev 12:10).

13 “He has alienated my family from me; my acquaintances are completely estranged from me. 14 My relatives have gone away; my closest friends have forgotten me. 15 My guests and my female servants count me a foreigner; they look on me as on a stranger. 16 I summon my servant, but he does not answer, though I beg him with my own mouth. 17 My breath is offensive to my wife; I am loathsome to my own family. 18 Even the little boys scorn me; when I appear, they ridicule me. 19 All my intimate friends detest me; those I love have turned against me. 20 I am nothing but skin and bones; I have escaped only by the skin of my teeth. a

WHY WOULD FAMILY AND FRIENDS ABANDON ONE WHO SUFFERS? (19:13 – 20) Some p ­ eople can’t handle the intense environment; they don’t want to be around pain and suffering. It’s too uncomfortable. Others have little sympathy and hear everything as whining. Still others leave perhaps because they think the sufferer deserves what has happened.

21 “Have pity on me, my friends, have pity, for the hand of God has struck me. 22 Why do you pursue me as God does? Will you never get enough of my flesh? 23 “Oh, that my words were recorded, that they were written on a scroll, 24 that they were inscribed with an iron tool on b lead, or engraved in rock forever! 25 I know that my redeemer c lives, and that in the end he will stand on the earth. d 26 And after my skin has been destroyed, e in f my flesh I will see God; yet  a 20 Or only

by my gums    b 24 Or and    c 25 Or vindicator    d 25 Or on my grave    e 26 Or And after I awake, / though this body has been destroyed, / f then     26 Or destroyed, / apart from   

WHY DID JOB WANT HIS WORDS INSCRIBED WITH AN IRON TOOL ON LEAD? (19:24) The precise meaning of this phrase is uncertain. Apparently Job wanted his words engraved on a monument of some sort so that his case could be judged later by others whom he deemed more honest than his friends. WHOM DID JOB CONSIDER HIS REDEEMER? (19:25) Some say this person was human, others say divine. We cannot be certain. Whoever it was, Job considered himself on trial, and he was sure someone would come to his defense. This role of Job’s redeemer is similar to that of ­Jesus Christ’s in the New Testament (1Jn 2:1). Job was probably speaking of God himself. WHAT TURNED JOB’S DESPAIR INTO HOPE? (19:25) We aren’t told. After looking at the past and finding no comfort there, Job decided to look to the future. His friends were poor comforters, so his only recourse was to trust God for future vindication. Nothing had changed outwardly, but by some powerful inner dynamic, he surmounted his despair. This is a demonstration of faith — ​confidence in what we hope for and assurance about what we do not see (Heb 11:1).

I S G O D R E S P O N S I B L E F O R S ATA N ’ S A C T I O N S OR PEOPLE’S SINS? 19:8 – 12

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We know that evil exists in this world. Its origins are personified in a cruel being identiMOST-ASKED fied in the Bible as Satan (“adversary”) or the devil (“slanderer”), but this creature’s origin is never tied to the Creator who made all things good (Ge 1:31). Satan first appears in the creation story (Ge 3:1), with no explanation of how he got there or where he came from. Some think the poetic imagery of Isaiah 14, which describes the power and demise of the king of Babylon, alludes to Satan’s origins. But this is only theological speculation. A cryptic scene in the drama of Job shows Satan as part of the company of angels who presented themselves before God (Job 1:6 — ​2:7). While this being had the power to wreak havoc on Job’s life in an attempt to make him sin, Satan’s power was limited by God’s permissions and prohibitions. This limitation of Satan’s power by God is echoed by J­ esus (Lk 10:17 – 21) in the New Testament and is pictured graphically in Revelation (Rev 20:7 – 10). We also know that the Bible does not absolve humans of their guilt for sinful choices and behaviors (Jas 1:13 – 18).

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Job 19:27

WHAT DID JOB BELIEVE ABOUT THE AFTERLIFE? (19:25 – 27) Everyone in the ancient world, including Job, believed in the resurrection of the dead and the existence of an afterlife. It’s uncertain, though, whether he thought in terms of a bodily resurrection as taught later in the New Testament (1Co 15). Job merely expressed a strong confidence that somehow, somewhere, he would meet God face to face. See Does Proverbs teach about the afterlife? (Pr 2:18; p. 927) and How did ­people in the Old Testament view resurrection? (Da 12:2; p. 1315).

27 I myself will see him with my own eyes — ​I, and not another. How my heart yearns within me!

DID JOB WISH HIS FRIENDS WOULD GET WHAT HE GOT? (19:29) No. He was deeply hurt by their charges, so in a spirit of accountability, he warned them with the general principle that wrongdoers are judged. In due course they would be punished for falsely accusing him.

20

WHO THINKS THE JOY OF THE GODLESS IS BUT A MOMENT? (20:5 – 9) Zophar and other Biblical writers like James (Jas 1:11) thought so. The joy of the wicked, though, certainly doesn’t seem brief to godly ­people who are suffering. Fortunately, Scripture always points us to a larger time frame: With the Lord a day is like a thousand years, and a thousand years are like a day (2Pe 3:8; cf. Ps 90:3 – 12).

WHO MAKES THE WICKED PAY RESTITUTION? (20:10,18 – 19) Zophar seems to have been appealing to a principle of judgment, that the wicked must restore what rightfully belongs to their ­victims.

HOW COULD RIVERS FLOW WITH HONEY AND CREAM? (20:17) This is a figurative expression to picture the good life (Ps 36:8). It represents the wicked’s overwhelming abundance of good things to eat and drink. Canaan was said to be a land flowing with milk and honey (Ex 13:5).

28 “If you say, ‘How we will hound him, since the root of the trouble lies in him, a ’ 29 you should fear the sword yourselves; for wrath will bring punishment by the sword, and then you will know that there is judgment. b ”

Zophar Then Zo­phar the Na­a­ma­thite re­plied:

2 “My troubled thoughts prompt me to answer because I am greatly disturbed. 3 I hear a rebuke that dishonors me, and my understanding inspires me to reply.

4 “Surely you know how it has been from of old, ever since mankind c was placed on the earth, 5 that the mirth of the wicked is brief, the joy of the godless lasts but a moment. 6 Though the pride of the godless person reaches to the heavens and his head touches the clouds, 7 he will perish forever, like his own dung; those who have seen him will say, ‘Where is he?’ 8 Like a dream he flies away, no more to be found, banished like a vision of the night. 9 The eye that saw him will not see him again; his place will look on him no more. 10 His children must make amends to the poor; his own hands must give back his wealth. 11 The youthful vigor that fills his bones will lie with him in the dust. 12 “Though evil is sweet in his mouth and he hides it under his tongue, 13 though he cannot bear to let it go and lets it linger in his mouth, 14 yet his food will turn sour in his stomach; it will become the venom of serpents within him. 15 He will spit out the riches he swallowed; God will make his stomach vomit them up. 16 He will suck the poison of serpents; the fangs of an adder will kill him. 17 He will not enjoy the streams, the rivers flowing with honey and cream. 18 What he toiled for he must give back uneaten; he will not enjoy the profit from his trading. 19 For he has oppressed the poor and left them destitute; he has seized houses he did not build. 20 “Surely he will have no respite from his craving; he cannot save himself by his treasure. a 28  Many Hebrew manuscripts, Septuagint and Vulgate; most Hebrew manuscripts me    b 29 Or sword, / that you may come to know the Almighty    c 4 Or Adam   

Job 21:15 21 Nothing is left for him to devour; his prosperity will not endure. 22 In the midst of his plenty, distress will overtake him; the full force of misery will come upon him. 23 When he has filled his belly, God will vent his burning anger against him and rain down his blows on him. 24 Though he flees from an iron weapon, a bronze-tipped arrow pierces him. 25 He pulls it out of his back, the gleaming point out of his liver. Terrors will come over him; 26 total darkness lies in wait for his treasures. A fire unfanned will consume him and devour what is left in his tent. 27 The heavens will expose his guilt; the earth will rise up against him. 28 A flood will carry off his house, rushing waters a on the day of God’s wrath. 29 Such is the fate God allots the wicked, the heritage appointed for them by God.”

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WHEN DOES GOD SETTLE HIS ACCOUNTS WITH THE WICKED? (20:23 – 29) Zophar probably saw God settling his accounts with Job in the terrible things he had suffered. In some instances (not Job’s), God judges the wicked in this life. They reap what they sow (Gal 6:7). However, ultimate judgment, according to the New Testament, comes after death when one’s eternal destiny is settled (Mt 25:46). Then the scales of justice will be finally balanced.

Job

21

Then Job re­plied:

2 “Listen carefully to my words; let this be the consolation you give me. 3 Bear with me while I speak, and after I have spoken, mock on. 4 “Is my complaint directed to a human being? Why should I not be impatient? 5 Look at me and be appalled; clap your hand over your mouth. 6 When I think about this, I am terrified; trembling seizes my body. 7 Why do the wicked live on, growing old and increasing in power? 8 They see their children established around them, their offspring before their eyes. 9 Their homes are safe and free from fear; the rod of God is not on them. 10 Their bulls never fail to breed; their cows calve and do not miscarry. 11 They send forth their children as a flock; their little ones dance about. 12 They sing to the music of timbrel and lyre; they make merry to the sound of the pipe. 13 They spend their years in prosperity and go down to the grave in peace. b 14 Yet they say to God, ‘Leave us alone! We have no desire to know your ways. 15 Who is the Almighty, that we should serve him? What would we gain by praying to him?’ a 28 Or The b 13 Or in

possessions in his house will be carried off, / washed away    an instant   

WHY DOES THE BIBLE INCLUDE THESE ARGUMENTS BETWEEN FRIENDS? (21:1 – 3) In Hebrew culture, disputing the meaning of Scripture or of life’s events was not only acceptable but expected. To Job’s friends, truth could be found only in challenging each other’s explanations. ­People who heard this story and these arguments would think about them as explanations of not only Job’s sufferings but their own as well.

WHY ARE WICKED PEOPLE OFTEN SUCCESSFUL? (21:7 – 15) They may be smart and pragmatic in devious ways. They may know how to take advantage of p ­ eople and make shrewd decisions. Many ­people don’t view life in moral terms but see life for what they can get out of it. This kind of accomplishment is often viewed as success in contemporary society — ​but it does not negate the eternal consequences God has promised.

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Job 21:16

WHO CONTROLS THE PROSPERITY OF THE WICKED? (21:16) God does. This verse points to God’s ultimate control over the destiny of the wicked.

16 But their prosperity is not in their own hands, so I stand aloof from the plans of the wicked.

HOW IS DEATH THE GREAT EQUALIZER? (21:23 – 26) Everyone will eventually die — ​both the wicked and the righ­teous. Although our physical fate may be the same, there’s no parity after death in the spiritual realm. As Job said, Naked I came from my mother’s womb, and naked I will depart (1:20). Faith in ­Jesus is the determining factor between eternal death and eternal life (Mt 25:46).

17 “Yet how often is the lamp of the wicked snuffed out? How often does calamity come upon them, the fate God allots in his anger? 18 How often are they like straw before the wind, like chaff swept away by a gale? 19 It is said, ‘God stores up the punishment of the wicked for their children.’ Let him repay the wicked, so that they themselves will experience it! 20 Let their own eyes see their destruction; let them drink the cup of the wrath of the Almighty. 21 For what do they care about the families they leave behind when their allotted months come to an end? 22 “Can anyone teach knowledge to God, since he judges even the highest? 23 One person dies in full vigor, completely secure and at ease, 24 well nourished in body, a bones rich with marrow. 25 Another dies in bitterness of soul, never having enjoyed anything good. 26 Side by side they lie in the dust, and worms cover them both. 27 “I know full well what you are thinking, the schemes by which you would wrong me. 28 You say, ‘Where now is the house of the great, the tents where the wicked lived?’ 29 Have you never questioned those who travel? Have you paid no regard to their accounts — ​ 30 that the wicked are spared from the day of calamity, that they are delivered from b the day of wrath? 31 Who denounces their conduct to their face? Who repays them for what they have done? 32 They are carried to the grave, and watch is kept over their tombs. 33 The soil in the valley is sweet to them; everyone follows after them, and a countless throng goes c before them. 34 “So how can you console me with your nonsense? Nothing is left of your answers but falsehood!”

Eliphaz

22

Then El­i­phaz the Te­man­ite re­plied:

2 “Can a man be of benefit to God? Can even a wise person benefit him? 3 What pleasure would it give the Almighty if you were righteous? What would he gain if your ways were blameless? a 24  The

meaning of the Hebrew for this word is uncertain.    b 30 Or wicked are reserved for the day of calamity, / that they are brought forth to    c 33 Or them, / as a countless throng went   

Job 22:29 4 “Is it for your piety that he rebukes you and brings charges against you? 5 Is not your wickedness great? Are not your sins endless? 6 You demanded security from your relatives for no reason; you stripped people of their clothing, leaving them naked. 7 You gave no water to the weary and you withheld food from the hungry, 8 though you were a powerful man, owning land — ​ an honored man, living on it. 9 And you sent widows away empty-handed and broke the strength of the fatherless. 10 That is why snares are all around you, why sudden peril terrifies you, 11 why it is so dark you cannot see, and why a flood of water covers you. 12 “Is not God in the heights of heaven? And see how lofty are the highest stars! 13 Yet you say, ‘What does God know? Does he judge through such darkness? 14 Thick clouds veil him, so he does not see us as he goes about in the vaulted heavens.’ 15 Will you keep to the old path that the wicked have trod? 16 They were carried off before their time, their foundations washed away by a flood. 17 They said to God, ‘Leave us alone! What can the Almighty do to us?’ 18 Yet it was he who filled their houses with good things, so I stand aloof from the plans of the wicked. 19 The righteous see their ruin and rejoice; the innocent mock them, saying, 20 ‘Surely our foes are destroyed, and fire devours their wealth.’ 21 “Submit to God and be at peace with him; in this way prosperity will come to you. 22 Accept instruction from his mouth and lay up his words in your heart. 23 If you return to the Almighty, you will be restored: If you remove wickedness far from your tent 24 and assign your nuggets to the dust, your gold of Ophir to the rocks in the ravines, 25 then the Almighty will be your gold, the choicest silver for you. 26 Surely then you will find delight in the Almighty and will lift up your face to God. 27 You will pray to him, and he will hear you, and you will fulfill your vows. 28 What you decide on will be done, and light will shine on your ways. 29 When people are brought low and you say, ‘Lift them up!’ then he will save the downcast.

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WHY DID ELIPHAZ ACCUSE JOB OF SUCH CRIMES? (22:6 – 9) Eliphaz was on a witch hunt. He was trying to drag out of Job’s closet skeletons that weren’t there (1:8). He was still snooping for the reason for Job’s suffering.

WHEN DID JOB SAY THIS? (22:13 – 14) We don’t know. He may never have said these exact words. Perhaps Eliphaz paraphrased or summarized what he thought was the thrust of Job’s previous answers. The words Eliphaz attributed to Job convinced him that Job was stubborn, proud and unrepentant.

LINK (22:17 – 18) LEAVE US ALONE Here Eliphaz was using Job’s own words (21:14 – 16), probably to put a certain spin on Job’s theology. Job and Eliphaz seemed to agree about the prosperity of the wicked. Their difference had to do with the application of that theology. Eliphaz believed Job was guilty of some sin and should repent. Job refused to acknowledge any wrongdoing. DID ELIPHAZ OFFER GOOD ADVICE? (22:21) Yes. His advice was solid, though misdirected. It fit the general theme of obedience to God as being the best way to live. But suffering, not prosperity, is often the outcome of obedience. As far as Job was concerned, he had followed God and prospered, but now he was destitute. Eliphaz was wrong to assume that Job was to blame. CAN WE BECOME PROSPEROUS BY FOLLOWING GOD? (22:21 – 25) Yes, we can become spiritually prosperous, but not necessarily materially wealthy. In the Old Testament, the prevailing principle was that God materially prospered the righ­ teous. The New Testament teachings of ­Jesus and the apostles, however, clarify that faith and obedience bring spiritual prosperity (Jn 4:13 – 14; 1Pe 1:3 – 5) — ​along with promises of hardships (Mt 5:10 – 11; 2Ti 3:12; 1Pe 4:12).

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Job 22:30

IS GOD HEAVY-HANDED? (23:2) Though Job felt the weight of God’s hand (God’s testing of him), God is always just; he is righ­teous in all his ways (Ps 145:17). Job did not know about the discussions between God and Satan (1:8 – 12; 2:1 – 6), but his statement poetically captures the truth that God sometimes permits us to suffer (1:12). To Job’s credit, even though he felt that God’s hand [was] heavy, Job did not curse God and die (2:9). See Does God send trouble as well as good? (2:10; p. 735).

30 He will deliver even one who is not innocent, who will be delivered through the cleanness of your hands.”

WAS JOB CLAIMING INNOCENCE? (23:7) Job never claimed to be sinless, only upright. The author of the book of Job agreed: This man was blameless and upright; he feared God and shunned evil (1:1). Job knew that no hidden, heinous sin had led to his present ­calamity. Job believed if he could just pre­sent his case before God, he would be judged innocent of all charges. DOES GOD HIDE? (23:8 – 9) God is present at all times and in all places (Ps 139:7 – 12). But like Job, we all experience times when God seems far away. In suffering, we may not recognize God’s work, his ways or even his presence, though he is always with us. See Does God hide from us? (9:11; p. 742). WAS JOB’S ATTITUDE RIGHT? (23:13 – 17) Job was right that God can do whatever he wants and nobody can stop him. When the all-powerful God allows suffering in our lives, it’s understandable that we would be terrified before him (v. 15). But Job, in his great pain, was losing sight of the fact that God is also the source of our blessings (1:21; 2:10). SHOULD WE FEAR GOD’S PLANS FOR US? (23:14 – 15) Those who trust in God never need to fear his ultimate plans for us. Job was in utter agony; he had no idea when all his suffering would end. It was natural for him to feel anxious about the future. But we need to balance Job’s statement with the broader teaching in the Bible that God always has our

Job

23

Then Job re­plied:

2 “Even today my complaint is bitter; his hand a is heavy in spite of b my groaning. 3 If only I knew where to find him; if only I could go to his dwelling! 4 I would state my case before him and fill my mouth with arguments. 5 I would find out what he would answer me, and consider what he would say to me. 6 Would he vigorously oppose me? No, he would not press charges against me. 7 There the upright can establish their innocence before him, and there I would be delivered forever from my judge. 8 “But if I go to the east, he is not there; if I go to the west, I do not find him. 9 When he is at work in the north, I do not see him; when he turns to the south, I catch no glimpse of him. 10 But he knows the way that I take; when he has tested me, I will come forth as gold. 11 My feet have closely followed his steps; I have kept to his way without turning aside. 12 I have not departed from the commands of his lips; I have treasured the words of his mouth more than my daily bread. 13 “But he stands alone, and who can oppose him? He does whatever he pleases. 14 He carries out his decree against me, and many such plans he still has in store. a 2 

Septuagint and Syriac; Hebrew / the hand on me    b 2 Or heavy on me in   

WHY DID TESTING COME TO JOB? 23:10 There is no single, simple explanation for why believers undergo suffering. But the Bible offers several reasons. First, testing strengthens our character. James says, the testing of your faith produces perseverance (Jas 1:3). Painful situations produce character the same way regular exercise builds muscle tone. Peter adds that testing proves our faith is genuine (1Pe 1:7). When the heat is on, we reveal who we actually are and what we truly believe. Peter also suggests that this testing of faith gives honor to God. Remaining faithful despite prolonged agony testifies to others how much we value and trust God. Job notes that testing can rid our lives of unrefined qualities (Job 23:10). Much the way a blast furnace brings out impurities in metals, testing removes sinful attitudes in us, and we come forth as gold. The writer of Hebrews says that testing proves believers are God’s children (Heb 12:6 – 8). Every wise parent disciplines a child, in love, to help the child develop. When God brings testing, it reminds us that we are his children. Why did testing come to Job? It never occurred to Job that God was allowing the testing because he was pleased with Job: Have you considered my servant Job? There is no one on earth like him (1:8). There may be no reason behind our testing other than that God is pleased with us. He may want to reveal himself to us and others through such testing.

Job 24:19 15 That is why I am terrified before him; when I think of all this, I fear him. 16 God has made my heart faint; the Almighty has terrified me. 17 Yet I am not silenced by the darkness, by the thick darkness that covers my face.

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“Why does the Almighty not set times for judgment? Why must those who know him look in vain for such days? 2 There are those who move boundary stones; they pasture flocks they have stolen. 3 They drive away the orphan’s donkey and take the widow’s ox in pledge. 4 They thrust the needy from the path and force all the poor of the land into hiding. 5 Like wild donkeys in the desert, the poor go about their labor of foraging food; the wasteland provides food for their children. 6 They gather fodder in the fields and glean in the vineyards of the wicked. 7 Lacking clothes, they spend the night naked; they have nothing to cover themselves in the cold. 8 They are drenched by mountain rains and hug the rocks for lack of shelter. 9 The fatherless child is snatched from the breast; the infant of the poor is seized for a debt. 10 Lacking clothes, they go about naked; they carry the sheaves, but still go hungry. 11 They crush olives among the terraces a; they tread the winepresses, yet suffer thirst. 12 The groans of the dying rise from the city, and the souls of the wounded cry out for help. But God charges no one with wrongdoing. 13 “There are those who rebel against the light, who do not know its ways or stay in its paths. 14 When daylight is gone, the murderer rises up, kills the poor and needy, and in the night steals forth like a thief. 15 The eye of the adulterer watches for dusk; he thinks, ‘No eye will see me,’ and he keeps his face concealed. 16 In the dark, thieves break into houses, but by day they shut themselves in; they want nothing to do with the light. 17 For all of them, midnight is their morning; they make friends with the terrors of darkness. 18 “Yet they are foam on the surface of the water; their portion of the land is cursed, so that no one goes to the vineyards. 19 As heat and drought snatch away the melted snow, so the grave snatches away those who have sinned. a 11  The

meaning of the Hebrew for this word is uncertain.   

759 best i­nterest at heart (Jer 29:11; Ro 8:28). Job himself discovered this when God not only restored but doubled everything Job had lost (42:12).

WHY DOESN’T GOD PUT AN END TO INJUSTICE? (24:1 – 12) God does deal with the wicked, as Job himself admitted later (vv. 18 – 24). Job was simply crying out in anguish about the cruelty and unfairness he saw in the world around him. Today, we may watch the evening news and feel the same way. Eventually, though, the wicked will be judged (Ecc 12:13 – 14); God’s eyes are on their ways (Job 24:23), and they will be brought low (v. 24).

WHAT IS FODDER? (24:6) Generally a coarse feed — ​almost any kind of grain or hay — ​for animals. It likely refers to what was left in the fields after the owners had harvested their crops.

HOW WERE THE WICKED LIKE FOAM ON THE . . . WATER? (24:18) Like foam whipped by the waves, sinners will soon be gone. Some wonder why Job would say this and thereby lend force to his friends’ argument that sin reaps a swift penalty. Others suggest that Job’s point of view, more complex than that of his friends, allowed for exceptions to the general rule that the righ­teous are rewarded and the wicked are punished. Some think this may have been an expression of Job’s desire to see the wicked judged.

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DID JOB FINALLY AGREE WITH HIS FRIENDS’ VIEWPOINT? (24:24) Job’s friends had argued that suffering is God’s punishment for wickedness (22:15 – 16). They therefore reasoned that since Job was suffering, he must have committed some evil. Here, Job only agreed with his friends that at some point evil ­people are cut off like heads of grain. Job refused to grant that his suffering was proof of his own guilt, however. There had to be another reason, though for the moment, he didn’t know what it was. WHAT WAS A SHUHITE? (25:1) Little is known about the Shuhite tribe. Abraham and his concubine Keturah had a son named Shuah (Ge 25:2; 1Ch 1:32). Shuah and his brothers went to the land of the east (Ge 25:6). Bildad was likely from that area, which carried the original settler’s name. WHAT ARE GOD’S FORCES? (25:3) The term refers to armed troops; it could mean angels or other heavenly armies (Mt 26:53), or it could mean the military forces of nations, which are ultimately under God’s control. The point is that God possesses the resources to carry out his orders and defeat his enemies (Isa 45:6). ARE PEOPLE ONLY MAGGOTS OR WORMS? (25:6) In comparison to the holy power and majesty of God, humans seem like little more than lowly insects. But it’s important not to confuse our limited human faculties with our value to God. Our value to God is inestimable given God’s willingness to give his Son to die for our sins (Jn 3:16).

Job 24:20 20 The womb forgets them, the worm feasts on them; the wicked are no longer remembered but are broken like a tree. 21 They prey on the barren and childless woman, and to the widow they show no kindness. 22 But God drags away the mighty by his power; though they become established, they have no assurance of life. 23 He may let them rest in a feeling of security, but his eyes are on their ways. 24 For a little while they are exalted, and then they are gone; they are brought low and gathered up like all others; they are cut off like heads of grain. 25 “If this is not so, who can prove me false and reduce my words to nothing?”

Bildad

25

Then Bil­dad the Shu­hite re­plied:

2 “Dominion and awe belong to God; he establishes order in the heights of heaven. 3 Can his forces be numbered? On whom does his light not rise? 4 How then can a mortal be righteous before God? How can one born of woman be pure? 5 If even the moon is not bright and the stars are not pure in his eyes, 6 how much less a mortal, who is but a maggot — ​ a human being, who is only a worm!”

Job

26

Then Job re­plied:

2 “How you have helped the powerless! How you have saved the arm that is feeble! 3 What advice you have offered to one without wisdom! And what great insight you have displayed! 4 Who has helped you utter these words? And whose spirit spoke from your mouth?

A R E W E R E S P O N S I B L E F O R S I N I N O U R N AT U R E AT   B I R T H ? 2 5 : 4 How can mere mortals prove their innocence before God? (9:2) is probably the most important question in life. The answer is clear: no one can claim personal righ­teous­ness equal to God’s purity. Paul recognized that all have sinned and fall short of the glory of God (Ro 3:23). The problem is, we are born in a sinful condition due to Adam’s sin (Ge 3:6 – 7; Ro 5:12). David described this “original sin” (as some refer to it), saying, Surely I was sinful at birth, sinful from the time my mother conceived me (Ps 51:5). But isn’t it unfair? How can we be held accountable for something we inherit? The problem with such questions is that we, too, have sinned. The question instead should be, What do we do with the sinful nature we inherit? Do we indulge it? Or do we trust in the way God has provided to overcome it? Through faith in the saving work of J­esus Christ on the cross, God gives us a brand new nature with a righ­teous standing before him. This is how we take responsibility for our sins.

Job 27:15

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5 “The dead are in deep anguish, those beneath the waters and all that live in them. 6 The realm of the dead is naked before God; a lies uncovered. Destruction  7 He spreads out the northern skies over empty space; he suspends the earth over nothing. 8 He wraps up the waters in his clouds, yet the clouds do not burst under their weight. 9 He covers the face of the full moon, spreading his clouds over it. 10 He marks out the horizon on the face of the waters for a boundary between light and darkness. 11 The pillars of the heavens quake, aghast at his rebuke. 12 By his power he churned up the sea; by his wisdom he cut Rahab to pieces. 13 By his breath the skies became fair; his hand pierced the gliding serpent. 14 And these are but the outer fringe of his works; how faint the whisper we hear of him! Who then can understand the thunder of his power?”

DO THE DEAD SUFFER? (26:5) Yes, although it’s uncertain whether Job, with his perspective in ancient times, had any idea of how much those who have died suffer (see Mt 13:42; Mk 9:47 – 48). When Job said, The dead are in deep anguish, he probably meant that even the spirits of the dead must tremble before God’s majesty. Thus, Job was challenging Bildad, saying that Bildad didn’t go far enough in describing God’s awesome power (25:2 – 6). Not only the heavens and the earth but even the shadowy world of the dead bow to God’s dominion. See the article Where are the dead? (1Th 4:14; p. 1760).

Job’s Final Word to His Friends

27

And Job con­tin­ued his dis­course:

2 “As surely as God lives, who has denied me justice, the Almighty, who has made my life bitter, 3 as long as I have life within me, the breath of God in my nostrils, 4 my lips will not say anything wicked, and my tongue will not utter lies. 5 I will never admit you are in the right; till I die, I will not deny my integrity. 6 I will maintain my innocence and never let go of it; my conscience will not reproach me as long as I live. 7 “May my enemy be like the wicked, my adversary like the unjust! 8 For what hope have the godless when they are cut off, when God takes away their life? 9 Does God listen to their cry when distress comes upon them? 10 Will they find delight in the Almighty? Will they call on God at all times? 11 “I will teach you about the power of God; the ways of the Almighty I will not conceal. 12 You have all seen this yourselves. Why then this meaningless talk? 13 “Here is the fate God allots to the wicked, the heritage a ruthless man receives from the Almighty: 14 However many his children, their fate is the sword; his offspring will never have enough to eat. 15 The plague will bury those who survive him, and their widows will not weep for them. a 6 Hebrew Abaddon   

HOW CAN THE REALM OF THE DEAD AND DESTRUCTION BE NAKED? (26:6) Job was simply saying that even in the lowest and darkest regions of creation, God still sees everything. WHY DID JOB TALK ABOUT NATURE? (26:7 – 14) To emphasize God’s enormous power. The unending vastness of the sky, the clouds that carry immeasurable volumes of water, the dazzling brilliance of the horizon and the fury of the raging sea — ​all these are but a whis­ per (v. 14) of God’s overwhelming strength (Ro 1:20). WHAT WAS THE GLIDING SERPENT? (26:13) Ancient Near Eastern stories told of the sea monster Rahab (v. 12) and Leviathan the glid­ ing serpent (Isa 27:1). In the Bible, these monsters poetically symbolize the forces of nature that wreak havoc on the earth (Isa 27:1). This verse declares that God is more powerful than the wildest force nature can unleash. See To what does Rahab refer? (Ps 89:10; p. 867). WHY WOULD A JUST GOD DENY JUSTICE? (27:1 – 2) Ultimately, God does not deny justice, though he sometimes delays it. Job desperately wanted God to establish his innocence in the sight of his friends (which God later did) and restore his losses (which God later did). But Job had to wait for God’s timing. While he waited, Job, in his despair, could not see how God could be just. But Job did not completely abandon faith in God. Later he affirmed that God will judge the wicked (vv. 13 – 23). WHAT IS THE BREATH OF GOD? (27:3) This refers to life itself. Job was, in effect, saying, “as long as I live.” The creation account tells us God breathed into Adam the breath of life (Ge 2:7). If God withdrew his life-sustaining breath from creation, it would perish at once (34:14 – 15). IS IT OKAY TO PRAY AGAINST OUR ENEMIES? (27:7) Not for their harm. Not everything a Bible character said or did is to be imitated. The psalmists and others prayed against their enemies, but that doesn’t mean we should. See the article If we are treated unfairly, is God still good? (34:19; p. 771). ­Jesus taught that we should love our enemies and pray for them (Mt 5:44). See the article Is it right to pray for revenge? (Ps 58:6 – 8; p. 835); see also Should we pray for God’s judgment to fall on sinners? (Ps 140:10; p. 914).

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Job 27:16

WILL THE RIGHTEOUS GET THE RICHES OF THE WICKED? (27:13 – 17) Yes, although not always immediately or personally. Job was describing a general principle — ​a way that God’s justice operates in life. A wicked person often engages in conduct that brings about his own death or destruction. The righ­teous, who do not engage in such conduct, usually do not experience early death or destruction. Of course, general rules don’t apply in every case.

16 Though he heaps up silver like dust and clothes like piles of clay, 17 what he lays up the righteous will wear, and the innocent will divide his silver. 18 The house he builds is like a moth’s cocoon, like a hut made by a watchman. 19 He lies down wealthy, but will do so no more; when he opens his eyes, all is gone. 20 Terrors overtake him like a flood; a tempest snatches him away in the night. 21 The east wind carries him off, and he is gone; it sweeps him out of his place. 22 It hurls itself against him without mercy as he flees headlong from its power. 23 It claps its hands in derision and hisses him out of his place.”

WHAT’S SO BAD ABOUT AN EAST WIND? (27:21) The east wind, or sirocco, is a blistering wind off the desert. It was the mighty wind that collapsed the house where Job’s children were feasting (1:19).

Interlude: Where Wisdom Is Found

WHY THIS LECTURE ON MINING ORE? (28:1 – 11) Job was making a comparison. He was saying, in effect, “Though it is extremely difficult to mine iron or copper, humans have managed it. But it is much harder to mine wisdom and understanding (v. 12). Only God can do that (v. 23).” Job was pointing out how hard it is to become wise and that wisdom can be found only with God. (Interestingly, archaeologists have discovered that mining operations were conducted in regions throughout the Near East as far back as 4500 BC.)

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There is a mine for silver and a place where gold is refined. 2 Iron is taken from the earth, and copper is smelted from ore. 3 Mortals put an end to the darkness; they search out the farthest recesses for ore in the blackest darkness. 4 Far from human dwellings they cut a shaft, in places untouched by human feet; far from other people they dangle and sway. 5 The earth, from which food comes, is transformed below as by fire; 6 lapis lazuli comes from its rocks, and its dust contains nuggets of gold. 7 No bird of prey knows that hidden path, no falcon’s eye has seen it. 8 Proud beasts do not set foot on it, and no lion prowls there. 9 People assault the flinty rock with their hands and lay bare the roots of the mountains. 10 They tunnel through the rock; their eyes see all its treasures. 11 They search a the sources of the rivers and bring hidden things to light. 12 But where can wisdom be found? Where does understanding dwell? 13 No mortal comprehends its worth; it cannot be found in the land of the living. 14 The deep says, “It is not in me”; the sea says, “It is not with me.” 15 It cannot be bought with the finest gold, nor can its price be weighed out in silver. 16 It cannot be bought with the gold of Ophir, with precious onyx or lapis lazuli. 17 Neither gold nor crystal can compare with it, nor can it be had for jewels of gold. a 11 

Septuagint, Aquila and Vulgate; Hebrew They dam up   

Job 29:14

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18 Coral and jasper are not worthy of mention; the price of wisdom is beyond rubies. 19 The topaz of Cush cannot compare with it; it cannot be bought with pure gold. 20 Where then does wisdom come from? Where does understanding dwell? 21 It is hidden from the eyes of every living thing, concealed even from the birds in the sky. 22 Destruction a and Death say, “Only a rumor of it has reached our ears.” 23 God understands the way to it and he alone knows where it dwells, 24 for he views the ends of the earth and sees everything under the heavens. 25 When he established the force of the wind and measured out the waters, 26 when he made a decree for the rain and a path for the thunderstorm, 27 then he looked at wisdom and appraised it; he confirmed it and tested it. 28 And he said to the human race, “The fear of the Lord — ​that is wisdom, and to shun evil is understanding.”

Job’s Final Defense

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Job con­tin­ued his dis­course:

2 “How I long for the months gone by, for the days when God watched over me, 3 when his lamp shone on my head and by his light I walked through darkness! 4 Oh, for the days when I was in my prime, when God’s intimate friendship blessed my house, 5 when the Almighty was still with me and my children were around me, 6 when my path was drenched with cream and the rock poured out for me streams of olive oil. 7 “When I went to the gate of the city and took my seat in the public square, 8 the young men saw me and stepped aside and the old men rose to their feet; 9 the chief men refrained from speaking and covered their mouths with their hands; 10 the voices of the nobles were hushed, and their tongues stuck to the roof of their mouths. 11 Whoever heard me spoke well of me, and those who saw me commended me, 12 because I rescued the poor who cried for help, and the fatherless who had none to assist them. 13 The one who was dying blessed me; I made the widow’s heart sing. 14 I put on righteousness as my clothing; justice was my robe and my turban. a 22 Hebrew Abaddon   

WHY IS IT WISE TO BE AFRAID OF GOD? (28:28) The fear of the Lord does not mean merely cowering in terror before a powerful deity. It means living in reverence and respect before a holy God. Until we recognize that God is terrifyingly powerful and gloriously holy, we will never have a strong enough incentive to halt sinful choices and behavior — ​in other words, live wisely. See the article Should we live in terror of God? (Pr 1:7; p. 924). DOES GOD EVER STOP WATCHING OVER US? (29:2) Job thought so. He longed for the days when God watched over [him]. But God always watches over those who love and trust him (Ps 145:20), even when they are not aware of his care. We are tempted during extended suffering to think, as Job did, that God has turned his back on us. We can resist that temptation only by choosing to trust the Word of God in spite of appearances. WHO WOULD WANT CREAM ON THEIR PATH? (29:6) In Job’s day, cream was a scarce luxury. This phrase is a poetic way of saying that God had once blessed Job so abundantly that even life’s sweetest luxuries were as common as the dirt he walked on. WHY WOULD SOMEONE SIT IN THE PUBLIC SQUARE? (29:7) In ancient Near Eastern cities, the public square was the place of official government business. It compares to a courthouse or city hall today. Job’s seat indicated his position of influence. WHY WAS SILENCE A SIGN OF RESPECT? (29:9 – 10) Some ancient cultures required ­people to literally hold their hands over their mouths to show respect and honor for the ruler. It was the custom in Job’s day to remain quiet until the leading official had spoken. We follow much the same protocol today when a presiding judge enters a courtroom or the president of the United States appears to make a public statement. Silence recognizes the importance of the authority figure. WAS JOB BRAGGING ABOUT HIS GOOD DEEDS? (29:12 – 17) Job was not boasting but explaining why he used to be honored (vv. 7 – 11) and lamenting what he had lost. He had used his power and influence to help p ­ eople in need. While other officials may have used their position to pad their wallets or their power base, Job had used his office to serve.

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Job 29:15 15 I was eyes to the blind and feet to the lame. 16 I was a father to the needy; I took up the case of the stranger. 17 I broke the fangs of the wicked and snatched the victims from their teeth.

WHAT WAS JOB’S GLORY? (29:20) The word glory here refers to the honor given to an individual. Job had been considered the greatest man among all the p ­ eople of the East (1:3), and he had thought he would enjoy that honor for a long time.

WHOM WAS JOB ATTACKING? (30:1 – 8) The outcasts of society. Now even they taunted and humiliated poor Job, adding further insult to his unbearable injuries.

WHAT ARE SALT HERBS AND THE ROOT OF THE BROOM BUSH? (30:4) These are barely edible leaves and roots that the outcasts of society were forced to eat because they were too poor to afford better food. The fact that ­people who had to eat such terrible things were mocking Job as inferior to them is a measure of how low Satan’s trials had brought Job in the eyes of others. WHY CALL THEM A BASE AND NAMELESS BROOD? (30:8) This refers to the ancestry of Job’s new tormentors. Perhaps the worst insult of Job’s day was to put down a person’s family or ancestry. Job was saying that his new tormentors were so low that they lacked even the dignity of a family name. It’s also possible that Job was simply referring to an unnamed mob or tribe of ­people. HOW HAD GOD UNSTRUNG JOB’S BOW? (30:11) The bow and arrow, a premier weapon and hunting tool in Job’s time, was a symbol of strength. A bow without a bowstring was useless, so this phrase means that God allowed Job to become weak and humiliated. All the former trappings of Job’s might, reputation and honor had been stripped from him.

18 “I thought, ‘I will die in my own house, my days as numerous as the grains of sand. 19 My roots will reach to the water, and the dew will lie all night on my branches. 20 My glory will not fade; the bow will be ever new in my hand.’ 21 “People listened to me expectantly, waiting in silence for my counsel. 22 After I had spoken, they spoke no more; my words fell gently on their ears. 23 They waited for me as for showers and drank in my words as the spring rain. 24 When I smiled at them, they scarcely believed it; the light of my face was precious to them. a 25 I chose the way for them and sat as their chief; I dwelt as a king among his troops; I was like one who comforts mourners.

30

“But now they mock me, men younger than I, whose fathers I would have disdained to put with my sheep dogs. 2 Of what use was the strength of their hands to me, since their vigor had gone from them? 3 Haggard from want and hunger, they roamed b the parched land in desolate wastelands at night. 4 In the brush they gathered salt herbs, and their food c was the root of the broom bush. 5 They were banished from human society, shouted at as if they were thieves. 6 They were forced to live in the dry stream beds, among the rocks and in holes in the ground. 7 They brayed among the bushes and huddled in the undergrowth. 8 A base and nameless brood, they were driven out of the land. 9 “And now those young men mock me in song; I have become a byword among them. 10 They detest me and keep their distance; they do not hesitate to spit in my face. 11 Now that God has unstrung my bow and afflicted me, they throw off restraint in my presence. 12 On my right the tribe d attacks; they lay snares for my feet, they build their siege ramps against me. a 24  The

meaning of the Hebrew for this clause is uncertain.    b 3 Or gnawed    meaning of the Hebrew for this word is uncertain.   

c 4 Or fuel    d 12  The

Job 31:6

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13 They break up my road; they succeed in destroying me. ‘No one can help him,’ they say. 14 They advance as through a gaping breach; amid the ruins they come rolling in. 15 Terrors overwhelm me; my dignity is driven away as by the wind, my safety vanishes like a cloud. 16 “And now my life ebbs away; days of suffering grip me. 17 Night pierces my bones; my gnawing pains never rest. 18 In his great power God becomes like clothing to me a; he binds me like the neck of my garment. 19 He throws me into the mud, and I am reduced to dust and ashes. 20 “I cry out to you, God, but you do not answer; I stand up, but you merely look at me. 21 You turn on me ruthlessly; with the might of your hand you attack me. 22 You snatch me up and drive me before the wind; you toss me about in the storm. 23 I know you will bring me down to death, to the place appointed for all the living. 24 “Surely no one lays a hand on a broken man when he cries for help in his distress. 25 Have I not wept for those in trouble? Has not my soul grieved for the poor? 26 Yet when I hoped for good, evil came; when I looked for light, then came darkness. 27 The churning inside me never stops; days of suffering confront me. 28 I go about blackened, but not by the sun; I stand up in the assembly and cry for help. 29 I have become a brother of jackals, a companion of owls. 30 My skin grows black and peels; my body burns with fever. 31 My lyre is tuned to mourning, and my pipe to the sound of wailing.

31

“I made a covenant with my eyes not to look lustfully at a young woman. 2 For what is our lot from God above, our heritage from the Almighty on high? 3 Is it not ruin for the wicked, disaster for those who do wrong? 4 Does he not see my ways and count my every step?

5 “If I have walked with falsehood or my foot has hurried after deceit — ​ 6 let God weigh me in honest scales and he will know that I am blameless — ​ a 18 

Hebrew; Septuagint power he grasps my clothing   

HOW HAD GOD BECOME LIKE CLOTHING? (30:18) Here Job was talking about how he couldn’t escape the many miseries that afflicted him. Since God had allowed these miseries to happen, it was as if God was “all over him” — ​like clothing is over one’s body — ​giving him no chance of relief or escape from his suffering. DOES GOD REFUSE TO ANSWER A HELPLESS PERSON’S CRY? (30:20) Job was not the only person to feel that God does not answer prayer (Ps 22:2). But God does not ignore the cries of the afflicted (Ps 9:12). He does hear and will answer. As Job discovered later, God’s answer was “wait.” God’s timing is different than ours, and often when we think he is saying “no,” he is saying “not yet.”

IN WHAT WAY WAS JOB BLACKENED? (30:28) Job may have had some kind of wasting disease, accompanied by fever (v. 30), that changed his normal complexion to an unnatural pigment. Or perhaps the scabs from his sores (2:7 – 8) had changed his coloring.

HOW DID JOB MAKE A COVENANT WITH HIS EYES? (31:1) Job had sworn a solemn promise not to use his eyes to feed lust in his life. He wisely recognized that resisting temptation involves an act of the will. WHY DID JOB ASK FOR JUDGMENT? (31:5 – 8) Job invoked the most serious oath a person in his time could swear. If he had lied, cheated someone or stolen, Job said, God should judge him without mercy and allow terrible consequences to befall him. Other “if . . . then . . .” statements follow and were Job’s last, desperate attempt to prove his innocence.

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Job 31:7 7 if my steps have turned from the path, if my heart has been led by my eyes, or if my hands have been defiled, 8 then may others eat what I have sown, and may my crops be uprooted.

WAS JOB WILLING TO LET ANOTHER MAN TAKE HIS WIFE? (31:9 – 12) Job did not want that at all. In the ancient world, one type of feared curse was the loss of beloved family members as a punishment (Lev 26:22; Dt 28:18,59). Job was saying here that if he were guilty of serious sin against God, as his comforters had suggested, then he might in theory be subject to a curse such as losing his wife.

9 “If my heart has been enticed by a woman, or if I have lurked at my neighbor’s door, 10 then may my wife grind another man’s grain, and may other men sleep with her. 11 For that would have been wicked, a sin to be judged. 12 It is a fire that burns to Destruction a; it would have uprooted my harvest.

WHAT WAS JOB SAYING HERE ABOUT SOCIAL CLASSES? (31:13 – 15) Job had always cared for the needy and the lowly — ​he had already been practicing ­Jesus’ future command to love your neighbor as yourself (Mt 22:39). This meant that he treated his employees fairly and even-handedly, because he knew they were fellow creatures of God. They were no different than he was in God’s eyes, regardless of their earthly social status.

13 “If I have denied justice to any of my servants, whether male or female, when they had a grievance against me, 14 what will I do when God confronts me? What will I answer when called to account? 15 Did not he who made me in the womb make them? Did not the same one form us both within our mothers? 16 “If I have denied the desires of the poor or let the eyes of the widow grow weary, 17 if I have kept my bread to myself, not sharing it with the fatherless — ​ 18 but from my youth I reared them as a father would, and from my birth I guided the widow — ​ 19 if I have seen anyone perishing for lack of clothing, or the needy without garments, 20 and their hearts did not bless me for warming them with the fleece from my sheep, 21 if I have raised my hand against the fatherless, knowing that I had influence in court, 22 then let my arm fall from the shoulder, let it be broken off at the joint. a 12 Hebrew Abaddon   

I S I T O K AY T O S W E A R A N O AT H A G A I N S T O U R S E LV E S ? 3 1 : 1 – 4 0 Through this entire chapter, Job called down great harm on himself — ​broken arms, farm calamities, even death — ​if he had sinned. Should we follow his example? The answer can be found if we understand something of Job’s society. In Job’s era they did not have lie-detector tests or contracts written in triplicate. The only way they could prove their innocence was to swear an oath. Thus, oath taking was permitted, and even God was said to swear oaths (Dt 7:8). But the Old Testament strictly warns against abusing oaths. Since some p ­ eople said, “I swear by God,” when they weren’t telling the truth, God warned not to swear falsely by [his] name (Lev 19:12). Other passages warn ­people to either fulfill the vows they make or not make vows at all (Ecc 5:4 – 6). In the New Testament, ­Jesus raised the stakes: We should live lives of such integrity that we shouldn’t have to use oaths to prove our truthfulness. Instead, we should be able to simply say yes or no and leave it at that (Mt 5:33 – 37; see Jas 5:12). Following these passages, some Chris­tians refuse to take oaths in court; other Chris­tians permit such oaths as long as their statements are truthful. Today, there is no reason to call down harm upon ourselves in order to prove we are telling the truth.

Job 32:5 23 For I dreaded destruction from God, and for fear of his splendor I could not do such things. 24 “If I have put my trust in gold or said to pure gold, ‘You are my security,’ 25 if I have rejoiced over my great wealth, the fortune my hands had gained, 26 if I have regarded the sun in its radiance or the moon moving in splendor, 27 so that my heart was secretly enticed and my hand offered them a kiss of homage, 28 then these also would be sins to be judged, for I would have been unfaithful to God on high. 29 “If I have rejoiced at my enemy’s misfortune or gloated over the trouble that came to him — ​ 30 I have not allowed my mouth to sin by invoking a curse against their life — ​ 31 if those of my household have never said, ‘Who has not been filled with Job’s meat?’ — ​ 32 but no stranger had to spend the night in the street, for my door was always open to the traveler — ​ 33 if I have concealed my sin as people do, a by hiding my guilt in my heart 34 because I so feared the crowd and so dreaded the contempt of the clans that I kept silent and would not go outside — ​ 35 (“Oh, that I had someone to hear me! I sign now my defense — ​let the Almighty answer me; let my accuser put his indictment in writing. 36 Surely I would wear it on my shoulder, I would put it on like a crown. 37 I would give him an account of my every step; I would present it to him as to a ruler.) — ​ 38 “if my land cries out against me and all its furrows are wet with tears, 39 if I have devoured its yield without payment or broken the spirit of its tenants, 40 then let briers come up instead of wheat and stinkweed instead of barley.” The ­words of Job are end­ed.

Elihu

32

So ­these ­three men ­stopped an­swer­ing Job, be­cause he was righ­teous in his own eyes. 2 But Eli­hu son of Bar­a­kel the Bu­zite, of the fam­i­ly of Ram, be­came very an­gry with Job for jus­ti­fy­ing him­self rath­er than God. 3 He was also an­gry with the ­three ­friends, be­cause they had ­found no way to re­fute Job, and yet had con­demned him. b 4  Now Eli­hu had wait­ed be­fore speak­ing to Job be­cause they were old­er than he. 5 But when he saw that the t­ hree men had noth­ing more to say, his an­ger was aroused. a 33 Or as Adam

did    b 3  Masoretic Text; an ancient Hebrew scribal tradition Job, and so had condemned God   

767 IS FEAR OF PUNISHMENT A GOOD MOTIVATOR? (31:23) While love for God is a powerful enticement to live a godly life, so is the sobering truth that God is a holy and just God who does not leave sin unpunished. Do not be deceived: God cannot be mocked. A man reaps what he sows (Gal 6:7). It is better to do good out of fear than not to do it at all, though ideally one’s motivations should be positive. WHY DID JOB CONNECT THE SUN AND THE MOON WITH WEALTH AS SOMETHING TO BE JUDGED? (31:24 – 28) Putting trust in either one is idolatry. If we base our security on either our wealth or our horoscope, we are unfaithful to God on high (v. 28). God alone deserves our faith and trust, and he will not share his glory with either gold or the galaxies (Isa 42:8). WHAT WAS A KISS OF HOMAGE? (31:27) Job was referring to the ancient worship of the entities of the heavens (v. 26). In western Asia, sun worship included offering a kiss with the hand — ​what we would call “throwing a kiss” — ​to the sun. DID JOB PUT HIS DEFENSE IN WRITING? (31:35) Job may have actually put his signature to a document that detailed the arguments for his innocence. But more probably he was speaking symbolically. WHY DIDN’T JOB BLAME SATAN FOR HIS SUFFERING? (31:35) The challenge between God and Satan was hidden from Job. Furthermore, Job understood that God is sovereign and thus from God comes all good and all pain (Dt 32:39; Isa 45:7). Job was convinced that he had done nothing to merit such unspeakable loss, so he demanded an explanation from the only one who could give it — ​God. WHO WAS JOB’S ACCUSER? (31:35) The context suggests Job was referring to God. God had not actually accused Job of anything. In fact, only Satan, the adversary (see NIV text note at 1:6), had accused Job. He had charged that Job followed God only because it benefited him — ​therefore, Job’s faith in God was really self-serving. But in his pain, Job assumed that God was against him. Why else would God have allowed these calamities? HOW DO YOU PAY FARMLAND FOR ITS YIELD? (31:39) Payment does not go to the land itself but to those who have worked to produce its harvest. Job claimed that he had never sinned by underpaying laborers for their hard work. WHO WAS ELIHU? (32:2) The last of Job’s challengers to appear. He was the only one with a Hebrew name; it means “He is my God.” He was a Buzite — ​a descendant of Abraham’s nephew Buz (Ge 22:20 – 21). WHAT MADE ELIHU ANGRY? (32:2 – 5) Elihu was furious for two reasons. First, Job claimed that he was innocent and that God had no reason for punishing him. That claim

768 called God’s character into question. Second, Job’s friends had mishandled the debate and lost the argument: not one of you has proved Job wrong; none of you has answered his ar­ guments (v. 12). HOW OLD WAS ELIHU COMPARED TO JOB’S OTHER FRIENDS? (32:6) He was significantly younger, perhaps by several decades. Job’s children were all adults living in their own homes (1:4), and Job and his comforters were probably what we would call “senior citizens” in light of their accumulated wealth and wisdom. Elihu showed his youthful impatience, anger, and lack of wisdom and respect by thinking he had a right to tell both Job and his comforters that they were all wrong.

DOES THIS MEAN THAT JOB WON THE DEBATE? (32:12) Elihu thought Job’s three friends had failed miserably in refuting Job’s argument that he was innocent. But Elihu didn’t concede that Job was innocent, only that Job’s friends had failed in their strategy and tactics. WHAT DID ELIHU SAY THAT WAS DIFFERENT FROM WHAT THE OTHERS HAD SAID? (32:14) Elihu had a better understanding of God’s grace and mercy than the other three had. He believed Job’s suffering was an act of discipline intended to point him back to righ­teous­ness: God does all these things to a person . . . to turn them back from the pit, that the light of life may shine on them (33:29 – 30). It was a good insight, but it didn’t apply to Job. Job was suffering not for his sin but for his righ­teous­ness. HOW WAS ELIHU LIKE BOTTLED-UP WINE? (32:19) Wine, as it ferments, gives off gases that can burst a container. In a similar way, Elihu said that his anger and agitation had been bottled up and building up inside him. His zeal to defend God’s character was a pressure that had to be relieved by speaking.

WHY DID ELIHU SPEND SO MUCH TIME DEFENDING HIS RIGHT TO SPEAK? (33:2 – 7) Elihu was the youngest of Job’s four friends, and it was considered disrespectful for a man under 30 to express his opinion in the presence of his elders. Even though the three older friends already had asserted their seniority (15:10), Elihu felt compelled to speak because he believed that Job and the others were misrepresenting God.

Job 32:6 6 So Eli­hu son of Bar­a­kel the Bu­zite said: “I am young in years, and you are old; that is why I was fearful, not daring to tell you what I know. 7 I thought, ‘Age should speak; advanced years should teach wisdom.’ 8 But it is the spirit a in a person, the breath of the Almighty, that gives them understanding. 9 It is not only the old b who are wise, not only the aged who understand what is right. 10 “Therefore I say: Listen to me; I too will tell you what I know. 11 I waited while you spoke, I listened to your reasoning; while you were searching for words, 12 I gave you my full attention. But not one of you has proved Job wrong; none of you has answered his arguments. 13 Do not say, ‘We have found wisdom; let God, not a man, refute him.’ 14 But Job has not marshaled his words against me, and I will not answer him with your arguments. 15 “They are dismayed and have no more to say; words have failed them. 16 Must I wait, now that they are silent, now that they stand there with no reply? 17 I too will have my say; I too will tell what I know. 18 For I am full of words, and the spirit within me compels me; 19 inside I am like bottled-up wine, like new wineskins ready to burst. 20 I must speak and find relief; I must open my lips and reply. 21 I will show no partiality, nor will I flatter anyone; 22 for if I were skilled in flattery, my Maker would soon take me away.

33

“But now, Job, listen to my words; pay attention to everything I say. 2 I am about to open my mouth; my words are on the tip of my tongue. 3 My words come from an upright heart; my lips sincerely speak what I know. 4 The Spirit of God has made me; the breath of the Almighty gives me life. 5 Answer me then, if you can; stand up and argue your case before me. 6 I am the same as you in God’s sight; I too am a piece of clay. 7 No fear of me should alarm you, nor should my hand be heavy on you. a 8 Or Spirit ;

also in verse 18    b 9 Or many; or great   

Job 33:30 8 “But you have said in my hearing — ​ I heard the very words — ​ 9 ‘I am pure, I have done no wrong; I am clean and free from sin. 10 Yet God has found fault with me; he considers me his enemy. 11 He fastens my feet in shackles; he keeps close watch on all my paths.’ 12 “But I tell you, in this you are not right, for God is greater than any mortal. 13 Why do you complain to him that he responds to no one’s words a ? 14 For God does speak — ​now one way, now another — ​ though no one perceives it. 15 In a dream, in a vision of the night, when deep sleep falls on people as they slumber in their beds, 16 he may speak in their ears and terrify them with warnings, 17 to turn them from wrongdoing and keep them from pride, 18 to preserve them from the pit, their lives from perishing by the sword. b 19 “Or someone may be chastened on a bed of pain with constant distress in their bones, 20 so that their body finds food repulsive and their soul loathes the choicest meal. 21 Their flesh wastes away to nothing, and their bones, once hidden, now stick out. 22 They draw near to the pit, and their life to the messengers of death. c 23 Yet if there is an angel at their side, a messenger, one out of a thousand, sent to tell them how to be upright, 24 and he is gracious to that person and says to God, ‘Spare them from going down to the pit; I have found a ransom for them — ​ 25 let their flesh be renewed like a child’s; let them be restored as in the days of their youth’ — ​ 26 then that person can pray to God and find favor with him, they will see God’s face and shout for joy; he will restore them to full well-being. 27 And they will go to others and say, ‘I have sinned, I have perverted what is right, but I did not get what I deserved. 28 God has delivered me from going down to the pit, and I shall live to enjoy the light of life.’ 29 “God does all these things to a person — ​ twice, even three times — ​ 30 to turn them back from the pit, that the light of life may shine on them. a 13 Or that

he does not answer for any of his actions    b 18 Or from crossing the river    c 22 Or to the place of the dead   

769 WAS ELIHU RIGHT? WAS JOB JUSTIFYING HIMSELF? (33:8 – 9) Though Elihu did not quote Job word for word, he did accurately summarize Job’s statement in 13:23 – 27. However, though Job believed he was innocent, he was not claiming to be sinless. On several occasions, in fact, Job admitted he was a sinner (7:21; 13:26). Job only wanted his day in court so that he could prove that his suffering was unjust. In the end, God stood behind Job. IS IT WRONG TO COMPLAIN TO GOD? (33:13) See the article Is it okay to argue with God? (Hab 2:1; p. 1381). WHAT GOOD DOES IT DO FOR GOD TO SPEAK IF NO ONE RECOGNIZES WHEN HE SPEAKS? (33:13 – 14) Elihu stated that ­people may not realize when God is speaking to them but that God can turn them from wrongdoing (v. 17) even when his voice is not recognized. It is sometimes hard to hear God’s voice in the busyness of life, but God always hears our concerns, even when he seems silent or hidden. HOW DID GOD WARN AGAINST DOING WRONG? (33:14 – 17) According to Elihu, God spoke in numerous ways, including in dreams and visions, to frighten p ­ eople away from wrongdoing. God sent Abimelek and Laban such dreams (Ge 20:3; 31:24). DOES GOD STILL SPEAK IN DREAMS AND VISIONS? (33:15) See the article Does God still speak through visions and dreams? (Da 1:17; p. 1295). HOW CAN WE BE CHASTENED BY PAIN? (33:19) Pain has a way of focusing our attention on God and leading us to examine ourselves. As in Job’s case, suffering is not always punitive or corrective; sometimes it is used to instruct. It is wrong to call all suffering the judgment of God; the Lord’s final rebuke of three of Job’s friends is proof of that (42:7 – 9). See Luke 13:1 – 5 for ­Jesus’ warning against making such facile judgments. DO ANGELS DEFEND US BEFORE GOD? (33:23 – 24) It is ironic that the exact opposite of Elihu’s claim occurred in the prologue. There, a fallen angel approached God and accused God’s blameless servant. Job would have gladly accepted an angelic mediator to present his case before God (9:33). However, the New Testament tells us there is one God and one mediator between God and mankind, the man Christ ­Jesus (1Ti 2:5). WASN’T ELIHU MERELY ECHOING THE WRONG IDEAS OF JOB’S OTHER FRIENDS? (33:27) Like the others, Elihu believed that Job was suffering for some wrong he had committed. However, Elihu, unlike the others, made concessions for God’s mercy. If Job would only take responsibility for whatever had brought these difficulties on him, then he would find grace. Contrary to Eliphaz, Elihu believed that a supernatural mediator could speak on Job’s behalf.

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WHY DID ELIHU WANT JOB CLEARED? (33:32) The other three friends seemed interested only in quieting Job and defending God’s right to punish the wicked. Elihu was concerned about justice — ​not only clearing Job but also clearing up the negative view of God that had been presented so far. Elihu believed that God is gracious and would redeem Job if he repented.

WHY DID ELIHU SAY JOB DRANK SCORN LIKE WATER? (34:7) Scorn is open and unqualified contempt for a person or thing. Elihu accused Job of indulging in his scorn for God like a parched man in the desert takes in water. WHY DID ELIHU ACCUSE JOB OF ASSOCIATING WITH EVILDOERS? (34:8) Although Elihu was more merciful than the others in his rebuke of Job, he held many of the same assumptions. Since Job, in his bitterness, claimed that it was useless to attempt to please God, Elihu assumed Job’s attitude reflected an association with evil men. Because Job had railed against the activities of evil men (ch. 24), it is unlikely he associated with such ­people; instead, he made sure to stand aloof from the plans of the wicked (21:16). WHY WAS IT UNTHINKABLE THAT GOD WOULD DO WRONG? (34:12 – 17) Elihu argued that God doesn’t do wrong because he freely chose to govern the world — ​ it wasn’t forced on him. His love is evident in his giving and sustaining life. His love guarantees that he will do right in ruling the world.

Job 33:31 31 “Pay attention, Job, and listen to me; be silent, and I will speak. 32 If you have anything to say, answer me; speak up, for I want to vindicate you. 33 But if not, then listen to me; be silent, and I will teach you wisdom.”

34

Then Eli­hu said:

2 “Hear my words, you wise men; listen to me, you men of learning. 3 For the ear tests words as the tongue tastes food. 4 Let us discern for ourselves what is right; let us learn together what is good. 5 “Job says, ‘I am innocent, but God denies me justice. 6 Although I am right, I am considered a liar; although I am guiltless, his arrow inflicts an incurable wound.’ 7 Is there anyone like Job, who drinks scorn like water? 8 He keeps company with evildoers; he associates with the wicked. 9 For he says, ‘There is no profit in trying to please God.’ 10 “So listen to me, you men of understanding. Far be it from God to do evil, from the Almighty to do wrong. 11 He repays everyone for what they have done; he brings on them what their conduct deserves. 12 It is unthinkable that God would do wrong, that the Almighty would pervert justice. 13 Who appointed him over the earth? Who put him in charge of the whole world?

HOW MUCH DOES THE BIBLE EXPLAIN ABOUT THE AFTERLIFE? 33:28 – 30

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There is actually very little explanation in the Bible about the afterlife. In Old Testament MOST-ASKED times, ­people focused on living good lives. A few Old Testament passages acknowledge that p ­ eople lived on in some form after death (1Sa 28:11 – 19; Job 19:23 – 29), but there is no clear mention of resurrected life or a fully renewed creation with eternal existence. It was with J­ esus’ resurrection and ascension that his followers and subsequent theologians began to inquire more deliberately into what happens after we die. J­ esus’ resurrection was a key theme of the early Chris­tian message (Ac 2:1 – 47; 17:29 – 31; 23:6). It was also a main cause of confusion in the early Thessalonian congregation. Their question was, If J­ esus was raised from the dead, why did others still die, and what would happen to them if they were no longer living when J­ esus returned from heaven? Paul’s answer to the Thessalonians’ question (1Th 4:13 – 18) and his later letter to the Corinthian church (1Co 15:12 – 57) helped shape Chris­tian teaching about the afterlife. His letters emphasize that the living ­Jesus will return to earth one day to punish sin, destroy evil and its effects, restore the glory of creation and raise back to life those who trusted in him during their lives. Those who are resurrected to eternal life will be cleansed and perfected; they will know an intimacy with God that eludes us now. These ideas are more fully expressed in the final chapters of the Bible (Rev  21:1 – 7; 22:1 – 5,12 – 14).

Job 34:29

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14 If it were his intention and he withdrew his spirit a and breath, 15 all humanity would perish together and mankind would return to the dust. 16 “If you have understanding, hear this; listen to what I say. 17 Can someone who hates justice govern? Will you condemn the just and mighty One? 18 Is he not the One who says to kings, ‘You are worthless,’ and to nobles, ‘You are wicked,’ 19 who shows no partiality to princes and does not favor the rich over the poor, for they are all the work of his hands? 20 They die in an instant, in the middle of the night; the people are shaken and they pass away; the mighty are removed without human hand.

HOW WAS ELIHU’S PHILOSOPHY DIFFERENT FROM THAT OF ELIPHAZ, BILDAD AND ZOPHAR? (34:16 – 28) Job’s three friends had argued that life is fair and that Job must have sinned to have suffered so much. Job argued that life is unfair in a fallen world and that he didn’t do anything to justify such terrible suffering as punishment. Elihu said that all four of them were wrong. He thought the purpose of suffering is discipline in advance — ​it isn’t necessarily a punishment for sins already committed, but it may be a way of keeping a person from getting into future sin by keeping that person humble (unlike Job, who Elihu thought was far too confident about himself).

21 “His eyes are on the ways of mortals; he sees their every step. 22 There is no deep shadow, no utter darkness, where evildoers can hide. 23 God has no need to examine people further, that they should come before him for judgment. 24 Without inquiry he shatters the mighty and sets up others in their place. 25 Because he takes note of their deeds, he overthrows them in the night and they are crushed. 26 He punishes them for their wickedness where everyone can see them, 27 because they turned from following him and had no regard for any of his ways. 28 They caused the cry of the poor to come before him, so that he heard the cry of the needy. 29 But if he remains silent, who can condemn him? If he hides his face, who can see him?

WHY IS GOD SILENT AND HIDDEN AT TIMES? (34:29) The silence of God is a difficult thing for a suffering person to endure. Why would God remain hidden when his comforting presence is needed the most? Perhaps because the answer to a person’s suffering is so complex that the person could not understand it; instead, God silently sustains the person through the pain. Or perhaps the answer is so simple that God leads the person to discover the answer for himself or herself by remaining silent. WHY DO GODLESS RULERS GOVERN IF GOD INDEED IS IN CONTROL? (34:29 – 30) Elihu claimed that God would keep the godless from ruling. We know, however, that God does allow some evil ­people to attain positions of authority. ­Jesus told Pontius Pilate, You would have no power over me if it were not given to you from above (Jn 19:11). Perhaps God allows the godless to rule to test the loyalty of those who claim to follow him. But even when the wicked rule, God remains in control.

a 14 Or Spirit   

I F W E A R E T R E AT E D U N FA I R LY, I S G O D STILL GOOD? 34:19

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Because of the intrusion of sin and evil into our world, it seems to us that life is often not MOST-ASKED fair or just (Ps 73:3 – 12). Events occur that we do not cause or desire, and all our best efforts are not able to produce perfect results. Yet the Bible consistently declares that God is good, fair and just (Ps 9:7 – 12; 101:1; 145:1 – 21; 1Th 1:5 – 7; Rev 19:1 – 2,11). Sometimes we find this truth difficult to grasp because of the complexity of this world and its evils. We have limited ability to clearly interpret it. But once we have spiritual insight about the truth, we can conform our behaviors more fully to reflect God’s fairness, goodness and righ­teous­ness (Php 4:8 – 9). Even when things happen that contradict our expressed efforts and knowledge of God’s ultimate designs, we can have confidence that God’s purposes will prevail (2Co 3:7 — ​5:10); he will restore the fortunes of earth and humankind to his original desires (2Pe 3:13). Both Peter (1Pe 1:6 – 7; 2:19 – 25) and Paul (Ro 8:18 – 39) insisted that when we experience unfairness in life, we are gaining insights into what ­Jesus went through. We are also learning how to hope for the fullness of God’s goodness to renew our world.

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Job 34:30 Yet he is over individual and nation alike, 30 to keep the godless from ruling, from laying snares for the people. 31 “Suppose someone says to God, ‘I am guilty but will offend no more. 32 Teach me what I cannot see; if I have done wrong, I will not do so again.’ 33 Should God then reward you on your terms, when you refuse to repent? You must decide, not I; so tell me what you know.

WAS JOB REBELLING AGAINST GOD? (34:37) No. Elihu, in his ignorance, was looking for some explanation for Job’s suffering. Job was actually rebelling against injustice in his life, not against God himself. By demanding his day in court, Job was complaining that God was allowing the injustices against him to go unanswered. Other Biblical figures, such as Jeremiah and Habakkuk, similarly expressed their disappointment in God without denying him.

DOES SIN AFFECT GOD? (35:6) In the Bible, God’s relationship with ­people is often described as a marriage. When a man or woman sins against God, God is deeply troubled (cf. Ge 6:5 – 6). Here, however, Elihu was emphasizing the transcendence of God’s character. He said that man’s actions do not change God. WHAT KIND OF PRAYER WAS ELIHU DESCRIBING? (35:12 – 13) Elihu was claiming that the prayers of the wicked and arrogant are not heard by God. (This was part of Elihu’s argument that God did not respond to Job because Job refused to admit his guilt.) The Bible teaches that God will not respond to the prayers of his ­people if they harbor sin in their lives (Isa 1:11 – 15). See the article When does God refuse to hear our prayers? (Jer 11:11; p. 1128). DOES GOD IGNORE US WHEN WE QUESTION HIS WAYS? (35:12 – 13) God ignores p ­ eople who ask questions in an arrogant and insulting manner. Job never sinned against God with his words. He complained bitterly, but he never blamed God for his situation. As can be seen in God’s eventual reply to Job, God did not withdraw from Job because of his questioning. The same was true of the prophets Jeremiah and Habakkuk when they complained to God.

34 “Men of understanding declare, wise men who hear me say to me, 35 ‘Job speaks without knowledge; his words lack insight.’ 36 Oh, that Job might be tested to the utmost for answering like a wicked man! 37 To his sin he adds rebellion; scornfully he claps his hands among us and multiplies his words against God.”

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Then Eli­hu said:

2 “Do you think this is just? You say, ‘I am in the right, not God.’ 3 Yet you ask him, ‘What profit is it to me, a and what do I gain by not sinning?’ 4 “I would like to reply to you and to your friends with you. 5 Look up at the heavens and see; gaze at the clouds so high above you. 6 If you sin, how does that affect him? If your sins are many, what does that do to him? 7 If you are righteous, what do you give to him, or what does he receive from your hand? 8 Your wickedness only affects humans like yourself, and your righteousness only other people. 9 “People cry out under a load of oppression; they plead for relief from the arm of the powerful. 10 But no one says, ‘Where is God my Maker, who gives songs in the night, 11 who teaches us more than he teaches b the beasts of the earth and makes us wiser than c the birds in the sky?’ 12 He does not answer when people cry out because of the arrogance of the wicked. 13 Indeed, God does not listen to their empty plea; the Almighty pays no attention to it. 14 How much less, then, will he listen when you say that you do not see him, that your case is before him and you must wait for him, a 3 Or you    b 10,11 Or night,

/ 11who teaches us by    c 11 Or us wise by   

Job 36:21

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15 and further, that his anger never punishes and he does not take the least notice of wickedness. a 16 So Job opens his mouth with empty talk; without knowledge he multiplies words.”

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Eli­hu con­tin­ued:

2 “Bear with me a little longer and I will show you that there is more to be said in God’s behalf. 3 I get my knowledge from afar; I will ascribe justice to my Maker. 4 Be assured that my words are not false; one who has perfect knowledge is with you. 5 “God is mighty, but despises no one; he is mighty, and firm in his purpose. 6 He does not keep the wicked alive but gives the afflicted their rights. 7 He does not take his eyes off the righteous; he enthrones them with kings and exalts them forever. 8 But if people are bound in chains, held fast by cords of affliction, 9 he tells them what they have done — ​ that they have sinned arrogantly. 10 He makes them listen to correction and commands them to repent of their evil. 11 If they obey and serve him, they will spend the rest of their days in prosperity and their years in contentment. 12 But if they do not listen, they will perish by the sword b and die without knowledge. 13 “The godless in heart harbor resentment; even when he fetters them, they do not cry for help. 14 They die in their youth, among male prostitutes of the shrines. 15 But those who suffer he delivers in their suffering; he speaks to them in their affliction. 16 “He is wooing you from the jaws of distress to a spacious place free from restriction, to the comfort of your table laden with choice food. 17 But now you are laden with the judgment due the wicked; judgment and justice have taken hold of you. 18 Be careful that no one entices you by riches; do not let a large bribe turn you aside. 19 Would your wealth or even all your mighty efforts sustain you so you would not be in distress? 20 Do not long for the night, to drag people away from their homes. c 21 Beware of turning to evil, which you seem to prefer to affliction. a 15  Symmachus, Theodotion and Vulgate; the meaning of the Hebrew for this word is uncertain.    b 12 Or will cross the river    c 20  The meaning of the Hebrew for verses 18-20 is uncertain.   

WHY DID ELIHU SPEAK SO ARROGANTLY? (36:3 – 4) Perhaps he felt insecure as the youngest member of the group and tried to compensate by boasting that his insights were supernaturally inspired and that what he said was without error. Or perhaps he was speaking ironically — ​mimicking what he thought was Job’s arrogant, self-righ­teous attitude (33:8 – 9). WHAT ARE THE RIGHTS OF THE AFFLICTED? (36:6) Those who are afflicted have a right to justice and restitution. They have the right to prove that they did not deserve what was done to them. One consequence of disobedience is that innocent ­people suffer. Even though the wait for justice might seem unbearable, God will one day restore those who have suffered without cause. HOW ARE THE RIGHTEOUS ENTHRONED? (36:7) This may have been Elihu’s poetic way of saying that God will one day reward the righ­ teous for their faithfulness. In the book of Revelation, the apostle John says that in the age to come, those who trust in Christ will reign with him (Rev 20:6). DIDN’T ELIHU MAKE THE SAME MISTAKEN ASSUMPTIONS AS THE OTHER FRIENDS DID? (36:9 – 11) Yes. He assumed that the righ­teous always prosper and the wicked always are punished. Ultimately, this is true; on the day of judgment, God will reward the righ­teous and punish the wicked. In the meantime, however, this balance is not always achieved. None of the four friends ever addressed the suffering of the innocent. WHAT WERE MALE PROSTITUTES? (36:14) The pagans viewed prostitution as more than simply sinful pleasure. They believed that prostitutes, taking on the role of gods of nature, could force the gods to do certain things. Prostitution became their way of “praying” for a good harvest. Some think male prostitutes were used for “religious intercourse” with women worshipers. Others think male prostitutes, representing male gods, committed homosexual acts. WAS ELIHU ECHOING THE ACCUSATIONS OF JOB’S OTHER FRIENDS? (36:17) Yes, but only in the sense that he thought Job was suffering in the same way that wicked ­people suffer. Instead of a punishment for sins already committed, he thought the suffering was a warning to Job to keep him from turning to evil (36:21).

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Job 36:22 22 “God is exalted in his power. Who is a teacher like him? 23 Who has prescribed his ways for him, or said to him, ‘You have done wrong’? 24 Remember to extol his work, which people have praised in song. 25 All humanity has seen it; mortals gaze on it from afar. 26 How great is God — ​beyond our understanding! The number of his years is past finding out.

HOW MUCH SCIENTIFIC KNOWLEDGE DID THE PEOPLE OF JOB’S TIME HAVE ABOUT THE WEATHER? (36:27 – 33) Wise ­people of all ages have used careful observation to interpret and predict both the seasons and the weather. In Job’s day, virtually everyone was a full- or part-time farmer. As such, Job and his friends understood weather cycles, irrigation, evaporation, rain, snow, dew, wind and temperature cycles. They had no long-range weather forecasts, but they could make short-term forecasts from the same visible signs that farmers use around the world today. DID THUNDER AND LIGHTNING HAVE SPECIAL SIGNIFICANCE IN JOB’S DAY? (37:1 – 5) Ancient p ­ eople understood the awesome power of thunderstorms, and the association of lightning with the boom of thunder was an easy connection to make. They linked God’s power over nature — ​a regular theme in the book of Job — ​to God’s power in general, and they recognized that thunderstorms were evidence of God’s might (see Ps 29:7 – 9). Job would not have automatically assumed that thunder and lightning indicated that God was angry — ​only that he was majestic. WHY MUST HUMANS STOP LABORING TO SEE GOD’S WORK? (37:7) It seems that in every age p ­ eople become so focused on their own plans that they lose sight of God. Elihu knew that God’s storms (vv. 1 – 6) can easily halt ­people’s plans, forcing them to remain inside for shelter. Busy schedules and hectic activities allow p ­ eople little time to give to God or see what he is doing. When bad weather forces the cancellation of our plans, perhaps God wants to slow us down a bit so we will notice him.

27 “He draws up the drops of water, which distill as rain to the streams a; 28 the clouds pour down their moisture and abundant showers fall on mankind. 29 Who can understand how he spreads out the clouds, how he thunders from his pavilion? 30 See how he scatters his lightning about him, bathing the depths of the sea. 31 This is the way he governs b the nations and provides food in abundance. 32 He fills his hands with lightning and commands it to strike its mark. 33 His thunder announces the coming storm; even the cattle make known its approach. c

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“At this my heart pounds and leaps from its place. 2 Listen! Listen to the roar of his voice, to the rumbling that comes from his mouth. 3 He unleashes his lightning beneath the whole heaven and sends it to the ends of the earth. 4 After that comes the sound of his roar; he thunders with his majestic voice. When his voice resounds, he holds nothing back. 5 God’s voice thunders in marvelous ways; he does great things beyond our understanding. 6 He says to the snow, ‘Fall on the earth,’ and to the rain shower, ‘Be a mighty downpour.’ 7 So that everyone he has made may know his work, he stops all people from their labor. d a 27 Or distill

from the mist as rain    b 31 Or nourishes    c 33 Or announces his coming — ​/ the One zealous against evil    d 7 Or work, / he fills all people with fear by his power   

WHY SEEK A GOD WHO IS BEYOND U N D E R S TA N D I N G ? 3 6 : 2 6 There are many things about God that we will never comprehend. What does it mean for God to be self-existent — ​to have no beginning and no end? Such a mystery is beyond understanding. But the fact that we can never comprehend God for all that he is does not mean we should not pursue a meaningful relationship with him. God has most fully revealed himself to us in his Son, J­ esus Christ (Heb 1:1 – 3). ­Jesus said, Anyone who has seen me has seen the Father (Jn 14:9). By pursuing and cultivating a relationship with J­ esus Christ, we come to know God. As Moses said to the ­people of Israel, The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever (Dt 29:29).

Job 38:6 8 The animals take cover; they remain in their dens. 9 The tempest comes out from its chamber, the cold from the driving winds. 10 The breath of God produces ice, and the broad waters become frozen. 11 He loads the clouds with moisture; he scatters his lightning through them. 12 At his direction they swirl around over the face of the whole earth to do whatever he commands them. 13 He brings the clouds to punish people, or to water his earth and show his love. 14 “Listen to this, Job; stop and consider God’s wonders. 15 Do you know how God controls the clouds and makes his lightning flash? 16 Do you know how the clouds hang poised, those wonders of him who has perfect knowledge? 17 You who swelter in your clothes when the land lies hushed under the south wind, 18 can you join him in spreading out the skies, hard as a mirror of cast bronze? 19 “Tell us what we should say to him; we cannot draw up our case because of our darkness. 20 Should he be told that I want to speak? Would anyone ask to be swallowed up? 21 Now no one can look at the sun, bright as it is in the skies after the wind has swept them clean. 22 Out of the north he comes in golden splendor; God comes in awesome majesty. 23 The Almighty is beyond our reach and exalted in power; in his justice and great righteousness, he does not oppress. 24 Therefore, people revere him, for does he not have regard for all the wise in heart? a ”

The Lord Speaks

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Then the Lord ­spoke to Job out of the ­storm. He said:

2 “Who is this that obscures my plans with words without knowledge? 3 Brace yourself like a man; I will question you, and you shall answer me. 4 “Where were you when I laid the earth’s foundation? Tell me, if you understand. 5 Who marked off its dimensions? Surely you know! Who stretched a measuring line across it? 6 On what were its footings set, or who laid its cornerstone — ​ a 24 Or for he

does not have regard for any who think they are wise.   

775 HOW CAN GOD USE THE SAME THING FOR BOTH PUNISHMENT AND REWARD? (37:13) God can use his creation for any purpose. At times, God is neutral in his treatment of ­people. ­Jesus said that God sends rain on the righ­teous and the unrigh­teous (Mt 5:45). At other times, God uses nature to bring judgment; the same rain that waters the crops can also flood them. However, it is unwise to assume that all natural disasters are God’s judgment. God may be testing a person’s faith, as he did with Job. Both good and trouble fall within God’s providence (2:10). HAVE THE EXPLANATIONS OF SCIENCE DIMINISHED GOD’S WONDERS? (37:14 – 16) Scientific discoveries can be used to either “explain” God away or point out his purposeful design in the universe. Elihu questioned Job about his knowledge of the weather in order to expose his ignorance. Today, we have scientific explanations for many of Elihu’s questions. But what we have discovered only makes us marvel all the more at God and his creation. Both the answered questions and the unanswered mysteries of the universe point to the presence of a purposeful and intelligent designer. WHY COMPARE GOD TO THE SUN? (37:21) God’s glory is often described in the Bible as brilliant and unapproachable, just like the powerful rays of the sun. God is sometimes described as a consuming fire (Dt 4:24; Heb 12:29). In a natural, physical sense, the sun serves as a good metaphor for God because of its power and glory — ​although the sun is not a substitute for God. Some cultures have wrongly worshiped the sun instead of its Creator. DOES GOD STAY BEYOND OUR REACH? (37:23) It is true that no one can understand the mind and ways of God. However, this does not mean that God does not want a relationship with us. WHAT DOES IT MEAN TO BE WISE IN HEART? (37:24) Throughout this book, a wise person is portrayed as one who humbly accepts whatever God sends, whether prosperity or calamity. According to Elihu, however, the wise in heart are those who believe that God never oppresses the righ­teous or allows them to be troubled. After reading Satan’s request of God at the beginning of Job, we know that Elihu’s viewpoint is flawed. Godly wisdom is defined not by intellectual ability but by a conviction in one’s heart that God knows and cares for us. See the article How can we develop wise hearts? (Pr 23:15; p. 958). HOW DID GOD SPEAK TO JOB OUT OF A STORM? (38:1) The Old Testament records numerous accounts of temporary manifestations or appearances of God (called theophanies). To some ­people, God appeared visibly in an angelic or human form. To Moses God appeared in a burning bush. Here God spoke to Job out of a storm. Because the last chapter

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Job 38:7

of Job ­indicates that God spoke to three of Job’s four “friends,” we may assume that God spoke to Job in an audible voice that could be heard by everyone present.

7 while the morning stars sang together and all the angels a shouted for joy?

HOW HAD JOB OBSCURED GOD’S PLANS? (38:2) Obscure here represents a lack of true knowledge. In the bitterness of his pain and discomfort, Job had expressed rage over the injustice he was experiencing. He claimed that God was angry with him and had become his enemy. From the events in the prologue, we know that these assumptions were false. Job’s biggest problem was his ignorance. He could not comprehend the complexity of God or the world he had created.

WHAT WERE THE GATES OF DEATH? (38:17) According to ancient Mesopotamian literature, all who entered the netherworld after death passed through a series of seven gates. In the Bible the gates of death are a poetic description of the passageway through which ­people pass when they die. The metaphor is also used in Psalm 9:13, Psalm 107:18 and Isaiah 38:10. WHAT DID THE ABODE OF LIGHT AND DARKNESS MEAN? (38:19) In this passage, light and darkness are personified as living in places unknown to humans. Here again, human limitations are compared and contrasted with God’s omnipotence. WAS GOD BEING SARCASTIC? (38:21) God made statements of irony not to embarrass or humiliate Job but to instruct him. Sarcasm is caustic irony, intended to humiliate or embarrass. Here God used simple irony — ​ words used in obvious contrast to their literal meaning. Job obviously did not understand as much as God did, and God’s irony here emphasized the point that Job had obviously not already been born at the time of creation and had obviously not lived long enough to understand all the workings of the universe.

WHAT DID JOB KNOW ABOUT THE CONSTELLATIONS PLEIADES AND ORION? (38:31) Job probably shared the common knowledge of ancient ­people and the prevailing view of astronomy at that time. Just as mountains, seas and other physical landmarks were named, the ancients mapped out the skies and gave names to the various combinations of stars.

8 “Who shut up the sea behind doors when it burst forth from the womb, 9 when I made the clouds its garment and wrapped it in thick darkness, 10 when I fixed limits for it and set its doors and bars in place, 11 when I said, ‘This far you may come and no farther; here is where your proud waves halt’? 12 “Have you ever given orders to the morning, or shown the dawn its place, 13 that it might take the earth by the edges and shake the wicked out of it? 14 The earth takes shape like clay under a seal; its features stand out like those of a garment. 15 The wicked are denied their light, and their upraised arm is broken. 16 “Have you journeyed to the springs of the sea or walked in the recesses of the deep? 17 Have the gates of death been shown to you? Have you seen the gates of the deepest darkness? 18 Have you comprehended the vast expanses of the earth? Tell me, if you know all this. 19 “What is the way to the abode of light? And where does darkness reside? 20 Can you take them to their places? Do you know the paths to their dwellings? 21 Surely you know, for you were already born! You have lived so many years! 22 “Have you entered the storehouses of the snow or seen the storehouses of the hail, 23 which I reserve for times of trouble, for days of war and battle? 24 What is the way to the place where the lightning is dispersed, or the place where the east winds are scattered over the earth? 25 Who cuts a channel for the torrents of rain, and a path for the thunderstorm, 26 to water a land where no one lives, an uninhabited desert, 27 to satisfy a desolate wasteland and make it sprout with grass? 28 Does the rain have a father? Who fathers the drops of dew? 29 From whose womb comes the ice? Who gives birth to the frost from the heavens 30 when the waters become hard as stone, when the surface of the deep is frozen? 31 “Can you bind the chains b of the Pleiades? Can you loosen Orion’s belt? a 7 Hebrew the

sons of God    b 31  Septuagint; Hebrew beauty   

Job 39:8

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32 Can you bring forth the constellations in their seasons a or lead out the Bear b with its cubs? 33 Do you know the laws of the heavens? Can you set up God’s c dominion over the earth? 34 “Can you raise your voice to the clouds and cover yourself with a flood of water? 35 Do you send the lightning bolts on their way? Do they report to you, ‘Here we are’? 36 Who gives the ibis wisdom d or gives the rooster understanding? e 37 Who has the wisdom to count the clouds? Who can tip over the water jars of the heavens 38 when the dust becomes hard and the clods of earth stick together? 39 “Do you hunt the prey for the lioness and satisfy the hunger of the lions 40 when they crouch in their dens or lie in wait in a thicket? 41 Who provides food for the raven when its young cry out to God and wander about for lack of food?

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“Do you know when the mountain goats give birth? Do you watch when the doe bears her fawn? 2 Do you count the months till they bear? Do you know the time they give birth? 3 They crouch down and bring forth their young; their labor pains are ended. 4 Their young thrive and grow strong in the wilds; they leave and do not return. 5 “Who let the wild donkey go free? Who untied its ropes? 6 I gave it the wasteland as its home, the salt flats as its habitat. 7 It laughs at the commotion in the town; it does not hear a driver’s shout. 8 It ranges the hills for its pasture and searches for any green thing. a 32 Or the

morning star in its season    b 32 Or out Leo    c 33 Or their    is, wisdom about the flooding of the Nile    e 36  That is, understanding of when to crow; the meaning of the Hebrew for this verse is uncertain.   

d 36  That

WHAT DOES THE ANIMAL KINGDOM TELL US ABOUT GOD? (39:1 – 30) Among other things, the animal kingdom shows us the pleasure that God derives from variety. It testifies to God’s loving sovereignty and power over all of creation. God did not simply get things running and then leave his creation to fend for itself. He is intimately involved in the survival of all his creatures, just as he cares and provides for the lives of human beings. WHY DID GOD MENTION THESE WILD ANIMALS? (39:5 – 12) These wild animals — ​which were occasionally domesticated and used as farm animals — ​would have been familiar to Job. Their demonstrations of power could be observed only in their natural settings. God pointed out that he, not any human, is the source of the grandeur, power and skill of such animals. This was part of God’s ongoing demonstration to Job that all creation answers ultimately to him, not to any human.

DID GOD ANSWER JOB’S CHARGES? 38:1—41:34 In all that God said in his speeches, he made no reference to Job’s troubles or even to the reason why Job was suffering. The book of Job deals with the perplexing question of why there is evil and suffering in the world. Some have argued that the presence of evil proves that God cannot be all-powerful and all-loving at the same time. If God is all-loving, they say, then it’s clear he does not have the power to suppress evil. On the other hand, they say, if God is all-powerful and yet allows evil to run rampant, he cannot be all-loving. In these divine speeches, God demonstrated that he is all-powerful and all-loving — ​but he left the paradox unresolved. He never really answered Job’s charges, but neither did he reverse his original assessment that Job was blameless. In the end, God stood by Job and rebuked Job’s friends, leaving their sentence in the hands of the man they had been accusing. Job then prayed for them after they offered the sacrifices God required, and God accepted Job’s prayer. God finally gave Job a degree of vindication, but only after he no longer demanded it.

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Job 39:9 9 “Will the wild ox consent to serve you? Will it stay by your manger at night? 10 Can you hold it to the furrow with a harness? Will it till the valleys behind you? 11 Will you rely on it for its great strength? Will you leave your heavy work to it? 12 Can you trust it to haul in your grain and bring it to your threshing floor?

WHY DIDN’T GOD GIVE THE OSTRICH GOOD SENSE? (39:17) The ostrich has an extremely small brain, though it has sufficient sense for survival. Its legs are strong enough to run at incredible speeds, which is also a defense against predators. Why would God create a bird that can’t fly? The lesson for Job was that there are many unexplainable things that exist solely for the pleasure of God.

DID GOD WANT JOB TO BE SILENT ABOUT HIS DOUBTS? (40:2) A healthy skepticism is good for determining what is true. In Job’s case, however, his doubts were becoming destructive as he began to question God’s integrity and love for him. Because these doubts were leading Job to believe things that were not true, God wanted to silence them. It is not wrong to doubt if you are genuinely seeking the truth. Truth is unchangeable and will withstand any challenge. WAS JOB ADMITTING HE WAS WRONG? (40:4) Not exactly. The word unworthy can mean “small” or “insignificant.” It was an ancient custom to cover one’s mouth to show respect and submission before a powerful ruler. Perhaps Job was saying that he had been presumptuous to dare to complain to God.

13 “The wings of the ostrich flap joyfully, though they cannot compare with the wings and feathers of the stork. 14 She lays her eggs on the ground and lets them warm in the sand, 15 unmindful that a foot may crush them, that some wild animal may trample them. 16 She treats her young harshly, as if they were not hers; she cares not that her labor was in vain, 17 for God did not endow her with wisdom or give her a share of good sense. 18 Yet when she spreads her feathers to run, she laughs at horse and rider. 19 “Do you give the horse its strength or clothe its neck with a flowing mane? 20 Do you make it leap like a locust, striking terror with its proud snorting? 21 It paws fiercely, rejoicing in its strength, and charges into the fray. 22 It laughs at fear, afraid of nothing; it does not shy away from the sword. 23 The quiver rattles against its side, along with the flashing spear and lance. 24 In frenzied excitement it eats up the ground; it cannot stand still when the trumpet sounds. 25 At the blast of the trumpet it snorts, ‘Aha!’ It catches the scent of battle from afar, the shout of commanders and the battle cry. 26 “Does the hawk take flight by your wisdom and spread its wings toward the south? 27 Does the eagle soar at your command and build its nest on high? 28 It dwells on a cliff and stays there at night; a rocky crag is its stronghold. 29 From there it looks for food; its eyes detect it from afar. 30 Its young ones feast on blood, and where the slain are, there it is.”

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The Lord said to Job:

2 “Will the one who contends with the Almighty correct him? Let him who accuses God answer him!” 3 Then Job an­swered the Lord: 4 “I am unworthy — ​how can I reply to you? I put my hand over my mouth.

Job 41:5

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5 I spoke once, but I have no answer — ​ twice, but I will say no more.” 6 Then the Lord ­spoke to Job out of the storm: 7 “Brace yourself like a man; I will question you, and you shall answer me. 8 “Would you discredit my justice? Would you condemn me to justify yourself ? 9 Do you have an arm like God’s, and can your voice thunder like his? 10 Then adorn yourself with glory and splendor, and clothe yourself in honor and majesty. 11 Unleash the fury of your wrath, look at all who are proud and bring them low, 12 look at all who are proud and humble them, crush the wicked where they stand. 13 Bury them all in the dust together; shroud their faces in the grave. 14 Then I myself will admit to you that your own right hand can save you. 15 “Look at Behemoth, which I made along with you and which feeds on grass like an ox. 16 What strength it has in its loins, what power in the muscles of its belly! 17 Its tail sways like a cedar; the sinews of its thighs are close-knit. 18 Its bones are tubes of bronze, its limbs like rods of iron. 19 It ranks first among the works of God, yet its Maker can approach it with his sword. 20 The hills bring it their produce, and all the wild animals play nearby. 21 Under the lotus plants it lies, hidden among the reeds in the marsh. 22 The lotuses conceal it in their shadow; the poplars by the stream surround it. 23 A raging river does not alarm it; it is secure, though the Jordan should surge against its mouth. 24 Can anyone capture it by the eyes, or trap it and pierce its nose?

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“Can you pull in Leviathan with a fishhook or tie down its tongue with a rope? 2 Can you put a cord through its nose or pierce its jaw with a hook? 3 Will it keep begging you for mercy? Will it speak to you with gentle words? 4 Will it make an agreement with you for you to take it as your slave for life? 5 Can you make a pet of it like a bird or put it on a leash for the young women in your house? a

a In

Hebrew texts 41:1-8 is numbered 40:25-32, and 41:9-34 is numbered 41:1-26.   

WHY DID GOD CONTINUE TO REBUKE JOB? (40:7) Perhaps because Job had not yet repented (42:6). Or perhaps God wanted to address the moral issues raised earlier in the discussions between Job and his friends. It may be that God wanted to convince Job that he could trust the Lord to be his friend. When God was finished, Job repented and his doubts disappeared — ​even though some of his questions remained unanswered. HAD JOB CONDEMNED GOD? (40:8) Yes, on at least two counts. First he felt that God had wronged him by allowing him to suffer without cause (19:6). But Job also felt that God had refused him the chance to be vindicated (13:20 – 22; 23:1 – 8; 27:1 – 2; 31:35 – 37). Job wanted to have his day in court and accused God of denying him that privilege. WAS GOD BRAGGING TO JOB? (40:8 – 14) Throughout his complaint, Job had insisted that if he could only have an audience with God, he could prove his innocence. Job had wanted to do what he felt God was not doing — ​vindicate the innocent. In response, the Lord challenged Job to take on the characteristics of deity if he could. These verses show that Job was helpless against the forces of evil in the world; God was not.

780

Job 41:6

HOW DID LEVIATHAN PROVE THAT NO ONE CAN STAND UP TO GOD? (41:10) In the literature of the era, Leviathan was used to symbolize evil political powers. The nonmythological Leviathan was probably the crocodile. See What was Leviathan? (3:8; p. 735). In this speech, the Lord describes his sovereignty over the moral order, using Leviathan to represent something that Job was powerless over. No one could ever form an alliance with this creature, either by treaty or by force. If no one could stand up to this creature, how could anyone stand up to the Creator?

6 Will traders barter for it? Will they divide it up among the merchants? 7 Can you fill its hide with harpoons or its head with fishing spears? 8 If you lay a hand on it, you will remember the struggle and never do it again! 9 Any hope of subduing it is false; the mere sight of it is overpowering. 10 No one is fierce enough to rouse it. Who then is able to stand against me? 11 Who has a claim against me that I must pay? Everything under heaven belongs to me.

HAD JOB CLAIMED GOD OWED HIM SOMETHING? (41:11) Job had insisted that God owed him an explanation. He wanted to know the charges against him (7:20), and he wanted God to put them in writing (31:35). It is clear from God’s speech that he is never obligated to explain himself. WHAT ANIMAL IS DESCRIBED HERE? COULD IT BE A DINOSAUR? (41:12 – 34) These verses continue the description of the Leviathan that began in verse 1. Nothing in the description of this animal requires that it refer to a dinosaur. The language used here depicts a great animal that feared no one and, in Job’s day, could not be caught or tamed. In the oceans, the whale fits the description; in fresh water, the crocodile does. The mix of literal and metaphorical descriptions is typical of ancient poetry (cf. Ps 18:4 – 19; Hab 3:3 – 15). DID THIS ANIMAL REALLY BREATHE FIRE? (41:18 – 21) No. Language about breathing light, sunlight, fire and smoke was commonly used in ancient literature to indicate that someone or something was powerful and unstoppable, capable of doing damage if aroused. Whales and crocodiles, in their respective habitats in ancient times, certainly fit in that category. Similar language is used of God in the Old Testament — ​not because God is like an animal, but because he is the ultimate possessor of effective, unstoppable power (Ge 15:17; Ex 13:21; 19:18; Dt 4:24). WHAT IS A LOWER MILLSTONE? (41:24) This is one of a set of two cylindrical stones used for grinding grain. With this method, among the oldest and most common ways of grinding grain, the kernels are spread over the lower millstone while the upper millstone is rolled along the edge of the lower millstone until the grain is crushed into flour. WHAT WAS A THRESHING SLEDGE? (41:30) The threshing sledge was a large, weighted implement that was driven over wheat to dislodge the grain from the straw. This was usually done on high ground so that the wind would carry the light chaff away. The Lord described the trail left in the mud by the Leviathan as like that left by the iron teeth of a threshing sledge. WHY WOULD ONE . . . THINK THE DEEP HAD WHITE HAIR? (41:32) One would think is another way of saying, “One could imagine that . . .” Here, God was

12 “I will not fail to speak of Leviathan’s limbs, its strength and its graceful form. 13 Who can strip off its outer coat? Who can penetrate its double coat of armor a? 14 Who dares open the doors of its mouth, ringed about with fearsome teeth? 15 Its back has b rows of shields tightly sealed together; 16 each is so close to the next that no air can pass between. 17 They are joined fast to one another; they cling together and cannot be parted. 18 Its snorting throws out flashes of light; its eyes are like the rays of dawn. 19 Flames stream from its mouth; sparks of fire shoot out. 20 Smoke pours from its nostrils as from a boiling pot over burning reeds. 21 Its breath sets coals ablaze, and flames dart from its mouth. 22 Strength resides in its neck; dismay goes before it. 23 The folds of its flesh are tightly joined; they are firm and immovable. 24 Its chest is hard as rock, hard as a lower millstone. 25 When it rises up, the mighty are terrified; they retreat before its thrashing. 26 The sword that reaches it has no effect, nor does the spear or the dart or the javelin. 27 Iron it treats like straw and bronze like rotten wood. 28 Arrows do not make it flee; slingstones are like chaff to it. 29 A club seems to it but a piece of straw; it laughs at the rattling of the lance. 30 Its undersides are jagged potsherds, leaving a trail in the mud like a threshing sledge. 31 It makes the depths churn like a boiling caldron and stirs up the sea like a pot of ointment. 32 It leaves a glistening wake behind it; one would think the deep had white hair. a 13 

Septuagint; Hebrew double bridle    b 15 Or Its pride is its   

Job 42:11 33 Nothing on earth is its equal — ​ a creature without fear. 34 It looks down on all that are haughty; it is king over all that are proud.”

Job

42

Then Job re­plied to the Lord:

2 “I know that you can do all things; no purpose of yours can be thwarted. 3 You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. 4 “You said, ‘Listen now, and I will speak; I will question you, and you shall answer me.’ 5 My ears had heard of you but now my eyes have seen you. 6 Therefore I despise myself and repent in dust and ashes.”

Epilogue 7  Af­ter the Lord had said ­these ­things to Job, he said to El­i­phaz the Te­man­ite, “I am an­gry with you and your two ­friends, be­cause you have not spo­ken the truth a ­ bout me, as my ser­vant Job has. 8 So now take sev­en ­bulls and sev­en rams and go to my ser­vant Job and sac­ri­fice a ­burnt of­fer­ing for your­selves. My ser­vant Job will pray for you, and I will ac­cept his ­prayer and not deal with you ac­cord­ing to your fol­ly. You have not spo­ken the truth ­about me, as my ser­ vant Job has.” 9  So El­i­phaz the Te­man­ite, Bil­dad the Shu­hite and Zo­phar the Na­a­ma­thite did what the Lord told them; and the Lord ac­cept­ed ­Job’s prayer. 10 Af­ter Job had p ­ rayed for his f­ riends, the Lord re­stored his for­tunes and gave him t­ wice as much as he had be­fore. 11 All his broth­ers and sis­ters and ev­ery­one who had k ­ nown him be­fore came and ate with him in his h ­ ouse. They com­ fort­ed and con­soled him over all the trou­ble the Lord had

781 comparing the whitecaps of the stirred-up ocean to tufts of white hair. In other words, the surface of the roiled ocean might well remind someone of the top of an aged person’s head. WHY DID GOD ANSWER QUESTIONS WITH QUESTIONS? (42:4) Questions can help students discover truths for themselves. In Job’s case, God used a series of pointed questions to guide Job to the truth and to free him from his bitterness. WAS JOB ACTUALLY ABLE TO SEE GOD? (42:5) Now my eyes have seen you could mean that Job had a vision of God or simply that his spiritual eyes had been opened to the truth about God. We do know that God spoke to Job out of a storm (38:1), which presumably was seen and heard. See How could Moses speak to the Lord face to face? (Ex 33:11; p. 132). HOW DID JOB DESPISE HIMSELF? (42:6) The verb for despise myself can be translated I reject what I said. Job had made many rash statements about God’s apparent slowness in vindicating him, and now Job was taking his statements back. WHY REPENT IN DUST AND ASHES? (42:6) In the ancient Near East, a grieving person put on burlap and poured dust and ashes over his or her head as a sign of distress. Here Job did the same to signify his sorrow. WITH WHOM WAS GOD ANGRY? (42:7) God was angry with Eliphaz, Bildad and Zophar. Although Elihu had echoed many of the same sentiments as these three, he was quite distinct from them, although a few have suggested that God may have simply been ignoring Elihu altogether. WHY DID GOD APPOINT JOB AS MEDIATOR FOR HIS THREE FRIENDS? (42:8) To some extent, putting Job in this position gave him a taste of the vindication he had been longing for. These three had falsely accused him of sin and had added to his grief.

HOW HAD JOB CHANGED? 42:2 Earlier, Job had been convinced that God was angry with him and that he had become God’s enemy. He had cursed the day of his birth because of the suffering he was experiencing. He had been angry at God’s silence and had demanded that his arguments be heard. He had wanted to do what God had failed to do — ​provide his vindication. But after God finished speaking, Job acknowledged he had been talking over his head; Job had been speaking of things [he] did not understand (v. 3). Even though Job didn’t receive a reason for his suffering, it was sufficient for him to know that a reason existed. If he’d had an opportunity to do it over, Job probably would have tried to trust God a little more and complain a whole lot less. Part of Job’s problem had to do with what he did not know. After he encountered the sovereign God, Job regretted the presumptuous statements he’d made about God. He came to realize that God is sovereign over everything, including the moral order of the world, and that nothing can happen apart from divine permission. Perhaps the most comforting revelation of all for Job was that God was still his friend. Though he seemed silent or even absent, God was no mere spectator of Job’s suffering. He had been with Job through the entire experience.

782

Job 42:12

By praying for his enemies, Job’s healing would become complete (v. 10; Mt 5:44).

­ rought on him, and each one gave him a ­piece of sil­ver a b and a gold ring. 12 The Lord b ­ lessed the lat­ter part of ­Job’s life more than the for­mer part. He had four­teen thou­sand ­sheep, six thou­ sand cam­els, a thou­sand yoke of oxen and a thou­sand don­ keys. 13 And he also had sev­en sons and ­three daugh­ters. 14  The ­first daugh­ter he ­named Je­mi­mah, the sec­ond Ke­zi­ ah and the t­ hird Ker­en-Hap­puch. 15 No­where in all the land were ­there ­found wom­en as beau­ti­ful as ­Job’s daugh­ters, and ­their fa­ther grant­ed them an in­her­i­tance ­along with ­their broth­ers. 16 Af­ter this, Job ­lived a hun­dred and for­ty ­years; he saw his chil­dren and t­ heir chil­dren to the f­ourth gen­er­a­tion. 17 And so Job died, an old man and full of years.

HOW HAD JOB’S FRIENDS MISREPRESENTED GOD? (42:8) The basic assumption of the three friends was that the righ­teous always prosper and the wicked are always punished. Their arguments implied that no one ever suffers innocently. DID THE LORD OR SATAN BRING TROUBLE TO JOB? (42:11) See the article Is God responsible for Satan’s actions or ­people’s sin? (19:8 – 12; p. 753). WHY DID GOD RESTORE DOUBLE JOB’S CATTLE BUT ONLY THE IDENTICAL NUMBER OF HIS CHILDREN? (42:12 – 13) Property can be replaced, but there is no substitute for children. Perhaps this was a way of saying that Job would one day again see the children he had lost to death. WHY DID GOD REWARD JOB WITH MATERIAL PROSPERITY? (42:12 – 13) We can only speculate about why God not only restored Job’s wealth but also doubled it. Perhaps it was meant to be a sign to all that just because the innocent suffer, it does not mean that God has abandoned them. Job handled his wealth well (31:24), and so it probably never interfered with his relationship with God. WHY TELL ABOUT JOB’S DAUGHTERS BUT NOT HIS SONS? (42:14 – 15) In the epic literature of Job’s era, it was common to speak of the hero’s beautiful daughters as a sign of divine blessing. Daughters in that culture were generally denied an inheritance. Making an exception for them shows how precious they were to Job.

a 11 Hebrew him a kesitah; a kesitah was a unit of money of unknown weight and value.   

PSALMS INTRODUCTION

WHY READ THIS BOOK?

The psalms in this book can help you give voice to your feelings. Expressing emotions can be frustrating — ​especially if you’re also trying to maintain spiritual balance. Is it okay to sometimes be “up” and sometimes “down”? Is it acceptable to shout for joy when God gets you out of a jam? And what can you say when you feel abandoned by God? Whatever you feel — ​joy or sorrow, peace or anguish — ​you’ll find your feelings reflected somewhere in the words of Psalms.

WHO WROTE THIS BOOK?

David — ​Israel’s most celebrated king — ​is connected to 73 of the psalms, either as a writer or a recipient. Asaph, the “Sons of Korah,” Solomon, Heman, Ethan, Moses and unknown authors wrote psalms as well.

WHY WAS IT WRITTEN?

Some psalms were intended to be used for solitary singing or meditation. Others were intended for group singing, including those for soldiers to sing while marching to battle. As their value for spiritual encouragement became apparent, the psalms were collected as guides for worship, prayer and instruction about God.

WHAT TO LOOK FOR IN PSALMS:

The psalms are poetry, not doctrinal essays. The psalmists frequently were interested in how something felt more than what it meant. Think of the psalms as entries in a diary; they reflect ­people’s most intimate encounters with God. Watch for figures of speech, exaggerations and repetitions. Poetic language requires that you read with your heart as well as your mind.

WHEN DID THESE THINGS HAPPEN?

1400 BC 1300 1200 1100 1000 900 800 700 600 500 400

 PSALMS WRITTEN (C. 1410 – 430 BC)   ISRAELITES ENTER CANAAN (C. 1406 BC)   JUDGES BEGIN TO RULE (C. 1375 BC)   SAUL’S REIGN (1050 – 1010 BC)   DAVID’S REIGN (1010 – 970 BC)   SOLOMON’S REIGN (970 – 930 BC)   DIVISION OF THE KINGDOM (930 BC)   FALL OF JERUSALEM (586 BC)   FIRST RETURN OF EXILES TO JERUSALEM (538 BC) 

784

PSALM 1:1

BOOK I

LINK (1:1) BLESSED See 32:1. WHAT DOES IT MEAN TO BE BLESSED? (1:1) To be blessed is to be happy or full of joy. It is much more than a feeling, however; it is a joyous position resulting from a right relationship with God. SHOULD WE MEDITATE ON GOD’S LAW? (1:2) When we meditate by wrapping our hearts and minds around God’s revelation of himself in his Word (law), we find spiritual stability, depth of character and divine blessing. See the article Isn’t meditation used by other religions? (77:12; p. 854). DOES FOLLOWING GOD BRING SUCCESS? (1:3 – 4) This psalm offers a principle, not a guarantee of success. The ancient Hebrews did not limit their definition of success to the purely financial aspect of life. They valued other factors as well, including a positive reputation and community respect. For the righ­teous, success is measured not in the accumulation of wealth but in the experience of God’s blessing on their words and deeds. See the article Are proverbs ironclad promises? (Pr 3:1 – 4; p. 928). WHAT IS CHAFF? (1:4) After wheat is harvested, the chaff (stems, leaves, husks and dust) is separated from the grain in a process called winnowing. Chaff is carried away by the lightest wind, and its removal brings about cleansing by removing the unwanted seed coverings and debris from the grain. In this verse, the worthless chaff symbolizes the wicked, who will be separated from the righ­teous at judgment. WHO IS HIS ANOINTED? (2:2) When the Israelites read this verse, they likely thought of their king. Interestingly, the word Messiah comes from the Hebrew word for his anointed. So, the early followers of ­Jesus recognized these words as a foreshadowing of the Son of God.

Psalms 1 – ​41 Psalm 1 1 Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers, 2 but whose delight is in the law of the Lord, and who meditates on his law day and night. 3 That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither — ​ whatever they do prospers. 4 Not so the wicked! They are like chaff that the wind blows away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. 6 For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction.

Psalm 2 1 Why do the nations conspire a and the peoples plot in vain? 2 The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, 3 “Let us break their chains and throw off their shackles.” 4 The One enthroned in heaven laughs; the Lord scoffs at them. 5 He rebukes them in his anger and terrifies them in his wrath, saying, a 1 

Hebrew; Septuagint rage   

H O W S H O U L D W E U N D E R S TA N D B I B L I C A L P O E T RY ? 1 : 1 With its highly symbolic language and frequent use of metaphors, Biblical poetry can sometimes be difficult to understand. Learning a few basics, however, can help. One important characteristic of ancient Hebrew poetry is parallelism — ​verses or lines expressing the same thought in parallel structure. For example, in Psalm 1:1 we read that the blessed man doesn’t walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers. The idea of associating with godless p ­ eople is expressed with different verbs but in the same grammatical structure. The impact of some other poetic devices is lost with the translation from ancient Hebrew into modern English. The use of acrostics, for example, is discussed in Why is there a Hebrew character and word at the start of each section? (119:1 – 176; p. 895). The poetry of Psalms focuses largely on human feelings, revealing a range of emotions experienced by sincere but sinful p ­ eople who struggle to follow God and understand his place in their lives. For this reason, the psalms can be quite varied: some are uplifting, others depressing — ​but all are real. Why? Because the writers of Psalms bared their souls to God as well as to their readers. Though we can learn a great deal from Biblical poetry, its primary purpose is not so much to teach us as to reach us.

PSALM 3:4 6 “I have installed my king on Zion, my holy mountain.” 7 I will pro­claim the Lord’s de­cree: He said to me, “You are my son; today I have become your father. 8 Ask me, and I will make the nations your inheritance, the ends of the earth your possession. 9 You will break them with a rod of iron a; you will dash them to pieces like pottery.” 10 Therefore, you kings, be wise; be warned, you rulers of the earth. 11 Serve the Lord with fear and celebrate his rule with trembling. 12 Kiss his son, or he will be angry and your way will lead to your destruction, for his wrath can flare up in a moment. Blessed are all who take refuge in him.

Psalm 3 

b

A psalm of David. When he fled from his son Absalom.

1 Lord, how many are my foes! How many rise up against me! 2 Many are saying of me, “God will not deliver him.” c 3 But you, Lord, are a shield around me, my glory, the One who lifts my head high. 4 I call out to the Lord, and he answers me from his holy mountain. a 9 Or will

rule them with an iron scepter (see Septuagint and Syriac)    b In Hebrew texts 3:1-8 is numbered 3:2-9.    c 2  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 4 and 8.   

785 WHO PLANNED THE REVOLT AGAINST THE LORD AND HIS ANOINTED? (2:2) David, God’s anointed king, was a warrior who had to contend with many challenges to his power. Nearby Philistines, Phoenicians, Syrians, Moabites, Ammonites, assorted desert tribes or alliances formed by any of these groups could have organized this revolt. David fought against all of these p ­ eople at various times in his career. WHAT WAS THIS HOLY MOUNTAIN? (2:6) The psalmists often referred to Mount Zion, the site of the temple in Jerusalem, as a holy mountain (3:4; 15:1; 43:3; 48:1; 87:1). Some thought this was the same mountain where God tested Abraham (Ge 22:1 – 19). WHY DID THE LORD CALL THE KING HIS SON? (2:7) In the sense that God is our Creator, all of us are his children. But the king had a unique relationship to God based on the position God had assigned him. The Davidic king was the Lord’s servant and son (2Sa 7:5,14). WHY DID GOD SAY THE KING WOULD DASH THE NATIONS TO PIECES? (2:8 – 9) God’s harsh action was a direct response to the nations who gathered against his chosen ­people and their king. Some say the harshness of this battle rhetoric foreshadows Christ’s judgment of the world and his final victory over evil as described in the book of Revelation. WHY DIRECT OTHER KINGS TO KISS HIS SON? (2:12) A kiss in ancient times was a sign of giving honor and homage to someone with greater power or authority. Such honor was especially due God’s chosen king (110:1 – 2). IS GOD EASILY ANGERED? (2:12) It’s a matter of perspective. On one hand, God’s retribution may seem like a sudden

W H AT A R E T H E D I F F E R E N T K I N D S O F P S A L M S ? 3 : 1 There are many ways to categorize the psalms. Some focus on content (trouble, trust, praise, prayer, joy, repentance). Others emphasize the use of the psalms (public ceremonies, private prayers). Still others analyze style and technique (parallelism, acrostics). Some general categories include the following: 1. Hymns of praise. Many psalms were used in temple worship and some even include directions for the song leader. Many are still used today as the basis for hymns and praise choruses. 2. Complaints. Life is tough, and many of the psalms reflect that fact. ­People turn to the psalms in times of distress because the psalms are honest and meet them right where they are. 3. Royal or Messianic. Many psalms revolved around the king and were intended to be used for public occasions in the life of the nation of Israel. Early Chris­tian teachers, however, recognized that these psalms contained prophetic allusions to J­ esus Christ, the King of kings. 4. Occasional. Referred to as songs of ascent (120 – 134), these psalms were so named because they were sung by Israelite pilgrims as they went up to Jerusalem for the annual festivals. There were psalms for other special occasions as well. 5. Wisdom. A few psalms illustrate the difference between human folly and godly wisdom, between sinful and righ­teous behavior. Other categories could also be listed: historical, penitential, curses, creation.

786

PSALM 3:5

surprise. On the other hand, it’s not unusual for God to withhold his wrath for a long time while he waits for ­people to repent. Given God’s holiness, perhaps we should be surprised that his wrath against stubborn sinners is not more sudden and severe than it is. But as God proclaimed to Moses, he is slow to anger (Ex 34:6).

5 I lie down and sleep; I wake again, because the Lord sustains me. 6 I will not fear though tens of thousands assail me on every side.

LINK (3:1) HOW MANY ARE MY FOES David’s son Absalom led a rebellion against David, forcing the king to flee from Jerusalem (2Sa 15:1 — ​18:18). WHY DID DAVID PRAY FOR GOD TO BREAK HIS ENEMIES’ TEETH? (3:7) David’s prayer probably resulted from his feelings that his enemies were biting and chewing on him and his kingdom. Such inflammatory language shows that David was a passionate person. We must also remember that David was God’s anointed king, and God took attacks on David very seriously. See the articles Is it right to pray for revenge? (58:6 – 8; p. 835) and Who would smash babies for revenge? (137:8 – 9; p. 912). IS GOD REQUIRED TO ANSWER OUR PRAYERS? (4:1) Because God has committed himself to us in a covenant relationship, he promises to respond to our prayers. So it isn’t surprising that David expected God to answer him. Yet we must recognize that God responds to his ­people in many different ways and sometimes communicates with us by using unexpected sources — ​the teachings of Scripture, the wisdom of the church, the provision of nature, the insights of friends, the influence of the Holy Spirit. Sometimes he waits to give a clear response until it is a better time for us to receive it. WHAT FALSE GODS DO PEOPLE SEEK TODAY? (4:2) Many are obvious: money, fame, material things. Others are less obvious: family, work, education, church, security, nationalistic fervor, political ideology, physical appearance. The values and powers that determine how we spend our time and money are the gods we worship today. In David’s day, socie­ties and nations worshiped different deities, which were usually represented by idols. Today we too have false gods that pull at our hearts, but they’re less obvious. Perhaps they’re more dangerous because of that. WHY, IN THE MIDDLE OF A PRAYER, DID DAVID TALK TO PEOPLE? (4:2 – 5) There is disagreement about why these words to ­people appear in a prayer to God (v. 1). Some think David was quoting a proverb or passage that would have been familiar to his readers. Others think this was a congregational psalm during which the priest first addressed God and then the congregation. Still others say this psalm was possibly formed by combining parts of more than one psalm. HOW HAS THE LORD SET APART HIS FAITHFUL SERVANT? (4:3) God’s faithful ­people are set apart because of God’s presence and power in their lives. Their special relationship with God is not because they are better than other ­people; it is because God has set them apart. As part of this

7 Arise, Lord! Deliver me, my God! Strike all my enemies on the jaw; break the teeth of the wicked. 8 From the Lord comes deliverance. May your blessing be on your people.

Psalm 4 a For the director of music. With stringed instruments. A psalm of David.

1 Answer me when I call to you, my righteous God. Give me relief from my distress; have mercy on me and hear my prayer. 2 How long will you people turn my glory into shame? How long will you love delusions and seek false gods b ? c 3 Know that the Lord has set apart his faithful servant for himself; the Lord hears when I call to him. 4 Tremble and d do not sin; when you are on your beds, search your hearts and be silent. 5 Offer the sacrifices of the righteous and trust in the Lord. 6 Many, Lord, are asking, “Who will bring us prosperity?” Let the light of your face shine on us. 7 Fill my heart with joy when their grain and new wine abound. 8 In peace I will lie down and sleep, for you alone, Lord, make me dwell in safety.

Psalm 5 e For the director of music. For pipes. A psalm of David.

1 Listen to my words, Lord, consider my lament. 2 Hear my cry for help, my King and my God, for to you I pray. 3 In the morning, Lord, you hear my voice; in the morning I lay my requests before you and wait expectantly. a In

Hebrew texts 4:1-8 is numbered 4:2-9.    b 2 Or seek lies    c 2 The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 4.    d 4 Or In your anger (see Septuagint)    e In Hebrew texts 5:1-12 is numbered 5:2-13.   

PSALM 6:1 4 For you are not a God who is pleased with wickedness; with you, evil people are not welcome. 5 The arrogant cannot stand in your presence. You hate all who do wrong; 6 you destroy those who tell lies. The bloodthirsty and deceitful you, Lord, detest. 7 But I, by your great love, can come into your house; in reverence I bow down toward your holy temple. 8 Lead me, Lord, in your righteousness because of my enemies — ​ make your way straight before me. 9 Not a word from their mouth can be trusted; their heart is filled with malice. Their throat is an open grave; with their tongues they tell lies. 10 Declare them guilty, O God! Let their intrigues be their downfall. Banish them for their many sins, for they have rebelled against you. 11 But let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you. 12 Surely, Lord, you bless the righteous; you surround them with your favor as with a shield.

Psalm 6 a For the director of music. With stringed instruments. According to sheminith. b A psalm of David.

1 Lord, do not rebuke me in your anger or discipline me in your wrath. a In

787 special relationship, God hears the prayers of the faithful. WHAT WERE SACRIFICES OF THE RIGHTEOUS? (4:5) These were sacrifices that (1) met the requirements laid down by God (Lev 1:1 — ​7:38) and (2) arose from correct motives of reverence for God (Ps 51:17). ARE SOME TIMES OF THE DAY BETTER FOR PRAYER THAN OTHERS? (5:3) David likely prayed at scheduled hours of the day because there was a clear rhythm to worship life in Jerusalem, which was shaped by temple activities. In this case, David’s reference to morning prayers most likely stressed the urgency of a particular matter. He couldn’t do anything else until he had asked God to resolve a troubling problem. Thus, it is unlikely that this text was meant to teach that the morning is the best time for prayer. Anytime is an appropriate time for prayer. WHO WERE THESE BLOODTHIRSTY AND DECEITFUL PEOPLE? (5:6) Though we do not know the historical context for this psalm, David could have been thinking of (1) King Saul, who repeatedly tried to kill him (1Sa 19:1 — ​26:25); (2) Saul’s family, who challenged David’s rule (2Sa 2:1 — ​4:12); or (3) David’s own sons, who tried to steal the kingdom from him (2Sa 15:1 — ​20:26). What is certain is that David equated lying, murder and rebellion against God’s appointed leader with conspiracy against God himself. WERE DAVID’S ENEMIES REALLY AS EVIL AS HE SAID THEY WERE? (5:9) They certainly could have been. However, the psalms express the feelings of their authors, so they may not necessarily offer objective analysis. David felt so repulsed by his enemies that only such graphic words could describe what their speech was like to him. HOW DOES GOD DISCIPLINE PEOPLE? (6:1) God is like a good father who punishes his disobedient child. Neither God nor a good human father enjoys disciplining his child. Sometimes God uses physical suffering to discipline his p ­ eople (e.g., David wanted

Hebrew texts 6:1-10 is numbered 6:2-11.    b Title: Probably a musical term   

I S T H E G O D O F L O V E A L S O A G O D O F H AT E ? 5 : 5 Yes. God hates sin and, at least in one sense, those who revel in their evil and rebellion. God hated sin enough to flood the entire earth (Ge 6 – 9) and destroy cities (Ge 19:1 – 25). Nevertheless, God distinguishes between capriciously hating the sinner and hating the sinner’s sinful behavior (Hos 9:15). It is not a contradiction that God loves the sinner at the same time that he hates sin. God demonstrates his own love for us in this: While we were still sinners, Christ died for us (Ro 5:8). In the Bible, God’s love and his hate often represent more than mere emotion. The words illustrate the condition of a person’s relationship with God — ​either a person has a covenant relationship with God or he does not. See Is hatred sometimes a good thing? (139:21 – 22; p. 914) and How can God hate? (Mal  1:2 – 3; p. 1412). Whether we experience the consequences of God’s hatred or the benefits of his love depends on our response to him (Ex 34:6 – 7). Those who persist in doing evil by setting themselves against God are destined to encounter God’s wrath — ​as did those whom David mentioned here: the evil . . . arrogant . . . bloodthirsty and deceitful (Ps  5:4 – 6). Those who seek God in humility and reverence can enjoy God’s love (5:7). God is loving and forgiving, but he opposes those who disobey and thus hate him.

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PSALM 6:2

healing because his bones were in agony, v. 2). Other times God causes emotional distress to make his point (e.g., David’s soul was in deep anguish, v. 3). But God also teaches us by his Word, the counsel of other believers and through specific circumstances. See Is affliction a good thing? (119:67 – 75; p. 898).

2 Have mercy on me, Lord, for I am faint; heal me, Lord, for my bones are in agony. 3 My soul is in deep anguish. How long, Lord, how long?

WAS DAVID PHYSICALLY SICK? (6:2 – 7) He experienced physical symptoms. David’s severe sorrow was accompanied by faintness, agony, anguish, groaning and weeping. He was speaking with poetic flair, probably exaggerating his emotional state. Producing enough tears to drench a couch is a figure of speech (v. 6). WHAT DOES SOUL MEAN? (6:3) David referred to his soul as his very self — ​a living, conscious, personal being. Soul was not, as it is in contemporary thinking, equated with the spiritual or inner being as distinct from the physical body. Soul and body were two ways of referring to the same reality — ​to the whole person. DIDN’T DAVID BELIEVE IN LIFE AFTER DEATH? (6:5) David believed in life after death (23:1 – 6), but he seemed somewhat uncertain about specifics, as was common among p ­ eople in Old Testament times. See Why would Saul, who was evil, go to the same place as the righ­teous prophet Samuel when he died? (1Sa 28:19; p. 429). The psalms primarily emphasize reward and punishment in this life rather than in the next. DOES GOD HEAR OUR PRAYERS BETTER WHEN WE ARE EMOTIONAL? (6:8) God hears our prayers regardless of our emotional intensity. David was an emotional person, so his prayers reflected that passion. He was honest with God and opened his heart to God. It’s that type of intimacy — ​not necessarily emotional outbursts — ​that God desires from us. CAN PRAYER CAUSE GOD TO CHANGE SOMEONE’S CIRCUMSTANCES? (6:9 – 10) Prayer nurtures our relationship with God. God always responds to our cries, whispers and expressions of prayer. He promises to guard our lives and change our circumstances as he deems necessary and appropriate. But as in any good relationship, we must not use God’s resources merely for our own ends. We must trust him to act in our best interests. WHO WAS CUSH AND WHAT HAD HE DONE TO DAVID? (7 TITLE) We don’t know who Cush was, since he isn’t explained here and no such individual is mentioned elsewhere in the Bible in connection with David. Usually, Cush refers to the upper Nile region, south of Egypt (in modern Sudan) and could refer to ­people from that region. WHY DID DAVID WANT TO STIR GOD UP IN ANGER? (7:6) David wanted action — ​some kind of a response from God. From David’s perspective, his enemies had gone unchallenged and no one was doing anything about the injustice

4 Turn, Lord, and deliver me; save me because of your unfailing love. 5 Among the dead no one proclaims your name. Who praises you from the grave? 6 I am worn out from my groaning. All night long I flood my bed with weeping and drench my couch with tears. 7 My eyes grow weak with sorrow; they fail because of all my foes. 8 Away from me, all you who do evil, for the Lord has heard my weeping. 9 The Lord has heard my cry for mercy; the Lord accepts my prayer. 10 All my enemies will be overwhelmed with shame and anguish; they will turn back and suddenly be put to shame.

Psalm 7 a A shiggaion b

of David, which he sang to the Lord concerning Cush, a Benjamite.

1 Lord my God, I take refuge in you; save and deliver me from all who pursue me, 2 or they will tear me apart like a lion and rip me to pieces with no one to rescue me. 3 Lord my God, if I have done this and there is guilt on my hands — ​ 4 if I have repaid my ally with evil or without cause have robbed my foe — ​ 5 then let my enemy pursue and overtake me; let him trample my life to the ground and make me sleep in the dust. c 6 Arise, Lord, in your anger; rise up against the rage of my enemies. Awake, my God; decree justice. 7 Let the assembled peoples gather around you, while you sit enthroned over them on high. 8 Let the Lord judge the peoples. Vindicate me, Lord, according to my righteousness, according to my integrity, O Most High. 9 Bring to an end the violence of the wicked and make the righteous secure — ​ you, the righteous God who probes minds and hearts. 10 My shield d is God Most High, who saves the upright in heart. a In

Hebrew texts 7:1-17 is numbered 7:2-18.    b Title: Probably a literary or musical term    c 5  The Hebrew has Selah (a word of uncertain meaning) here.    d 10 Or sovereign   

PSALM 8:9 11 God is a righteous judge, a God who displays his wrath every day. 12 If he does not relent, a will sharpen his sword; he  he will bend and string his bow. 13 He has prepared his deadly weapons; he makes ready his flaming arrows. 14 Whoever is pregnant with evil conceives trouble and gives birth to disillusionment. 15 Whoever digs a hole and scoops it out falls into the pit they have made. 16 The trouble they cause recoils on them; their violence comes down on their own heads. 17 I will give thanks to the Lord because of his righteousness; I will sing the praises of the name of the Lord Most High.

789 occurring around him. David may have felt that God wasn’t doing anything, so this was his attempt to stir up God’s wrath against sinners. HOW ARE GOD’S RIGHTEOUSNESS AND WRATH CONNECTED? (7:11) Righ­teous­ness requires judgment for sin. A holy, righ­teous God must judge wickedness and rebellion with justice. Even God’s mercy satisfies the requirements of justice. In the Old Testament, mercy was given when ­people offered sacrifices to atone for their sins; in the New Testament, God’s mercy was given when Christ, the ultimate sacrifice, paid the price for our sins. WHAT WAS DAVID SAYING ABOUT HOW GOD PUNISHES SINNERS? (7:13,16) David felt pressed by evil ­people who wanted to harm him, so he called on God to rise up in his defense. He wanted to remind those who would listen to him that sinners will be punished by God (v. 13), often through the consequences of their own evil actions (v. 16).

Psalm 8 b For the director of music. According to gittith. c A psalm of David.

1 Lord, our Lord, how majestic is your name in all the earth! You have set your glory in the heavens. 2 Through the praise of children and infants you have established a stronghold against your enemies, to silence the foe and the avenger. 3 When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, 4 what is mankind that you are mindful of them, human beings that you care for them? d 5 You have made them e a little lower than the angels f and crowned them e with glory and honor. 6 You made them rulers over the works of your hands; you put everything under their g feet: 7 all flocks and herds, and the animals of the wild, 8 the birds in the sky, and the fish in the sea, all that swim the paths of the seas. 9 Lord, our Lord, how majestic is your name in all the earth! a 12 Or If

anyone does not repent, / God    b In Hebrew texts 8:1-9 is numbered 8:2-10.    c Title: Probably a musical term    d 4 Or what is a human being that you are mindful of him, / a son of man that you care for him?    e 5 Or him    f 5 Or than God    g 6 Or made him ruler . . . ; / . . . his   

WHO ARE THE FOE AND THE AVENGER, AND HOW ARE THEY SILENCED? (8:2) The foe and the avenger are those who resist and rebel against God and his actions in the world. God’s glory elicits praise even from children and infants, and such worship drowns out the voices of the foe and the avenger. In keeping with the nature of Psalms, the psalmist left the rebels unnamed so that worshipers through the ages could apply the words of this prayer to their own situation. WHAT DOES IT MEAN THAT HUMANS ARE SLIGHTLY BELOW ANGELS? (8:5) Some regard these as angels in general. Others think they refer more specifically to the exalted angelic creatures (called seraphim or living creatures) that surround God’s heavenly throne (e.g., Isa 6:2; Eze 1:4 – 28; Rev 4:6 – 8). This verse, however, is not a lesson on angels; it illustrates the contrast between God’s majesty and our relative insignificance. IN WHAT SENSE DO HUMANS RULE OVER CREATION? (8:6 – 8) God told Adam to fill the earth and subdue it and to rule over . . . every living creature (Ge 1:28). Later God told Noah that fear and dread of humans would fall on all living creatures (Ge 9:2). The power God has given humans over nature involves both privileges and responsibilities. Some ­people use their abilities and knowledge only to exploit Earth’s resources. Others, however, remain good stewards of all that God has entrusted to their care. This power to rule is in participation with God’s rule; we are in no way equals with him. God has given us the power to rule as a gift, not a right.

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PSALM 9:1 Psalm 9 a , b For the director of music. To the tune of “The Death of the Son.” A psalm of David.

1 I will give thanks to you, Lord, with all my heart; I will tell of all your wonderful deeds. 2 I will be glad and rejoice in you; I will sing the praises of your name, O Most High.

HAVE THE WICKED BEEN COMPLETELY ERASED FROM HISTORY? (9:5 – 6) No. This is figurative language that refers to “redemptive history,” not actual history. The Bible speaks of the names of the wicked being blotted out of the book of life (69:28). See What is the book of life? (Rev 3:5; p. 1845).

HOW IS THE LORD A REFUGE FOR THE OPPRESSED? (9:9 – 10) The oppressed are abused by those with more power. This imbalance of power puts the oppressed at the mercy of their oppressors. God, however, has much more power than the oppressors. Thus, God can deliver the exploited from those who would do them harm. The exodus, when God delivered his helpless ­people from the chariots of Pharaoh (Ex 14), was a powerful demonstration of the Lord as a refuge. WHAT DOES IT MEAN THAT GOD AVENGES BLOOD? (9:12) The psalmist was comforting the oppressed by reminding them that God will not let injustice go unanswered. The afflicted have no human resources to resist those who abuse them, but they can call on God to intervene. This reminder not only comforts the afflicted but warns those who would take advantage of them that God can and will eventually punish them — ​as Cain found out after he murdered his brother Abel (Ge 4:10). WHAT ARE THE GATES OF DEATH? (9:13) This is a poetic term for the edge of the grave, that is, for being near death. WHY DID THEY DIG A PIT AND HIDE A NET? (9:15) Ancient hunters trapped animals by camouflaging holes dug in the ground or by hanging nets from trees. David used these terms to describe how the efforts of his enemies had backfired on them.

3 My enemies turn back; they stumble and perish before you. 4 For you have upheld my right and my cause, sitting enthroned as the righteous judge. 5 You have rebuked the nations and destroyed the wicked; you have blotted out their name for ever and ever. 6 Endless ruin has overtaken my enemies, you have uprooted their cities; even the memory of them has perished. 7 The Lord reigns forever; he has established his throne for judgment. 8 He rules the world in righteousness and judges the peoples with equity. 9 The Lord is a refuge for the oppressed, a stronghold in times of trouble. 10 Those who know your name trust in you, for you, Lord, have never forsaken those who seek you. 11 Sing the praises of the Lord, enthroned in Zion; proclaim among the nations what he has done. 12 For he who avenges blood remembers; he does not ignore the cries of the afflicted. 13 Lord, see how my enemies persecute me! Have mercy and lift me up from the gates of death, 14 that I may declare your praises in the gates of Daughter Zion, and there rejoice in your salvation. 15 The nations have fallen into the pit they have dug; their feet are caught in the net they have hidden. 16 The Lord is known by his acts of justice; the wicked are ensnared by the work of their hands. c 17 The wicked go down to the realm of the dead, all the nations that forget God. 18 But God will never forget the needy; the hope of the afflicted will never perish. 19 Arise, Lord, do not let mortals triumph; let the nations be judged in your presence. 20 Strike them with terror, Lord; let the nations know they are only mortal. a Psalms 9 and 10 may originally have been a single acrostic poem in which alternating lines began with the successive letters of the Hebrew alphabet. In the Septuagint they constitute one psalm.    b In Hebrew texts 9:1-20 is numbered 9:2-21.    c 16  The Hebrew has Higgaion and Selah (words of uncertain meaning) here; Selah occurs also at the end of verse 20.   

PSALM 10:12

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Psalm 10 a 1 Why, Lord, do you stand far off ? Why do you hide yourself in times of trouble? 2 In his arrogance the wicked man hunts down the weak, who are caught in the schemes he devises. 3 He boasts about the cravings of his heart; he blesses the greedy and reviles the Lord. 4 In his pride the wicked man does not seek him; in all his thoughts there is no room for God. 5 His ways are always prosperous; your laws are rejected by b him; he sneers at all his enemies. 6 He says to himself, “Nothing will ever shake me.” He swears, “No one will ever do me harm.” 7 His mouth is full of lies and threats; trouble and evil are under his tongue. 8 He lies in wait near the villages; from ambush he murders the innocent. His eyes watch in secret for his victims; 9 like a lion in cover he lies in wait. He lies in wait to catch the helpless; he catches the helpless and drags them off in his net. 10 His victims are crushed, they collapse; they fall under his strength. 11 He says to himself, “God will never notice; he covers his face and never sees.” 12 Arise, Lord! Lift up your hand, O God. Do not forget the helpless. a Psalms 9 and 10 may originally have been a single acrostic poem in which alternating lines began with the successive letters of the Hebrew alphabet. In the Septuagint they constitute one psalm.    b 5  See Septuagint; Hebrew / they are haughty, and your laws are far from   

WHY DOES IT SOMETIMES SEEM LIKE GOD I S FA R AWAY ? 1 0 : 1

WHY DID THE PSALMIST FEEL ABANDONED BY GOD? (10:1) There is no way of knowing the specific circumstances that led to the feelings expressed in this psalm. However, when we go through dark times, we can be encouraged by knowing that our experience is not uncommon. Even those who trust in God may encounter times of spiritual despair. DO THE WICKED ALWAYS PROSPER? (10:5) Some poetic statements like this are generalizations. Here the psalmist was expressing frustration with the fact that a person who does not live by a moral code and who has no regard for social decency or divine standards can often deceive or coerce others, who then lose their valuable possessions. When sin and injustice twist the fabric of society, only God’s final judgment, for which the psalmist pleaded, will fully restore justice. WHAT WAS THE EFFECT OF THESE LIES AND THREATS? (10:7) ­People in the ancient world believed that verbal pronouncements — ​either positive or negative (as described here) — ​had the power to either affirm or hurt ­people. They took oaths as seriously as ­people today take legal contracts.

IS IT OKAY FOR US TO SPEAK TO GOD LIKE THIS PSALMIST DID? (10:12) God invites, even encourages, our honest appeals to him. There is no need to sugarcoat our requests as long as we direct our hopes and desires to him and avoid talking about God behind his back, as the grumblers in the desert did (Ex 16:2 – 3).

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God promised his ­people, The Lord will deliver them to you, and you must do to them MOST-ASKED all that I have commanded you (Dt 31:5). Yet sometimes God seems distant. During such times, the ever-present God hasn’t gone anywhere. Instead, specific obstacles we create or experience can make God seem far away. One obstacle is busyness. Our overloaded schedules can crowd out time with God and make it difficult to sense his presence in our lives. When J­ esus arrived for dinner at the home of friends, Martha chose to busy herself with kitchen duties while her sister sat at the feet of ­Jesus and was commended for doing what was better (Lk 10:38 – 42). Busyness isn’t next to godliness. In fact, our crammed calendars can cause us to miss connecting with God daily. A second obstacle is “stuff,” or possessions. In Matthew 19:16 – 22, ­Jesus urged a man to sell all he had and to follow him, but the man went away sad, because he had great wealth (Mt 19:22). Unfortunately, possessions and wealth can prevent ­people from pursuing ­Jesus. He warned, Where your treasure is, there your heart will be also (Mt 6:21). So, if our hearts wander after more and more stuff, we will have little room for God. A third obstacle is sin. Chris­tians can be secure in their relationship with God because their sins have been forgiven through ­Jesus’ death on the cross. But lingering sin in our lives can still stand in the way of present fellowship with God. Fortunately, when we confess our sin, repent and obey God, we will feel the Father’s love and personal presence once again (Jn 14:23,25 – 27).

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PSALM 10:13 13 Why does the wicked man revile God? Why does he say to himself, “He won’t call me to account”? 14 But you, God, see the trouble of the afflicted; you consider their grief and take it in hand. The victims commit themselves to you; you are the helper of the fatherless. 15 Break the arm of the wicked man; call the evildoer to account for his wickedness that would not otherwise be found out.

WHAT DID ISRAELITE SOCIETY DO FOR THE FATHERLESS AND THE OPPRESSED? (10:18) God has always commanded his p ­ eople to care for the poor, the orphaned and the oppressed. The Israelites were to reflect God’s own deep concern for the marginalized of society (Dt 15:7 – 11; Pr 14:31; 19:17). But the Israelites did not always live up to God’s commands. The prophets of Israel frequently called the ­people to task for neglecting God’s clear commands about caring for the underprivileged (Am 5:11 – 12). WHO ADVISED DAVID TO FLEE? (11:1) We don’t know who gave this advice to David or why it was given. There were times David did flee like a bird — ​from Saul (1Sa 21:10) and later from his own son Absalom (2Sa 15:14). In this case, however, it seems David was rejecting advice to flee because he was determined to trust in God no matter how risky his advisers thought things were. WHAT FOUNDATIONS WERE BEING DESTROYED? (11:3) The moral foundations of a society based on God’s law. Some feared that increasing rebellion and the growing aggressiveness of the wicked threatened these foundations. This powerful increase of evil made the righ­teous fear that they could no longer count on a society in which good triumphed over evil. HOW CAN A GOD OF LOVE HATE THE WICKED? (11:5) See the article Is the God of love also a God of hate? (5:5; p. 787). WHAT DOES FIERY COALS AND BURNING SULFUR REFER TO? (11:6) This could refer to (1) God’s destruction of Sod­om and Gomorrah (Ge 19:24), (2) God’s coming judgment on the whole world (see a similar reference to burning sulfur in Rev 14:10) or (3) a desert dweller’s worst nightmare of punishment. WHY WERE THERE NO FAITHFUL PEOPLE LEFT? (12:1) There were still faithful p ­ eople, but David was exaggerating for emphasis (a figure of speech known as hyperbole). David felt as though there was no one left who was faithful and would stand with him.

16 The Lord is King for ever and ever; the nations will perish from his land. 17 You, Lord, hear the desire of the afflicted; you encourage them, and you listen to their cry, 18 defending the fatherless and the oppressed, so that mere earthly mortals will never again strike terror.

Psalm 11 For the director of music. Of David.

1 In the Lord I take refuge. How then can you say to me: “Flee like a bird to your mountain. 2 For look, the wicked bend their bows; they set their arrows against the strings to shoot from the shadows at the upright in heart. 3 When the foundations are being destroyed, what can the righteous do?” 4 The Lord is in his holy temple; the Lord is on his heavenly throne. He observes everyone on earth; his eyes examine them. 5 The Lord examines the righteous, but the wicked, those who love violence, he hates with a passion. 6 On the wicked he will rain fiery coals and burning sulfur; a scorching wind will be their lot. 7 For the Lord is righteous, he loves justice; the upright will see his face.

Psalm 12 a For the director of music. According to sheminith. b A psalm of David.

1 Help, Lord, for no one is faithful anymore; those who are loyal have vanished from the human race. 2 Everyone lies to their neighbor; they flatter with their lips but harbor deception in their hearts. a In

Hebrew texts 12:1-8 is numbered 12:2-9.    b Title: Probably a musical term   

PSALM 14:1 3 May the Lord silence all flattering lips and every boastful tongue — ​ 4 those who say, “By our tongues we will prevail; our own lips will defend us — ​who is lord over us?” 5 “Because the poor are plundered and the needy groan, I will now arise,” says the Lord. “I will protect them from those who malign them.” 6 And the words of the Lord are flawless, like silver purified in a crucible, like gold a refined seven times. 7 You, Lord, will keep the needy safe and will protect us forever from the wicked, 8 who freely strut about when what is vile is honored by the human race.

Psalm 13 b For the director of music. A psalm of David.

1 How long, Lord? Will you forget me forever? How long will you hide your face from me? 2 How long must I wrestle with my thoughts and day after day have sorrow in my heart? How long will my enemy triumph over me? 3 Look on me and answer, Lord my God. Give light to my eyes, or I will sleep in death, 4 and my enemy will say, “I have overcome him,” and my foes will rejoice when I fall. 5 But I trust in your unfailing love; my heart rejoices in your salvation. 6 I will sing the Lord’s praise, for he has been good to me.

Psalm 14 For the director of music. Of David.

fool c

1 The says in his heart, “There is no God.” a 6 

Probable reading of the original Hebrew text; Masoretic Text earth    13:1-6 is numbered 13:2-6.    c 1  The Hebrew words rendered fool in Psalms denote one who is morally deficient.    b In Hebrew texts

793 DIDN’T THEY HAVE A RIGHT TO FREEDOM OF SPEECH? (12:3 – 4) Yes, but their speech revealed the proud attitudes that motivated them. By announcing their freedom to say what they wanted, these ­people showed their desire to do what they wanted. Their loose lips revealed their rebellious hearts. WHO WAS MALIGNING WHOM? (12:5) The rich and powerful were verbally attacking the oppressed and weak. Perhaps they wanted to justify their own lack of compassion and failure to help the poor. It may have been that they unfairly blamed the poor for their own problems, accusing them of laziness. WHAT VILE THINGS WERE PEOPLE HONORING? (12:8) The wealthy were apparently arrogantly parading their riches around while neglecting the poor. God was displeased with their pompous self-centeredness and desire to use their wealth to court ­people’s favor. DOES GOD HAVE A PHYSICAL BODY? (13:1) No. When David wrote of God hiding his face, he was writing figuratively to describe his feelings of abandonment by God. Biblical poetry frequently illustrates God’s personality or spiritual characteristics by referring to God’s hands, arms, eyes and ears (31:2; 77:15). HOW CAN SOMEONE WHO TRUSTS GOD HAVE SUCH NEGATIVE THOUGHTS? (13:1 – 2) When tragedy strikes, emotions such as doubt, fear and pain often consume us. David reminds us that since God promises to resolve difficult matters with his gracious justice, we have a right to call on him to act. Painful times should lead us to, not away from, prayer, even if our words sound harsh and angry. WHAT KIND OF LIGHT WAS DAVID ASKING FOR? (13:3) Light is associated with life; darkness, with death. David was perhaps asking for restoration from a serious illness. He may also have been seeking God’s help for a military victory. IS EVERY ATHEIST A FOOL? (14:1) Such a person is foolish in terms of what God has revealed concerning our eternal destiny. We have no hope if we assume there is no

W H Y W E R E D AV I D ’ S E M O T I O N S S O E R R AT I C ? 1 3 : 1 – 6 Within five verses David moved from spiritual despair to hope; from gut-wrenching, internal wrestling to complete trust; from deep sorrow to rejoicing. What caused these dramatic changes? One explanation may be that David’s psalms are simply snapshots of his feelings. As he gradually worked through issues, his confidence in God returned. But the changes may have occurred more slowly than it appears from reading the compressed account in these few verses. Another explanation may be that David knew how to express feelings and faith simultaneously. Perhaps David revealed his emotions on one level but expressed his core beliefs on another level. David’s mood changes reflect the feelings of normal ­people struggling with their faith. Perhaps that’s why so many ­people can identify with Psalms.

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PSALM 14:2

God who gives purpose and value to our existence. If such an assumption were accurate, our lives would be subject only to the illusion of random chance.

They are corrupt, their deeds are vile; there is no one who does good.

WASN’T THERE EVEN ONE WHO DID GOOD? (14:3) Though David was exaggerating his immediate situation, the Bible does teach clearly that everyone is a sinner (Ro 3:23). See Why were there no faithful ­people left? (12:1; p. 792). HOW IS THE DREAD OF THE LORD DIFFERENT FROM THE FEAR OF THE LORD? (14:5) Though occasionally used in place of the word fear, the word dread conveys a greater sense of foreboding. The righ­teous have a fear, or an awesome respect, for God. The wicked, however, experience dread when they consider God’s judgment and wrath. WHAT IS THIS SACRED TENT? (15:1) Here, sacred tent means the tabernacle, where God promised to be present so his ­people could come to worship him. Jerusalem’s temple wasn’t built until after David’s death. WHERE IS THIS HOLY MOUNTAIN? (15:1) The psalmists often referred to Mount Zion, the site of the temple in Jerusalem, as a holy mountain (2:6; 3:4; 43:3; 48:1; 87:1). Some thought this was the same mountain where God tested Abraham (Ge 22:1 – 19). WHEN DOES CHARGING INTEREST BECOME SINFUL? (15:5) Ancient Israelites were not permitted to charge interest on loans to fellow Israelites (Ex 22:25; Lev 25:36 – 37; Dt 23:19). Certainly Chris­ t ians today should be as generous to their brothers and sisters. On the other hand, there is nothing wrong with Chris­tian employees of banks and other financial institutions charging market rates for loans to fellow Chris­tians. See What’s wrong with charging interest? (Ex 22:25; p. 115). LINK (16 TITLE) OF DAVID Some scholars associate Psalms 16 and 30 with the dedication of the citadel, David’s palace, on Zion. David regarded the palace as God’s pledge of the stability and exaltation of his kingdom (2Sa 5:11 – 12). Apparently a severe illness or mortal danger (Ps 16:9 – 10; 30:1 – 12) had delayed him from moving into the new building. DOES KNOWING GOD ENABLE US TO ENJOY OUR POSSESSIONS IN A UNIQUE WAY? (16:2) David considered his relationship with God to be the most important dimension of his life. Since God desired the best for David and provided for his welfare, David recognized every blessing, every good thing in life, as a gift from God. In addition, the gifts we receive from God are a trust — ​they are ultimately owned by God. Knowing this frees us from being possessed by our possessions. WHO QUALIFIES AS HOLY PEOPLE? (16:3) Holy is often applied to God himself. When referring to ­people, the word does not mean sinless perfection. Rather, it means those who

2 The Lord looks down from heaven on all mankind to see if there are any who understand, any who seek God. 3 All have turned away, all have become corrupt; there is no one who does good, not even one. 4 Do all these evildoers know nothing? They devour my people as though eating bread; they never call on the Lord. 5 But there they are, overwhelmed with dread, for God is present in the company of the righteous. 6 You evildoers frustrate the plans of the poor, but the Lord is their refuge. 7 Oh, that salvation for Israel would come out of Zion! When the Lord restores his people, let Jacob rejoice and Israel be glad!

Psalm 15 A psalm of David.

1 Lord, who may dwell in your sacred tent? Who may live on your holy mountain? 2 The one whose walk is blameless, who does what is righteous, who speaks the truth from their heart; 3 whose tongue utters no slander, who does no wrong to a neighbor, and casts no slur on others; 4 who despises a vile person but honors those who fear the Lord; who keeps an oath even when it hurts, and does not change their mind; 5 who lends money to the poor without interest; who does not accept a bribe against the innocent. Whoever does these things will never be shaken.

Psalm 16 A miktam a of David.

1 Keep me safe, my God, for in you I take refuge. 2 I say to the Lord, “You are my Lord; apart from you I have no good thing.” 3 I say of the holy people who are in the land, “They are the noble ones in whom is all my delight.” 4 Those who run after other gods will suffer more and more. I will not pour out libations of blood to such gods or take up their names on my lips. a Title:

Probably a literary or musical term   

PSALM 17:13 5 Lord, you alone are my portion and my cup; you make my lot secure. 6 The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance. 7 I will praise the Lord, who counsels me; even at night my heart instructs me. 8 I keep my eyes always on the Lord. With him at my right hand, I will not be shaken. 9 Therefore my heart is glad and my tongue rejoices; my body also will rest secure, 10 because you will not abandon me to the realm of the dead, nor will you let your faithful a one see decay. 11 You make known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.

Psalm 17 A prayer of David.

1 Hear me, Lord, my plea is just; listen to my cry. Hear my prayer — ​ it does not rise from deceitful lips. 2 Let my vindication come from you; may your eyes see what is right. 3 Though you probe my heart, though you examine me at night and test me, you will find that I have planned no evil; my mouth has not transgressed. 4 Though people tried to bribe me, I have kept myself from the ways of the violent through what your lips have commanded. 5 My steps have held to your paths; my feet have not stumbled. 6 I call on you, my God, for you will answer me; turn your ear to me and hear my prayer. 7 Show me the wonders of your great love, you who save by your right hand those who take refuge in you from their foes. 8 Keep me as the apple of your eye; hide me in the shadow of your wings 9 from the wicked who are out to destroy me, from my mortal enemies who surround me. 10 They close up their callous hearts, and their mouths speak with arrogance. 11 They have tracked me down, they now surround me, with eyes alert, to throw me to the ground. 12 They are like a lion hungry for prey, like a fierce lion crouching in cover. 13 Rise up, Lord, confront them, bring them down; with your sword rescue me from the wicked. a 10 Or holy   

795 are God’s ­people, set apart through dedication and ser­vice to God. WHAT WERE LIBATIONS OF BLOOD? (16:4) Blood of sacrifices poured on altars. David was declaring his allegiance to the Lord. He would never make sacrifices to other gods. HOW WAS GOD PORTION AND CUP TO DAVID? (16:5) Guests at ancient banquets received their portion (of food) and their cup (of drink). David was expressing satisfaction with his lot in life by comparing God to the host of a banquet. HOW DID DAVID’S HEART INSTRUCT HIM EVEN AT NIGHT? (16:7) Perhaps David meant that long after he had meditated on the Word of God, his inner being continued to apply it. God’s Word affected even his subconscious mind. He may have been recalling the times when, as a shepherd alone at night under the stars, he had marveled at God’s handiwork. David’s nightly meditations may have inspired several psalms (e.g., 8:3). LINK (16:8 – 11) NOR WILL YOU LET YOUR FAITHFUL ONE SEE DECAY The apostles of the New Testament saw David’s words as a prophetic allusion to the resurrection of the Messiah (Ac 2:25 – 28; 13:35). WHAT DID DAVID MEAN WHEN HE WROTE THAT GOD WOULD NOT ABANDON [HIM] TO THE REALM OF THE DEAD? (16:10) David was probably thanking God for his protection and for sparing him from death. But David also spoke of eternal pleasures (v. 11), which indicates that he anticipated being with God forever after death. HOW COULD DAVID HAVE CLAIMED TO NOT HAVE TRANSGRESSED? (17:3 – 5) David was speaking poetically. He considered himself innocent of wrongdoing — ​at least when he compared his actions to the violence and wickedness of those around him (v. 4). Another possibility is that David knew his motives and intentions were right. On other occasions, however, when he saw himself in light of God’s holiness, he confessed his sins before God (51:3 – 4). See How could David have claimed to be blameless? (26:1; p. 805). WHAT IS THE APPLE OF THE EYE? (17:8) This imagery suggests the pupil of the eye. The psalmist used the metaphor to describe something that is carefully protected and guarded. HOW DOES A SHADOW OFFER PROTECTION? (17:8) This is a conventional Hebrew metaphor for God’s protection and care. As a shadow provides relief from the merciless desert sun, and as a bird covers her young in the nest, so God provides a place of refuge. ­Jesus expressed his concern for the ­people of Jerusalem in a similar manner, saying that he longed to gather them, as a hen gathers her chicks under her wings (Mt 23:37).

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PSALM 17:14 14 By your hand save me from such people, Lord, from those of this world whose reward is in this life. May what you have stored up for the wicked fill their bellies; may their children gorge themselves on it, and may there be leftovers for their little ones.

WHEN DID DAVID HOPE TO SEE THE LORD? (17:15) David was not writing a detailed analysis of life after death, so we can’t really draw much from these few words. But we do know that David saw a glimmer of eternity; he expected to awaken from death’s dark sleep so that he could see God. LINK (18 TITLE) OF DAVID Psalm 18 is also recorded, with some variations, in 2 Sam­uel 22. The writer of 2 Sam­ uel may have used the annals of King David as a source, and the inscription in the title of Psalm 18 also may have come from those annals. HOW IS GOD A ROCK? (18:2) God is firm, solid, impregnable and immovable — ​which is exactly the stable presence an emotional man like David needed. David described a rock large enough for him to hide on top of from his enemies below. During ancient times a few soldiers could defend a high rock bluff against a much larger army. Perhaps David was recalling the rocks and caves that kept him safe from Saul (1Sa 23:25).

WHERE WAS GOD’S TEMPLE IN DAVID’S DAY? (18:6) The temple in Jerusalem was not built until after David’s death, which leads to several possible interpretations of this verse: (1) The tabernacle may have been called a temple. (2) A later author wrote this psalm. (3) A later editor changed tabernacle to temple. (4) The word is a more general reference to creation as God’s temple (e.g., Ps 29:9). (5) David saw God’s dwelling place in the heavens as a tem­ ple (e.g., 11:4). WHY DID GOD APPEAR IN SUCH FRIGHTENING WAYS? (18:7 – 15) Because God, by his very nature, so far transcends mere human experience that those who encounter his glory, majesty and power are overwhelmed. Furthermore, the limitations of human language and knowledge — ​ even with poetic figures of speech — ​do not do justice to such an awesome, holy God (Heb 12:28 – 29).

15 As for me, I will be vindicated and will see your face; when I awake, I will be satisfied with seeing your likeness.

Psalm 18 a For the director of music. Of David the servant of the Lord. He sang to the Lord the words of this song when the Lord delivered him from the hand of all his enemies and from the hand of Saul. He said:

1 I love you, Lord, my strength. 2 The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield b and the horn c of my salvation, my stronghold. 3 I called to the Lord, who is worthy of praise, and I have been saved from my enemies. 4 The cords of death entangled me; the torrents of destruction overwhelmed me. 5 The cords of the grave coiled around me; the snares of death confronted me. 6 In my distress I called to the Lord; I cried to my God for help. From his temple he heard my voice; my cry came before him, into his ears. 7 The earth trembled and quaked, and the foundations of the mountains shook; they trembled because he was angry. 8 Smoke rose from his nostrils; consuming fire came from his mouth, burning coals blazed out of it. 9 He parted the heavens and came down; dark clouds were under his feet. 10 He mounted the cherubim and flew; he soared on the wings of the wind. 11 He made darkness his covering, his canopy around him — ​ the dark rain clouds of the sky. 12 Out of the brightness of his presence clouds advanced, with hailstones and bolts of lightning. 13 The Lord thundered from heaven; the voice of the Most High resounded. d 14 He shot his arrows and scattered the enemy, with great bolts of lightning he routed them. a In

Hebrew texts 18:1-50 is numbered 18:2-51.    b 2 Or sovereign    c 2  Horn here symbolizes strength.    d 13  Some Hebrew manuscripts and Septuagint (see also 2 Samuel 22:14); most Hebrew manuscripts resounded, / amid hailstones and bolts of lightning   

PSALM 18:31 15 The valleys of the sea were exposed and the foundations of the earth laid bare at your rebuke, Lord, at the blast of breath from your nostrils. 16 He reached down from on high and took hold of me; he drew me out of deep waters. 17 He rescued me from my powerful enemy, from my foes, who were too strong for me. 18 They confronted me in the day of my disaster, but the Lord was my support. 19 He brought me out into a spacious place; he rescued me because he delighted in me. 20 The Lord has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded me. 21 For I have kept the ways of the Lord; I am not guilty of turning from my God. 22 All his laws are before me; I have not turned away from his decrees. 23 I have been blameless before him and have kept myself from sin. 24 The Lord has rewarded me according to my righteousness, according to the cleanness of my hands in his sight. 25 To the faithful you show yourself faithful, to the blameless you show yourself blameless, 26 to the pure you show yourself pure, but to the devious you show yourself shrewd. 27 You save the humble but bring low those whose eyes are haughty. 28 You, Lord, keep my lamp burning; my God turns my darkness into light. 29 With your help I can advance against a troop a; with my God I can scale a wall. 30 As for God, his way is perfect: The Lord’s word is flawless; he shields all who take refuge in him. 31 For who is God besides the Lord? And who is the Rock except our God? a 29 Or can

797 WHAT WERE THESE VALLEYS AND FOUNDATIONS? (18:15) These terms are possible references to the canyon-scarred Desert of Judah or, perhaps, God’s parting of the Red Sea. This image is meant to convey God’s awesome power. WHAT IS GOOD ABOUT A SPACIOUS PLACE? (18:19) A spacious place is a figure of speech meaning a place of comfort and ease. Today we use a contrasting figure of speech when we say that someone is in a “tight spot” or “backed into a corner.” DOES GOD DEAL WITH US ACCORDING TO OUR LEVEL OF RIGHTEOUSNESS? (18:20 – 27) In this life, God does not always deal with us according to our righ­teous­ness. The message of the Bible, made particularly clear by the New Testament, is that God will reward the righ­teous as they deserve and punish the wicked as they deserve. Chris­tians also recognize that no one is perfectly righ­teous — ​all are sinners (Ro 3:9 – 20). The good news of the gospel is that ­Jesus, the perfectly righ­teous one, suffered and died for our sins so that we may be forgiven. HOW COULD DAVID HAVE CLAIMED TO BE BLAMELESS? (18:23) David was speaking poetically. He considered himself innocent of wrongdoing — ​at least when he compared his actions to the violence and wickedness of those around him (17:4). Another possibility is that David knew his motives and intentions were right. On other occasions, however, when he saw himself in light of God’s holiness, he confessed his sins before God (51:3 – 4). See How could David have claimed to be blameless? (26:1; p. 805). WHY IS GOD SOMETIMES SHREWD? (18:25 – 26) Nobody can outsmart God. He is always in control, even when he deals with con artists and schemers. Though God’s righ­teous character means he is not deceptive or crooked, he can still deal with ­people in ways that relate to the way they deal with him. HOW IS GOD A ROCK? (18:31) The picture here is of a huge rock, so hard and strong that no one can damage it. It has been in its spot since creation and will always remain there. This is the kind of God we have:

run through a barricade   

H O W C O U L D D AV I D B E S O C E R TA I N O F H I S O W N RIGHTEOUSNESS? 18:20–24 In the Old Testament, Israel could know God’s moral will for his p ­ eople through the laws set forth in the covenant made at Mount Sinai (Ex 20:1 — ​24:18; Lev 26:1 – 46; Dt 4:1 — ​11:32). If David lived in a manner consistent with those covenant stipulations, he could legitimately speak of his righ­teous­ness. David was not perfect by any means — ​a fact he readily acknowledged (Ps 51:1 – 19). But while it is a great sin to violate God’s law, the covenant provided a means by which confession, repentance, restitution and restoration to God and the community could take place. The sacrificial system outlined in Leviticus 1:1 — ​7:38 provided the Israelites with a process by which to make amends to God and their neighbors when they sinned. But more important than sacrifice is a humble and penitent heart that casts itself entirely on the mercy of God (Ps 51:1,16 – 17). When we do this, God “imputes” righ­teous­ness to us — ​that is, he credits the perfect righ­teous­ness of J­ esus Christ to us (2Co 5:21).

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PSALM 18:32

strong, enduring, trustworthy. He will always be there when we need him.

32 It is God who arms me with strength and keeps my way secure. 33 He makes my feet like the feet of a deer; he causes me to stand on the heights. 34 He trains my hands for battle; my arms can bend a bow of bronze. 35 You make your saving help my shield, and your right hand sustains me; your help has made me great. 36 You provide a broad path for my feet, so that my ankles do not give way.

HOW DO CHRISTIANS TODAY EXPERIENCE GOD’S HELP IN BATTLE? (18:32 – 36) Like David, Chris­tians today are engaged in warfare against evil. It is still God who trains us and provides the weapons for the battle. Ephesians 6:10 – 18 describes the full armor of God as consisting of truth, righ­teous­ness, the gospel of peace, faith, salvation and the Spirit, which is the word of God.

WHY DID GOD ANSWER DAVID’S CRIES, BUT NOT THOSE OF DAVID’S ENEMIES? (18:41) David’s foes deserved their punishment for wrongfully attacking God’s anointed king — ​ the man in whom God delighted (v. 19). Consequently, God turned a deaf ear to their prayers because they appealed to God too late and out of desperation rather than faith.

WAS DAVID BEING BOASTFUL HERE? (18:44 – 45) Not really. Though David acknowledged the victories he had gained and the ­people who had submitted to him, he gave credit to the Lord for all his success: You have delivered me  . . . you have made me the head of na­ tions . . . Praise be to my Rock! (vv. 43,46). An honest appraisal of accomplishments is not bragging, especially when God is honored as the source of those achievements.

37 I pursued my enemies and overtook them; I did not turn back till they were destroyed. 38 I crushed them so that they could not rise; they fell beneath my feet. 39 You armed me with strength for battle; you humbled my adversaries before me. 40 You made my enemies turn their backs in flight, and I destroyed my foes. 41 They cried for help, but there was no one to save them — ​ to the Lord, but he did not answer. 42 I beat them as fine as windblown dust; I trampled them a like mud in the streets. 43 You have delivered me from the attacks of the people; you have made me the head of nations. People I did not know now serve me, 44 foreigners cower before me; as soon as they hear of me, they obey me. 45 They all lose heart; they come trembling from their strongholds. 46 The Lord lives! Praise be to my Rock! Exalted be God my Savior! 47 He is the God who avenges me, who subdues nations under me, 48 who saves me from my enemies. You exalted me above my foes; from a violent man you rescued me. 49 Therefore I will praise you, Lord, among the nations; I will sing the praises of your name. 50 He gives his king great victories; he shows unfailing love to his anointed, to David and to his descendants forever.

Psalm 19 b For the director of music. A psalm of David.

1 The heavens declare the glory of God; the skies proclaim the work of his hands. 2 Day after day they pour forth speech; night after night they reveal knowledge. a 42  Many Hebrew manuscripts, Septuagint, Syriac and Targum (see also 2 Samuel 22:43); Masoretic Text I poured them out    b In Hebrew texts 19:1-14 is numbered 19:2-15.   

PSALM 19:14 3 They have no speech, they use no words; no sound is heard from them. 4 Yet their voice a goes out into all the earth, their words to the ends of the world. In the heavens God has pitched a tent for the sun. 5 It is like a bridegroom coming out of his chamber, like a champion rejoicing to run his course. 6 It rises at one end of the heavens and makes its circuit to the other; nothing is deprived of its warmth. 7 The law of the Lord is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple. 8 The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes. 9 The fear of the Lord is pure, enduring forever. The decrees of the Lord are firm, and all of them are righteous. 10 They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the honeycomb. 11 By them your servant is warned; in keeping them there is great reward. 12 But who can discern their own errors? Forgive my hidden faults. 13 Keep your servant also from willful sins; may they not rule over me. Then I will be blameless, innocent of great transgression. 14 May these words of my mouth and this meditation of my heart be pleasing in your sight, Lord, my Rock and my Redeemer. a 4 

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HOW DOES THE LAW REFRESH SOMEONE? (19:7) The word for refresh has also been translated as restore. But it can also mean “convert” or turn back (51:13). So this is a picture of renewal and transformation. The law teaches God’s principles in order to shape us continually to live according to his pattern. When we allow God’s Word to have its effect on us, we are invigorated by his strength and refreshed with his wisdom. HOW IS THE FEAR OF THE LORD LIKE THE LAW? (19:7 – 9) They are linked together in that the fear, or respect, of the Lord is the beginning of wisdom (Job 28:28; Pr 1:7; Ecc 12:13). Studying God’s law, with its specific requirements for human behavior and its inevitable consequences for disobedience, leads us to a greater respect for God and increases our desire to serve him. DOES GOD HOLD US ACCOUNTABLE FOR SINS WE AREN’T AWARE OF? (19:12) God makes his will known to us, though he knows our understanding and obedience will be imperfect. That’s why prayers like this one are so important. They open hidden aspects of our lives to God’s examination and grace, so we will no longer be ignorant (139:23 – 24). WHAT WAS DAVID’S STANDARD FOR INNOCENCE? (19:13) In this verse, David defined innocence as freedom from committing willful sins. In contrast with sins that are unintentional, these sins are those committed in overt rebellion against God. David felt that if he avoided such sins, he could approach God with a clear conscience. HOW IS GOD A ROCK? (19:14) God is firm, solid, impregnable and immovable, which is exactly the stable presence an emotional man like David needed. David described a rock large enough for him to hide on top of from his enemies below. During ancient times a few soldiers could defend a high rock bluff against a much larger army. Perhaps David was recalling the rocks and caves that kept him safe from Saul (1Sa 23:25).

Septuagint, Jerome and Syriac; Hebrew measuring line   

C A N B E L I E V E R S E X P E C T V I C T O RY O V E R ALL THEIR ENEMIES? 18:50 Believers can expect that God will be victorious over all of his enemies. This victory belongs to us as we participate in the kingdom of God. Some victories occur in an instant, as when we avoid a serious accident or receive a miraculous gift of money or food to turn the tide on want and hunger. At other times, spiritual victory is a slow process of transformation, as when faith wins over doubt, peace transcends pain or forgiveness overcomes hurt. Some victories will be delayed until God’s kingdom reaches its fullness. We see this, for example, when a believer dies from cancer — ​a tragedy that will be reversed at the resurrection of the dead in Christ. We also see this in conflicts between nations that will be resolved when ­Jesus is fully acknowledged as King of kings and Lord of lords. In all these instances, we know that God’s victory is promised to his ­people in his time. While the victory expressed by David in Psalm 18 is part of a larger picture, David saw his deliverance from Saul as God’s gift made visible through Israel’s political life. Believers in the present age may not experience the same specific kind of deliverance experienced by David, because God’s activities with his p ­ eople occur within many nations today.

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PSALM 20:1 Psalm 20 a For the director of music. A psalm of David.

HOW DOES GOD’S NAME OFFER PROTECTION? (20:1) God’s name is not a magical charm, but it represents his authority and all that he is. His name is synonymous with his power, and it protects us. WHAT IS THIS SANCTUARY? (20:2) A holy place, suggesting: (1) the tent in Jerusalem that housed the ark, the symbol of God’s presence, or (2) Zion, the holy mountain where the temple was later built. See What is this sacred tent? (15:1; p. 794). DOES KNOWING GOD GUARANTEE SUCCESS? (20:4) See the articles Does seeking God guarantee success? (2Ch 26:5; p. 660) and Is success guaranteed to those who obey God? (Dt 28:1 – 6; p. 294). WHO IS THE LORD’S ANOINTED? (20:6) This refers to the king of Israel. See Who is his anointed? (2:2; p. 784). WHY REFER TO GOD’S RIGHT HAND? (20:6) This was a figurative way to speak of God’s great strength (Ex 15:6). WHAT DOES IT MEAN TO TRUST IN GOD’S NAME? (20:7) Trusting in God’s name means placing one’s confidence in who he is. See How does God’s name offer protection? (20:1; above). WERE THEY PRAYING FOR THE KING’S SALVATION? (20:9) This was salvation in a physical, not spiritual, sense. This psalm was sung by the ancient Israelites as a prayer of blessing for the king as he went out to battle. When Israel had a godly, successful king whose prayers were answered, the whole nation benefited (2Ch  20:1 – 30). WHAT WERE THESE VICTORIES? (21:1) We don’t know precisely what historical events inspired this psalm. David won control of the kingdom and overcame the hostilities of the Philistines and other enemies (1Ch 11:1 – 25; 14:8 – 17; 18:1 — ​20:8). If this psalm was not written in honor of one of those victories, it was written for a similar one. HOW DID DAVID RECEIVE LIFE FOREVER? (21:4) This may be a figure of speech — ​similar to “long live the king” — ​rather than a direct statement about eternity. Still, David believed in life after death. See Didn’t David believe in life after death? (6:5; p. 788). WHY MENTION A BLAZING FURNACE? (21:9) To picture God’s judgment and destruction of the wicked. Here it describes the defeat of David’s enemies.

1 May the Lord answer you when you are in distress; may the name of the God of Jacob protect you. 2 May he send you help from the sanctuary and grant you support from Zion. 3 May he remember all your sacrifices and accept your burnt offerings. b 4 May he give you the desire of your heart and make all your plans succeed. 5 May we shout for joy over your victory and lift up our banners in the name of our God. May the Lord grant all your requests. 6 Now this I know: The Lord gives victory to his anointed. He answers him from his heavenly sanctuary with the victorious power of his right hand. 7 Some trust in chariots and some in horses, but we trust in the name of the Lord our God. 8 They are brought to their knees and fall, but we rise up and stand firm. 9 Lord, give victory to the king! Answer us when we call!

Psalm 21 c For the director of music. A psalm of David.

1 The king rejoices in your strength, Lord. How great is his joy in the victories you give! 2 You have granted him his heart’s desire and have not withheld the request of his lips. b 3 You came to greet him with rich blessings and placed a crown of pure gold on his head. 4 He asked you for life, and you gave it to him — ​ length of days, for ever and ever. 5 Through the victories you gave, his glory is great; you have bestowed on him splendor and majesty. 6 Surely you have granted him unending blessings and made him glad with the joy of your presence. 7 For the king trusts in the Lord; through the unfailing love of the Most High he will not be shaken. 8 Your hand will lay hold on all your enemies; your right hand will seize your foes. 9 When you appear for battle, you will burn them up as in a blazing furnace. The Lord will swallow them up in his wrath, and his fire will consume them. 10 You will destroy their descendants from the earth, their posterity from mankind. a In

Hebrew texts 20:1-9 is numbered 20:2-10.    b 3,2  The Hebrew has Selah (a word of uncertain meaning) here.    c In Hebrew texts 21:1-13 is numbered 21:2-14.   

PSALM 22:15

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11 Though they plot evil against you and devise wicked schemes, they cannot succeed. 12 You will make them turn their backs when you aim at them with drawn bow. 13 Be exalted in your strength, Lord; we will sing and praise your might.

Psalm 22 a For the director of music. To the tune of “The Doe of the Morning.” A psalm of David.

1 My God, my God, why have you forsaken me? Why are you so far from saving me, so far from my cries of anguish? 2 My God, I cry out by day, but you do not answer, by night, but I find no rest. b 3 Yet you are enthroned as the Holy One; you are the one Israel praises. c 4 In you our ancestors put their trust; they trusted and you delivered them. 5 To you they cried out and were saved; in you they trusted and were not put to shame. 6 But I am a worm and not a man, scorned by everyone, despised by the people. 7 All who see me mock me; they hurl insults, shaking their heads. 8 “He trusts in the Lord,” they say, “let the Lord rescue him. Let him deliver him, since he delights in him.” 9 Yet you brought me out of the womb; you made me trust in you, even at my mother’s breast. 10 From birth I was cast on you; from my mother’s womb you have been my God.

LINK (22 TITLE) OF DAVID This psalm may have been composed during David’s persecution by Saul (1Sa 21:1 — ​23:29), though David descended beyond the depths of his own affliction and rose to hopes higher than the reward of his own troubles. In the Gospels, ­Jesus’ suffering is depicted as the fulfillment of this psalm. LINK (22:1) MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME? J esus quoted these words as he hung ­ from the cross (Mt 27:46; Mk 15:34). David’s experience as described in this psalm (vv.  6 – 8,12 – 18) mirrored prophetic details about the Messiah’s crucifixion. HAD GOD FORSAKEN DAVID? (22:1 – 2) No, but it appeared that way to David. However, David still affirmed his conviction that God was in control (v. 3), and he soon regained his assurance that God would personally answer him (v. 24). Psalms such as this one frequently alternate between the psalmist’s emotional despair and his faith in the truth about God. See the article Why does it sometimes seem like God is far away? (10:1; p. 791).

WHAT KIND OF TRUST IN GOD COULD AN INFANT HAVE? (22:9 – 10) David’s parents committed him to God from birth. As a youngster, he likely heard stories of Israel’s history, including the stories of faith. He was speaking here of his consistent relationship with God; he had never served any other god.

11 Do not be far from me, for trouble is near and there is no one to help. 12 Many bulls surround me; strong bulls of Bashan encircle me. 13 Roaring lions that tear their prey open their mouths wide against me. 14 I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted within me. 15 My mouth d is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. a In

Hebrew texts 22:1-31 is numbered 22:2-32.    b 2 Or night, and am not silent    you are holy, / enthroned on the praises of Israel    d 15 Probable reading of the original Hebrew text; Masoretic Text strength    c 3 Or Yet

WHAT WERE THESE BULLS OF BASHAN? (22:12) In David’s time, the lush grasslands of Bashan, known today as the Golan Heights, were ideal for raising livestock. Bashan’s well-fed bulls were famous for their size and their mean disposition. David used bulls along with lions (v. 13) and dogs (v. 16) to portray his enemies.

WHAT IS A POTSHERD? (22:15) A potsherd is a piece of broken clay pottery. Potsherds could be found throughout ancient towns and today are often unearthed as archaeological artifacts.

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PSALM 22:16

HOW DID DAVID HAVE HIS HANDS AND FEET PIERCED? (22:16) We don’t really know. Some think David was continuing his metaphor of the dogs: his enemies, like attacking dogs, “bit” his hands and feet as he tried to ward off their attacks. David’s poetic allusions foreshadow the nailing of ­Jesus Christ’s hands and feet to the cross.

16 Dogs surround me, a pack of villains encircles me; they pierce a my hands and my feet. 17 All my bones are on display; people stare and gloat over me. 18 They divide my clothes among them and cast lots for my garment.

WHAT WAS THE GREAT ASSEMBLY? (22:25) The congregation gathered to worship God. Some suggest this anticipates a future gathering of all those around the world who serve the Lord. WHAT KIND OF VOWS HAD DAVID MADE? (22:25) These were likely vows David had made to publicly worship God with offerings to honor God for delivering him (v. 22). David was not trying to buy God’s help. He genuinely wanted to praise God and tell p ­ eople of God’s greatness. WHAT DID DAVID KNOW ABOUT THE NATIONS SUBMITTING TO THE LORD? (22:27) It’s apparent that David foresaw a time when the whole world would recognize the Lord’s sovereignty. Some psalms speak of military conquests over other nations (e.g., 135:10). They also speak of a coming time when nations will voluntarily bow in worship before God (e.g., 86:9). DO THESE VERSES MEAN THAT ALL PEOPLE WILL EVENTUALLY BECOME SAVED? (22:27 – 28) No. Rather, the psalmist looked forward to the day when other nations would acknowledge the Lord as their God. He is the God not of just one nation, but of all, and he will save all those who acknowledge and love him as their God. Indeed, thanks to the work of ­Jesus Christ, today God’s ­people can be found in all the nations of the world. WHAT DOES IT MEAN THAT GOD HAS DONE IT? (22:31) This may be the phrase David saw echoing through coming years — ​God being praised for each thing he accomplished. Or this may be an example of the Hebrew prophetic perfect tense, in which a future event is translated as past tense to stress the certainty of its coming. See Why did God speak as though victory had already come? (Jos 6:2; p. 314). HOW DOES GOD REFRESH OUR SOULS? (23:3) David painted a picture of sheep being nourished with food and water. In the same way, God nourishes us spiritually and emotionally. His loving care puts our minds at ease so we can rest peacefully. To be refreshed means to be restored and strengthened. HOW DOES GOD GUIDE US? (23:3) God does not reveal every detail of his plan for our lives. Nevertheless, there is an inner assurance that comes when we do his will. Developing a close, dependent relationship with the Lord will help us follow his way. And if we do the things we know God wants us to do, we’ll discover more details about his will for us.

19 But you, Lord, do not be far from me. You are my strength; come quickly to help me. 20 Deliver me from the sword, my precious life from the power of the dogs. 21 Rescue me from the mouth of the lions; save me from the horns of the wild oxen. 22 I will declare your name to my people; in the assembly I will praise you. 23 You who fear the Lord, praise him! All you descendants of Jacob, honor him! Revere him, all you descendants of Israel! 24 For he has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help. 25 From you comes the theme of my praise in the great assembly; before those who fear you b I will fulfill my vows. 26 The poor will eat and be satisfied; those who seek the Lord will praise him — ​ may your hearts live forever! 27 All the ends of the earth will remember and turn to the Lord, and all the families of the nations will bow down before him, 28 for dominion belongs to the Lord and he rules over the nations. 29 All the rich of the earth will feast and worship; all who go down to the dust will kneel before him — ​ those who cannot keep themselves alive. 30 Posterity will serve him; future generations will be told about the Lord. 31 They will proclaim his righteousness, declaring to a people yet unborn: He has done it!

Psalm 23 A psalm of David.

1 The Lord is my shepherd, I lack nothing. 2 He makes me lie down in green pastures, he leads me beside quiet waters, 3 he refreshes my soul. a 16  Dead Sea Scrolls and some manuscripts of the Masoretic Text, Septuagint and Syriac; most manuscripts of the Masoretic Text me, / like a lion    b 25 Hebrew him   

PSALM 25:1 He guides me along the right paths for his name’s sake. 4 Even though I walk through the darkest valley, a I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. 6 Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the Lord forever.

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HOW COULD GOD’S ROD AND STAFF BRING COMFORT? (23:4) The shepherd used his staff to guide the sheep, directing them and setting boundaries for them. He used his rod as a weapon against predators. By guiding them into safe places and fighting off their enemies, the shepherd’s rod and staff were a comfort to the sheep. WHY PREPARE A MEAL IN THE PRESENCE OF . . . ENEMIES? (23:5) This picture may be understood as (1) a description of God’s protection and power, as David could feast in safety and security even though he was surrounded by enemies, or (2) a victory feast at which David celebrated the defeat of his enemies, who were prisoners without weapons and no longer ­dangerous.

Psalm 24 Of David. A psalm.

1 The earth is the Lord’s, and everything in it, the world, and all who live in it; 2 for he founded it on the seas and established it on the waters. 3 Who may ascend the mountain of the Lord? Who may stand in his holy place? 4 The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god. b 5 They will receive blessing from the Lord and vindication from God their Savior. 6 Such is the generation of those who seek him, who seek your face, God of Jacob. c , d 7 Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in. 8 Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. 9 Lift up your heads, you gates; lift them up, you ancient doors, that the King of glory may come in. 10 Who is he, this King of glory? The Lord Almighty — ​ he is the King of glory.

Psalm 25 e Of David.

1 In you, Lord my God, I put my trust. a 4 Or the valley

of the shadow of death    b 4 Or swear falsely    and Syriac (see also Septuagint); most Hebrew manuscripts face, Jacob    d 6  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 10.    e This psalm is an acrostic poem, the verses of which begin with the successive letters of the Hebrew alphabet.    c 6  Two Hebrew manuscripts

WHAT WAS THE MOUNTAIN OF THE LORD? (24:3) Mount Zion, on which the temple was built. The holy place can refer to any area of the temple courts, but most specifically it refers to the first room inside the temple. See Where was God’s holy mountain? (43:3; p. 822). HOW CAN A HEART BE MADE PURE? (24:4) This is a descriptive way to refer to pure motives. We must sincerely desire God’s mercy and forgiveness; otherwise, we cannot approach him. In fact, the only way to have a pure heart is through the grace of God, which he grants in response to our faith and obedience. WHAT GATES AND DOORS DID THE LORD ENTER? (24:7) In ancient times when a king returned victorious from battle, the gates of the city were opened and the citizens would receive him with adoration and praise. David used this metaphor to describe the Lord entering the gates of Jerusalem — ​to the cheers and praises of his p ­ eople — ​so he could live among them.

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WHY ASK GOD TO REMEMBER? (25:6) Remember is a strong covenant word. Asking God to remember does not imply that he has forgotten. It is asking God to act now based on his past promises. HOW DOES IT HELP TO BE HUMBLE? (25:9) God will not give what we are too proud to receive. Pride is like a barrier that blocks out the very things God desires to do in our lives. God opposes the proud but shows favor to the humble (Jas 4:6). WHAT COVENANT MUST WE KEEP? (25:10) This likely refers to the Law of Moses, which contained God’s covenant with his p ­ eople. According to David, we should follow God’s loving and faithful ways. Chris­tians today have been given the new covenant since these words were written, but the principle remains the same: we can express our love for God by submitting to his ways and obeying him (Jn 14:15). See Did ­Jesus abolish the Old Testament law or fulfill it? (Eph 2:15; p. 1736). WHY APPEAL FOR MERCY ON THE BASIS OF GOD’S NAME? (25:11) The Lord’s character and reputation are expressed in his name. Because of his character, we can count on him to forgive. The prosperity of the Lord’s servant brings honor to the Lord’s name, so to preserve his reputation he will act on behalf of his ­people. See How does God’s name offer protection? (20:1; p. 800). DOES FAITHFULNESS LEAD TO PROSPERITY? (25:13) See the articles Does seeking God guarantee success? (2Ch 26:5; p. 660) and Is success guaranteed to those who obey God? (Dt 28:1 – 6; p. 294). WHY WOULD ALMIGHTY GOD CONFIDE IN PEOPLE? (25:14) This metaphor illustrates an intimate communion with God — ​as though mere humans could sit in on God’s heavenly council (89:7). God’s love for ­people causes him to long for fellowship with them. WHAT DOES IT MEAN TO FEAR THE LORD? (25:14) To fear the Lord does not mean to be afraid of him. It means to revere him for who he is and live in a manner that honors him. See the article Should we live in terror of God? (Pr 1:7; p. 924). CAN ALL OF GOD’S CHILDREN EXPERIENCE THE FREEDOM DAVID WAS ASKING FOR? (25:16 – 22) Like David, we live in the time before Christ has once and for all defeated evil and death (Rev 19:11 – 21). Though we still struggle here on earth, we can experience glimpses of the freedom for which David was praying, but we won’t fully experience it until we’re in heaven. Certainly, we should follow David’s example by praying to the only one who can grant such freedom.

PSALM 25:2 2 I trust in you; do not let me be put to shame, nor let my enemies triumph over me. 3 No one who hopes in you will ever be put to shame, but shame will come on those who are treacherous without cause. 4 Show me your ways, Lord, teach me your paths. 5 Guide me in your truth and teach me, for you are God my Savior, and my hope is in you all day long. 6 Remember, Lord, your great mercy and love, for they are from of old. 7 Do not remember the sins of my youth and my rebellious ways; according to your love remember me, for you, Lord, are good. 8 Good and upright is the Lord; therefore he instructs sinners in his ways. 9 He guides the humble in what is right and teaches them his way. 10 All the ways of the Lord are loving and faithful toward those who keep the demands of his covenant. 11 For the sake of your name, Lord, forgive my iniquity, though it is great. 12 Who, then, are those who fear the Lord? He will instruct them in the ways they should choose. a 13 They will spend their days in prosperity, and their descendants will inherit the land. 14 The Lord confides in those who fear him; he makes his covenant known to them. 15 My eyes are ever on the Lord, for only he will release my feet from the snare. 16 Turn to me and be gracious to me, for I am lonely and afflicted. 17 Relieve the troubles of my heart and free me from my anguish. 18 Look on my affliction and my distress and take away all my sins. 19 See how numerous are my enemies and how fiercely they hate me! 20 Guard my life and rescue me; do not let me be put to shame, for I take refuge in you. 21 May integrity and uprightness protect me, because my hope, Lord, b is in you. 22 Deliver Israel, O God, from all their troubles! a 12 Or ways

he chooses    b 21  Septuagint; Hebrew does not have Lord.   

PSALM 27:5

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Psalm 26 Of David.

1 Vindicate me, Lord, for I have led a blameless life; I have trusted in the Lord and have not faltered. 2 Test me, Lord, and try me, examine my heart and my mind; 3 for I have always been mindful of your unfailing love and have lived in reliance on your faithfulness. 4 I do not sit with the deceitful, nor do I associate with hypocrites. 5 I abhor the assembly of evildoers and refuse to sit with the wicked. 6 I wash my hands in innocence, and go about your altar, Lord, 7 proclaiming aloud your praise and telling of all your wonderful deeds. 8 Lord, I love the house where you live, the place where your glory dwells. 9 Do not take away my soul along with sinners, my life with those who are bloodthirsty, 10 in whose hands are wicked schemes, whose right hands are full of bribes. 11 I lead a blameless life; deliver me and be merciful to me. 12 My feet stand on level ground; in the great congregation I will praise the Lord.

Psalm 27 Of David.

1 The Lord is my light and my salvation — ​ whom shall I fear? The Lord is the stronghold of my life — ​ of whom shall I be afraid? 2 When the wicked advance against me to devour a me, it is my enemies and my foes who will stumble and fall. 3 Though an army besiege me, my heart will not fear; though war break out against me, even then I will be confident. 4 One thing I ask from the Lord, this only do I seek: that I may dwell in the house of the Lord all the days of my life, to gaze on the beauty of the Lord and to seek him in his temple. 5 For in the day of trouble he will keep me safe in his dwelling; a 2 Or slander   

HOW COULD DAVID HAVE CLAIMED TO BE BLAMELESS? (26:1) Though he was not perfect, David was a man of integrity. He was not claiming that he had never sinned. Rather, he was claiming to be sincere in his attempts to honor and serve God. See How could David have claimed to not have transgressed? (17:3 – 5; p. 795).

HOW DOES GOD’S GLORY DWELL ON EARTH? (26:8) In David’s day, the ark of the covenant and the tabernacle were physical signs of God’s presence. They were tangible structures that helped p ­ eople visualize God’s glory. Even so, ­people knew that God could not be confined to a box or a temple (1Ki 8:27). Today God’s presence dwells in a special way within his ­people (1Co 3:16; Eph 2:22). WHAT DOES LEVEL GROUND SIGNIFY? (26:12) This is a place of confidence and security, where one does not trip and fall over temptations or evil. It may also refer literally to the level courtyards where the godly gathered to worship the Lord. WHAT WAS THE GREAT CONGREGATION? (26:12) The congregation gathered to worship God. Some suggest this anticipates a future gathering of all those around the world who serve the Lord. WHAT IS A STRONGHOLD? (27:1) This is a military image — ​a tower, fortress or fortified hilltop from which to resist an enemy. David used it as a metaphor for refuge and security to illustrate how God saves and protects us from evil. WERE DAVID’S ENEMIES CANNIBALS? (27:2) No. Devour me is a metaphor for his enemies’ desire to kill him. Enemies were often pictured as carnivorous animals (22:13,16). WHAT WAS DAVID CONFIDENT ABOUT? (27:3) David was probably convinced he would be physically safe during battle. He had a strong sense of God’s plans for his life — ​how could he be killed before his time? The string of victories God gave him probably only enhanced his confidence. It may be that David was also thinking of his eternal safety. TO WHAT TEMPLE WAS DAVID REFERRING? (27:4) Some suggest this psalm was written later and attributed to David, in which case the temple was the temple of Solomon. Others think the term was a poetic parallel to terms with similar meaning elsewhere in Psalms. Still others say that the Hebrew word for temple can mean any important dwelling, so it refers to the tent David erected for the ark of the covenant (1Sa 3:3).

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PSALM 27:6 he will hide me in the shelter of his sacred tent and set me high upon a rock. 6 Then my head will be exalted above the enemies who surround me; at his sacred tent I will sacrifice with shouts of joy; I will sing and make music to the Lord.

WHY ASK FOR A STRAIGHT PATH? (27:11) Because a straight path is without twists, turns, rocks or holes. God wants to keep those who follow him safe from stumbling and injuring themselves in a spiritual sense. See What does level ground signify? (26:12; p. 805). WHERE IS THE LAND OF THE LIVING? (27:13) David was not necessarily referring to a location but was expressing confidence that he would live to see God’s blessings in this life. WHAT DOES IT MEAN TO WAIT FOR THE LORD? (27:14) Waiting for the Lord suggests trusting in God’s goodness and timing. God sees things differently than we do, so answers to our prayers may not always come how we want or as quickly as we want. David waited on God, depending on him alone for his needs. David also discovered the value of patience; he trusted God to send the answer when — ​ and only when — ​the time was right. HOW IS GOD A ROCK? (28:1) God is firm, solid, impregnable and immovable — ​which is exactly the stable presence an emotional man like David needed. David described a rock large enough for him to hide on top of from his enemies below. During ancient times a few soldiers could defend a high rock bluff against a much larger army. Perhaps David was recalling the rocks and caves that kept him safe from Saul (1Sa 23:25). WHAT WAS THIS PIT? (28:1) Pits were dug to bury the dead. Consequently, pit became a metaphor for death — ​the meaning David intended here. See What kind of pit was David in? (40:2; p. 819). WHAT PROMPTED THIS AGONIZED CRY FOR GOD’S MERCY? (28:1 – 3) We do not know. Many of the psalms were written by psalmists who were experiencing extreme distress in their lives. Through poetic laments, the psalmists vented deep emotions and expressed the intense feelings that so many of us experience. This is one reason why their prayers and songs were remembered and collected into the Psalms. IS IT RIGHT TO PRAY FOR REVENGE? (28:4) See the article Is it right to pray for revenge? (58:6 – 8; p. 835).

7 Hear my voice when I call, Lord; be merciful to me and answer me. 8 My heart says of you, “Seek his face!” Your face, Lord, I will seek. 9 Do not hide your face from me, do not turn your servant away in anger; you have been my helper. Do not reject me or forsake me, God my Savior. 10 Though my father and mother forsake me, the Lord will receive me. 11 Teach me your way, Lord; lead me in a straight path because of my oppressors. 12 Do not turn me over to the desire of my foes, for false witnesses rise up against me, spouting malicious accusations. 13 I remain confident of this: I will see the goodness of the Lord in the land of the living. 14 Wait for the Lord; be strong and take heart and wait for the Lord.

Psalm 28 Of David.

1 To you, Lord, I call; you are my Rock, do not turn a deaf ear to me. For if you remain silent, I will be like those who go down to the pit. 2 Hear my cry for mercy as I call to you for help, as I lift up my hands toward your Most Holy Place. 3 Do not drag me away with the wicked, with those who do evil, who speak cordially with their neighbors but harbor malice in their hearts. 4 Repay them for their deeds and for their evil work; repay them for what their hands have done and bring back on them what they deserve. 5 Because they have no regard for the deeds of the Lord and what his hands have done, he will tear them down and never build them up again.

PSALM 30:4

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6 Praise be to the Lord, for he has heard my cry for mercy. 7 The Lord is my strength and my shield; my heart trusts in him, and he helps me. My heart leaps for joy, and with my song I praise him. 8 The Lord is the strength of his people, a fortress of salvation for his anointed one. 9 Save your people and bless your inheritance; be their shepherd and carry them forever.

Psalm 29 A psalm of David.

1 Ascribe to the Lord, you heavenly beings, ascribe to the Lord glory and strength. 2 Ascribe to the Lord the glory due his name; worship the Lord in the splendor of his a holiness. 3 The voice of the Lord is over the waters; the God of glory thunders, the Lord thunders over the mighty waters. 4 The voice of the Lord is powerful; the voice of the Lord is majestic. 5 The voice of the Lord breaks the cedars; the Lord breaks in pieces the cedars of Lebanon. 6 He makes Lebanon leap like a calf, b like a young wild ox. Sirion  7 The voice of the Lord strikes with flashes of lightning. 8 The voice of the Lord shakes the desert; the Lord shakes the Desert of Kadesh. 9 The voice of the Lord twists the oaks c and strips the forests bare. And in his temple all cry, “Glory!” 10 The Lord sits enthroned over the flood; the Lord is enthroned as King forever. 11 The Lord gives strength to his people; the Lord blesses his people with peace.

Psalm 30 d A psalm. A song. For the dedication of the temple. e Of David.

1 I will exalt you, Lord, for you lifted me out of the depths and did not let my enemies gloat over me. 2 Lord my God, I called to you for help, and you healed me. 3 You, Lord, brought me up from the realm of the dead; you spared me from going down to the pit. 4 Sing the praises of the Lord, you his faithful people; praise his holy name. a 2 Or Lord with

the splendor of    b 6  That is, Mount Hermon    c 9 Or Lord makes the deer give birth    d In Hebrew texts 30:1-12 is numbered 30:2-13.    e Title: Or palace   

WHO WERE THESE HEAVENLY BEINGS? (29:1) The phrase literally means sons of God (Ge 6:2). It’s also translated angels (Job 1:6). This most likely refers to those beings who inhabit the spiritual realms. WHAT DOES IT MEAN TO WORSHIP IN THE SPLENDOR OF HIS HOLINESS? (29:2) It’s not entirely clear. Many think this means to worship in holy attire. It may also be related to the idea of a holy assembly — ​arrayed in holy splendor (110:3). Either way, the primary point is that we are to praise God properly, as he deserves. HOW COULD A COUNTRY LEAP LIKE A CALF? (29:6) This is a figure of speech for an earthquake — ​ a display of God’s power in nature. Such language could also describe political or social upheaval. See Was this an actual earthquake? (46:2 – 3; p. 825). WHY WAS GOD’S GLORY SO TERRIFYING? (29:7 – 9) The pagan nations saw the powerful forces of nature as indicators that the gods were angry. By contrast, David saw lightning and thunder as expressions of the power of the true God. HOW IS GOD ENTHRONED OVER THE FLOOD? (29:10) God’s rule over the flood may refer to (1) his word of creation over the formless waters (Ge 1:2,6 – 10); (2) his control — ​ruling and judging — ​during the flood of Noah’s time (Ge 6:17); or (3) flash floods caused by sudden cloudbursts (Ps 29:7), which were a fairly common occurrence in the land because of its many dry creek beds. LINK (30 TITLE) OF DAVID Some scholars associate Psalms 16 and 30 with the dedication of the citadel, David’s palace, on Zion. David regarded the palace as God’s pledge of the stability and exaltation of his kingdom (2Sa 5:11 – 12). Apparently a severe illness or mortal danger (Ps 16:9 – 10; 30:1 – 12) had delayed David from moving into the new building. FROM WHAT DEPTHS DID GOD LIFT DAVID? (30:1) From the depths of death. David praised God for keeping him alive, perhaps saving him from a grave illness or mortal danger (v. 3). WHAT WAS THIS PIT? (30:3) Pits were dug to bury the dead. Consequently, pit became a metaphor for death — ​the meaning David intended here. See What kind of pit was David in? (40:2; p. 819).

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PSALM 30:5 5 For his anger lasts only a moment, but his favor lasts a lifetime; weeping may stay for the night, but rejoicing comes in the morning.

WHY DID GOD HIDE HIS FACE FROM DAVID? (30:7) In verses 6 – 7 David confessed that he had grown arrogant and had forgotten about God in the midst of the success God had given him. So God withdrew his presence from him to remind David how much David needed him. David responded to God’s absence by renewing his relationship with him (v. 8). WHY WASN’T DAVID MORE CONFIDENT ABOUT LIFE AFTER DEATH? (30:9) Prior to ­Jesus’ resurrection, God’s p ­ eople apparently did not have much understanding of what happens after death. Because they believed that our lives and voices are stilled by death, it made sense for David to plead with God for extended life. David certainly believed that his death would be a loss for both of them.

HOW IS GOD A ROCK? (31:2) God is firm, solid, impregnable and immovable — ​which is exactly the stable presence an emotional man like David needed. David described a rock large enough for him to hide on top of from his enemies below. During ancient times a few soldiers could defend a high rock bluff against a much larger army. Perhaps David was recalling the rocks and caves that kept him safe from Saul (1Sa 23:25). WHY APPEAL TO THE NAME OF THE LORD? (31:3) God’s name is not a magical charm, but it represents his authority and all that he is. His name is synonymous with his power, and it protects us. See How does God’s name offer protection? (20:1; p. 800). WAS IT RIGHT FOR DAVID TO HATE HIS ENEMIES? (31:6) Hate as used here may mean refuse to be as­ sociated with. As the Lord hates all who do wrong because of their sin and wickedness (5:5), so David hated his enemies for their idolatry and rebellion against God. Rightly or wrongly, hatred of sin typically was transferred to the sinner. Some suggest Christ introduced a standard of love that was previously unknown. Others don’t see a contradiction between simultaneously loving a sinner and hating their sin. See the article Is the God of love also a God of hate? (5:5; p. 787). WHAT IS A SPACIOUS PLACE? (31:8) A spacious place is a figure of speech meaning a place of comfort and ease. Today we use a contrasting figure of speech when we say that someone is in a “tight spot” or “backed into a corner.”

6 When I felt secure, I said, “I will never be shaken.” 7 Lord, when you favored me, you made my royal mountain a stand firm; but when you hid your face, I was dismayed. 8 To you, Lord, I called; to the Lord I cried for mercy: 9 “What is gained if I am silenced, if I go down to the pit? Will the dust praise you? Will it proclaim your faithfulness? 10 Hear, Lord, and be merciful to me; Lord, be my help.” 11 You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, 12 that my heart may sing your praises and not be silent. Lord my God, I will praise you forever.

Psalm 31 b For the director of music. A psalm of David.

1 In you, Lord, I have taken refuge; let me never be put to shame; deliver me in your righteousness. 2 Turn your ear to me, come quickly to my rescue; be my rock of refuge, a strong fortress to save me. 3 Since you are my rock and my fortress, for the sake of your name lead and guide me. 4 Keep me free from the trap that is set for me, for you are my refuge. 5 Into your hands I commit my spirit; deliver me, Lord, my faithful God. 6 I hate those who cling to worthless idols; as for me, I trust in the Lord. 7 I will be glad and rejoice in your love, for you saw my affliction and knew the anguish of my soul. 8 You have not given me into the hands of the enemy but have set my feet in a spacious place. 9 Be merciful to me, Lord, for I am in distress; my eyes grow weak with sorrow, my soul and body with grief. 10 My life is consumed by anguish and my years by groaning; a 7  That

is, Mount Zion    b In Hebrew texts 31:1-24 is numbered 31:2-25.   

PSALM 32:1 my strength fails because of my affliction, a and my bones grow weak. 11 Because of all my enemies, I am the utter contempt of my neighbors and an object of dread to my closest friends — ​ those who see me on the street flee from me. 12 I am forgotten as though I were dead; I have become like broken pottery. 13 For I hear many whispering, “Terror on every side!” They conspire against me and plot to take my life. 14 But I trust in you, Lord; I say, “You are my God.” 15 My times are in your hands; deliver me from the hands of my enemies, from those who pursue me. 16 Let your face shine on your servant; save me in your unfailing love. 17 Let me not be put to shame, Lord, for I have cried out to you; but let the wicked be put to shame and be silent in the realm of the dead. 18 Let their lying lips be silenced, for with pride and contempt they speak arrogantly against the righteous.

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WHAT MADE DAVID SO LOATHSOME TO HIS NEIGHBORS? (31:11) This may refer to times when David’s enemies forced him to flee for his life, causing him to hide in caves and live in primitive conditions — ​a loathsome situation. More likely this means that David was slandered and despised because of false charges made by his adversaries (v. 13; 27:12). HOW WAS DAVID LIKE BROKEN POTTERY? (31:12) Broken pieces of pottery were viewed as practically worthless; ­people used them as scrapers, as scoops or sometimes as “scratch paper” to write on. David used the image of broken pottery to describe his impression that ­people had lost all respect for him. WHAT TIMES DID DAVID PLACE IN THE LORD’S HANDS? (31:15) The circumstances and events of his daily life. This was David’s way of saying that he was committing his spirit into the hands of the Lord (v. 5) and trusting his life to God.

19 How abundant are the good things that you have stored up for those who fear you, that you bestow in the sight of all, on those who take refuge in you. 20 In the shelter of your presence you hide them from all human intrigues; you keep them safe in your dwelling from accusing tongues. 21 Praise be to the Lord, for he showed me the wonders of his love when I was in a city under siege. 22 In my alarm I said, “I am cut off from your sight!” Yet you heard my cry for mercy when I called to you for help. 23 Love the Lord, all his faithful people! The Lord preserves those who are true to him, but the proud he pays back in full. 24 Be strong and take heart, all you who hope in the Lord.

Psalm 32 Of David. A maskil. b

1 Blessed is the one whose transgressions are forgiven, whose sins are covered. a 10 Or guilt    b Title:

Probably a literary or musical term   

HOW WAS DAVID CUT OFF FROM GOD’S SIGHT? (31:22) This is probably a figure of speech that refers to a life-threatening situation — ​perhaps one of those occasions when David felt like God had abandoned him. WHAT DOES IT MEAN TO BE BLESSED? (32:1) To be blessed is to be happy or full of joy. It is much more than a feeling, however; it is a joyous position resulting from a right relationship with God. WHAT’S GOOD ABOUT COVERING UP SIN? (32:1) We cannot sweep sins under the rug and think everything is fine because they’re hidden. When God “covers” sins, he does away with them completely; he doesn’t conceal sins, he eradicates them. The image of covering sin was linked to the blood of the sacrifice that covered one’s sin. When God saw the blood, the sins were atoned for.

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PSALM 32:2 2 Blessed is the one whose sin the Lord does not count against them and in whose spirit is no deceit.

WHY WAS IT BAD THAT DAVID KEPT SILENT? (32:3) Because his silence was like a denial — ​a refusal to admit what he had done wrong. As long as David did not face up to his own sinfulness, he suffered internal guilt and anguish.

IS THERE A TIME WHEN THE LORD CAN’T BE FOUND? (32:6) God is always present, but he may seem more approachable at some times than at others. Those who sincerely seek the Lord will find him (Jer 29:13 – 14) — ​but those who seek him only when they are desperate for his help may discover that he has become “unavailable.” See the article Why does it sometimes seem like God is far away? (10:1; p. 791). HOW IS THE LORD A HIDING PLACE? (32:7) Like other word pictures in Psalms — ​refuge (9:9), rock (18:2) and fortress (46:7) — ​David spoke of the Lord as his hiding place, his place of security. Though David was probably thinking mostly of safety from physical threats, God also provides safety from spiritual trouble. He delivers us from the penalty of sin. DOES GOD SOMETIMES CONTROL US LIKE A HORSE OR MULE? (32:9) No. This graphic image refers to human response, not God’s methods. It acknowledges that p ­ eople can be as stubborn as mules, but it does not imply that God forces p ­ eople to go against their will. God offers instruction and counsel (v. 8), not spiritual coercion (bit and bridle). God wants our willing trust and obedience. At the same time, however, God is still sovereign, all-knowing and all-powerful. WHAT WAS A TEN-STRINGED LYRE? (33:2) A musical instrument made of wood, probably of Syrian origin. It may have looked something like a modern guitar and was played like a harp. IS A NEW SONG BETTER THAN AN OLD ONE? (33:3) New song probably refers to the freshness of one’s experience with God more than the age of one’s music. A new song that doesn’t honor God is worthless for worship; however, an old song that describes God’s personal and current involvement has tremendous worship value. IN WHAT SENSE IS THE EARTH FILLED WITH GOD’S UNFAILING LOVE? (33:5) In the sense that there is no shortage of God’s love. He has enough mercy and grace for all the ­people of the world. Even the undeserving experience his love. We can also understand the sorrow, disappointment and judgment we see on earth as a precursor of God’s love, because such experiences can prepare our hearts to receive God’s mercy.

3 When I kept silent, my bones wasted away through my groaning all day long. 4 For day and night your hand was heavy on me; my strength was sapped as in the heat of summer. a 5 Then I acknowledged my sin to you and did not cover up my iniquity. I said, “I will confess my transgressions to the Lord.” And you forgave the guilt of my sin. 6 Therefore let all the faithful pray to you while you may be found; surely the rising of the mighty waters will not reach them. 7 You are my hiding place; you will protect me from trouble and surround me with songs of deliverance. 8 I will instruct you and teach you in the way you should go; I will counsel you with my loving eye on you. 9 Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle or they will not come to you. 10 Many are the woes of the wicked, but the Lord’s unfailing love surrounds the one who trusts in him. 11 Rejoice in the Lord and be glad, you righteous; sing, all you who are upright in heart!

Psalm 33 1 Sing joyfully to the Lord, you righteous; it is fitting for the upright to praise him. 2 Praise the Lord with the harp; make music to him on the ten-stringed lyre. 3 Sing to him a new song; play skillfully, and shout for joy. 4 For the word of the Lord is right and true; he is faithful in all he does. 5 The Lord loves righteousness and justice; the earth is full of his unfailing love. 6 By the word of the Lord the heavens were made, their starry host by the breath of his mouth. 7 He gathers the waters of the sea into jars b; he puts the deep into storehouses. a 4  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 5 and 7.    b 7 Or sea as into a heap   

PSALM 34:8

811

8 Let all the earth fear the Lord; let all the people of the world revere him. 9 For he spoke, and it came to be; he commanded, and it stood firm. 10 The Lord foils the plans of the nations; he thwarts the purposes of the peoples. 11 But the plans of the Lord stand firm forever, the purposes of his heart through all generations. 12 Blessed is the nation whose God is the Lord, the people he chose for his inheritance. 13 From heaven the Lord looks down and sees all mankind; 14 from his dwelling place he watches all who live on earth — ​ 15 he who forms the hearts of all, who considers everything they do. 16 No king is saved by the size of his army; no warrior escapes by his great strength. 17 A horse is a vain hope for deliverance; despite all its great strength it cannot save. 18 But the eyes of the Lord are on those who fear him, on those whose hope is in his unfailing love, 19 to deliver them from death and keep them alive in famine. 20 We wait in hope for the Lord; he is our help and our shield. 21 In him our hearts rejoice, for we trust in his holy name. 22 May your unfailing love be with us, Lord, even as we put our hope in you.

Psalm 34 a , b Of David. When he pretended to be insane before Abimelek, who drove him away, and he left.

1 I will extol the Lord at all times; his praise will always be on my lips. 2 I will glory in the Lord; let the afflicted hear and rejoice. 3 Glorify the Lord with me; let us exalt his name together. 4 I sought the Lord, and he answered me; he delivered me from all my fears. 5 Those who look to him are radiant; their faces are never covered with shame. 6 This poor man called, and the Lord heard him; he saved him out of all his troubles. 7 The angel of the Lord encamps around those who fear him, and he delivers them. 8 Taste and see that the Lord is good; blessed is the one who takes refuge in him. a This psalm is an acrostic poem, the verses of which begin with the successive letters of the Hebrew alphabet.    b In Hebrew texts 34:1-22 is numbered 34:2-23.   

DOES GOD SOMETIMES FRUSTRATE PEOPLE’S PLANS? (33:10) Absolutely — ​but not in a capricious or arbitrary manner. God is sovereign; he can overrule the plans of individuals and accomplish far greater good through his own purposes (Pr 16:9). DOES THIS PROMISE OF BLESSING APPLY TO ANY NATION THAT FOLLOWS THE LORD? (33:12) The principle described here is true for individuals, families, communities and even entire nations: those who serve God will benefit from their close relationship with him. This specific promise in its context, however, applied to Israel — ​the nation chosen as God’s inheritance. DOES GOD CONSTANTLY WATCH US? (33:14 – 15) Yes. God is always present (omnipresent) and knows everything (omniscient); therefore, he perceives our thoughts and hidden motives. But he doesn’t watch us to try to catch us doing something wrong. Though he judges wrongdoing when he sees it, he keeps an eye on us because he loves us and wants to help us (2Ch 16:9). See Does God watch to catch us sinning? (Job 10:13 – 14; p. 743). DO GODLY PEOPLE NEVER STARVE? (33:18 – 19) There are times when even the godly starve. Tragedies often strike in what appears to be a random manner; those who deserve less trouble sometimes receive more. These verses describe the general pattern of God’s work, but they do not provide a mechanical formula for every situation. See the article Are proverbs ironclad promises? (Pr 3:1 – 4; p. 928).

WHY DID DAVID CALL HIMSELF THIS POOR MAN? (34:6) If, as the title suggests, this psalm was written when David was a fugitive among the Philistines, he was living more by his wits than his assets. Furthermore, the Hebrew word David used for being poor indicates a lack of resources with which to care for oneself, not just money. God provided for David when he did not have the wherewithal to see his way through the oppressive circumstances that otherwise would have destroyed him. WHO WAS THE ANGEL OF THE LORD? (34:7) Sometimes the angel of the Lord was indistinguishable from the Lord himself (Ex 3:2 – 4). Other times he was the messenger of the Lord who spoke or acted in God’s name (Nu 22:22). Some think this verse may anticipate ­Jesus’ continual presence with us (Mt 28:20). See the article Who was the angel of God? (Ge 21:17; p. 30).

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PSALM 34:9

IF SOMEONE IS IN NEED, DOES THAT MEAN THEY DON’T FEAR GOD? (34:9 – 10) A person’s need does not indicate that he or she doesn’t seek God enough. In fact, God consistently shows deep compassion for the poor and afflicted of society (Pr 19:17). David’s statement is intended as a general principle of God’s care and provision, not as an absolute guarantee for every situation.

9 Fear the Lord, you his holy people, for those who fear him lack nothing. 10 The lions may grow weak and hungry, but those who seek the Lord lack no good thing. 11 Come, my children, listen to me; I will teach you the fear of the Lord. 12 Whoever of you loves life and desires to see many good days, 13 keep your tongue from evil and your lips from telling lies. 14 Turn from evil and do good; seek peace and pursue it.

HOW DOES SEEKING PEACE HELP SOMEONE TO SEE MANY GOOD DAYS? (34:12 – 14) Some of the psalms are wisdom literature, similar in character to Proverbs and Ecclesiastes. They express general truths that serve as guidelines for godly living. Following peaceful and helpful practices generally extends life more than warfare, brutality and antagonism do. While all of us can think of peaceful ­people who died young, they are the exception rather than the rule. WHAT DOES IT MEAN FOR GOD’S FACE TO BE AGAINST SOMEONE? (34:16) It’s usually possible to tell a person’s emotions from the expression on his or her face. Thus, God’s face is used as a poetic way of describing God’s favor or his judgment toward someone. A sign of God’s blessing is that his face will shine (4:6); a sign of God’s displeasure and judgment is that his face is against, or hidden from (30:7), someone. DOES GOD HELP US OUT OF ALL OUR TROUBLES? (34:17) Not exactly, as life’s sorrows and heartaches easily demonstrate. The Lord does not promise to remove our difficulties so much as to see us through them. God can use even trouble to accomplish his purposes: ­Jesus was made perfect through what he suffered (Heb 2:10). With God’s help, troubles can mature us. The bottom line is that God changes something — ​if he doesn’t change our troubles, then he changes us. WHAT DOES IT MEAN THAT GOD RESCUES HIS SERVANTS? (34:22) David was expressing his confidence that God will rescue and save his servants from their many troubles (v. 19). This rescue may not happen right away or even in this lifetime. But as New Testament believers know even better than David did, in heaven God will wipe away all our tears (Rev 21:4). IS IT RIGHT TO ASK GOD TO FIGHT AGAINST THOSE WHO OPPOSE US? (35:1) Only when we are doing the right things in the right ways and for the right reasons. When p ­ eople are treated unjustly — ​for example, made targets of racial bigotry — ​certainly they should appeal for help, especially to their heavenly Advocate. In David’s case, there were deliberate plots against his life, first by King Saul and later by those who wanted to take the kingdom from him. Clearly, it is appropriate for us, as it was for David, to ask God to defeat the plots of murderers. WHAT WAS THIS ARMOR? (35:2) This armor was a specific type of shield that was quite large and used to cover the whole

15 The eyes of the Lord are on the righteous, and his ears are attentive to their cry; 16 but the face of the Lord is against those who do evil, to blot out their name from the earth. 17 The righteous cry out, and the Lord hears them; he delivers them from all their troubles. 18 The Lord is close to the brokenhearted and saves those who are crushed in spirit. 19 The righteous person may have many troubles, but the Lord delivers him from them all; 20 he protects all his bones, not one of them will be broken. 21 Evil will slay the wicked; the foes of the righteous will be condemned. 22 The Lord will rescue his servants; no one who takes refuge in him will be condemned.

Psalm 35 Of David.

1 Contend, Lord, with those who contend with me; fight against those who fight against me. 2 Take up shield and armor; arise and come to my aid. 3 Brandish spear and javelin a against those who pursue me. Say to me, “I am your salvation.” 4 May those who seek my life be disgraced and put to shame; may those who plot my ruin be turned back in dismay. 5 May they be like chaff before the wind, with the angel of the Lord driving them away; 6 may their path be dark and slippery, with the angel of the Lord pursuing them. 7 Since they hid their net for me without cause and without cause dug a pit for me, 8 may ruin overtake them by surprise — ​ may the net they hid entangle them, may they fall into the pit, to their ruin. a 3 Or and

block the way   

PSALM 35:27 9 Then my soul will rejoice in the Lord and delight in his salvation. 10 My whole being will exclaim, “Who is like you, Lord? You rescue the poor from those too strong for them, the poor and needy from those who rob them.” 11 Ruthless witnesses come forward; they question me on things I know nothing about. 12 They repay me evil for good and leave me like one bereaved. 13 Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered, 14 I went about mourning as though for my friend or brother. I bowed my head in grief as though weeping for my mother. 15 But when I stumbled, they gathered in glee; assailants gathered against me without my knowledge. They slandered me without ceasing. 16 Like the ungodly they maliciously mocked; a they gnashed their teeth at me. 17 How long, Lord, will you look on? Rescue me from their ravages, my precious life from these lions. 18 I will give you thanks in the great assembly; among the throngs I will praise you. 19 Do not let those gloat over me who are my enemies without cause; do not let those who hate me without reason maliciously wink the eye. 20 They do not speak peaceably, but devise false accusations against those who live quietly in the land. 21 They sneer at me and say, “Aha! Aha! With our own eyes we have seen it.” 22 Lord, you have seen this; do not be silent. Do not be far from me, Lord. 23 Awake, and rise to my defense! Contend for me, my God and Lord. 24 Vindicate me in your righteousness, Lord my God; do not let them gloat over me. 25 Do not let them think, “Aha, just what we wanted!” or say, “We have swallowed him up.” 26 May all who gloat over my distress be put to shame and confusion; may all who exalt themselves over me be clothed with shame and disgrace. 27 May those who delight in my vindication shout for joy and gladness; may they always say, “The Lord be exalted, who delights in the well-being of his servant.” a 16 

Septuagint; Hebrew may mean Like an ungodly circle of mockers,   

813 body. It was often carried by a shield bearer. The word shield in this verse refers to a round or oblong smaller, and thus more mobile, version of this armor. David used both terms as a figurative way of saying that God is our complete defense; he protects us in every way. WHAT IS CHAFF? (35:5) After wheat is harvested, the chaff (stems, leaves, husks and dust) is separated from the grain in a process called winnowing. Chaff is carried away by the lightest wind, and its removal brings about cleansing by removing the unwanted seed coverings and debris from the grain. In this verse, the worthless chaff symbolizes the wicked, who will be separated from the righ­teous at judgment. WHO WAS THE ANGEL OF THE LORD? (35:5) Sometimes the angel of the Lord was indistinguishable from the Lord himself (Ex 3:2 – 4). Other times it was the messenger of the Lord, who spoke or acted in God’s name (Nu 22:22). Some think this verse may anticipate ­Jesus’ continual presence with us (Mt 28:20). See the article Who was the angel of God? (Ge 21:17; p. 30). HOW WERE NETS AND PITS USED IN WARFARE? (35:7) Pits, nets and other types of traps were set to capture — ​and sometimes injure — ​enemies. David used these images to illustrate his opponents’ schemes; he prayed they would be caught in their own evil plots (v. 8). WAS DAVID BETRAYED BY PEOPLE HE TRUSTED? (35:11 – 16) It seems that way, although we can’t be sure who these adversaries were or why they turned against David. It may be that, like most leaders, he faced unfair criticism from disgruntled followers. David, for his part, often repaid evil with good. For example, when King Saul tried to murder him, David would not retaliate, even though others believed he had the right to do so (1Sa 24:10). WHAT WAS THE GREAT ASSEMBLY? (35:18) The congregation gathered to worship God. Some suggest this anticipates a future gathering of all those around the world who serve the Lord. WHAT WERE DAVID’S ENEMIES TRYING TO ACCOMPLISH AGAINST HIM? (35:19 – 25) David’s enemies were bringing false charges against him (v. 20) to undermine his authority — ​maybe even to have him killed (v. 4). They claimed to have seen David do something wrong and were willing to testify falsely against him out of revenge or simply to assert their own power. WHAT WERE THESE FALSE CHARGES AGAINST DAVID? (35:22 – 24) This may refer to the rumors that David was a traitor — ​rumors that were spread by King Saul, who feared that David was stealing the kingdom (1Sa 18:1 — ​19:24). Or it may refer to David’s wife Michal, who loathed her husband for dancing while bringing the ark of God into Jerusalem (2Sa 6:12 – 23). Or it may refer to Absalom’s slanderous words about his father

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PSALM 35:28

(2Sa 15:1 – 6). In any case, it is important to know that David prayed for vindication in order that God would be glorified — ​not simply for David’s own reputation.

28 My tongue will proclaim your righteousness, your praises all day long.

Psalm 36 a For the director of music. Of David the servant of the Lord.

WHEN DOES SELF-CONFIDENCE BECOME DEADLY SELF-FLATTERY? (36:1 – 4) When self-confidence causes one to believe that he or she is self-sufficient and isn’t accountable to God for his or her actions. While a person with such confidence may function appropriately in society, he or she ignores the eternal consequences of such self-deception.

HOW DOES A SHADOW OFFER PROTECTION? (36:7) This is a conventional Hebrew metaphor for God’s protection and care. As a shadow provides relief from the merciless desert sun, and as a bird covers her young in the nest, so God provides a place of refuge. ­Jesus expressed his concern for the ­people of Jerusalem in a similar manner, saying that he longed to protect them, as a hen gathers her chicks under her wings (Mt 23:37). HOW DO CHRISTIANS TODAY EXPERIENCE THE FOUNTAIN OF LIFE AND GOD’S LIGHT? (36:9) The fountain of life is an image indicating that God, through ­Jesus the Messiah, is the ultimate source of life, or the living water (Jn 4:10,14). Life comes from God like a fountain emits refreshing and life-giving water. In the Bible, light is also associated with life (Ps 18:28), while its opposite, darkness, is connected to death (88:12).

1 I have a message from God in my heart concerning the sinfulness of the wicked: b There is no fear of God before their eyes. 2 In their own eyes they flatter themselves too much to detect or hate their sin. 3 The words of their mouths are wicked and deceitful; they fail to act wisely or do good. 4 Even on their beds they plot evil; they commit themselves to a sinful course and do not reject what is wrong. 5 Your love, Lord, reaches to the heavens, your faithfulness to the skies. 6 Your righteousness is like the highest mountains, your justice like the great deep. You, Lord, preserve both people and animals. 7 How priceless is your unfailing love, O God! People take refuge in the shadow of your wings. 8 They feast on the abundance of your house; you give them drink from your river of delights. 9 For with you is the fountain of life; in your light we see light. 10 Continue your love to those who know you, your righteousness to the upright in heart. 11 May the foot of the proud not come against me, nor the hand of the wicked drive me away. 12 See how the evildoers lie fallen — ​ thrown down, not able to rise!

Psalm 37 c Of David.

1 Do not fret because of those who are evil or be envious of those who do wrong; 2 for like the grass they will soon wither, like green plants they will soon die away. 3 Trust in the Lord and do good; dwell in the land and enjoy safe pasture. 4 Take delight in the Lord, and he will give you the desires of your heart. 5 Commit your way to the Lord; trust in him and he will do this: 6 He will make your righteous reward shine like the dawn, your vindication like the noonday sun. a In

Hebrew texts 36:1-12 is numbered 36:2-13.    b 1 Or A message from God: The transgression of the wicked / resides in their hearts.    c This psalm is an acrostic poem, the stanzas of which begin with the successive letters of the Hebrew alphabet.   

PSALM 37:21 7 Be still before the Lord and wait patiently for him; do not fret when people succeed in their ways, when they carry out their wicked schemes. 8 Refrain from anger and turn from wrath; do not fret — ​it leads only to evil. 9 For those who are evil will be destroyed, but those who hope in the Lord will inherit the land. 10 A little while, and the wicked will be no more; though you look for them, they will not be found. 11 But the meek will inherit the land and enjoy peace and prosperity. 12 The wicked plot against the righteous and gnash their teeth at them; 13 but the Lord laughs at the wicked, for he knows their day is coming. 14 The wicked draw the sword and bend the bow to bring down the poor and needy, to slay those whose ways are upright. 15 But their swords will pierce their own hearts, and their bows will be broken. 16 Better the little that the righteous have than the wealth of many wicked; 17 for the power of the wicked will be broken, but the Lord upholds the righteous. 18 The blameless spend their days under the Lord’s care, and their inheritance will endure forever. 19 In times of disaster they will not wither; in days of famine they will enjoy plenty. 20 But the wicked will perish: Though the Lord’s enemies are like the flowers of the field, they will be consumed, they will go up in smoke. 21 The wicked borrow and do not repay, but the righteous give generously;

815 SHOULD WE STAND BY WHILE OTHERS CARRY OUT WICKED SCHEMES? (37:7) David’s words in verse 8 — ​refrain from an­ ger and turn from wrath — ​indicate that we should trust God in circumstances that are beyond our control. David urges us to see the wisdom of working hard to change what we can but trusting God with what we cannot. WHAT DID IT MEAN TO BE DESTROYED? (37:9) This describes (1) ending a relationship, as in excommunicating or alienating someone from the community, or (2) a sentence of divine judgment that eliminated someone by execution. WHAT WAS THE SIGNIFICANCE OF INHERITING LAND? (37:9) God promised Abraham that his descendants would become a great nation, a promise that included the gift of the land (Ge 12:1 – 3). The ­people who would inherit the land were those who hoped in the Lord and trusted him to take care of their needs, not those who, apart from God and by wicked means, tried to take it (Ps 37:11,22,29; cf. Jos 7:1 – 26). So the land represented life and the blessing of God. WHAT DOES IT MEAN TO GNASH TEETH? (37:12) Gnashing teeth is the same as grinding teeth together. In ancient cultures, a person could express malice toward someone by gnashing his teeth at that person. Envy was another sentiment sometimes expressed by gnashing teeth. MUST WE WAIT PASSIVELY UNTIL THE WICKED ARE DESTROYED? (37:12 – 13) God will certainly punish the wicked, although the timetable for his judgment is not known. In the meantime, we should live morally responsible lives, work appropriately against evil forces in society, and pray for God’s victory over the powers of darkness. HOW COULD GOD LAUGH ABOUT PEOPLE BEING DESTROYED — ​EVEN THE WICKED? (37:13) Human laughter can be laced with derision, cunning, vindictiveness or superiority. But when the Bible speaks of God’s laughter, it

IF WE TRUST IN GOD, ARE WE GUARANTEED SAFETY? 37:3–25 This is a general promise, not a specific one. Safe pasture (v. 3) sounds like physical safety, but other passages in the Bible suggest a broader interpretation. We can conclude that spiritual safety is always guaranteed, even if physical safety sometimes is not. The Bible speaks not only of those who were saved from physical threats but also of those who were not. The book of Hebrews recounts the stories of nameless martyrs (Heb 11:35 – 38), and ­Jesus told his followers that some of them would be killed (Jn 16:2). Even ­Jesus experienced physical suffering and death. Throughout history, many believers have tragically lost their lives. God did not always rescue them. Members of the early church were tortured and died cruel deaths. Such maltreatment has continued even into the present. Some point out that more Chris­tian martyrs died in the twentieth century than in any previous century. David, the writer of this psalm, had seen the wicked thrive and the righ­teous suffer. But in spite of that, he still could speak of safety for the righ­teous because he chose to focus on God and his goodness. Though the reasons behind life’s tragedies often remain a mystery, David, by faith, could assert that God does not abandon his p ­ eople.

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PSALM 37:22

carries connotations of either God’s delight in his ­people and his creation or God’s confidence that his goodness will overcome rebellious forces. Here David was expressing the second thought — ​wicked ­people will never overpower God’s just designs.

22 those the Lord blesses will inherit the land, but those he curses will be destroyed.

HOW COULD SOMEONE ENJOY PLENTY DURING A TIME OF FAMINE? (37:19) Psalm 37 is a wisdom psalm. Its sayings are generalizations, not specific promises. Famine in Canaan was typically a sign of God’s judgment against the ­people’s unfaithfulness (Dt 28:15 – 68). Those who remained faithful to God despite the surrounding idolatry could depend on God’s provision. Though we are never promised lives free from suffering, God provides adequately for his p ­ eople, whether through physical means or inner peace (1Co 10:13). HOW WILL GOD’S ENEMIES GO UP IN SMOKE? (37:20) See What did it mean to be destroyed? (37:9; p. 815). WHAT WAS SIGNIFICANT ABOUT DWELLING IN THE LAND? (37:27) God promised Abraham that his descendants would become a great nation, a promise that included the gift of the land (Ge 12:1 – 3). God’s ­people would continue to be blessed in the land as long as they were faithful to God (Dt 28:1 – 14; Pr 2:21), but they would be ejected from the land if they were disobedient (Dt 28:58 – 68; Pr 2:22). So, the land represented life and the blessing of God.

23 The Lord makes firm the steps of the one who delights in him; 24 though he may stumble, he will not fall, for the Lord upholds him with his hand. 25 I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread. 26 They are always generous and lend freely; their children will be a blessing. a 27 Turn from evil and do good; then you will dwell in the land forever. 28 For the Lord loves the just and will not forsake his faithful ones. Wrongdoers will be completely destroyed b; the offspring of the wicked will perish. 29 The righteous will inherit the land and dwell in it forever. 30 The mouths of the righteous utter wisdom, and their tongues speak what is just. 31 The law of their God is in their hearts; their feet do not slip. 32 The wicked lie in wait for the righteous, intent on putting them to death; 33 but the Lord will not leave them in the power of the wicked or let them be condemned when brought to trial.

WHAT DOES IT MEAN TO HOPE IN THE LORD? (37:34) To hope in the Lord suggests trusting in God’s goodness and timing. God sees things differently than we do, so answers to our prayers may not always come how we want or as quickly as we want. David waited on God, depending on him alone for his needs. David also discovered the value of patience; he trusted God to send the answer when — ​and only when — ​the time was right.

34 Hope in the Lord and keep his way. He will exalt you to inherit the land; when the wicked are destroyed, you will see it.

WHO IS REALLY BLAMELESS? (37:37) See How could David have claimed to not have transgressed? (17:3 – 5; p. 795).

37 Consider the blameless, observe the upright; a future awaits those who seek peace. c 38 But all sinners will be destroyed; there will be no future d for the wicked.

35 I have seen a wicked and ruthless man flourishing like a luxuriant native tree, 36 but he soon passed away and was no more; though I looked for him, he could not be found.

39 The salvation of the righteous comes from the Lord; he is their stronghold in time of trouble. 40 The Lord helps them and delivers them; he delivers them from the wicked and saves them, because they take refuge in him. a 26 Or freely; / the names of their children will be used in blessings (see Gen. 48:20); or freely; / others will see that their children are blessed    b 28 See Septuagint; Hebrew They will be protected forever    c 37 Or upright; / those who seek peace will have posterity    d 38 Or posterity   

PSALM 38:16

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Psalm 38 a A psalm of David. A petition.

1 Lord, do not rebuke me in your anger or discipline me in your wrath. 2 Your arrows have pierced me, and your hand has come down on me. 3 Because of your wrath there is no health in my body; there is no soundness in my bones because of my sin. 4 My guilt has overwhelmed me like a burden too heavy to bear. 5 My wounds fester and are loathsome because of my sinful folly. 6 I am bowed down and brought very low; all day long I go about mourning. 7 My back is filled with searing pain; there is no health in my body. 8 I am feeble and utterly crushed; I groan in anguish of heart. 9 All my longings lie open before you, Lord; my sighing is not hidden from you. 10 My heart pounds, my strength fails me; even the light has gone from my eyes. 11 My friends and companions avoid me because of my wounds; my neighbors stay far away. 12 Those who want to kill me set their traps, those who would harm me talk of my ruin; all day long they scheme and lie. 13 I am like the deaf, who cannot hear, like the mute, who cannot speak; 14 I have become like one who does not hear, whose mouth can offer no reply. 15 Lord, I wait for you; you will answer, Lord my God. 16 For I said, “Do not let them gloat or exalt themselves over me when my feet slip.” a In

DOES GOD MAKE US SICK WHEN HE IS ANGRY WITH US? (38:3) Some Bible passages suggest that sickness is the result of sin (2Sa 24:10 – 17). But sickness can also strike those who are righ­teous in God’s sight (Job 1:1 – 22; Jn 9:1 – 3). Illness may have caused David to look within his heart and see his sin. Or he simply may have been using poetic language to describe his spiritual condition. See Why did God use a disease as punishment? (2Ch 26:19; p. 660). WHAT IS THE PURPOSE OF GUILT? (38:4) Guilt can prompt us to repent. David felt troubled by his sin; his guilt led him to confess it (v. 18) and then ask God for help (vv. 21 – 22). WHAT DID DAVID MEAN WHEN HE SAID THAT THE LIGHT HAD GONE FROM HIS EYES? (38:10) Verses 3 – 10 describe David’s physical and psychological pain, and he summed it all up by saying that the light had gone from his eyes. The glimmer in his eyes that accompanied the joy of living had been replaced by a darkness indicative of his pain and depression. WHY WOULD DAVID’S FRIENDS AVOID HIM BECAUSE OF HIS WOUNDS? (38:11) David said that his wounds were festering and loathsome (v. 5). He did not have access to the antibiotics we have today to prevent sores from putrefying. Perhaps the smell was enough to keep all but the most committed friends away. WHAT KIND OF TROUBLE WAS DAVID EXPERIENCING? (38:13 – 16) In the midst of his physical and mental anguish, David likened himself to a deaf-mute person who had become isolated from the world (v. 11). He was absorbed in his suffering and waiting for God to act on his behalf.

Hebrew texts 38:1-22 is numbered 38:2-23.   

W H AT C A N U N C O N F E S S E D S I N D O T O U S ? 3 8 : 1 – 2 2 This psalm vividly describes how lives can be affected by unresolved sin. David admitted his wrongdoing and unpacked the depth of his troubles since he had sinned. Physically, he was troubled by a malaise of lethargy (v. 8) and weakness (v. 10). His immune system was compromised (v. 5) and he suffered backaches (v. 7), heart palpitations (v. 10), blurred vision (v. 10) and constant pain (v. 17). Psychologically, he felt alienated from God (v. 2), his friends (v. 11) and his community (v. 11). He had phobias about his enemies (v. 12) and was almost catatonic with inner distress (vv. 13 – 14) and depression (v. 6). Spiritually, he was troubled by guilt (v. 4), doubt (v. 21), self-pity (v. 19) and anxiety (v. 18). David was not overreacting, nor was he a hopeless hypochondriac. He lived a long and prosperous life, was esteemed by thousands and wrote many poems and songs that speak of spiritual and emotional health. Whatever situation prompted it, this psalm reveals the kinds of physical, spiritual and emotional troubles that can afflict us when we move outside of God’s good ways.

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PSALM 38:17 17 For I am about to fall, and my pain is ever with me. 18 I confess my iniquity; I am troubled by my sin. 19 Many have become my enemies without cause a; those who hate me without reason are numerous. 20 Those who repay my good with evil lodge accusations against me, though I seek only to do what is good. 21 Lord, do not forsake me; do not be far from me, my God. 22 Come quickly to help me, my Lord and my Savior.

Psalm 39 b For the director of music. For Jeduthun. A psalm of David. WHY DID DAVID DECIDE TO PUT A MUZZLE ON HIS MOUTH? (39:1) David was so angry at the wicked that he feared he would say something sinful about them. The following verses indicate that he could not stay silent, so he wisely directed his thoughts to God and asked him for help. WHY WERE THE WICKED WITH DAVID? (39:1) It’s not unusual for those in public positions of authority to have many p ­ eople lurking around and looking for an opportunity to bring the leader down. Whether enemies or unfaithful friends intended to betray him, David felt the pressure of evil and a great need to maintain his spiritual purity. WAS DAVID ASKING GOD HOW LONG HE WOULD LIVE? (39:4 – 5) David was not asking to know when or how he would die; rather, he needed to be reminded that his life and rule were limited. Such a reminder encourages ­people to make the most of their time on this earth. We are often able to live with greater clarity and purpose when we face the reality of death. DID GOD PHYSICALLY HURT DAVID? (39:10) Just because David blamed God for his suffering doesn’t mean that God mistreated him. Those in agony — ​whether from physical or emotional pain — ​often lash out at those closest to them. This apparently was the case with David. At the same time, though, David admitted his sin and his need for God (v. 8). David may have thought God was acting with a heavy hand, but he still clung to God as his hope of salvation. WHY DID DAVID FEEL LIKE A FOREIGNER, A STRANGER, BEFORE GOD? (39:12) Foreigners lived separated from their national and cultural support systems, and strangers lived displaced from their communities. David felt like a foreigner and a stranger because he felt separated and displaced from God. He begged God to make him feel part of the family again through the divine arms of grace and deliverance.

1 I said, “I will watch my ways and keep my tongue from sin; I will put a muzzle on my mouth while in the presence of the wicked.” 2 So I remained utterly silent, not even saying anything good. But my anguish increased; 3 my heart grew hot within me. While I meditated, the fire burned; then I spoke with my tongue: 4 “Show me, Lord, my life’s end and the number of my days; let me know how fleeting my life is. 5 You have made my days a mere handbreadth; the span of my years is as nothing before you. Everyone is but a breath, even those who seem secure. c 6 “Surely everyone goes around like a mere phantom; in vain they rush about, heaping up wealth without knowing whose it will finally be. 7 “But now, Lord, what do I look for? My hope is in you. 8 Save me from all my transgressions; do not make me the scorn of fools. 9 I was silent; I would not open my mouth, for you are the one who has done this. 10 Remove your scourge from me; I am overcome by the blow of your hand. 11 When you rebuke and discipline anyone for their sin, you consume their wealth like a moth — ​ surely everyone is but a breath. 12 “Hear my prayer, Lord, listen to my cry for help; do not be deaf to my weeping. a 19 

One Dead Sea Scrolls manuscript; Masoretic Text my vigorous enemies    b In Hebrew texts 39:1-13 is numbered 39:2-14.    c 5  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 11.   

PSALM 40:6 I dwell with you as a foreigner, a stranger, as all my ancestors were. 13 Look away from me, that I may enjoy life again before I depart and am no more.”

Psalm 40 a For the director of music. Of David. A psalm.

1 I waited patiently for the Lord; he turned to me and heard my cry. 2 He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. 3 He put a new song in my mouth, a hymn of praise to our God. Many will see and fear the Lord and put their trust in him. 4 Blessed is the one who trusts in the Lord, who does not look to the proud, to those who turn aside to false gods. b 5 Many, Lord my God, are the wonders you have done, the things you planned for us. None can compare with you; were I to speak and tell of your deeds, they would be too many to declare. 6 Sacrifice and offering you did not desire — ​ but my ears you have opened c — ​ burnt offerings and sin offerings d you did not require. a In

Hebrew texts 40:1-17 is numbered 40:2-18.    b 4 Or to lies    c 6 Hebrew; some Septuagint manuscripts but a body you have prepared for me    d 6 Or purification offerings   

W H Y D O O U R P R AY E R S S E E M I N E F F E C T I V E AT T I M E S ? 3 9 : 1 2

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WHY DID DAVID WANT GOD TO LOOK AWAY FROM HIM? (39:13) He didn’t. This was David’s way of repenting of his sin and asking for mercy. David was asking God to direct his angry and penetrating gaze elsewhere. Though he wanted God to stop focusing on his sin, David also begged God to pay attention to him (v. 12). WHAT KIND OF PIT WAS DAVID IN? (40:2) David’s graphic description of this pit probably reminded his readers of pits dug for water. The Hebrew word for pit could also mean a dungeon (Ex 12:29) or a trap (Ps 9:15), and it was sometimes used as a metaphor for death (28:1). No matter which image came to their minds, the symbolism was clear: God rescued David from a desperate, hopeless situation.

WHY DIDN’T GOD WANT DAVID’S OFFERINGS? (40:6) It’s not that God didn’t want David’s offerings, it’s that he wanted sincere worship and obedience even more. Going through the motions of religious ritual does not please God. The desire to do God’s will must come from the heart (v. 8). LINK (40:6 – 8) IT IS WRITTEN ABOUT ME IN THE SCROLL The writer of Hebrews saw in David’s words another meaning: a prediction of the coming Messiah (Heb 10:5 – 7).

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One of the differences between the personal God of the Bible and all other so-called MOST-ASKED gods is that the Lord is near us whenever we pray to him (Dt 4:7). However, anyone who has ever prayed has surely experienced a time when their prayers didn’t seem to make it higher than the ceiling. Sometimes God is silent when we harbor sin in our lives. The psalmist understood that the Lord would not listen to his prayers if he cherished sin in [his] heart (Ps 66:18). Indeed, if J­ esus experienced separation from the Father when he took our sin on himself at the cross (Mt 27:46), we should not be surprised to experience a sense of distance from God when we have unconfessed sin in our lives. When we rebel against God, he does not listen to our prayers (Isa 1:2,15; 1Pe 3:7; cf. Heb 5:7) Similarly, our prayers may go unanswered if we ask with self-centered intentions (see Simon’s story in Ac 8:9 – 25). ­Jesus’ model of prayer, the Lord’s Prayer (Mt 6:9 – 13), included not only personal requests but also praise, thanksgiving and intercession. Selfish requests made with insincere motives will fall on deaf ears (Jas 4:3). At other times, our prayers may seem ineffective when, in fact, the silence of God is intended to bolster our faith. In Luke 18:1 – 8, ­Jesus told a parable about a woman who sought help from a judge who initially refused her request but eventually gave her what she asked for because of her persistence. The lesson of the story is that God — ​a just judge who cares for us — ​will see to it that our needs are met, but we must exercise faith in his sovereign goodness (Lk 18:8). And while our praying may not produce immediate results, praying with persistence changes us and moves us toward greater dependence on God.

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PSALM 40:7

WHAT WAS WRITTEN ABOUT DAVID? (40:7) David was not referring to a prophecy about himself. Rather, he was remembering the copy of the law he had received when he was crowned king. He recognized that being king was a God-given position of great responsibility. So he declared that he was bound by the law he had received (Dt 17:18 – 20).

7 Then I said, “Here I am, I have come — ​ it is written about me in the scroll. a 8 I desire to do your will, my God; your law is within my heart.” 9 I proclaim your saving acts in the great assembly; I do not seal my lips, Lord, as you know. 10 I do not hide your righteousness in my heart; I speak of your faithfulness and your saving help. I do not conceal your love and your faithfulness from the great assembly. 11 Do not withhold your mercy from me, Lord; may your love and faithfulness always protect me. 12 For troubles without number surround me; my sins have overtaken me, and I cannot see. They are more than the hairs of my head, and my heart fails within me. 13 Be pleased to save me, Lord; come quickly, Lord, to help me. 14 May all who want to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace. 15 May those who say to me, “Aha! Aha!” be appalled at their own shame. 16 But may all who seek you rejoice and be glad in you; may those who long for your saving help always say, “The Lord is great!”

WHY WOULD DAVID CALL HIMSELF POOR AND NEEDY? (40:17) David was not financially poor. He may have felt overwhelmed by the obligations of caring for an entire nation. Or he may have been using an expression of humility to acknowledge his spiritual needs. The expression poor and needy in the Old Testament sometimes refers to the righ­teous. If David was using the phrase in such a manner, he was doing so to show his dependence on God.

DID DAVID NEED HEALING BECAUSE HE HAD SINNED? (41:4) Yes, but the healing was probably not for a physical ailment. This literally means “heal my soul.” HOW CAN GOD BE PLEASED WITH SOMEONE WHO SINS? (41:4,11) There is a difference between innocence and righ­teous­ness. An innocent person has done nothing wrong, whereas a righ­teous person has been forgiven of their sins because of God’s mercy. All who receive forgiveness through Christ can claim righ­teous­ness, and in that sense we can say that God is pleased with us.

17 But as for me, I am poor and needy; may the Lord think of me. You are my help and my deliverer; you are my God, do not delay.

Psalm 41 b For the director of music. A psalm of David.

1 Blessed are those who have regard for the weak; the Lord delivers them in times of trouble. 2 The Lord protects and preserves them — ​ they are counted among the blessed in the land — ​ he does not give them over to the desire of their foes. 3 The Lord sustains them on their sickbed and restores them from their bed of illness. 4 I said, “Have mercy on me, Lord; heal me, for I have sinned against you.” 5 My enemies say of me in malice, “When will he die and his name perish?” 6 When one of them comes to see me, he speaks falsely, while his heart gathers slander; then he goes out and spreads it around. a 7 Or come

/ with the scroll written for me    b In Hebrew texts 41:1-13 is numbered 41:2-14.   

PSALM 42:6

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7 All my enemies whisper together against me; they imagine the worst for me, saying, 8 “A vile disease has afflicted him; he will never get up from the place where he lies.” 9 Even my close friend, someone I trusted, one who shared my bread, has turned a against me. 10 But may you have mercy on me, Lord; raise me up, that I may repay them. 11 I know that you are pleased with me, for my enemy does not triumph over me. 12 Because of my integrity you uphold me and set me in your presence forever. 13 Praise be to the Lord, the God of Israel, from everlasting to everlasting. Amen and Amen.

BOOK II Psalms 42 – ​72

DOES OVERCOMING OUR ENEMIES PROVE THAT GOD IS PLEASED WITH US? (41:11) God promised the Israelites that they would conquer their national enemies if they remained faithful to him (Ex 23:20 – 33; Dt 7:1 – 26). For David, overcoming enemies, spiritual faithfulness and God’s blessing were interrelated. We must be careful, however; our spiritual enemies will eventually be defeated, but there’s no guarantee that enemies who oppose us in our daily activities will be immediately conquered. Furthermore, just because we are without suffering does not mean we can assume that it is because God is pleased with us.

Psalm 42 b , c For the director of music. A maskil d of the Sons of Korah.

1 As the deer pants for streams of water, so my soul pants for you, my God. 2 My soul thirsts for God, for the living God. When can I go and meet with God? 3 My tears have been my food day and night, while people say to me all day long, “Where is your God?” 4 These things I remember as I pour out my soul: how I used to go to the house of God under the protection of the Mighty One e with shouts of joy and praise among the festive throng. 5 Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God. 6 My soul is downcast within me; therefore I will remember you from the land of the Jordan, the heights of Hermon — ​from Mount Mizar. a 9 Hebrew has

lifted up his heel    b In many Hebrew manuscripts Psalms 42 and 43 constitute one psalm.    c In Hebrew texts 42:1-11 is numbered 42:2-12.    d Title: Probably a literary or musical term    e 4  See Septuagint and Syriac; the meaning of the Hebrew for this line is uncertain.   

WHY IS PSALMS DIVIDED INTO DIFFERENT “BOOKS”? (42 TITLE) Psalms is divided into five smaller books in imitation of the first five books of the Bible, commonly known as the Pentateuch or Torah. This was a way for the editors of Psalms to indicate to those who read it that these prayers of God’s ­people have the same authority as the Pentateuch. These psalms are the Word of God. LINK (42 TITLE; 44 TITLE) OF THE SONS OF KORAH The Korahites were a Levite family group who served as musicians from the time of David until the exile (1Ch 6:16 – 22; 2Ch 20:19). WHAT PROBLEM WAS THE PSALMIST EXPERIENCING? (42:3 – 4) He was most likely exiled far from Jerusalem, which caused him to mourn the fact that he could no longer lead in worshiping God in the temple. Worse, in a foreign land and surrounded by foreign gods, he felt cut off from the presence of the Lord.

WHAT ARE HERMON AND MOUNT MIZAR? (42:6) Mount Hermon, located north of Israel (see Map 4 at the back of this Bible), is the source of the Jordan River. At about 9,100 feet, it is the highest mountain in Syria. Mount Mizar is more difficult to identify. Meaning literally “little mountain,” it probably refers to a peak near Mount Hermon. The psalmist referred to these foreign mountains to underscore his exile from Israel.

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PSALM 42:7

WHAT DOES DEEP CALLS TO DEEP MEAN? (42:7) Perhaps this phrase points to the waters of the upper Jordan River rushing down from Mount Hermon. But more likely it is an allusion to the waterfalls by which the waters from heaven (the deep above) were said to fall into the rivers that flow into the seas (the deep below). In either case, it is a picture of potentially destructive waters (69:1 – 2). The psalmist envisioned God’s flood covering him and sweeping him away.

7 Deep calls to deep in the roar of your waterfalls; all your waves and breakers have swept over me.

WHY CALL GOD MY ROCK? (42:9) God is firm, solid, impregnable and immovable — ​a stable presence in times of uncertainty. During ancient times a few soldiers could defend a high rock bluff against a much larger army.

WHY DID THE PSALMIST CONTINUE TO PUT HIS HOPE IN GOD? (42:11) Despite God’s seeming absence (vv. 9 – 10), the psalmist felt inspired to trust God’s promises. By doing so the psalmist was demonstrating true faith. Hope is the language of faith when the evidence of God’s care does not seem clear to us (Heb 11:1).

WHERE WAS GOD’S HOLY MOUNTAIN? (43:3) The psalmists often referred to Mount Zion, the site of the temple in Jerusalem, as a holy mountain (2:6; 3:4; 15:1; 48:1; 87:1). Some thought this was the same mountain where God tested Abraham (Ge 22:1 – 19).

IS HOPE IN GOD THE CURE FOR DEPRESSION? (43:5) Depression can have many causes, including head injuries, physical anomalies and chemical imbalances. Thus, many forms of depression can be treated medically. When depression is the result of despair about how to find a way through life’s troubles, trusting in God and hoping in his promises can bring peace and courage.

8 By day the Lord directs his love, at night his song is with me — ​ a prayer to the God of my life. 9 I say to God my Rock, “Why have you forgotten me? Why must I go about mourning, oppressed by the enemy?” 10 My bones suffer mortal agony as my foes taunt me, saying to me all day long, “Where is your God?” 11 Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God.

Psalm 43 a 1 Vindicate me, my God, and plead my cause against an unfaithful nation. Rescue me from those who are deceitful and wicked. 2 You are God my stronghold. Why have you rejected me? Why must I go about mourning, oppressed by the enemy? 3 Send me your light and your faithful care, let them lead me; let them bring me to your holy mountain, to the place where you dwell. 4 Then I will go to the altar of God, to God, my joy and my delight. I will praise you with the lyre, O God, my God. 5 Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God.

Psalm 44 b For the director of music. Of the Sons of Korah. A maskil. c

1 We have heard it with our ears, O God; our ancestors have told us what you did in their days, in days long ago. a In

many Hebrew manuscripts Psalms 42 and 43 constitute one psalm.    b In Hebrew texts 44:1-26 is numbered 44:2-27.    c Title: Probably a literary or musical term   

PSALM 44:24 2 With your hand you drove out the nations and planted our ancestors; you crushed the peoples and made our ancestors flourish. 3 It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them. 4 You are my King and my God, who decrees a victories for Jacob. 5 Through you we push back our enemies; through your name we trample our foes. 6 I put no trust in my bow, my sword does not bring me victory; 7 but you give us victory over our enemies, you put our adversaries to shame. 8 In God we make our boast all day long, and we will praise your name forever. b 9 But now you have rejected and humbled us; you no longer go out with our armies. 10 You made us retreat before the enemy, and our adversaries have plundered us. 11 You gave us up to be devoured like sheep and have scattered us among the nations. 12 You sold your people for a pittance, gaining nothing from their sale. 13 You have made us a reproach to our neighbors, the scorn and derision of those around us. 14 You have made us a byword among the nations; the peoples shake their heads at us. 15 I live in disgrace all day long, and my face is covered with shame 16 at the taunts of those who reproach and revile me, because of the enemy, who is bent on revenge. 17 All this came upon us, though we had not forgotten you; we had not been false to your covenant. 18 Our hearts had not turned back; our feet had not strayed from your path. 19 But you crushed us and made us a haunt for jackals; you covered us over with deep darkness. 20 If we had forgotten the name of our God or spread out our hands to a foreign god, 21 would not God have discovered it, since he knows the secrets of the heart? 22 Yet for your sake we face death all day long; we are considered as sheep to be slaughtered. 23 Awake, Lord! Why do you sleep? Rouse yourself ! Do not reject us forever. 24 Why do you hide your face and forget our misery and oppression? a 4 

Septuagint, Aquila and Syriac; Hebrew King, O God; / command    b 8 The Hebrew has Selah (a word of uncertain meaning) here.   

823 LINK (44:2) DROVE OUT THE NATIONS The Israelite conquest of Canaan is recounted in the book of Joshua.

DOES GOD HAVE HANDS, ARMS AND A FACE? (44:3) No, at least not in the physical sense. When David wrote of God hiding his face (13:1), he was writing figuratively to describe his feelings of abandonment by God. Biblical poetry frequently illustrates God’s personality or spiritual characteristics by referring to God’s hands, arms, eyes and ears (31:2; 77:15).

SHOULD WE TRUST GOD MORE THAN WEAPONS FOR OUR NATIONAL DEFENSE? (44:6) God had a unique covenant relationship with the Israelites. Their spiritual, social and economic well-being were part of a single package. Therefore, Israel’s national defense was a spiritual matter, which is different from the national defense of countries today. While Chris­tians should trust God for their security, we cannot automatically assume that God will protect one nation more than another. God’s redemptive work today does not favor one nation; rather, he calls ­people from all nations of the earth to put their faith in him. WHAT MADE THE BLESSING GO SOUR? (44:9,17) The psalmist didn’t name a specific reason. The ­people had been faithful to God and consequently expected God’s blessings, so he was confused by the troubles that had hit the nation. The reality of the situation didn’t fit his theology. But even when he couldn’t understand the reasons for the recent events (vv. 23 – 26), Israel’s national disgrace motivated him to pray and trust the God who had helped them in the past.

WHAT IS A HAUNT FOR JACKALS? (44:19) A desolate place, uninhabited by man (Isa 13:22; Jer 9:11). Jackals are coyote-like scavengers that avoid human contact. For Israel to have become a place where jackals ran freely, the human population would have had to decline so extensively that signs of civilization had practically disappeared. The psalmist may have been exaggerating to warn what would happen if ­people continued to disobey God. LINK (44:22) WE FACE DEATH ALL DAY LONG Paul quoted this to describe his confidence in God despite his circumstances (Ro 8:36). WHY DOES GOD SOMETIMES HIDE HIMSELF? (44:24) See the article Why does it sometimes seem like God is far away? (10:1; p. 791).

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PSALM 44:25 25 We are brought down to the dust; our bodies cling to the ground. 26 Rise up and help us; rescue us because of your unfailing love.

Psalm 45 a For the director of music. To the tune of “Lilies.” Of the Sons of Korah. A maskil. b A wedding song. WHY IS THERE A POEM IN THE BIBLE THAT HONORS AN EARTHLY RULER? (45:1 – 17) Because it contains additional layers of meaning. It was composed originally to celebrate the marriage of the king. In Israel, the king symbolized the nation; to celebrate the king was to celebrate God’s p ­ eople. Later, this psalm took on a more significant meaning, referring not just to the king — ​who was ritually anointed for his office — ​but to the Anointed One, the Messiah.

LINK (45:6 – 7) YOUR THRONE, O GOD, WILL LAST FOR EVER AND EVER The writer of Hebrews quoted this passage to refer to Christ (Heb 1:8 – 9). WAS THE PSALMIST REFERRING TO THE KING AS GOD? (45:6 – 7) In a sense. The king was not literally considered a god, but he may have been seen as God’s representative who ruled in God’s place. David’s intimate relationship with God probably set a high standard of expectation for his ruling descendants. God had declared that David’s son would be his own son when he came to the throne (2Sa 7:14). WHAT WAS THE OIL OF JOY? (45:7) This may have referred to the anointing of the king for his official duties. It may also have referred to the fragrant oil p ­ eople often applied as an expression of joy during a festive occasion. Oil typically was used in grooming, and not using oil was a sign of mourning (Isa 61:3). WHO WERE THESE HONORED WOMEN? (45:9) These women were those in the bridal party and those who were honored guests at the king’s wedding. WHAT WAS SPECIAL ABOUT GOLD OF OPHIR? (45:9) This was thought to be the finest and rarest gold available (Isa 13:12). The location of Ophir is unknown, although southeastern Arabia, southwestern Arabia, the northeastern African coast (in the area of Somalia), India and Zimbabwe have all been suggested as possible locations. But the three-year voyages of Solomon’s merchant vessels (1Ki 10:22) suggest a more distant location than the Arabian coast.

1 My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer. 2 You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever. 3 Gird your sword on your side, you mighty one; clothe yourself with splendor and majesty. 4 In your majesty ride forth victoriously in the cause of truth, humility and justice; let your right hand achieve awesome deeds. 5 Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet. 6 Your throne, O God, c will last for ever and ever; a scepter of justice will be the scepter of your kingdom. 7 You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. 8 All your robes are fragrant with myrrh and aloes and cassia; from palaces adorned with ivory the music of the strings makes you glad. 9 Daughters of kings are among your honored women; at your right hand is the royal bride in gold of Ophir. 10 Listen, daughter, and pay careful attention: Forget your people and your father’s house. 11 Let the king be enthralled by your beauty; honor him, for he is your lord. 12 The city of Tyre will come with a gift, d people of wealth will seek your favor. 13 All glorious is the princess within her chamber; her gown is interwoven with gold. 14 In embroidered garments she is led to the king; her virgin companions follow her — ​ those brought to be with her. 15 Led in with joy and gladness, they enter the palace of the king. 16 Your sons will take the place of your fathers; you will make them princes throughout the land. a In

Hebrew texts 45:1-17 is numbered 45:2-18.    b Title: Probably a literary or musical term    c 6  Here the king is addressed as God’s representative.    d 12 Or A Tyrian robe is among the gifts   

PSALM 47:6

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17 I will perpetuate your memory through all generations; therefore the nations will praise you for ever and ever.

Psalm 46 a For the director of music. Of the Sons of Korah. According to alamoth. b A song.

1 God is our refuge and strength, an ever-present help in trouble. 2 Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, 3 though its waters roar and foam and the mountains quake with their surging. c 4 There is a river whose streams make glad the city of God, the holy place where the Most High dwells. 5 God is within her, she will not fall; God will help her at break of day. 6 Nations are in uproar, kingdoms fall; he lifts his voice, the earth melts. 7 The Lord Almighty is with us; the God of Jacob is our fortress. 8 Come and see what the Lord has done, the desolations he has brought on the earth. 9 He makes wars cease to the ends of the earth. He breaks the bow and shatters the spear; he burns the shields d with fire. 10 He says, “Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth.” 11 The Lord Almighty is with us; the God of Jacob is our fortress.

Psalm 47 e For the director of music. Of the Sons of Korah. A psalm.

1 Clap your hands, all you nations; shout to God with cries of joy. 2 For the Lord Most High is awesome, the great King over all the earth. 3 He subdued nations under us, peoples under our feet. 4 He chose our inheritance for us, the pride of Jacob, whom he loved. f 5 God has ascended amid shouts of joy, the Lord amid the sounding of trumpets. 6 Sing praises to God, sing praises; sing praises to our King, sing praises. a In

Hebrew texts 46:1-11 is numbered 46:2-12.    b Title: Probably a musical term    Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 7 and 11.    d 9 Or chariots    e In Hebrew texts 47:1-9 is numbered 47:2-10.    f 4  The Hebrew has Selah (a word of uncertain meaning) here.    c 3  The

WAS THIS AN ACTUAL EARTHQUAKE? (46:2 – 3) Perhaps. But Biblical writers often used poetic language that portrayed political or social chaos as a shaking of the earth and seas. The image of a trembling earth and sky was also used to describe the final tumult of the day of the Lord (Joel 3:14 – 16). WHAT WAS THE CITY OF GOD? (46:4) Jerusalem, also called Zion. The city was fortified by God’s presence. IS DAWN THE BEST TIME TO ASK FOR GOD’S HELP? (46:5) Not necessarily. Attacks generally were launched against cities at dawn, which allowed the entire day to be used for battle. God’s help arrived on time, at break of day, just as the battle would have been starting. In other words, God’s help comes when we need it most. WHAT INTERNATIONAL TURMOIL IS DESCRIBED HERE? (46:6) It’s impossible to say. There are no clues to identify the specific historical crisis that prompted the writing of this psalm. In general, though, it covers conflicts with nature (vv. 1 – 3), enemies (vv. 4 – 7) and the world (vv.  8 – 11). WHY DOES GOD BRING DESOLATIONS . . . ON THE EARTH? (46:8) To frustrate the instruments of evil and injustice, wars ceased, and bows and spears were broken (v. 9). God was victorious when human wickedness was defeated. The psalmist saw sin and evil conquered by the judgment of God. See Why use destruction as an image for God? (50:3; p. 828). HOW CAN WE BE STILL WHEN EVERYTHING IS BEING DESTROYED? (46:10) This refers not to the quiet of human hearts but to the cessation of armed conflict. Psalm 46 testifies that Israel’s security was in God’s power to overcome warring nations. God ends noisy battles as he demonstrates himself to be the ruler of the universe. The final end to all battles will come when ­Jesus returns to earth as King of kings and Lord of lords. WHAT WAS THIS INHERITANCE — ​THIS PRIDE OF JACOB? (47:4) God’s choice to rule from Jerusalem was Israel’s inheritance and pride among the nations.

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PSALM 47:7 7 For God is the King of all the earth; sing to him a psalm of praise.

IN WHAT CAPACITY DOES GOD REIGN OVER THE NATIONS? (47:8) God created the world and everything in it. He is the King of the universe and all ­people are subject to his rule, whether they recognize it or not. HOW COULD FOREIGNERS BE CALLED PEOPLE OF THE GOD OF ABRAHAM? (47:9) In one sense, God, as Creator of all, is the God of all ­people. On another level, however, the psalmist recognized a coming time when all ethnic groups — ​the nations  — ​would be included in God’s covenant with Abraham (Ge  2:2 – 3; Gal 3:7 – 9). WHAT WAS THE CITY OF OUR GOD? (48:1) Jerusalem, also called Zion. The city was fortified by God’s presence. WHERE WAS GOD’S HOLY MOUNTAIN? (48:1) The psalmists often referred to Mount Zion, the site of the temple in Jerusalem, as a holy mountain (2:6; 3:4; 15:1; 43:3; 87:1). Some thought this was the same mountain where God tested Abraham (Ge 22:1 – 19).

WHAT WERE THE SHIPS OF TARSHISH? (48:7) They were large merchant ships capable of long voyages (1Ki 10:22; see the NIV text note there). As such, they symbolized the wealth and power of God’s enemies. Tarshish is also thought to have been a specific location, possibly Iberia, in modern Spain. Some suggest Tarshish may also refer to the type of cargo such ships carried, perhaps copper ore. HOW SECURE WAS JERUSALEM? (48:8) Very secure — ​provided its inhabitants put their trust in God. God’s promise came with a stipulation: as long as their trust was in God, they would be safe. But if they relied on anything or anyone else or refused to serve the Lord, their security evaporated (Jer 7:3 – 15). The wars and turmoil that have stained Jerusalem’s history do not disprove God’s promise of security; rather, they prove the Israelites’ unfaithfulness. HOW HAS GOD’S NAME AND PRAISE REACHED THE ENDS OF THE EARTH? (48:10) This poetic language describes God’s influence and power demonstrated throughout the world, probably through creation. Many have not yet heard the gospel, but they have seen God’s handiwork in the world around them (Ro 1:19 – 20). Some suggest that the religious tendencies in all cultures throughout the history of humankind, though at times distorted, have shown that God’s reality has indeed touched the ends of the earth. Thus it appears that there is a yearning for God within all p ­ eople, although they may not even recognize this yearning — ​or if they do, they suppress it (Ro 1:18).

8 God reigns over the nations; God is seated on his holy throne. 9 The nobles of the nations assemble as the people of the God of Abraham, for the kings a of the earth belong to God; he is greatly exalted.

Psalm 48 b A song. A psalm of the Sons of Korah.

1 Great is the Lord, and most worthy of praise, in the city of our God, his holy mountain. 2 Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon c is Mount Zion, the city of the Great King. 3 God is in her citadels; he has shown himself to be her fortress. 4 When the kings joined forces, when they advanced together, 5 they saw her and were astounded; they fled in terror. 6 Trembling seized them there, pain like that of a woman in labor. 7 You destroyed them like ships of Tarshish shattered by an east wind. 8 As we have heard, so we have seen in the city of the Lord Almighty, in the city of our God: God makes her secure d forever.  9 Within your temple, O God, we meditate on your unfailing love. 10 Like your name, O God, your praise reaches to the ends of the earth; your right hand is filled with righteousness. 11 Mount Zion rejoices, the villages of Judah are glad because of your judgments. 12 Walk about Zion, go around her, count her towers, 13 consider well her ramparts, view her citadels, that you may tell of them to the next generation. 14 For this God is our God for ever and ever; he will be our guide even to the end. a 9 Or shields    b In

Hebrew texts 48:1-14 is numbered 48:2-15.    c 2  Zaphon was the most sacred mountain of the Canaanites.    d 8  The Hebrew has Selah (a word of uncertain meaning) here.   

PSALM 49:20

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Psalm 49 a For the director of music. Of the Sons of Korah. A psalm.

1 Hear this, all you peoples; listen, all who live in this world, 2 both low and high, rich and poor alike: 3 My mouth will speak words of wisdom; the meditation of my heart will give you understanding. 4 I will turn my ear to a proverb; with the harp I will expound my riddle: 5 Why should I fear when evil days come, when wicked deceivers surround me — ​ 6 those who trust in their wealth and boast of their great riches? 7 No one can redeem the life of another or give to God a ransom for them — ​ 8 the ransom for a life is costly, no payment is ever enough — ​ 9 so that they should live on forever and not see decay. 10 For all can see that the wise die, that the foolish and the senseless also perish, leaving their wealth to others. 11 Their tombs will remain their houses b forever, their dwellings for endless generations, though they had c named lands after themselves. 12 People, despite their wealth, do not endure; they are like the beasts that perish. 13 This is the fate of those who trust in themselves, and of their followers, who approve their sayings. d 14 They are like sheep and are destined to die; death will be their shepherd (but the upright will prevail over them in the morning). Their forms will decay in the grave, far from their princely mansions. 15 But God will redeem me from the realm of the dead; he will surely take me to himself. 16 Do not be overawed when others grow rich, when the splendor of their houses increases; 17 for they will take nothing with them when they die, their splendor will not descend with them. 18 Though while they live they count themselves blessed — ​ and people praise you when you prosper — ​ 19 they will join those who have gone before them, who will never again see the light of life. 20 People who have wealth but lack understanding are like the beasts that perish. a In

Hebrew texts 49:1-20 is numbered 49:2-21.    b 11  Septuagint and Syriac; Hebrew In their thoughts their houses will remain    c 11 Or generations, / for they have    d 13  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 15.   

IS THIS PSALM A RIDDLE? (49:4) Psalm 49 is a wisdom psalm that teaches a spiritual truth. In Hebrew poetry, lines in parallel form — such as verses 3 and 4 — ​are intended to say the same thing in different words. The riddle in this psalm is that all ­people must ultimately die, and neither riches nor cleverness will prevent it. WHY WASN’T THE PSALMIST AFRAID OF POWERFUL AND WICKED PEOPLE? (49:5 – 9) Because he knew their power was limited. He realized that the wicked and their schemes could not last forever. Because he knew God is sovereign and in control, he was confident God would ultimately set things right. WHY IS THE RANSOM FOR A LIFE NEVER ENOUGH? (49:8 – 9) No one can live forever, regardless of his or her wealth. Thus there is a kind of equality within the human race whereby the rich and powerful need not be feared. Ultimately, each person must find a relationship with God that will transcend physical death (49:15). HOW DOES WEALTH MAKE PEOPLE TRUST IN THEMSELVES? (49:12) Wealth isolates the rich from some threats experienced by poor ­people, such as death by starvation, disease caused by malnutrition, and health risks due to exposure to the natural elements. Wealth may also insulate ­people from some social problems, such as riots and warfare. Because of this, rich ­people may trust their own resources, rather than God, for protection. IS THIS VERSE TALKING ABOUT ETERNAL LIFE IN HEAVEN? (49:15) The Old Testament does not say much about life beyond the grave. Still, certain Old Testament passages see God’s eternal nature as an assurance of our immortality. Accordingly, some think this verse refers to eternal life. Others, however, think it refers to rescue from present trouble; being taken to God could then mean a return to Jerusalem from exile. WHAT DOES THE LIGHT OF LIFE SYMBOLIZE? (49:19) Light often symbolizes life and salvation, of which God is the source (18:28; Isa 9:2; 49:6). Darkness, then, can mean banishment from God — ​the destiny of the wicked (Am 5:18 – 20; Mt 8:12).

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PSALM 50:1 Psalm 50 A psalm of Asaph.

WHY REPEAT GOD’S NAME? (50:1) Repeating words or similar phrases was a common practice in Hebrew poetry called parallelism. See the article How should we understand Biblical poetry? (1:1; p. 784). This repetition as a literary form helps the reader grasp the emotions behind the words. The Mighty One, God, the Lord emphasizes God’s glory and power, helping us to sense some measure of his majesty. WHY USE DESTRUCTION AS AN IMAGE FOR GOD? (50:3) Though images of destruction may be frightening — ​or even offensive to some — ​they describe God accurately. He is not only a God of love and mercy but also a God of justice and judgment. Those who suffer because of evil will rejoice when God’s judgment finally destroys evil. But those who reject God’s offer of grace will eventually have to face his wrath. See Why does God bring desolations . . . on the earth? (46:8; p. 825). WHY DID IT TAKE A SACRIFICE TO CONFIRM A COVENANT? (50:5) Sacrifices demonstrated ­people’s determination to fulfill their vows to God. Paying a price indicated they were in earnest and committed to fulfilling their promises. They didn’t just mouth empty words; they did what it took to turn words into actions. The Old Testament stresses that sinful ­people could be put into right relationship with God when the blood of an animal was poured out on their behalf. See How could blood atone for sin? (Lev 17:11; p. 172).

WERE THE WICKED TRYING TO FORCE BLESSINGS FROM GOD? (50:16) Yes. Many viewed God as a “merchant” with whom they could do business. They thought God’s covenant promises could be used as bargaining tools to get what they wanted. They reasoned that if they offered sacrifices (which they thought God needed), God would be forced to bless them. But they had forgotten that he is the sovereign Lord of the universe who needs nothing (v. 12). God cannot be manipulated. He looks for true motives and sincere sacrifice, not empty ritual.

1 The Mighty One, God, the Lord, speaks and summons the earth from the rising of the sun to where it sets. 2 From Zion, perfect in beauty, God shines forth. 3 Our God comes and will not be silent; a fire devours before him, and around him a tempest rages. 4 He summons the heavens above, and the earth, that he may judge his people: 5 “Gather to me this consecrated people, who made a covenant with me by sacrifice.” 6 And the heavens proclaim his righteousness, for he is a God of justice. a , b 7 “Listen, my people, and I will speak; I will testify against you, Israel: I am God, your God. 8 I bring no charges against you concerning your sacrifices or concerning your burnt offerings, which are ever before me. 9 I have no need of a bull from your stall or of goats from your pens, 10 for every animal of the forest is mine, and the cattle on a thousand hills. 11 I know every bird in the mountains, and the insects in the fields are mine. 12 If I were hungry I would not tell you, for the world is mine, and all that is in it. 13 Do I eat the flesh of bulls or drink the blood of goats? 14 “Sacrifice thank offerings to God, fulfill your vows to the Most High, 15 and call on me in the day of trouble; I will deliver you, and you will honor me.” 16 But to the wick­ed person, God says: “What right have you to recite my laws or take my covenant on your lips? a 6  With a different word division of the Hebrew; Masoretic Text for God himself is judge    b 6  The Hebrew has Selah (a word of uncertain meaning) here.   

DOES GOD DEMAND OR DESPISE SACRIFICES? 50:8–15 Almost from the beginning of the Biblical record, God required sacrifices as an expression of repentance and faith. Yet God did not need sacrifices. Rather, God desired them, for they were a means by which ­people could worship him. Sacrifices demonstrated obedient, contrite and thankful hearts. Sacrifices lost their effectiveness, however, if they were performed merely as empty religious rituals. God despised such superficial practices. He wanted his p ­ eople to sacrifice with a sincere heart. He desired an attitude of humility and trust from those who came to him. Anything less reduced the covenant between God and his ­people to mere bargaining. God doesn’t want to make a deal with us; he wants to have a relationship with us.

PSALM 51:12 17 You hate my instruction and cast my words behind you. 18 When you see a thief, you join with him; you throw in your lot with adulterers. 19 You use your mouth for evil and harness your tongue to deceit. 20 You sit and testify against your brother and slander your own mother’s son. 21 When you did these things and I kept silent, you thought I was exactly a like you. But I now arraign you and set my accusations before you. 22 “Consider this, you who forget God, or I will tear you to pieces, with no one to rescue you: 23 Those who sacrifice thank offerings honor me, and to the blameless b I will show my salvation.”

Psalm 51 c For the director of music. A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.

1 Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. 2 Wash away all my iniquity and cleanse me from my sin. 3 For I know my transgressions, and my sin is always before me. 4 Against you, you only, have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge. 5 Surely I was sinful at birth, sinful from the time my mother conceived me. 6 Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place. 7 Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. 8 Let me hear joy and gladness; let the bones you have crushed rejoice. 9 Hide your face from my sins and blot out all my iniquity. 10 Create in me a pure heart, O God, and renew a steadfast spirit within me. 11 Do not cast me from your presence or take your Holy Spirit from me. 12 Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. a 21 Or thought

the ‘I am’ was    b 23  Probable reading of the original Hebrew text; the meaning of the Masoretic Text for this phrase is uncertain.    c In Hebrew texts 51:1-19 is numbered 51:3-21.   

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WHY DID GOD KEEP SILENT ABOUT THE SINS OF THE WICKED? (50:21) God responds to sin according to his own timing and in his own wisdom. Sometimes he punishes right away; other times he waits, hoping for repentance. One thing is certain: all unrepentant sin will eventually be punished, either in this life or the next. HOW DID SACRIFICES PREPARE THE WAY OF SALVATION? (50:23) Sacrifices were an external expression of an inward attitude toward God. The psalmist specifically referred to thank offerings, which were a type of fellowship offering (Lev 7:12). If offered with a sincere heart, it expressed thanks to God and a desire to be in relationship with him. LINK (51 TITLE) WHEN THE PROPHET NATHAN CAME TO HIM The story of David’s sin with Bathsheba is told in 2 Sam­uel 11:1 — ​12:25. WHY WASN’T DAVID PUT TO DEATH FOR HIS SIN? (51:1) David was guilty of murder and adultery, which were both punishable by death according to the Law of Moses (Ex 21:23 – 25; Lev 20:10). But God’s mercy frequently superseded his judgment. Those who sincerely repented of their sin and renewed their trust in God, looking to him for forgiveness, often found the letter of the law set aside (Ex 32:11 – 14; 2Ch 33:10 – 13; Jer 18:7 – 8). HOW CAN GOD BLOT OUT SINS? (51:1) The image is one of wiping them away, as if removing writing from a book (Ex 32:32; Nu 5:23). In ancient times ink was typically a mixture of water and soot or powdered charcoal; it could be easily wiped away with a damp cloth. HOW COULD DAVID SAY HE HAD SINNED ONLY AGAINST GOD? (51:4) David could not deny that he had sinned against Uriah and Bathsheba (2Sa 11:1 – 27). But in a figurative sense, victimizing others is a sin against God, who created all p ­ eople in his own image. David was probably using poetic exaggeration as a way to express his intense sorrow for violating God’s laws. It underscored that sin, any sin, is first and foremost an offense against God. DID DAVID USE HIS SINFULNESS FROM BIRTH AS AN EXCUSE FOR HIS LATER SINS? (51:5) No. Rather, David’s innate sinfulness explained why he was capable of committing such horrible crimes. The reality of our sin should prevent us from becoming complacent or proud. HOW WAS HYSSOP USED FOR CLEANSING? (51:7) It was dipped in sacrificial blood, which was then brushed or sprinkled on the object or person being cleansed (Ex 12:22; Lev 14:6 – 7). Here, it symbolized spiritual cleansing from sin.

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WHAT WAS GUILT OF BLOODSHED? (51:14) Guilt of bloodshed was the verdict on someone guilty of crimes deserving death. The use of the term here probably means that the death penalty should have been imposed for David’s sins. Most likely David was pleading for God to spare him from vengeance and death. WHY WOULDN’T SACRIFICES SATISFY THE LORD AS THEY ONCE HAD? (51:16) David knew that his obedience, not the performance of religious rituals, was what was most important to God (1Sa 15:22). In his confession, David acknowledged that his repentance was what God truly valued and what would satisfy God. See the article Does God demand or despise sacrifices? (50:8 – 15; p. 828). WHY DID DAVID PRAY FOR JERUSALEM’S WELL-BEING WHILE CONFESSING HIS SIN? (51:18) Some suggest that the welfare of the nation hinged on the welfare of the king. If the king was in trouble, then the whole country suffered. WHY DID DAVID PROMISE SACRIFICES IF GOD DIDN’T WANT THEM? (51:19; SEE V. 16) Though David claimed that God did not delight in sacrifices (v. 16), what God had actually rejected was the empty ritual of insincere sacrifices. The Lord accepted sacrifices that were offered with genuine repentance. Today, when we come to God with a sincere heart in true repentance, it is Christ’s sacrifice that establishes our relationship with God (Heb 10:19 – 22). LINK (52 TITLE) OF DAVID When Doeg the Edomite had gone to Saul (1Sa  21:1 – 9; 22:9 – 19). WAS THIS A CURSE ON DOEG THE EDOMITE? (52:5 – 7) Probably not. A curse would have been spoken directly to Doeg, accusing him of treachery and denouncing him before God. This psalm is a teaching song; it is meant to remind all who sing it that God will ultimately bring the wicked to ruin and vindicate God’s servants.

HOW WAS DAVID LIKE AN OLIVE TREE? (52:8) Ancient Hebrews honored the olive tree as the king of trees and considered it a symbol of beauty, virility, prosperity and divine blessing. By comparing himself to this splendid tree, David was acknowledging God as the source of his strength and fruitfulness. David was more than a king; he was a warrior, singer, poet and man of God.

PSALM 51:13 13 Then I will teach transgressors your ways, so that sinners will turn back to you. 14 Deliver me from the guilt of bloodshed, O God, you who are God my Savior, and my tongue will sing of your righteousness. 15 Open my lips, Lord, and my mouth will declare your praise. 16 You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. 17 My sacrifice, O God, is a a broken spirit; a broken and contrite heart you, God, will not despise. 18 May it please you to prosper Zion, to build up the walls of Jerusalem. 19 Then you will delight in the sacrifices of the righteous, in burnt offerings offered whole; then bulls will be offered on your altar.

Psalm 52 b For the director of music. A maskil c of David. When Doeg the Edomite had gone to Saul and told him: “David has gone to the house of Ahimelek.”

1 Why do you boast of evil, you mighty hero? Why do you boast all day long, you who are a disgrace in the eyes of God? 2 You who practice deceit, your tongue plots destruction; it is like a sharpened razor. 3 You love evil rather than good, falsehood rather than speaking the truth. d 4 You love every harmful word, you deceitful tongue! 5 Surely God will bring you down to everlasting ruin: He will snatch you up and pluck you from your tent; he will uproot you from the land of the living. 6 The righteous will see and fear; they will laugh at you, saying, 7 “Here now is the man who did not make God his stronghold but trusted in his great wealth and grew strong by destroying others!” 8 But I am like an olive tree flourishing in the house of God; I trust in God’s unfailing love for ever and ever. 9 For what you have done I will always praise you in the presence of your faithful people. And I will hope in your name, for your name is good. a 17 Or The

sacrifices of God are    b In Hebrew texts 52:1-9 is numbered 52:3-11.    Probably a literary or musical term    d 3  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 5.    c Title:

PSALM 54:7

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Psalm 53 a For the director of music. According to mahalath. b A maskil c of David.

1 The fool says in his heart, “There is no God.” They are corrupt, and their ways are vile; there is no one who does good. 2 God looks down from heaven on all mankind to see if there are any who understand, any who seek God. 3 Everyone has turned away, all have become corrupt; there is no one who does good, not even one. 4 Do all these evildoers know nothing? They devour my people as though eating bread; they never call on God. 5 But there they are, overwhelmed with dread, where there was nothing to dread. God scattered the bones of those who attacked you; you put them to shame, for God despised them. 6 Oh, that salvation for Israel would come out of Zion! When God restores his people, let Jacob rejoice and Israel be glad!

LINK (53:1 – 6) THE FOOL SAYS IN HIS HEART The same thoughts can be found in 14:1 – 7. WHY ARE SOME VERSES REPEATED IN SCRIPTURE? (53:1 – 6) This psalm seems to be a repetition and revision of Psalm 14. One difference — ​God is used in place of Lord — ​leads some to believe this psalm was written a few centuries later, possibly during the reign of Hezekiah. By that time many regarded Yahweh (Lord) as more than just the God of Israel. Others, however, wonder if David may have made slight revisions so the psalm could be used for another occasion or with different music. Whatever the reason, the result is that the truth of the psalm is emphasized. HAS EVERYONE TURNED FROM GOD? (53:3) Yes, everyone (Ro 3:10). Even those who try to do right and obey God’s commands fail sooner or later. Sin has corrupted human nature since Adam and Eve. We all turn away from God, since by nature we are corrupt. That’s why we need a Savior (Isa 53:6).

Psalm 54 d

HOW AND WHEN DID GOD RESTORE ISRAEL’S FORTUNES? (53:6) This is a generic prayer that could be applied to numerous situations in Israel’s history. Some suggest it refers to when the Arameans thought they heard the sound of chariots and horses (even though there were none) and abandoned a siege of Samaria (2Ki 7:6 – 7).

For the director of music. With stringed instruments. A maskil c of David. When the Ziphites had gone to Saul and said, “Is not David hiding among us?”

LINK (54 TITLE) ZIPHITES When the Ziphites had gone to Saul (1Sa 23:19 – 25).

1 Save me, O God, by your name; vindicate me by your might. 2 Hear my prayer, O God; listen to the words of my mouth. 3 Arrogant foes are attacking me; ruthless people are trying to kill me — ​ people without regard for God. e 4 Surely God is my help; the Lord is the one who sustains me. 5 Let evil recoil on those who slander me; in your faithfulness destroy them. 6 I will sacrifice a freewill offering to you; I will praise your name, Lord, for it is good. 7 You have delivered me from all my troubles, and my eyes have looked in triumph on my foes. a In

Hebrew texts 53:1-6 is numbered 53:2-7.    b Title: Probably a musical term    c Title: Probably a literary or musical term    d In Hebrew texts 54:1-7 is numbered 54:3-9.    e 3  The Hebrew has Selah (a word of uncertain meaning) here.   

WHY WOULD GOD DESTROY THEM IN HIS FAITHFULNESS? (54:5) To be faithful, God must maintain truth and carry out justice. If he tolerated sin and allowed the wicked to go unpunished, he would not be faithful to his nature. Faithfulness, then, when used to dispense justice, brings about the destruction of the wicked. See How does God’s wrath bring him praise? (76:10; p. 853). WHY DID DAVID MOVE SO QUICKLY FROM PETITION TO PRAISE? (54:6 – 7) Offering praise to God is always right, regardless of the circumstance. Here David was calling for help and, in the same breath, declaring God as his helper. David was a poet and musician. He used poetry to express his heart as well as his logic; his music could be melancholy (vv. 1 – 5) or joyful (vv. 6 – 7). Perhaps he shifted the melodies to indicate these changes.

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PSALM 55:1 Psalm 55 a For the director of music. With stringed instruments. A maskil b of David.

DOES GOD EVER IGNORE OUR PRAYERS? (55:1) No. Sometimes it seems as if God is ignoring our prayers when he does not respond to them as quickly as we desire. But he definitely hears all our prayers, even though sometimes he remains silent. His silence is for his own good purposes — ​and often for our good as well. WHY WAS DAVID SO AFRAID? (55:2 – 14) The specific reason isn’t stated, but strife and violence were not uncommon in David’s life. On this occasion, his fears were due not only to enemies (v. 3) but also to a friend who had turned against him (v. 13). Some have speculated that this psalm is an allusion to David’s adviser Ahithophel, who joined Absalom’s rebellion against David (2Sa 15:12). LINK (55:4 – 8) I WOULD FLEE FAR AWAY This is similar to what David experienced in 2  Sam­uel 15:13  — ​17:29.

AS KING, WHY COULDN’T DAVID RESIST THE DESTRUCTIVE FORCES . . . AT WORK IN THE CITY? (55:11) A king could not control all of his citizens all of the time. Even at the height of his power, David needed God’s help to keep society in order. However, as the notes above speculate, David may have composed this psalm during a time when he was removed from power.

1 Listen to my prayer, O God, do not ignore my plea; 2 hear me and answer me. My thoughts trouble me and I am distraught 3 because of what my enemy is saying, because of the threats of the wicked; for they bring down suffering on me and assail me in their anger. 4 My heart is in anguish within me; the terrors of death have fallen on me. 5 Fear and trembling have beset me; horror has overwhelmed me. 6 I said, “Oh, that I had the wings of a dove! I would fly away and be at rest. 7 I would flee far away and stay in the desert; c 8 I would hurry to my place of shelter, far from the tempest and storm.” 9 Lord, confuse the wicked, confound their words, for I see violence and strife in the city. 10 Day and night they prowl about on its walls; malice and abuse are within it. 11 Destructive forces are at work in the city; threats and lies never leave its streets. 12 If an enemy were insulting me, I could endure it; if a foe were rising against me, I could hide. 13 But it is you, a man like myself, my companion, my close friend, 14 with whom I once enjoyed sweet fellowship at the house of God, as we walked about among the worshipers. a In

Hebrew texts 55:1-23 is numbered 55:2-24.    b Title: Probably a literary or musical term    c 7  The Hebrew has Selah (a word of uncertain meaning) here and in the middle of verse 19.   

HOW DOES GOD RESCUE PEOPLE? 54:7 Many psalms, like this one, plead for God’s deliverance from a specific problem or threat but describe God’s help in general ways, while stating with assurance that God’s ­people can count on God to rescue them. It seems clear that God preserved lessons from specific incidents to teach us larger spiritual truths that can be broadly applied to many kinds of situations. This psalm, then, promises much more than rescue from the Ziphites (see the title). Even without Ziphites around to harass us today, God still rescues his ­people. Sometimes God protects us from physical dangers — ​human threats (like those David often faced) or misfortunes such as sickness and accidents. Other times his protection prevents spiritual troubles from overtaking us. J­ esus taught his disciples to pray, Deliver us from the evil one (Mt 6:13). Because God is infinite, he can deliver us in infinite ways, whether the danger is physical or spiritual. God’s most important rescue, however, is setting p ­ eople free from sin and death, a rescue accomplished through the work of Christ on the cross.

PSALM 56:7 15 Let death take my enemies by surprise; let them go down alive to the realm of the dead, for evil finds lodging among them. 16 As for me, I call to God, and the Lord saves me. 17 Evening, morning and noon I cry out in distress, and he hears my voice. 18 He rescues me unharmed from the battle waged against me, even though many oppose me. 19 God, who is enthroned from of old, who does not change — ​ he will hear them and humble them, because they have no fear of God. 20 My companion attacks his friends; he violates his covenant. 21 His talk is smooth as butter, yet war is in his heart; his words are more soothing than oil, yet they are drawn swords. 22 Cast your cares on the Lord and he will sustain you; he will never let the righteous be shaken. 23 But you, God, will bring down the wicked into the pit of decay; the bloodthirsty and deceitful will not live out half their days. But as for me, I trust in you.

833 WAS DAVID ASKING FOR HIS ENEMIES TO BE BURIED ALIVE? (55:15) It’s not unusual to wish for our enemies to be removed from the scene. But it’s probably not accurate to say that David wanted to bury his enemies alive. Death by surprise and going alive to the realm of the dead were probably David’s way of asking God to overtake his enemies. David felt his enemies deserved an early death.

WHY WOULD OIL BE SOOTHING? (55:21) Olive oil was rubbed into the skin to keep it from becoming dried and cracked in the ­desert heat. It also soothed irritated skin.

WHAT WAS THE PIT OF DECAY? (55:23) Pits, sinkholes and cisterns were common features of the ancient landscape. David used the image of a pit as a metaphor for death and the grave. See What was this pit? (28:1; p. 806).

Psalm 56 a For the director of music. To the tune of “A Dove on Distant Oaks.” Of David. A miktam. b When the Philistines had seized him in Gath.

1 Be merciful to me, my God, for my enemies are in hot pursuit; all day long they press their attack. 2 My adversaries pursue me all day long; in their pride many are attacking me. 3 When I am afraid, I put my trust in you. 4 In God, whose word I praise — ​ in God I trust and am not afraid. What can mere mortals do to me? 5 All day long they twist my words; all their schemes are for my ruin. 6 They conspire, they lurk, they watch my steps, hoping to take my life. 7 Because of their wickedness do not c let them escape; in your anger, God, bring the nations down. a In

Hebrew texts 56:1-13 is numbered 56:2-14.    b Title: Probably a literary or musical term    c 7  Probable reading of the original Hebrew text; Masoretic Text does not have do not.   

LINK (56 TITLE) OF DAVID When the Philistines seized David in Gath (1Sa 21:10 – 15).

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PSALM 56:8

WHAT KIND OF RECORDS DOES GOD KEEP? (56:8) God keeps an account of all the thoughts and deeds of humanity (Rev 20:12). God also keeps a record of those who are saved by faith; their names are written in the book of life (Ps 69:28; Rev 3:5; 21:27).

8 Record my misery; list my tears on your scroll a — ​ are they not in your record? 9 Then my enemies will turn back when I call for help. By this I will know that God is for me. 10 In God, whose word I praise, in the Lord, whose word I praise — ​ 11 in God I trust and am not afraid. What can man do to me? 12 I am under vows to you, my God; I will present my thank offerings to you. 13 For you have delivered me from death and my feet from stumbling, that I may walk before God in the light of life.

Psalm 57 b LINK (57 TITLE) OF DAVID When David fled from Saul into the cave of Adullam (1Sa 22:1). HOW DOES A SHADOW PROVIDE PROTECTION? (57:1) This is a conventional Hebrew metaphor for God’s protection and care. As a shadow provides relief from the merciless desert sun, and as a bird covers her young in the nest, so God provides a place of refuge. ­Jesus expressed his concern for the p ­ eople of Jerusalem in a similar manner, saying that he longed to gather them as a hen gathers her chicks un­ der her wings (Mt 23:37).

For the director of music. To the tune of “Do Not Destroy.” Of David. A miktam. c When he had fled from Saul into the cave.

1 Have mercy on me, my God, have mercy on me, for in you I take refuge. I will take refuge in the shadow of your wings until the disaster has passed. 2 I cry out to God Most High, to God, who vindicates me. 3 He sends from heaven and saves me, rebuking those who hotly pursue me — ​ d God sends forth his love and his faithfulness. 4 I am in the midst of lions; I am forced to dwell among ravenous beasts — ​ men whose teeth are spears and arrows, whose tongues are sharp swords. 5 Be exalted, O God, above the heavens; let your glory be over all the earth.

WHY DID THEY SPREAD A NET AND DIG A PIT? (57:6) Ancient hunters trapped animals by camouflaging holes dug in the ground or by hanging nets from trees. David used these terms to describe how the efforts of his enemies had backfired on them.

6 They spread a net for my feet — ​ I was bowed down in distress. They dug a pit in my path — ​ but they have fallen into it themselves. 7 My heart, O God, is steadfast, my heart is steadfast; I will sing and make music. 8 Awake, my soul! Awake, harp and lyre! I will awaken the dawn. 9 I will praise you, Lord, among the nations; I will sing of you among the peoples. 10 For great is your love, reaching to the heavens; your faithfulness reaches to the skies. a 8 Or misery;

/ put my tears in your wineskin    b In Hebrew texts 57:1-11 is numbered 57:2-12.    c Title: Probably a literary or musical term    d 3 The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 6.   

PSALM 58:10 11 Be exalted, O God, above the heavens; let your glory be over all the earth.

Psalm 58 a For the director of music. To the tune of “Do Not Destroy.” Of David. A miktam. b

1 Do you rulers indeed speak justly? Do you judge people with equity? 2 No, in your heart you devise injustice, and your hands mete out violence on the earth. 3 Even from birth the wicked go astray; from the womb they are wayward, spreading lies. 4 Their venom is like the venom of a snake, like that of a cobra that has stopped its ears, 5 that will not heed the tune of the charmer, however skillful the enchanter may be. 6 Break the teeth in their mouths, O God; Lord, tear out the fangs of those lions! 7 Let them vanish like water that flows away; when they draw the bow, let their arrows fall short. 8 May they be like a slug that melts away as it moves along, like a stillborn child that never sees the sun. 9 Before your pots can feel the heat of the thorns — ​ whether they be green or dry — ​the wicked will be swept away. c 10 The righteous will be glad when they are avenged, when they dip their feet in the blood of the wicked. a In

Hebrew texts 58:1-11 is numbered 58:2-12.    b Title: Probably a literary or musical term    c 9  The meaning of the Hebrew for this verse is uncertain.   

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WHAT WERE THESE UNJUST RULERS DOING? (58:1 – 2) Perhaps they were judges or other leaders who had accepted bribes or misused their power. Whatever they were doing, David confronted them and expressed his frustration over his inability to weed out these unjust rulers who were creating havoc. Even though he was king, David couldn’t always control the actions of those under him. SHOULD WE PRAY FOR THE DESTRUCTION OF WICKED PEOPLE? (58:6 – 8) We must distinguish between praying for God’s judgment in response to the wicked actions of ­people and seeking the destruction of wicked ­people. This psalm was an appeal for God to undermine the wicked plans of the unjust and purge the land of such p ­ eople. While the language of the psalm indicates that David wished for the destruction of these ­people, he still managed to focus on God’s ultimate control over human matters. We ought to keep that focus as well. WHY DID THEY HEAT POTS WITH THORNS? (58:9) Thorns were popular in the ancient world and are still popular today among Bedouin Arabs because they provide quick-burning fuel. The immediate heat produced by burning thorns was symbolic of God’s quick judgment. WHY WOULD THE RIGHTEOUS BE GLAD ABOUT A BLOODBATH? (58:10) In the ancient world, victorious armies seldom hesitated to wreak grisly retribution on their enemies. But even when they did not seek revenge, accounts of victory on the battlefield often were outrageously exaggerated. The psalmist used the same terminology to vividly illustrate how great the joy of the righ­teous would be when God finally administered his justice.

I S I T R I G H T T O P R AY F O R R E V E N G E ? 5 8 : 6 – 8 Several psalms call on God to take revenge on an enemy. Yet J­ esus taught that we should love our enemies (Mt 5:44). And the apostle Paul wrote, Do not take revenge, my dear friends, but leave room for God’s wrath. (Ro 12:19). How, then, do we interpret psalms that call a curse on an enemy? Several points can help to put this question into perspective:





1. For the psalmists, cursing the wicked was a plea for God’s justice more than a cry for personal revenge. They may have reasoned that sinners show contempt for God’s honor when they cause the innocent to suffer. Since the psalmists could not tolerate the idea of God standing by, permitting these wrongs to go unpunished, they begged for his justice and his wrath to be carried out. 2. Though David asked God to show no mercy to the wicked (e.g., Ps 59:5), he himself showed mercy to the guilty several times when he could have taken revenge on them: to Saul (1Sa 24:8 – 13; 26:8 – 11), to Shimei (2Sa 16:5 – 13), to Absalom (2Sa 18:5). In those cases, David left the judgment of these sinners in the hands of God, the Judge of the earth (Ps 94:2). 3. The psalmists, though they had the benefit of Old Testament law, had not experienced the freedom and grace that God gave us through Christ. It’s hardly fair to expect Old Testament p ­ eople to act “Chris­tian” before ­Jesus Christ even came.

We should not pray for revenge. Like the psalmists, we should trust God to right the wrongs of this world. And with Christ’s help, we can love and pray for those who mistreat us.

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PSALM 58:11 11 Then people will say, “Surely the righteous still are rewarded; surely there is a God who judges the earth.”

Psalm 59 a For the director of music. To the tune of “Do Not Destroy.” Of David. A miktam. b When Saul had sent men to watch David’s house in order to kill him.

WHAT WAS DAVID AFRAID OF? (59:2) He was afraid of losing his life. The title of this psalm links it to David’s narrow escape from Saul’s men, which was one of several occasions when Saul tried to have David killed (1Sa 19:11 – 16).

DO WE HAVE TO ROUSE GOD IN ORDER FOR HIM TO HELP US? (59:5) God wants us to bring our petitions to him. When we ask him to help us, we are in essence asking him to rouse himself to action on our behalf. While God can and sometimes does anticipate our requests, David’s prayer here encourages us to approach God in this bold manner.

WAS IT RIGHT FOR DAVID TO GLOAT? (59:10) Some think that gloat is too strong a word for this situation; they think David simply meant to look or gaze triumphantly on his enemies. Still, it’s clear from the context that David meant to look down on his defeated enemies. Others suggest that God’s scornful laughter (v. 8; see 2:4 – 5; 37:13) and David’s gloating symbolically underscore the foolishness and eventual defeat of the wicked. WHY DID DAVID ASK GOD NOT TO KILL HIS ENEMIES, AND THEN ASK HIM TO CONSUME THEM IN WRATH? (59:11 – 13) David wanted God to destroy those who lay in wait for him night after night — ​but not before they were publicly exposed so that the world would acknowledge that the God of Israel was the judge of all the earth.

1 Deliver me from my enemies, O God; be my fortress against those who are attacking me. 2 Deliver me from evildoers and save me from those who are after my blood. 3 See how they lie in wait for me! Fierce men conspire against me for no offense or sin of mine, Lord. 4 I have done no wrong, yet they are ready to attack me. Arise to help me; look on my plight! 5 You, Lord God Almighty, you who are the God of Israel, rouse yourself to punish all the nations; show no mercy to wicked traitors. c 6 They return at evening, snarling like dogs, and prowl about the city. 7 See what they spew from their mouths — ​ the words from their lips are sharp as swords, and they think, “Who can hear us?” 8 But you laugh at them, Lord; you scoff at all those nations. 9 You are my strength, I watch for you; you, God, are my fortress, 10 my God on whom I can rely. God will go before me and will let me gloat over those who slander me. 11 But do not kill them, Lord our shield, d or my people will forget. In your might uproot them and bring them down. 12 For the sins of their mouths, for the words of their lips, let them be caught in their pride. For the curses and lies they utter, 13 consume them in your wrath, consume them till they are no more. Then it will be known to the ends of the earth that God rules over Jacob. 14 They return at evening, snarling like dogs, and prowl about the city. 15 They wander about for food and howl if not satisfied. a In

Hebrew texts 59:1-17 is numbered 59:2-18.    b Title: Probably a literary or musical term    c 5  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 13.    d 11 Or sovereign   

PSALM 61:2

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16 But I will sing of your strength, in the morning I will sing of your love; for you are my fortress, my refuge in times of trouble. 17 You are my strength, I sing praise to you; you, God, are my fortress, my God on whom I can rely.

Psalm 60 a For the director of music. To the tune of “The Lily of the Covenant.” A miktam b of David. For teaching. When he fought Aram Naharaim c and Aram Zobah, d and when Joab returned and struck down twelve thousand Edomites in the Valley of Salt.

1 You have rejected us, God, and burst upon us; you have been angry — ​now restore us! 2 You have shaken the land and torn it open; mend its fractures, for it is quaking. 3 You have shown your people desperate times; you have given us wine that makes us stagger. 4 But for those who fear you, you have raised a banner to be unfurled against the bow. e 5 Save us and help us with your right hand, that those you love may be delivered. 6 God has spoken from his sanctuary: “In triumph I will parcel out Shechem and measure off the Valley of Sukkoth. 7 Gilead is mine, and Manasseh is mine; Ephraim is my helmet, Judah is my scepter. 8 Moab is my washbasin, on Edom I toss my sandal; over Philistia I shout in triumph.” 9 Who will bring me to the fortified city? Who will lead me to Edom? 10 Is it not you, God, you who have now rejected us and no longer go out with our armies? 11 Give us aid against the enemy, for human help is worthless. 12 With God we will gain the victory, and he will trample down our enemies.

Psalm 61 f For the director of music. With stringed instruments. Of David.

1 Hear my cry, O God; listen to my prayer. 2 From the ends of the earth I call to you, I call as my heart grows faint; lead me to the rock that is higher than I. a In

Hebrew texts 60:1-12 is numbered 60:3-14.    b Title: Probably a literary or musical term    c Title: That is, Arameans of Northwest Mesopotamia    d Title: That is, Arameans of central Syria    e 4  The Hebrew has Selah (a word of uncertain meaning) here.    f In Hebrew texts 61:1-8 is numbered 61:2-9.   

LINK (60 TITLE) OF DAVID When David fought Aram Naharaim and Aram Zobah (1Ch 19:6 – 19). HOW AND WHY HAD GOD REJECTED ISRAEL? (60:1) The title and language of this psalm suggest that David was mourning a military setback that he interpreted as God’s rejection. David may have felt abandoned by God, but that does not mean he actually was. God rejected Saul as king because Saul had rejected his word (1Sa 15:23). But David’s defeats were only temporary, perhaps because David constantly sought God’s favor in prayers such as this one. WHY WOULD GOD RAISE A BANNER? (60:4) Flags and banners were carried into battle to rally the troops and raise their morale. The language in this psalm describes the confidence God gave his ­people — ​like a banner unfurled against the bow, with the bow representing a formidable enemy. DID GOD DISDAIN CERTAIN COUNTRIES? (60:8) Moab, Edom and Philistia were perpetual enemies on Israel’s eastern, southern and western borders. See David’s Victories (2Sa 5:6; p. 442). David’s point, however, was not that God despised certain p ­ eople but that God is sovereign over all. In the same way, David described Gilead (Gad), Manasseh, Ephraim and Judah — ​all tribes of Israel — ​as possessions belonging to the Lord (Ps 60:7). David was saying that God could give them victory because he rules over all nations and rulers. WHY DID DAVID SAY HE WAS CALLING FROM THE ENDS OF THE EARTH? (61:2) David was not referring to a literal place but to his own emotional condition. Today we might say he was “at the end of his rope.” Many think David wrote this psalm at Mahanaim, where he fled during Absalom’s rebellion (2Sa 17:27), as an expression of his yearning to return to Jerusalem. WHY DID DAVID WANT TO GO TO A HIGHER ROCK? (61:2) For greater protection. A rock — ​a cliff or stone bluff — ​provided a safe place from which warriors could launch their raids and then retreat back to its safe caves and steep heights. David used this image to describe his need for God’s protection and help, while at the same time admitting his own weakness and insecurity. The psalmists often confessed God as their rock of refuge (31:2; 71:3; see 18:2; 62:2,6 – 7; 94:22)

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PSALM 61:3 3 For you have been my refuge, a strong tower against the foe.

HOW COULD WINGS PROVIDE SHELTER? (61:4) This is a conventional Hebrew metaphor for God’s protection and care. As a bird covers her young in the nest, so God provides a place of refuge. ­Jesus expressed his concern for the ­people of Jerusalem in a similar manner, saying that he longed to gather them, as a hen gathers her chicks under her wings (Mt 23:37).

4 I long to dwell in your tent forever and take refuge in the shelter of your wings. a 5 For you, God, have heard my vows; you have given me the heritage of those who fear your name. 6 Increase the days of the king’s life, his years for many generations. 7 May he be enthroned in God’s presence forever; appoint your love and faithfulness to protect him. 8 Then I will ever sing in praise of your name and fulfill my vows day after day.

Psalm 62 b For the director of music. For Jeduthun. A psalm of David.

HOW IS GOD A ROCK? (62:2) God is firm, solid, impregnable and immovable — ​which is exactly the stable presence an emotional man like David needed. David described a rock large enough for him to hide on top of from his enemies below. During ancient times a few soldiers could defend a high rock bluff against a much larger army. Perhaps David was recalling the rocks and caves that kept him safe from Saul (1Sa 23:25). WHY DID DAVID REFER TO HIMSELF AS A LEANING WALL AND A TOTTERING FENCE? (62:3) Many think David was describing the way his enemies regarded him: as a pushover. They fully intended to topple him (v. 4). David, however, saw himself standing firm and unshaken, supported by God, his rock (v. 6). WHO WAS THREATENING DAVID’S POSITION? (62:3 – 4) We can’t be sure. During David’s early days, Saul’s son Ish-Bosheth challenged David for the throne (2Sa 2:8 — ​3:1). When David was older, his own son Absalom led an insurrection against him (2Sa 15:1 — ​18:18). WHAT KIND OF LIES HAD DAVID HEARD? (62:4) David probably had to put up with two kinds of lies: (1) false rumors and exaggerations about his enemies that he heard from outside sources and (2) smooth reassurances from socalled supporters who said the right things but inwardly despised his authority. WHO WERE THESE LOWBORN AND HIGHBORN? (62:9) The Hebrew phrase may distinguish between ­people of differing social status or, perhaps more specifically, between poor ­people and wealthy ­people. The point of this verse is that ­people appear to be much more than they really are (39:5), especially the rich and powerful.

1 Truly my soul finds rest in God; my salvation comes from him. 2 Truly he is my rock and my salvation; he is my fortress, I will never be shaken. 3 How long will you assault me? Would all of you throw me down — ​ this leaning wall, this tottering fence? 4 Surely they intend to topple me from my lofty place; they take delight in lies. With their mouths they bless, but in their hearts they curse. c 5 Yes, my soul, find rest in God; my hope comes from him. 6 Truly he is my rock and my salvation; he is my fortress, I will not be shaken. 7 My salvation and my honor depend on God d; he is my mighty rock, my refuge. 8 Trust in him at all times, you people; pour out your hearts to him, for God is our refuge. 9 Surely the lowborn are but a breath, the highborn are but a lie. If weighed on a balance, they are nothing; together they are only a breath. 10 Do not trust in extortion or put vain hope in stolen goods; though your riches increase, do not set your heart on them. 11 One thing God has spoken, two things I have heard: a 4  The

Hebrew has Selah (a word of uncertain meaning) here.    b In Hebrew texts 62:1-12 is numbered 62:2-13.    c 4  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 8.    d 7 Or / God Most High is my salvation and my honor   

PSALM 64:5 “Power belongs to you, God, 12 and with you, Lord, is unfailing love”; and, “You reward everyone according to what they have done.”

Psalm 63 a A psalm of David. When he was in the Desert of Judah.

1 You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you, in a dry and parched land where there is no water. 2 I have seen you in the sanctuary and beheld your power and your glory. 3 Because your love is better than life, my lips will glorify you. 4 I will praise you as long as I live, and in your name I will lift up my hands. 5 I will be fully satisfied as with the richest of foods; with singing lips my mouth will praise you. 6 On my bed I remember you; I think of you through the watches of the night. 7 Because you are my help, I sing in the shadow of your wings. 8 I cling to you; your right hand upholds me. 9 Those who want to kill me will be destroyed; they will go down to the depths of the earth. 10 They will be given over to the sword and become food for jackals. 11 But the king will rejoice in God; all who swear by God will glory in him, while the mouths of liars will be silenced.

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WHAT DOES IT MEAN THAT GOD WILL REWARD EVERYONE ACCORDING TO WHAT THEY HAVE DONE? (62:12) God established a special relationship with Israel through the covenant given at Mount Sinai. The covenant outlined the basic character of society and expectations for moral behavior. That code provided blessings for obedience and curses for disobedience (Lev 26:1 – 46; Dt 28:1 — ​30:20). David responded to those provisions with the confidence that God would bless those who obeyed that ­covenant. LINK (63 TITLE) OF DAVID This was probably written when David was in the Desert of Judah (2Sa 15:23 – 28; 17:16). HOW IS PHYSICAL THIRST LIKE SPIRITUAL THIRST? (63:1) David used physical thirst as a metaphor for spiritual longing. Both are caused by a keenly felt need. Both, if not quenched, can lead to death — ​one physical, the other spiritual. David’s spiritual thirst was satisfied by beholding God in the sanctuary (v. 2), by praising God (v. 3) and by reflecting on God (vv. 6 – 7). WHY DID DAVID LIFT UP HIS HANDS TO WORSHIP GOD? (63:4) Since ancient times, lifting the hands has signified both praise and petition. The Hebrews used their hands to express their dependence on God and their respect for him. Lifting their hands symbolized an expectant attitude and trust in God — ​that he would fill their empty hands with his blessings. One of the Hebrew words for praise, which is derived from the word for hand, can mean “holding out hands in worship.” HOW DOES A SHADOW PROVIDE SHELTER? (63:7) This is a conventional Hebrew metaphor for God’s protection and care. As a shadow provides relief from the merciless desert sun, and as a bird covers her young in the nest, so God provides a place of refuge. ­Jesus expressed his concern for the ­people of Jerusalem in a similar manner, saying that he longed to gather them as a hen gathers her chicks un­ der her wings (Mt 23:37).

Psalm 64 b For the director of music. A psalm of David.

1 Hear me, my God, as I voice my complaint; protect my life from the threat of the enemy. 2 Hide me from the conspiracy of the wicked, from the plots of evildoers. 3 They sharpen their tongues like swords and aim cruel words like deadly arrows. 4 They shoot from ambush at the innocent; they shoot suddenly, without fear. 5 They encourage each other in evil plans, they talk about hiding their snares; they say, “Who will see it c ?” a In

Hebrew texts 63:1-11 is numbered 63:2-12.    b In Hebrew texts 64:1-10 is numbered 64:2-11.    c 5 Or us   

HOW HARMFUL CAN WORDS BE? (64:3 – 6) Extremely harmful. Words can cause emotional damage that impacts a person’s entire life. The more prominent a person’s position is — ​and as king, David was very prominent — ​the more criticism they will receive. David struggled with detractors throughout his career, so it’s difficult to link this psalm to any specific time or incident. Perhaps the most harmful words came from his own son Absalom (2Sa 15:1 – 6). Eventually those words forced David to flee for his life (2Sa 15:13 – 14).

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PSALM 64:6 6 They plot injustice and say, “We have devised a perfect plan!” Surely the human mind and heart are cunning.

HOW DO LIARS’ TONGUES TURN AGAINST THEMSELVES? (64:8) When p ­ eople habitually lie, they create a fictitious world that is maintained only through additional deception. Such a world becomes increasingly difficult to sustain, as David recognized in this psalm. He prayed that God would unravel the web of deceit so that those who undermined life for honest ­people would suffer from their own lies.

7 But God will shoot them with his arrows; they will suddenly be struck down. 8 He will turn their own tongues against them and bring them to ruin; all who see them will shake their heads in scorn. 9 All people will fear; they will proclaim the works of God and ponder what he has done. 10 The righteous will rejoice in the Lord and take refuge in him; all the upright in heart will glory in him!

Psalm 65 a For the director of music. A psalm of David. A song. WHAT WERE THESE VOWS TO GOD? (65:1) They were vows that the ­people had made along with their prayers in times of need (66:14).

WHO COULD LIVE IN GOD’S HOUSE? (65:4) Here God’s house is used in a broad sense, meaning the blessings of those who were privileged to come into God’s presence (36:8). WHY DID DAVID MENTION THE TEMPLE WHEN THERE WAS NO TEMPLE DURING HIS LIFETIME? (65:4) Most scholars think someone other than David wrote this psalm, despite the credit given to David in the title. Some think the phrase of David may have meant “in the manner of David” or “in the style of David.” Others observe that some titles were added years later, after the exile in Babylon, and such additions occasionally may have been inaccurate. See Where was God’s temple in David’s day? (18:6; p. 796). DID NON-JEWS FEAR GOD? (65:8) Some may have recognized God’s power but did not submit voluntarily to him (Ex 8:19). Others may have acknowledged the Lord, but viewed him as just one of many gods to worship. See the article Why build a temple for a God you don’t worship? (Ezr 1:1 – 2; p. 679). Still others, such as Naaman, may have worshiped God exclusively, despite cultural pressures to do otherwise (2Ki 5:17).

1 Praise awaits b you, our God, in Zion; to you our vows will be fulfilled. 2 You who answer prayer, to you all people will come. 3 When we were overwhelmed by sins, you forgave c our transgressions. 4 Blessed are those you choose and bring near to live in your courts! We are filled with the good things of your house, of your holy temple. 5 You answer us with awesome and righteous deeds, God our Savior, the hope of all the ends of the earth and of the farthest seas, 6 who formed the mountains by your power, having armed yourself with strength, 7 who stilled the roaring of the seas, the roaring of their waves, and the turmoil of the nations. 8 The whole earth is filled with awe at your wonders; where morning dawns, where evening fades, you call forth songs of joy. 9 You care for the land and water it; you enrich it abundantly. The streams of God are filled with water to provide the people with grain, for so you have ordained it. d 10 You drench its furrows and level its ridges; you soften it with showers and bless its crops. 11 You crown the year with your bounty, and your carts overflow with abundance. 12 The grasslands of the wilderness overflow; the hills are clothed with gladness. a In

Hebrew texts 65:1-13 is numbered 65:2-14.    b 1 Or befits; the meaning of the Hebrew for this word is uncertain.    c 3 Or made atonement for    d 9 Or for that is how you prepare the land   

PSALM 66:20 13 The meadows are covered with flocks and the valleys are mantled with grain; they shout for joy and sing.

Psalm 66 For the director of music. A song. A psalm.

1 Shout for joy to God, all the earth! 2 Sing the glory of his name; make his praise glorious. 3 Say to God, “How awesome are your deeds! So great is your power that your enemies cringe before you. 4 All the earth bows down to you; they sing praise to you, they sing the praises of your name.” a 5 Come and see what God has done, his awesome deeds for mankind! 6 He turned the sea into dry land, they passed through the waters on foot — ​ come, let us rejoice in him. 7 He rules forever by his power, his eyes watch the nations — ​ let not the rebellious rise up against him. 8 Praise our God, all peoples, let the sound of his praise be heard; 9 he has preserved our lives and kept our feet from slipping. 10 For you, God, tested us; you refined us like silver. 11 You brought us into prison and laid burdens on our backs. 12 You let people ride over our heads; we went through fire and water, but you brought us to a place of abundance. 13 I will come to your temple with burnt offerings and fulfill my vows to you — ​ 14 vows my lips promised and my mouth spoke when I was in trouble. 15 I will sacrifice fat animals to you and an offering of rams; I will offer bulls and goats. 16 Come and hear, all you who fear God; let me tell you what he has done for me. 17 I cried out to him with my mouth; his praise was on my tongue. 18 If I had cherished sin in my heart, the Lord would not have listened; 19 but God has surely listened and has heard my prayer. 20 Praise be to God, who has not rejected my prayer or withheld his love from me! a 4  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 7 and 15.   

841 HOW CAN MEADOWS AND VALLEYS SHOUT FOR JOY? (65:13) This is called personification, a literary technique commonly found in the Bible (especially in Psalms and Isaiah) that gives an inanimate object human attributes. Obviously, inanimate objects don’t “feel” joy the way ­people do, but they certainly give joy to their Creator. Creation stands as a testimony to the awesome power and majesty of God (19:1 – 6; 98:7 – 8; 148:3 – 13; Isa 35:1).

WILL PEOPLE AND NATIONS THAT DON’T BELIEVE IN GOD BOW TO HIM? (66:4) The psalmist was imagining all p ­ eople bowing before God, but that doesn’t mean all ­people will experience salvation. Those who believe bow in worship; those who don’t believe bow in fear — ​your enemies cringe before you (v. 3). LINK (66:6) THEY PASSED THROUGH THE WATERS ON FOOT See Exodus 14:22. WHAT IS GOOD ABOUT BEING TESTED? (66:10) A person’s character and behavior can be refined by difficulties and hardships. As impurities are drawn out of silver by fire, flaws in our character are revealed by testing. God uses the tests we face in our daily lives to continue his spiritual work within us. Hardships can also discipline us so that we’ll be stronger and better equipped to accomplish God’s purposes (Heb 12:11). See the article Why did testing come to Job? (Job 23:10; p. 758). WHAT HAD THE PSALMIST ENDURED? (66:11 – 12) It is unclear. Some think the psalmist was offering praise to God for breaking the Assyrian siege on Jerusalem (2Ki 19:35 – 36). Others think the psalmist was describing a king of Judah whom God saved from military defeat. Still others think the psalm refers to the larger context of God’s saving help to Israel in the exodus. DOES GOD ALWAYS BLESS US AFTER TESTING US? (66:12) This psalm may be a reflection on the Israelites’ journey from slavery in Egypt (v. 11; see previous note) to becoming a nation led by Moses to inherit Canaan (v. 12). This pattern demonstrates God’s usual way of dealing with his ­people, although it may be difficult to determine what part of the journey we are on at any given time. DOES GOD SOMETIMES IGNORE THE PRAYERS OF SINNERS? (66:18) See the article When does God refuse to hear our prayers? (Jer 11:11; p. 1128).

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PSALM 67:1 Psalm 67 a For the director of music. With stringed instruments. A psalm. A song.

HOW DOES GOD’S FACE SHINE ON US? (67:1) This expression is a picture of God showing his tender mercies to his ­people (4:6; Nu 6:24 – 26). See What does it mean for God’s face to be against someone? (34:16; p. 812). WHY WOULD FOREIGN NATIONS WORSHIP ISRAEL’S GOD? (67:2) The psalmist was demonstrating his confidence that foreigners would serve the Lord once they recognized his ways. Without being marred by petty nationalistic pride, the psalmist expressed his desire for all ­people to be blessed by God and to sing for joy to the Lord. DO POOR CROPS INDICATE THAT PEOPLE HAVE NOT PRAISED GOD? (67:5 – 6) Poor crops have many causes. We know that the sun shines and the rain falls on both the righ­teous and the unrigh­teous (Mt 5:45). But here the psalmist was speaking in general terms, meaning that those who serve the Lord will be more productive and enjoy more blessings than those who do not.

HOW DOES GOD RIDE ON THE CLOUDS? (68:4) Ancient literature frequently describes the Canaanite god Baal as using storm clouds as his chariot. The Hebrews seemed to have discarded pagan mythology but kept the poetic imagery. To portray the living God in strength and action, the psalmist pictured him riding the clouds. See How would the Egyptians see God coming? (Isa 19:1; p. 1028). WHAT DOES IT MEAN TO SET THE LONELY IN FAMILIES? (68:5 – 6) For p ­ eople in Old Testament times, large families were a sign of great blessing from God (127:3 – 5; 128:3 – 6), and childlessness was thought to be a curse (Ge 29:31; 1Sa 1:5 – 6). Here David was saying that everyone in Israel was blessed because they were part of God’s large family. Similarly, in the New Testament, ­people in the church become part of the family of God (1Co 12:12 – 27). HOW WAS GOD THE ONE OF SINAI? (68:8) Sinai is the mountain where God gave the law to Moses (Ex 20:1 – 21), accompanied by an awesome display of power (Ex 19:16 – 19); hence, God was called the One of Sinai.

1 May God be gracious to us and bless us and make his face shine on us — ​ b 2 so that your ways may be known on earth, your salvation among all nations. 3 May the peoples praise you, God; may all the peoples praise you. 4 May the nations be glad and sing for joy, for you rule the peoples with equity and guide the nations of the earth. 5 May the peoples praise you, God; may all the peoples praise you. 6 The land yields its harvest; God, our God, blesses us. 7 May God bless us still, so that all the ends of the earth will fear him.

Psalm 68 c For the director of music. Of David. A psalm. A song.

1 May God arise, may his enemies be scattered; may his foes flee before him. 2 May you blow them away like smoke — ​ as wax melts before the fire, may the wicked perish before God. 3 But may the righteous be glad and rejoice before God; may they be happy and joyful. 4 Sing to God, sing in praise of his name, extol him who rides on the clouds d; rejoice before him — ​his name is the Lord. 5 A father to the fatherless, a defender of widows, is God in his holy dwelling. 6 God sets the lonely in families, e he leads out the prisoners with singing; but the rebellious live in a sun-scorched land. 7 When you, God, went out before your people, when you marched through the wilderness, f 8 the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. 9 You gave abundant showers, O God; you refreshed your weary inheritance. 10 Your people settled in it, and from your bounty, God, you provided for the poor. a In

Hebrew texts 67:1-7 is numbered 67:2-8.    b 1  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 4.    c In Hebrew texts 68:1-35 is numbered 68:2-36.    d 4 Or name, / prepare the way for him who rides through the deserts    e 6 Or the desolate in a homeland    f 7  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 19 and 32.   

PSALM 68:30

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11 The Lord announces the word, and the women who proclaim it are a mighty throng: 12 “Kings and armies flee in haste; the women at home divide the plunder. 13 Even while you sleep among the sheep pens, a the wings of my dove are sheathed with silver, its feathers with shining gold.” 14 When the Almighty b scattered the kings in the land, it was like snow fallen on Mount Zalmon.

WHO OR WHAT IS GOD’S DOVE? (68:13) Israel was God’s dove (74:19). Some suggest this is an allusion to the Song of Deborah, which was sung following a decisive Israelite victory over the Canaanites (Jdg 5:2 – 31). Deborah chided the tribe of Reuben for failing to fight, for staying among the sheep pens (Jdg 5:16). Here the silver and gold that line the wings of the dove may refer to the wealth of spoils the Israelites acquired in the battle — ​even for all those who stayed among the sheep pens. Others suggest that this may refer to the practice of releasing doves to signal news of a victorious battle.

15 Mount Bashan, majestic mountain, Mount Bashan, rugged mountain, 16 why gaze in envy, you rugged mountain, at the mountain where God chooses to reign, where the Lord himself will dwell forever? 17 The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. c 18 When you ascended on high, you took many captives; you received gifts from people, even from d the rebellious — ​ that you, e Lord God, might dwell there. 19 Praise be to the Lord, to God our Savior, who daily bears our burdens. 20 Our God is a God who saves; from the Sovereign Lord comes escape from death. 21 Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins. 22 The Lord says, “I will bring them from Bashan; I will bring them from the depths of the sea, 23 that your feet may wade in the blood of your foes, while the tongues of your dogs have their share.” 24 Your procession, God, has come into view, the procession of my God and King into the sanctuary. 25 In front are the singers, after them the musicians; with them are the young women playing the timbrels. 26 Praise God in the great congregation; praise the Lord in the assembly of Israel. 27 There is the little tribe of Benjamin, leading them, there the great throng of Judah’s princes, and there the princes of Zebulun and of Naphtali. 28 Summon your power, God f; show us your strength, our God, as you have done before. 29 Because of your temple at Jerusalem kings will bring you gifts. 30 Rebuke the beast among the reeds, the herd of bulls among the calves of the nations. a 13 Or the

campfires; or the saddlebags    b 14 Hebrew Shaddai    c 17 Probable reading of the original Hebrew text; Masoretic Text Lord is among them at Sinai in holiness    d 18 Or gifts for people, / even    e 18 Or they    f 28  Many Hebrew manuscripts, Septuagint and Syriac; most Hebrew manuscripts Your God has summoned power for you   

WHAT DID THE MOUNTAINS ENVY? (68:16) Using poetic language, the psalmist described the mountains surrounding Bashan as being envious of Mount Zion, which God had chosen for his throne, making it the highest of mountains. LINK (68:18) WHEN YOU ASCENDED ON HIGH Paul used this passage to describe Christ’s triumphal ascension and majestic rule and authority over sin (Eph 4:8 – 13). DOES GOD TAKE HOSTAGES? (68:18) This is a symbolic way of describing a victorious, triumphant God. Just as conquering kings of that era returned to their courts with the spoils of war, God is pictured returning to the courts of heaven following his victories against the enemies of his ­people. In a more literal sense, the Israelites enjoyed most of the spoils of the conquest of Canaan. Still, some of the spoils were devoted  . . . to the Lord (Jos 6:18 – 19). WHY BRING THEM FROM BASHAN? (68:22) Bashan was a high, rocky desert area east of the Jordan River where the Canaanites fled from God’s army (see Conquest of Canaan [Jos 12:1; p. 325]). This expands on the figurative picture of God’s victories, in this case the mopping up of the scattered resistance — ​ God chasing down Israel’s foes and bringing them back to punish them. WHY WOULD SOMEONE WADE IN THE BLOOD OF HIS ENEMY? (68:23) The psalmist described such barbaric actions to make a poetic point, not a literal one: God is the overwhelming conqueror. See Why would the righ­teous be glad about a bloodbath? (58:10; p. 835). WHY WOULD THE PEOPLE HAVE A PROCESSION TO WORSHIP GOD? (68:24 – 25) The language here continues to describe God as a triumphant warrior. The victory procession, however, developed into a tangible expression of worship for the Hebrews, who sang psalms as they went in a procession to the temple gates. Some think this may have been connected to the procession that brought the ark to Jerusalem (2Sa 6:12 – 15). WHAT IS THIS BEAST AMONG THE REEDS? (68:30) The beast (a crocodile or hippopotamus) symbolizes Egypt (v. 31) or Egypt’s leader, the

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PSALM 68:31

phar­aoh. The bulls and calves refer to powerful princes who supported the pharaoh and the lesser princes of other nations who did not believe in Israel’s God. Curiously, they were not to be slaughtered, but merely rebuked.

Humbled, may the beast bring bars of silver. Scatter the nations who delight in war. 31 Envoys will come from Egypt; a will submit herself to God. Cush 

HOW DOES GOD RIDE THE HIGHEST HEAVENS, THE ANCIENT HEAVENS? (68:33) God is often described in the Bible as riding on the clouds (v. 4; 18:9; Isa 19:1; Da 7:13). The image comes from an epithet of Baal found in Canaanite literature. The psalmist used the image to make the point that the Lord, not Baal, was the only one powerful enough to make the storm clouds his chariot.

32 Sing to God, you kingdoms of the earth, sing praise to the Lord, 33 to him who rides across the highest heavens, the ancient heavens, who thunders with mighty voice. 34 Proclaim the power of God, whose majesty is over Israel, whose power is in the heavens. 35 You, God, are awesome in your sanctuary; the God of Israel gives power and strength to his people. Praise be to God!

Psalm 69 b For the director of music. To the tune of “Lilies.” Of David. WHY WAS DAVID SO DEPRESSED? (69:1 – 3) We don’t know what specific problem discouraged David and prompted him to write this psalm. What we learn from this psalm is that even God’s ­people encounter seasons of doubt. Such feelings are part of the human experience and do not cancel out the reality of our relationship with God.

WHAT HAD DAVID DONE TO DISGRACE GOD’S PEOPLE? (69:5 – 6) King David possibly composed these verses after his adulterous affair with Bathsheba (2Sa 11:1 — ​12:25). But it is not entirely clear that this psalm was written by David, since some of the psalm titles are of questionable authenticity. See Why did David mention the temple when there was no temple during his lifetime? (65:4; p. 840). LINK (69:9) ZEAL FOR YOUR HOUSE This descriptive phrase was linked to ­Jesus the Messiah (Jn 2:17). WHAT WAS ZEAL FOR GOD’S HOUSE? (69:9) This describes David’s enthusiasm for and devotion to God. He was willing to do whatever it took to please God, even if it meant that others would ridicule him. LINK (69:9) THE INSULTS OF THOSE WHO INSULT YOU FALL ON ME The apostle Paul described Christ with these words (Ro 15:3). WHY DID PEOPLE MAKE FUN OF THE KING? (69:10 – 12) Few ­people offer sympathy when a leader blunders. The song of the drunkards may be roughly equivalent to political jokes or satire today.

1 Save me, O God, for the waters have come up to my neck. 2 I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me. 3 I am worn out calling for help; my throat is parched. My eyes fail, looking for my God. 4 Those who hate me without reason outnumber the hairs of my head; many are my enemies without cause, those who seek to destroy me. I am forced to restore what I did not steal. 5 You, God, know my folly; my guilt is not hidden from you. 6 Lord, the Lord Almighty, may those who hope in you not be disgraced because of me; God of Israel, may those who seek you not be put to shame because of me. 7 For I endure scorn for your sake, and shame covers my face. 8 I am a foreigner to my own family, a stranger to my own mother’s children; 9 for zeal for your house consumes me, and the insults of those who insult you fall on me. 10 When I weep and fast, I must endure scorn; a 31  That

is, the upper Nile region    b In Hebrew texts 69:1-36 is numbered 69:2-37.   

PSALM 69:33

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11 when I put on sackcloth, people make sport of me. 12 Those who sit at the gate mock me, and I am the song of the drunkards. 13 But I pray to you, Lord, in the time of your favor; in your great love, O God, answer me with your sure salvation. 14 Rescue me from the mire, do not let me sink; deliver me from those who hate me, from the deep waters. 15 Do not let the floodwaters engulf me or the depths swallow me up or the pit close its mouth over me. 16 Answer me, Lord, out of the goodness of your love; in your great mercy turn to me. 17 Do not hide your face from your servant; answer me quickly, for I am in trouble. 18 Come near and rescue me; deliver me because of my foes. 19 You know how I am scorned, disgraced and shamed; all my enemies are before you. 20 Scorn has broken my heart and has left me helpless; I looked for sympathy, but there was none, for comforters, but I found none. 21 They put gall in my food and gave me vinegar for my thirst. 22 May the table set before them become a snare; may it become retribution and a a trap. 23 May their eyes be darkened so they cannot see, and their backs be bent forever. 24 Pour out your wrath on them; let your fierce anger overtake them. 25 May their place be deserted; let there be no one to dwell in their tents. 26 For they persecute those you wound and talk about the pain of those you hurt. 27 Charge them with crime upon crime; do not let them share in your salvation. 28 May they be blotted out of the book of life and not be listed with the righteous. 29 But as for me, afflicted and in pain — ​ may your salvation, God, protect me. 30 I will praise God’s name in song and glorify him with thanksgiving. 31 This will please the Lord more than an ox, more than a bull with its horns and hooves. 32 The poor will see and be glad — ​ you who seek God, may your hearts live! 33 The Lord hears the needy and does not despise his captive people. a 22 Or snare

/ and their fellowship become   

WAS DAVID DESCRIBING HIS OWN EXPERIENCE OR WHAT WOULD LATER HAPPEN TO JESUS? (69:20 – 21) David was probably describing his own experience. However, the authors of the Gospels believed the suffering described in this verse foreshadowed ­Jesus’ suffering on the cross (Mt 27:34,48; Mk 15:23,36; Lk 23:36; Jn 19:29). ­Jesus experienced many sorrows common to humankind (Heb 2:5 – 18; 4:14 – 16) and often found David’s experiences mirroring his own (e.g., Ps 22:1 – 31). WHAT WAS GALL? (69:21) Gall describes several beverages, including a semi-poisonous wine given to sedate prisoners. It slaked thirst but left a terrible aftertaste. We are not certain if David actually experienced these hardships or if he used these expressions as metaphors for some agony he endured. If David actually drank gall, he may have been imprisoned early in his life, possibly by the Philistines (1Sa 21:10 – 15). IS IT RIGHT TO PRAY FOR REVENGE? (69:22 – 28) See the article Is it right to pray for revenge? (58:6 – 8; p. 835). WAS DAVID ASKING FOR THE ETERNAL DAMNATION OF HIS ENEMIES? (69:27 – 28) During Old Testament times, the book of life was the register of family plots in the land of Israel. When a family died out with no descendants, the name of the family was lost from community records. David probably had early death in mind, but this may have been a reference to God’s book of life (Rev 20:12).

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WHY DID THE CITIES OF JUDAH NEED TO BE REBUILT? (69:35) This may refer to the situation in Judah after the Babylonian exile, four centuries after David’s reign. All of Judah had been decimated by Nebuchadnezzar’s armies (2Ki 25:1 – 17). Some think the writer of this psalm was not David but the prophet Jeremiah, who wrote the book of Lamentations in response to Jerusalem’s fall. These words seem to predict a time when the Jews would return to Judah to reclaim their inheritance and resettle the land. IS IT OKAY TO ASK GOD TO HURRY? (70:1,5) God wants us to be patient and accept his timing, but he understands and is pleased when we call to him for help. Our need for God to help us — ​and help us right now — ​ demonstrates our vulnerability and his strength. HOW SHOULD WE INTERPRET THIS PSALM IF OUR LIVES ARE NOT IN JEOPARDY? (70:2) Even though David spoke of literal human enemies, we can easily apply this to other situations, including spiritual struggles. All of life is a battle, and our ultimate enemy is Satan himself (Eph 6:10 – 18). As long as we live in this sin-sick world, our lives are in jeopardy, even though we may face no physical threat. WHAT WAS THIS LAUGHTER? (70:3) David was quoting the mocking laughter of his enemies, who ridiculed him primarily for his godliness. IN WHAT WAY WAS DAVID POOR AND NEEDY? (70:5) Even though David was wealthy and famous as the king of Israel, he realized that he was spiritually poor and desperately in need of the Lord’s help. WHY CALL GOD A ROCK OF REFUGE? (71:3) It is an image of safety and protection. Today we usually think of a rock as something relatively small. The Hebrews, however, pictured a huge rock face or cliff that kept enemies at bay. The geography of Israel includes high, rock-faced natural strongholds. That explains why the psalmist saw God, who protects his ­people, as a rock of refuge. See How is God a rock? (18:2; p. 796). WHY DO WE NEED DELIVERANCE? (71:4) The psalmist needed help because flesh-andblood enemies were physically threatening him. He knew God alone could save him, so he called to God for help. We, too, need deliverance — ​p erhaps occasionally from flesh-and-blood enemies — ​but always from wickedness and evil. HOW WAS THE PSALMIST A SIGN? (71:7) We might also use the word omen. The psalmist saw his troubles as a warning to others, but he was determined to trust in God despite his difficulties.

PSALM 69:34 34 Let heaven and earth praise him, the seas and all that move in them, 35 for God will save Zion and rebuild the cities of Judah. Then people will settle there and possess it; 36 the children of his servants will inherit it, and those who love his name will dwell there.

Psalm 70 a For the director of music. Of David. A petition.

1 Hasten, O God, to save me; come quickly, Lord, to help me. 2 May those who want to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace. 3 May those who say to me, “Aha! Aha!” turn back because of their shame. 4 But may all who seek you rejoice and be glad in you; may those who long for your saving help always say, “The Lord is great!” 5 But as for me, I am poor and needy; come quickly to me, O God. You are my help and my deliverer; Lord, do not delay.

Psalm 71 1 In you, Lord, I have taken refuge; let me never be put to shame. 2 In your righteousness, rescue me and deliver me; turn your ear to me and save me. 3 Be my rock of refuge, to which I can always go; give the command to save me, for you are my rock and my fortress. 4 Deliver me, my God, from the hand of the wicked, from the grasp of those who are evil and cruel. 5 For you have been my hope, Sovereign Lord, my confidence since my youth. 6 From birth I have relied on you; you brought me forth from my mother’s womb. I will ever praise you. 7 I have become a sign to many; you are my strong refuge. 8 My mouth is filled with your praise, declaring your splendor all day long. 9 Do not cast me away when I am old; do not forsake me when my strength is gone. 10 For my enemies speak against me; those who wait to kill me conspire together. a In

Hebrew texts 70:1-5 is numbered 70:2-6.   

PSALM 71:22 11 They say, “God has forsaken him; pursue him and seize him, for no one will rescue him.” 12 Do not be far from me, my God; come quickly, God, to help me. 13 May my accusers perish in shame; may those who want to harm me be covered with scorn and disgrace.

847 WHY DID THE PSALMIST FEAR THAT GOD WOULD ABANDON HIM IN HIS OLD AGE? (71:9) If David or another king wrote this psalm, perhaps he feared that as he aged he would lose God’s favor. After all, God rejected and replaced ineffective kings, such as Saul, who was rejected for his moral shortcomings (1Sa 15:23). On the other hand, God granted strength to kings who ruled wisely and followed his ways, such as Hezekiah (2Ki 18:1 – 3).

14 As for me, I will always have hope; I will praise you more and more. 15 My mouth will tell of your righteous deeds, of your saving acts all day long — ​ though I know not how to relate them all. 16 I will come and proclaim your mighty acts, Sovereign Lord; I will proclaim your righteous deeds, yours alone. 17 Since my youth, God, you have taught me, and to this day I declare your marvelous deeds. 18 Even when I am old and gray, do not forsake me, my God, till I declare your power to the next generation, your mighty acts to all who are to come. 19 Your righteousness, God, reaches to the heavens, you who have done great things. Who is like you, God? 20 Though you have made me see troubles, many and bitter, you will restore my life again; from the depths of the earth you will again bring me up. 21 You will increase my honor and comfort me once more. 22 I will praise you with the harp for your faithfulness, my God; I will sing praise to you with the lyre, Holy One of Israel.

DOES GOD INTENTIONALLY BRING TROUBLES INTO OUR LIVES? (71:20) The book of Job makes it abundantly clear that God sometimes brings troubles into a person’s life, although the reasons for them may vary. God brought trouble into Pharaoh’s life to judge and punish him (Ex 7:2 – 5). He brought trouble into Job’s life to show that suffering is not always the result of sin (Job 1:1 – 22). He brought trouble into David’s life to discipline him and restore him to faith (Ps  30:6 – 7).

W H Y A S K G O D T O R E M A I N FA I T H F U L ? 7 1 : 9 – 1 8 On one level, it is totally unnecessary to call on God to remain faithful. He is faithful to all of his promises. There is no chance that God will forsake his p ­ eople. However, our circumstances do not always seem to conform to this truth. We see evil in the world and trouble in our own lives, and we wonder, Is God truly with us? The writer of this psalm had had confidence in God from his youth (vv. 5 – 6), but now that he had grown old, he was worried because his enemies had sensed his weakness and had closed in on him. Their assessment was that God had forsaken the psalmist in his old age. From this perspective the psalmist poured out his honest emotions, calling on God to protect him. He asked God to remember his promise not to forsake him. He also asked God to punish those who were persecuting him. He not only appealed to God’s promise but also made one of his own: if God would rescue him, he would tell the next generation about God’s power (v. 18). The psalmist was confident that God would save him. He repeatedly expressed this firm conviction (vv. 14 – 17,19 – 21) and concluded his prayer with a song of praise (vv. 22 – 24).

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PSALM 71:23

HOW HAD GOD DELIVERED THE PSALMIST? (71:23) God delivered (rescued) the psalmist from those who wanted to harm him. God did this by preserving him and putting them to shame and confusion (v. 24).

23 My lips will shout for joy when I sing praise to you — ​ I whom you have delivered. 24 My tongue will tell of your righteous acts all day long, for those who wanted to harm me have been put to shame and confusion.

DID SOLOMON WRITE THIS PSALM? (72 TITLE) It appears that Solomon was both the author and the original subject of this Messianic psalm. WHY WOULD SOLOMON BRAG ABOUT HIMSELF? (72:5) This language is poetic, so we can expect some exaggeration — ​a figure of speech known as hyperbole. But Solomon had high hopes rooted in God’s promise to David — ​a promise of a dynasty that would last forever (2Sa 7:12 – 16). The strong language of this psalm, echoing what God had said to David, points beyond Israel’s human kings to the divine King, the Messiah, also known as the son of David (Mt 1:1). WHO WERE THESE DESERT TRIBES? (72:9) These were most likely p ­ eople who lived near Israel — ​perhaps nomadic Bedouin tribes that were not part of any particular nation. These tribes often harassed settled nations, like Israel, that lived in areas with better resources. WHAT NATIONS ARE NAMED HERE? (72:10) These were nations far from Israel. Tarshish may be Iberia in modern Spain, known for its massive ocean-going ships. Sheba was far to the south and is often identified with modern Yemen. Sheba’s queen once visited Solomon, who likely wrote this psalm (1Ki 10:1 – 3). Seba is sometimes associated with Cush (Ge 10:7; Isa 43:3) — ​a region in modern Sudan, south of Egypt — ​and sometimes associated with Sheba (as in this psalm). It was probably located either in southern Arabia or in eastern Africa.

Psalm 72 Of Solomon.

1 Endow the king with your justice, O God, the royal son with your righteousness. 2 May he judge your people in righteousness, your afflicted ones with justice. 3 May the mountains bring prosperity to the people, the hills the fruit of righteousness. 4 May he defend the afflicted among the people and save the children of the needy; may he crush the oppressor. 5 May he endure a as long as the sun, as long as the moon, through all generations. 6 May he be like rain falling on a mown field, like showers watering the earth. 7 In his days may the righteous flourish and prosperity abound till the moon is no more. 8 May he rule from sea to sea and from the River b to the ends of the earth. 9 May the desert tribes bow before him and his enemies lick the dust. 10 May the kings of Tarshish and of distant shores bring tribute to him. May the kings of Sheba and Seba present him gifts. 11 May all kings bow down to him and all nations serve him. a 5 

Septuagint; Hebrew You will be feared    b 8  That is, the Euphrates   

DOES GOD SEND TROUBLES? 71:20

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We have trouble in the world and in our lives because of humanity’s sinful nature. But MOST-ASKED the book of Job shows that troubles do not necessarily come in direct proportion to our sin. Troubles may come not because we have committed a particular sin but because of someone else’s sin against us. In this psalm the writer looked back on his life and admitted that God had allowed him to experience some bitter troubles. God is not the blameworthy cause or originator of evil in the world, and he is neither capricious nor a mere passive observer. Sometimes God permits trouble in p ­ eople’s lives; other times he seems to deliberately bring ­people to a place where they will experience difficulties. The Bible says that God has many reasons for allowing the godly to experience suffering. Suffering may (1) lead someone away from sin and closer to God (Heb 12:4 – 11), (2) build up a person’s character (Jas 1:2 – 6) or (3) provide a means to glorify God (Jn 9:1 – 3). Then again, there is the lesson of Job: explanations cannot always be found. At times we may not understand why God allows us to experience troubles, but even without answers it is good to say with the psalmist, You will restore my life again . . . you will again bring me up.

PSALM 73:8

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12 For he will deliver the needy who cry out, the afflicted who have no one to help. 13 He will take pity on the weak and the needy and save the needy from death. 14 He will rescue them from oppression and violence, for precious is their blood in his sight. 15 Long may he live! May gold from Sheba be given him. May people ever pray for him and bless him all day long. 16 May grain abound throughout the land; on the tops of the hills may it sway. May the crops flourish like Lebanon and thrive a like the grass of the field. 17 May his name endure forever; may it continue as long as the sun.

WAS SHEBA NOTED FOR ITS WEALTH? (72:15) Yes. The region was rich in minerals and spices and became a regular stop for Solomon’s trading fleet.

Then all nations will be blessed through him, b and they will call him blessed. 18 Praise be to the Lord God, the God of Israel, who alone does marvelous deeds. 19 Praise be to his glorious name forever; may the whole earth be filled with his glory. Amen and Amen. 20 This concludes the prayers of David son of Jesse.

BOOK III Psalms 73 – ​89 Psalm 73 A psalm of Asaph.

1 Surely God is good to Israel, to those who are pure in heart. 2 But as for me, my feet had almost slipped; I had nearly lost my foothold. 3 For I envied the arrogant when I saw the prosperity of the wicked. 4 They have no struggles; their bodies are healthy and strong. c 5 They are free from common human burdens; they are not plagued by human ills. 6 Therefore pride is their necklace; they clothe themselves with violence. 7 From their callous hearts comes iniquity d; their evil imaginations have no limits. 8 They scoff, and speak with malice; with arrogance they threaten oppression. a 16 

Probable reading of the original Hebrew text; Masoretic Text Lebanon, / from the city    b 17 Or will use his name in blessings (see Gen. 48:20)    c 4 With a different word division of the Hebrew; Masoretic Text struggles at their death; / their bodies are healthy    d 7  Syriac (see also Septuagint); Hebrew Their eyes bulge with fat   

IF SOLOMON WROTE THIS PSALM, WHY IS DAVID’S NAME HERE? (72:20) Over several centuries, before the sequence of the psalms was finalized, the book of Psalms underwent many editorial changes. Most think this verse at one time concluded the Davidic collection. But as other psalms were added, it was moved around in the sequence. This verse does not mean David wrote all the psalms up to this point (see, for instance, Ps 42 – 50). Furthermore, some later psalms (Ps 138 – 145) are credited to David. WHY IS PSALMS DIVIDED INTO DIFFERENT “BOOKS”? (73 TITLE) Psalms is divided into five smaller books in imitation of the first five books of the Bible, commonly known as the Pentateuch or Torah. This was a way for the editors of Psalms to indicate to those who read it that these prayers of God’s ­people have the same authority as the Pentateuch. These psalms are the Word of God. WHO WAS ASAPH? (73 TITLE) Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4 – 6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73 – 83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10). WHY DID ASAPH HAVE SUCH AN EXAGGERATED VIEW OF THE WICKED? (73:3 – 5) At one time or another, we all think that other ­people have it better than we do. Others receive big contracts, large raises and early promotions, while we seem to be ignored. Likewise, Asaph was expressing his view that ungodly ­people seem to have everything and pay nothing for their crimes.

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PSALM 73:9

WHO WERE THEIR PEOPLE? (73:10) The context of this verse describes the riches and arrogance of the wicked. Asaph meant that the wicked have a following of ­people who crowd around them to drink from their wealth and prosperity — ​an image pictured by the phrase waters in abundance.

9 Their mouths lay claim to heaven, and their tongues take possession of the earth. 10 Therefore their people turn to them and drink up waters in abundance. a 11 They say, “How would God know? Does the Most High know anything?”

IS THIS PSALM SAYING THAT THERE IS NO REASON TO LIVE A PURE LIFE? (73:13) No, because there’s more to life than meets the eye. A righ­teous life does not guarantee health, wealth and pleasure. Nor do such things give life meaning and purpose. The reason for being good is not found in this world. The meaning of life and the source of true joy are found only in God. WHAT DOES WORSHIP TEACH US? (73:17) Worship allows us to meet with God. Our perspective changes when we encounter God. When the psalmist came into God’s presence, he suddenly saw things from an eternal perspective. He discovered that bringing his grievances to God and submitting to him in worship can clarify life’s issues and reveal spiritual realities. He recognized the shallowness and transience of worldly wealth and power, and he realized that God is the only true source of life and joy. HOW WAS THE PSALMIST SENSELESS AND IGNORANT? (73:22) He had complained about the apparent success of the arrogant and rich (vv. 3 – 12). Jealousy had consumed him as he saw them prosper (v. 3). Once he saw things from God’s perspective, though, he realized how far off the mark he had been. He described his earlier inability to understand by comparing himself to a brute beast — ​a dumb animal with no spiritual sensitivity or insight. WHAT DOES GLORY REFER TO IN THIS VERSE? (73:24) The Hebrew word for glory may refer simply to the climax of God’s blessing — ​often meaning earthly authority and fame. However, the context here reveals that the psalmist meant eternal glory — ​that is, heaven (vv. 25 – 26). See Is this verse talking about eternal life in heaven? (49:15; p. 827).

12 This is what the wicked are like — ​ always free of care, they go on amassing wealth. 13 Surely in vain I have kept my heart pure and have washed my hands in innocence. 14 All day long I have been afflicted, and every morning brings new punishments. 15 If I had spoken out like that, I would have betrayed your children. 16 When I tried to understand all this, it troubled me deeply 17 till I entered the sanctuary of God; then I understood their final destiny. 18 Surely you place them on slippery ground; you cast them down to ruin. 19 How suddenly are they destroyed, completely swept away by terrors! 20 They are like a dream when one awakes; when you arise, Lord, you will despise them as fantasies. 21 When my heart was grieved and my spirit embittered, 22 I was senseless and ignorant; I was a brute beast before you. 23 Yet I am always with you; you hold me by my right hand. 24 You guide me with your counsel, and afterward you will take me into glory. 25 Whom have I in heaven but you? And earth has nothing I desire besides you. a 10  The

meaning of the Hebrew for this verse is uncertain.   

W H Y D O E S L I F E S E E M U N FA I R ? 7 3 : 3 – 5 Because we see only part of the picture, it appears to us that success often has nothing to do with godliness. Those who ignore or even hate God may have more wealth and power than those who love him. Many Chris­tians suffer, while non-Chris­tians seem relatively unaffected by life’s difficulties. The writer of this psalm struggled with such feelings. He saw arrogant, violent individuals who lived in ease and prosperity (vv. 3 – 12). What he saw even caused him to question the validity of his own faith (v. 2). He felt cheated: Why try to live right? It never seemed to pay off in tangible ways (v. 13). But when he finally sat down to write this psalm, he wrote about how his attitude had changed. What had happened? He had begun to look at life from a spiritual point of view rather than from a worldly one (v. 17). Life will always seem unfair when we measure it by earthly standards of health, wealth and power. But when we encounter God in a personal, intimate way — ​as the psalmist did in the sanctuary — ​we will gain a heavenly perspective. We’ll begin to see the other part of the picture: the rewards of this life are temporary and, as a matter of fact, can even hinder us from discovering what is really important.

PSALM 74:8

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26 My flesh and my heart may fail, but God is the strength of my heart and my portion forever. 27 Those who are far from you will perish; you destroy all who are unfaithful to you. 28 But as for me, it is good to be near God. I have made the Sovereign Lord my refuge; I will tell of all your deeds.

Psalm 74 A maskil a of Asaph.

1 O God, why have you rejected us forever? Why does your anger smolder against the sheep of your pasture? 2 Remember the nation you purchased long ago, the people of your inheritance, whom you redeemed — ​ Mount Zion, where you dwelt. 3 Turn your steps toward these everlasting ruins, all this destruction the enemy has brought on the sanctuary. 4 Your foes roared in the place where you met with us; they set up their standards as signs. 5 They behaved like men wielding axes to cut through a thicket of trees. 6 They smashed all the carved paneling with their axes and hatchets. 7 They burned your sanctuary to the ground; they defiled the dwelling place of your Name. 8 They said in their hearts, “We will crush them completely!” They burned every place where God was worshiped in the land. a Title:

WHO WAS ASAPH? (74 TITLE) Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4 – 6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73 – 83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10). LINK (74:3 – 8) ALL THIS DESTRUCTION THE ENEMY HAS BROUGHT The Babylonians conquered Jerusalem and ransacked the temple (2Ki 25:1 – 17) in 586 BC. The psalmist believed this destruction was a sign that God had abandoned his ­people because of their sins. WASN’T GOD SUPPOSED TO BE WORSHIPED IN ONLY ONE PLACE? (74:8) While annual festivals required pilgrimages to Jerusalem, p ­ eople may have offered daily and weekly sacrifices in their villages. There are indications of local sacrifices (1Sa 7:10,17; 16:5) not connected with temple ser­vices. However, at the time of the Babylonian attacks there may have been a number of (illegitimate) places in Judah where p ­ eople went to worship God.

Probably a literary or musical term   

I F I H AV E A R E L AT I O N S H I P W I T H G O D , W H Y D O I   F E E L S O L O N E LY ? 7 3 : 2 3

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There are numerous reasons why ­people feel lonely. Loneliness is a form of isolation. MOST-ASKED And even when a person is in relationship with God, it is possible to feel isolated. To guard against developing such feelings, God wants ­people to live in community, following all the one another practices found in Scripture: love one another (1Pe 1:22), encourage one another (1Th 5:11), honor one another (Ro 12:10) and so on. After God created Adam, he said, It is not good for the man to be alone (Ge 2:18). Because we are created in God’s image, we are made for deep and meaningful relationships. God himself is a t­ri-unity of three persons — ​Father, Son and Holy Spirit. According to 2 Peter 1:4, the plan of salvation culminates with believers participating directly in the life of God. We will actually partake of God’s divine nature, even though we will never be divine. Until J­ esus the Messiah comes back, however, Chris­tians will continue to be vulnerable to various forms of loneliness. Sometimes loneliness results from sin — ​burying negative feelings, hiding the truth from others — ​or from being hurt by someone else’s lack of love. Other times loneliness results from the pain of loss, especially the loss of a loved one. If a follower of Christ feels lonely even in the safety of God’s presence, that person may not yet have learned the spiritual discipline of being in solitude with God. Solitude is different from loneliness. In solitude, a person can hear the voice of God saying, “You are my beloved,” and he or she can receive the love of God by faith.

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PSALM 74:9

WHERE HAD ALL THE PROPHETS GONE? (74:9) It seemed that God had stopped speaking. Prophet after prophet had warned the ­people to turn away from false gods and turn back to the Lord or they would be destroyed. Once judgment came, though, God was silent. Jeremiah had been taken to Egypt (Jer 43:6 – 7), Daniel and Ezekiel were both taken into exile to Babylonia — ​Daniel to the city of Babylon (Da 1:1 – 6); Ezekiel to the area of the Kebar River, probably to the city of Nippur, south of Babylon (Eze 1:1). But it is unclear what had happened to other well-known prophets of the time. This psalm may have been composed from the perspective of one still on the scene, surveying the ruins. Any remaining prophets had already been taken away to foreign lands.

9 We are given no signs from God; no prophets are left, and none of us knows how long this will be. 10 How long will the enemy mock you, God? Will the foe revile your name forever? 11 Why do you hold back your hand, your right hand? Take it from the folds of your garment and destroy them!

LINK (74:13) SPLIT OPEN THE SEA God divided the waters of the Red Sea (Ex 14:21 – 22). WHY DID GOD BREAK THE HEADS OF SEA MONSTERS? (74:13 – 14) This poetic language borrows images from the ancient mythology of Israel’s neighbors. They believed that their gods (Marduk in Mesopotamia, Baal in Canaan) defeated the sea and created the universe by splitting it into the heavens and the earth. The psalmist did not believe these stories but used their familiar traditions to make a strong statement: the God of Israel, not the mythical gods, is the Creator. WHAT WERE HAUNTS OF VIOLENCE? (74:20) The land of Israel is peppered with caves. When law and order broke down because there was no strong government, robbers and other criminals used caves as hideouts and launched their acts of violence from them. WHAT DID THE PSALMIST WANT FROM GOD? (74:20 – 23) Upset by haughty pagans who were demolishing Jerusalem and the temple, the psalmist wanted Israel’s enemies put out so God’s reputation would be protected. Though he knew that unrepented sin leads inevitably to judgment, the psalmist couldn’t understand why God allowed his own name to be tarnished. Perhaps he hoped God’s promise of a returning remnant would be the means to turn the tide — ​and he prayed that it would happen quickly. WHEN IS THE APPOINTED TIME? (75:2) A time when God will judge evil. The psalmist had seen the arrogant boasting of the wicked (vv. 4 – 5), so he wrote this psalm to exalt the ultimate judge of all — ​the Lord God (v. 7). WHY WOULD THEY LIFT UP HORNS? (75:4) A horn was a symbol of power and strength, often used to portray military power or a king’s authority.

12 But God is my King from long ago; he brings salvation on the earth. 13 It was you who split open the sea by your power; you broke the heads of the monster in the waters. 14 It was you who crushed the heads of Leviathan and gave it as food to the creatures of the desert. 15 It was you who opened up springs and streams; you dried up the ever-flowing rivers. 16 The day is yours, and yours also the night; you established the sun and moon. 17 It was you who set all the boundaries of the earth; you made both summer and winter. 18 Remember how the enemy has mocked you, Lord, how foolish people have reviled your name. 19 Do not hand over the life of your dove to wild beasts; do not forget the lives of your afflicted people forever. 20 Have regard for your covenant, because haunts of violence fill the dark places of the land. 21 Do not let the oppressed retreat in disgrace; may the poor and needy praise your name. 22 Rise up, O God, and defend your cause; remember how fools mock you all day long. 23 Do not ignore the clamor of your adversaries, the uproar of your enemies, which rises continually.

Psalm 75 a For the director of music. To the tune of “Do Not Destroy.” A psalm of Asaph. A song.

1 We praise you, God, we praise you, for your Name is near; people tell of your wonderful deeds. 2 You say, “I choose the appointed time; it is I who judge with equity. 3 When the earth and all its people quake, it is I who hold its pillars firm. b 4 To the arrogant I say, ‘Boast no more,’ and to the wicked, ‘Do not lift up your horns. c 5 Do not lift your horns against heaven; do not speak so defiantly.’ ” 6 No one from the east or the west or from the desert can exalt themselves. a In

Hebrew texts 75:1-10 is numbered 75:2-11.    b 3  The Hebrew has Selah (a word of uncertain meaning) here.    c 4  Horns here symbolize strength; also in verses 5 and 10.   

PSALM 77:2 7 It is God who judges: He brings one down, he exalts another. 8 In the hand of the Lord is a cup full of foaming wine mixed with spices; he pours it out, and all the wicked of the earth drink it down to its very dregs. 9 As for me, I will declare this forever; I will sing praise to the God of Jacob, 10 who says, “I will cut off the horns of all the wicked, but the horns of the righteous will be lifted up.”

Psalm 76 a For the director of music. With stringed instruments. A psalm of Asaph. A song.

1 God is renowned in Judah; in Israel his name is great. 2 His tent is in Salem, his dwelling place in Zion. 3 There he broke the flashing arrows, the shields and the swords, the weapons of war. b 4 You are radiant with light, more majestic than mountains rich with game. 5 The valiant lie plundered, they sleep their last sleep; not one of the warriors can lift his hands. 6 At your rebuke, God of Jacob, both horse and chariot lie still. 7 It is you alone who are to be feared. Who can stand before you when you are angry? 8 From heaven you pronounced judgment, and the land feared and was quiet — ​ 9 when you, God, rose up to judge, to save all the afflicted of the land. 10 Surely your wrath against mankind brings you praise, and the survivors of your wrath are restrained. c 11 Make vows to the Lord your God and fulfill them; let all the neighboring lands bring gifts to the One to be feared. 12 He breaks the spirit of rulers; he is feared by the kings of the earth.

Psalm 77 d For the director of music. For Jeduthun. Of Asaph. A psalm.

1 I cried out to God for help; I cried out to God to hear me. 2 When I was in distress, I sought the Lord; at night I stretched out untiring hands, and I would not be comforted. a In

Hebrew texts 76:1-12 is numbered 76:2-13.    b 3  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 9.    c 10 Or Surely the wrath of mankind brings you praise, / and with the remainder of wrath you arm yourself    d In Hebrew texts 77:1-20 is numbered 77:2-21.   

853 WHAT WAS FOAMING WINE? (75:8) A very strong drink. This image is found elsewhere in the Bible (60:3; Isa 51:17) and is often described as the cup of God’s wrath (Jer 25:15; Rev 14:10; 16:19). It may taste good initially, but those who drink it are soon intoxicated. WHY WOULD ANYONE SING A SONG LIKE THIS? (75:9 – 10) The psalmist wanted the wicked removed from power. This was not a request for mutilation — ​a horn was a symbol of power and strength, often used to portray military power or a king’s authority. This was the psalmist’s cry for justice, a call for God to judge the wicked and reward the righ­teous. See the article Is it right to pray for revenge? (58:6 – 8; p. 835). WHERE WAS SALEM? (76:2) Salem was the short name for the city of Jerusalem. Dwelling place refers to God’s sanctuary in Jerusalem, where God had made his presence known to his ­people. WHY DID THE PSALMIST PRAISE GOD? (76:3 – 4) He was celebrating a great military victory over Israel’s enemies. It was obvious to him that the Lord had won the battle on Israel’s behalf. Although we do not know which specific victory inspired this psalm, it was likely written in reference to victory in general so it could be used after any successful campaign. HOW DOES GOD’S WRATH BRING HIM PRAISE? (76:10) God is praised because he is just and holy and will not tolerate the ungodly who oppress his ­people. God’s wrath is directed toward unrepentant sinners — ​in this case, the enemies of his ­people. God’s victory is accomplished by his wrath, which, in turn, saves his p ­ eople. His ­people, then, praise him for rescuing them. WHO WAS ASAPH? (77 TITLE) Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4 – 6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73 – 83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10). HOW SHOULD WE INTERPRET THIS PSALM IF WE’RE NOT IN DISTRESS? (77:2) Life is full of ups and downs. Eventually, some form of distress — ​whether personal, family, community or global — ​affects each of us. This psalm can help us to anticipate times of trouble as well as articulate our current anxieties and fears. If we can’t identify with the psalmist, at least we can learn from him. This psalm can also heighten our sensitivity and compassion for those who are in distress — ​ ­people in our family, church, workplace or even around the world. See How should we interpret this psalm if our lives are not in jeopardy? (70:2; p. 846).

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PSALM 77:3

WHY WAS THE PSALMIST TROUBLED WHEN HE REMEMBERED GOD? (77:3) His first remembrance of God intensified his sorrow, since his suffering, which he blamed on God (vv. 7 – 9), contrasted so much with the happiness he had enjoyed before problems came into his life (vv. 5 – 6). Ultimately, the psalmist remembered something else about God — ​how he had rescued his troubled ­people (vv.  11 – 12,16 – 20). This restored the psalmist’s confidence.

3 I remembered you, God, and I groaned; I meditated, and my spirit grew faint. a 4 You kept my eyes from closing; I was too troubled to speak. 5 I thought about the former days, the years of long ago; 6 I remembered my songs in the night. My heart meditated and my spirit asked: 7 “Will the Lord reject forever? Will he never show his favor again? 8 Has his unfailing love vanished forever? Has his promise failed for all time? 9 Has God forgotten to be merciful? Has he in anger withheld his compassion?”

WHY APPEAL TO THE YEARS OF GOD’S RIGHT HAND? (77:10) This was a picture of God’s power to save his ­people (Ex 15:6). The right hand was considered the hand of strength, authority and honor. While reciting his troubles, the psalmist apparently suddenly remembered how God had saved and protected his ­people in the past. The past years served as evidence that God protects his ­people. If God had helped before, why wouldn’t he help now?

10 Then I thought, “To this I will appeal: the years when the Most High stretched out his right hand. 11 I will remember the deeds of the Lord; yes, I will remember your miracles of long ago. 12 I will consider all your works and meditate on all your mighty deeds.” 13 Your ways, God, are holy. What god is as great as our God? 14 You are the God who performs miracles; you display your power among the peoples. 15 With your mighty arm you redeemed your people, the descendants of Jacob and Joseph. 16 The waters saw you, God, the waters saw you and writhed; the very depths were convulsed. 17 The clouds poured down water, the heavens resounded with thunder; your arrows flashed back and forth. 18 Your thunder was heard in the whirlwind, your lightning lit up the world; the earth trembled and quaked. a 3  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 9 and 15.   

I S N ’ T M E D I TAT I O N U S E D B Y O T H E R RELIGIONS? 77:12 Many religions practice meditation. Some Chris­tians may wonder if it is risky to do what they do. Not necessarily. Meditation is merely a tool — ​neither good nor bad in itself. A tool is a means to an end that becomes bad only when it’s used in the wrong way. Simply put, meditation is focused, repetitive thinking. When ­people meditate, they concentrate on a single subject, blocking out distractions. So how can focused thinking be bad or good? In the same way worship can be good (if it’s directed to God) or bad (if it’s directed to idols). Meditation can center on the things of God or on evil things. It’s good to meditate if we do it as the psalmist did. He determined that he would meditate on the works of God; he would focus on God’s miracles and displays of power. Meditation accomplished something wonderful for him. Though at first he was absorbed by his problems and anxieties, he was able to turn his attitude around. He went from complaining to praising simply by focusing on God’s past mighty works. He gained faith and insight to deal with his troubles because of a proper use of meditation. See the article How does a person meditate on God’s Word? (119:15; p. 896).

PSALM 78:18 19 Your path led through the sea, your way through the mighty waters, though your footprints were not seen. 20 You led your people like a flock by the hand of Moses and Aaron.

Psalm 78 A maskil a of Asaph.

1 My people, hear my teaching; listen to the words of my mouth. 2 I will open my mouth with a parable; I will utter hidden things, things from of old — ​ 3 things we have heard and known, things our ancestors have told us. 4 We will not hide them from their descendants; we will tell the next generation the praiseworthy deeds of the Lord, his power, and the wonders he has done. 5 He decreed statutes for Jacob and established the law in Israel, which he commanded our ancestors to teach their children, 6 so the next generation would know them, even the children yet to be born, and they in turn would tell their children. 7 Then they would put their trust in God and would not forget his deeds but would keep his commands. 8 They would not be like their ancestors — ​ a stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him. 9 The men of Ephraim, though armed with bows, turned back on the day of battle; 10 they did not keep God’s covenant and refused to live by his law. 11 They forgot what he had done, the wonders he had shown them. 12 He did miracles in the sight of their ancestors in the land of Egypt, in the region of Zoan. 13 He divided the sea and led them through; he made the water stand up like a wall. 14 He guided them with the cloud by day and with light from the fire all night. 15 He split the rocks in the wilderness and gave them water as abundant as the seas; 16 he brought streams out of a rocky crag and made water flow down like rivers. 17 But they continued to sin against him, rebelling in the wilderness against the Most High. 18 They willfully put God to the test by demanding the food they craved. a Title:

Probably a literary or musical term   

855 LINK (77:19) YOUR PATH LED THROUGH THE SEA God took his ­people through the Red Sea (Ex 14:21 – 22). LINK (78:2) I WILL OPEN MY MOUTH WITH A PARABLE Matthew quoted this verse in reference to ­Jesus’ use of parables in his teaching (Mt 13:34 – 35). WHAT IS A PARABLE? (78:2) A parable in this context means history with important practical applications for teaching (Ac 7:1 – 53). In other words, the psalms frequently describe the great events of the past to honor God and show us how to live in the present. DID THE LAW TEACH TRUST IN GOD? (78:5 – 7) The law came with certain consequences: blessings for obedience and curses for disobedience (Dt 28:1 – 68). As generation after generation saw that God was true to his word — ​that he brought good things to those who obeyed and troubles to those who did not — ​they believed that he was a God they could rely on. WHEN HAD EPHRAIM TURNED BACK? (78:9) Some ­people think this refers to the battle on Mount Gilboa, where Saul lost his life (1Sa 31:1 – 4). Based on later allusions (Ps 78:56 – 64), others think that this may have referred to the battles that took place during the final days of the judges, which resulted in the loss of the ark to the Philistines (1Sa 4:10 – 11). Others interpret this verse symbolically. Ephraim is another name for the northern kingdom of Israel, which was dominated by the tribe of Ephraim. Neither the tribe of Ephraim nor the northern kingdom had a reputation for cowardice or ineffectiveness in battle (Dt 33:17). This verse is understood, then, as a metaphor for Israel’s betrayal of God’s covenant (Ps 78:10) — ​a disloyalty which, in verse 57, is compared to a faulty bow. WHERE WAS ZOAN? (78:12) Zoan was a city in Egypt (Nu 13:22). There God performed miracles that led to Israel’s release from bondage (Ps 78:13). The exact location and identification of the city is disputed, though the Septuagint, the ancient Greek translation of the Old Testament, calls it Tanis — ​a city in the northeast part of the Nile delta (see Map 1 at the back of this Bible). LINK (78:17) REBELLING IN THE WILDERNESS The Israelites rebelled repeatedly after God brought them out of Egypt (Ex 15:24; 17:2; Nu 11:4; 21:5). WHAT DOES IT MEAN TO PUT GOD TO THE TEST? (78:18) It implies a lack of trust in God’s goodness or his power. The Israelites tested God during their wilderness wanderings by challenging him to meet their demands. They seemed to threaten that if God did not satisfy their various ultimatums, they would not believe in his ability or willingness to help them.

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LINK (78:21) FIRE BROKE OUT See Numbers 11:1. LINK (78:24) MANNA See Exodus 16:4; Numbers 11:6. LINK (78:27) MEAT See Numbers 11:31. LINK (78:31) PUT TO DEATH See Numbers 11:33 – 34. WITH GOD’S POWER ALL AROUND THEM, WHY DIDN’T THE ISRAELITES BELIEVE? (78:32) It’s hard to sympathize with ­people who witnessed God’s miracles, possessed God’s law and still did not believe. But in their defense, they never doubted God’s existence. The problem was that they often worshiped other gods as well. They simply wanted to hedge their bets: in case God didn’t come through for them, perhaps one of the other gods would. See the article Why would the Israelites be tempted by other gods? (Jos 23:7; p. 341). DOES GOD KILL? (78:34) Yes. The Bible leaves no doubt that God, who gives life, also pronounces judgment, which sometimes involves taking life. Some wonder how God, who said, You shall not murder (Ex 20:13), can himself take life. This is not a dilemma for at least two reasons: (1) When God takes life, it is not murder; it is justice. (2) The commandment against murder is for humans, not God. We have no right to take the life of another; a righ­teous God, on the other hand, must administer justice. See Why respond to killing with more killing? (Ge 9:6; p. 14). DOES GOD’S JUDGMENT HELP PEOPLE TURN TO HIM? (78:34) God’s judgment, unfortunately, is often the only thing that can get the attention of sinners. When we come to the end of our own resources and recognize our weakness and guilt, we finally see that there is nowhere to turn but to God. ­People could avoid a lot of trouble if they would seek God diligently during the good times instead of just during the bad times. The Israelites’ faith was sporadic and superficial, which caused them to abandon God when things were going well. WHAT DOES GOD EXPECT OF FLESH? (78:39) God expects flesh (that is, ­people) to worship him. But because human beings are flesh, he recognizes their limitations and restrains his anger. God is merciful and forgiving (v. 38) because he knows we, as sinners, are unable to live up to his fullest expectations. He sees us as mortal creatures whose life spans are short. God is patient, but eventually his justice will come.

PSALM 78:19 19 They spoke against God; they said, “Can God really spread a table in the wilderness? 20 True, he struck the rock, and water gushed out, streams flowed abundantly, but can he also give us bread? Can he supply meat for his people?” 21 When the Lord heard them, he was furious; his fire broke out against Jacob, and his wrath rose against Israel, 22 for they did not believe in God or trust in his deliverance. 23 Yet he gave a command to the skies above and opened the doors of the heavens; 24 he rained down manna for the people to eat, he gave them the grain of heaven. 25 Human beings ate the bread of angels; he sent them all the food they could eat. 26 He let loose the east wind from the heavens and by his power made the south wind blow. 27 He rained meat down on them like dust, birds like sand on the seashore. 28 He made them come down inside their camp, all around their tents. 29 They ate till they were gorged — ​ he had given them what they craved. 30 But before they turned from what they craved, even while the food was still in their mouths, 31 God’s anger rose against them; he put to death the sturdiest among them, cutting down the young men of Israel. 32 In spite of all this, they kept on sinning; in spite of his wonders, they did not believe. 33 So he ended their days in futility and their years in terror. 34 Whenever God slew them, they would seek him; they eagerly turned to him again. 35 They remembered that God was their Rock, that God Most High was their Redeemer. 36 But then they would flatter him with their mouths, lying to him with their tongues; 37 their hearts were not loyal to him, they were not faithful to his covenant. 38 Yet he was merciful; he forgave their iniquities and did not destroy them. Time after time he restrained his anger and did not stir up his full wrath. 39 He remembered that they were but flesh, a passing breeze that does not return. 40 How often they rebelled against him in the wilderness and grieved him in the wasteland! 41 Again and again they put God to the test; they vexed the Holy One of Israel.

PSALM 78:66 42 They did not remember his power — ​ the day he redeemed them from the oppressor, 43 the day he displayed his signs in Egypt, his wonders in the region of Zoan. 44 He turned their river into blood; they could not drink from their streams. 45 He sent swarms of flies that devoured them, and frogs that devastated them. 46 He gave their crops to the grasshopper, their produce to the locust. 47 He destroyed their vines with hail and their sycamore-figs with sleet. 48 He gave over their cattle to the hail, their livestock to bolts of lightning. 49 He unleashed against them his hot anger, his wrath, indignation and hostility — ​ a band of destroying angels. 50 He prepared a path for his anger; he did not spare them from death but gave them over to the plague. 51 He struck down all the firstborn of Egypt, the firstfruits of manhood in the tents of Ham. 52 But he brought his people out like a flock; he led them like sheep through the wilderness. 53 He guided them safely, so they were unafraid; but the sea engulfed their enemies. 54 And so he brought them to the border of his holy land, to the hill country his right hand had taken. 55 He drove out nations before them and allotted their lands to them as an inheritance; he settled the tribes of Israel in their homes. 56 But they put God to the test and rebelled against the Most High; they did not keep his statutes. 57 Like their ancestors they were disloyal and faithless, as unreliable as a faulty bow. 58 They angered him with their high places; they aroused his jealousy with their idols. 59 When God heard them, he was furious; he rejected Israel completely. 60 He abandoned the tabernacle of Shiloh, the tent he had set up among humans. 61 He sent the ark of his might into captivity, his splendor into the hands of the enemy. 62 He gave his people over to the sword; he was furious with his inheritance. 63 Fire consumed their young men, and their young women had no wedding songs; 64 their priests were put to the sword, and their widows could not weep. 65 Then the Lord awoke as from sleep, as a warrior wakes from the stupor of wine. 66 He beat back his enemies; he put them to everlasting shame.

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WERE ANGELS INVOLVED IN THE PLAGUES THAT AFFLICTED EGYPT? (78:49) Exodus 12:23 records that God used a destroying angel to execute his judgment against Egypt in the plague that resulted in the death of all the firstborn sons of the Egyptians. It is possible that God used his angels to carry out other plagues, but Exodus is silent on the matter. WHAT WERE THE TENTS OF HAM? (78:51) This is another name for Egypt (105:23,27; 106:22). The table of nations, specifically Genesis 10:6, tells us that one of Ham’s sons was named Egypt.

WHY DID GOD GIVE ISRAEL LAND THAT BELONGED TO OTHERS? (78:55) In the Old Testament, God took land as punishment for sin and gave it to others. God took territory away from the Canaanites as a consequence for their immoral living. If this seems unfair, we should remember that because of their sin, the Israelites later lost their land to other nations. The bottom line is that God controls even what we think is ours. The earth is the Lord’s (Ps 24:1). See the article What right did the Israelites have to take the land? (Nu 33:52 – 53; p. 249). WHY WAS ISRAEL COMPARED TO A FAULTY BOW? (78:57) The word faulty indicates a slack bow that lacks the power to shoot an arrow and hit the target. Just as a slack bow was an unreliable weapon for a warrior, so Israel was unreliable in its relationship with God. Though God brought them safely into the promised land (v. 55), he could not depend on them to be faithful to him (v. 56). LINK (78:60 – 61) ABANDONED THE TABERNACLE OF SHILOH See Joshua 18:1 and 1 Sam­uel 4:3,11. See also Travels of the Ark (1Sa 4:3 — ​7:1; p. 393).

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WHO WAS ASAPH? (79 TITLE) Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4 – 6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73 – 83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10). LINK (79:1 – 4) DEFILED YOUR HOLY TEMPLE . . . REDUCED JERUSALEM TO RUBBLE The Babylonians conquered Jerusalem in 586 BC and ransacked the temple (2Ki 25:1 – 17). DO WE SERVE AN ANGRY GOD? (79:5) Yes, we do, because he sometimes becomes angry. While it is true that God is love (1Jn 4:8) and the source of all love, we cannot escape the fact that God is also holy. Love does not distort his righ­teous­ness. He hates sin and directs his wrath against those who defiantly rebel against him. It is a distortion to speak of God only as love without mentioning his wrath. God’s judgment is real, as Israel discovered. See Do God’s love and God’s anger work together? (90:11 – 14; p. 869).

PSALM 78:67 67 Then he rejected the tents of Joseph, he did not choose the tribe of Ephraim; 68 but he chose the tribe of Judah, Mount Zion, which he loved. 69 He built his sanctuary like the heights, like the earth that he established forever. 70 He chose David his servant and took him from the sheep pens; 71 from tending the sheep he brought him to be the shepherd of his people Jacob, of Israel his inheritance. 72 And David shepherded them with integrity of heart; with skillful hands he led them.

Psalm 79 A psalm of Asaph.

1 O God, the nations have invaded your inheritance; they have defiled your holy temple, they have reduced Jerusalem to rubble. 2 They have left the dead bodies of your servants as food for the birds of the sky, the flesh of your own people for the animals of the wild. 3 They have poured out blood like water all around Jerusalem, and there is no one to bury the dead. 4 We are objects of contempt to our neighbors, of scorn and derision to those around us. 5 How long, Lord? Will you be angry forever? How long will your jealousy burn like fire? 6 Pour out your wrath on the nations that do not acknowledge you, on the kingdoms that do not call on your name;

WHY DOES GOD CHOOSE SOME PEOPLE AND REJECT OTHERS? 78:67 – 68

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The Bible doesn’t hide the fact that God chooses some p ­ eople to participate in a special MOST-ASKED relationship with him. God chose Abram, one man among millions, and told him, I will bless those who bless you, and whoever curses you I will curse (Ge 12:3). J­ esus told his followers, You did not choose me, but I chose you . . . (Jn 15:16). To us this seems unfair and exclusive because it could promote elitism and the oppression of the “unchosen.” However, in the Bible whenever God’s chosen p ­ eople started acting with smug arrogance, God immediately stepped in with a blunt reminder: “Yes, I have chosen you, and you are dearly loved,” God said in essence, “but I didn’t choose you based on your superior strength or beauty or goodness. I chose you based on my grace” (e.g., Dt 7:7 – 11). It’s also clear from the Biblical story that being chosen implied a responsibility, not just a privilege. God kept telling his chosen ­people that they were chosen for a special purpose: to share God’s love with the world. They were blessed in order to be a blessing to others. It’s as if God’s blessing always starts small and particular — ​like a single seed — ​before it spreads out like a broad, beautiful fruit-bearing tree (Ge 12:3; Gal 3:8). So rather than encourage arrogance and elitism, God’s choice should promote humility and gratitude. “Who me?” we should say. “You love me? And you want to bless others through me?” The wonder of being chosen by God should propel us to join ­Jesus in showing costly love for others.

PSALM 80:8

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7 for they have devoured Jacob and devastated his homeland. 8 Do not hold against us the sins of past generations; may your mercy come quickly to meet us, for we are in desperate need. 9 Help us, God our Savior, for the glory of your name; deliver us and forgive our sins for your name’s sake. 10 Why should the nations say, “Where is their God?” Before our eyes, make known among the nations that you avenge the outpoured blood of your servants. 11 May the groans of the prisoners come before you; with your strong arm preserve those condemned to die. 12 Pay back into the laps of our neighbors seven times the contempt they have hurled at you, Lord. 13 Then we your people, the sheep of your pasture, will praise you forever; from generation to generation we will proclaim your praise.

DID GOD MAKE CHILDREN SUFFER FOR THEIR FATHERS’ SINS? (79:8) This psalm was sung by those who survived the destruction of Jerusalem. They pleaded with God to change his attitude toward his ­people. Repentance began as they distanced themselves from the sins of the previous generations. In fact, their repentance led to the nation’s restoration. Nonetheless, it is true that children often suffer the effects of their parents’ sins. See the article Does God punish children for their parents’ sins? (Nu 14:18; p. 216).

WAS THE PSALMIST A PRISONER? (79:11) The psalmist was likely one of the exiles who were carried away from their homes to live in a foreign land. In this sense, he was a prisoner.

Psalm 80 a For the director of music. To the tune of “The Lilies of the Covenant.” Of Asaph. A psalm.

1 Hear us, Shepherd of Israel, you who lead Joseph like a flock. You who sit enthroned between the cherubim, shine forth 2 before Ephraim, Benjamin and Manasseh. Awaken your might; come and save us. 3 Restore us, O God; make your face shine on us, that we may be saved. 4 How long, Lord God Almighty, will your anger smolder against the prayers of your people? 5 You have fed them with the bread of tears; you have made them drink tears by the bowlful. 6 You have made us an object of derision b to our neighbors, and our enemies mock us. 7 Restore us, God Almighty; make your face shine on us, that we may be saved. 8 You transplanted a vine from Egypt; you drove out the nations and planted it. a In

Hebrew texts 80:1-19 is numbered 80:2-20.    b 6  Probable reading of the original Hebrew text; Masoretic Text contention   

HOW DOES GOD’S FACE SHINE ON US? (80:3,7) This expression is a picture of God’s tender mercies being shown to his p ­ eople. See What does it mean for God’s face to be against someone? (34:16; p. 812). WHAT PRAYERS MAKE GOD ANGRY? (80:4) God’s anger was directed more at the past sins of the Israelites than at their current prayers. The psalmist was asking, Haven’t we paid enough for our sins? He wanted God to restore Israel to the way it was before the enemy invasions.

LINK (80:8) A VINE FROM EGYPT This image of Israel suggests that God planted the nation and tended it like a vinedresser, or gardener, would care for a vine. He expected the nation to bear fruit (Ge 49:22; Isa 5:1 – 7; Mt 20:1 – 16).

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PSALM 80:9 9 You cleared the ground for it, and it took root and filled the land. 10 The mountains were covered with its shade, the mighty cedars with its branches. 11 Its branches reached as far as the Sea, a its shoots as far as the River. b

WHAT DID BROKEN-DOWN WALLS AND PICKED GRAPES MEAN? (80:12) Israel is pictured as a seedling vine removed from Egypt and planted in Canaan. When Israel was obedient to God and showed God’s glory, the vine grew and spread under God’s protection. However, when Israel turned from God, God allowed other nations to attack and destroy portions of the vine, stealing her choicest possessions.

WHO IS THE SON OF MAN? (80:17) Some say this simply refers to the nation of Israel, which is like a son to God (v. 15). Others suggest it points to a king, specifically to the coming Messiah, who directly referred to himself as the Son of Man (Mt 12:40). WHICH COMES FIRST — ​REVIVAL OR CALLING ON GOD? (80:18) We might think that God begins to move when p ­ eople pray. But this verse suggests the opposite: ­people call on God after revival happens. True revival is always initiated by God’s Spirit, not by human effort.

12 Why have you broken down its walls so that all who pass by pick its grapes? 13 Boars from the forest ravage it, and insects from the fields feed on it. 14 Return to us, God Almighty! Look down from heaven and see! Watch over this vine, 15 the root your right hand has planted, the son c you have raised up for yourself. 16 Your vine is cut down, it is burned with fire; at your rebuke your people perish. 17 Let your hand rest on the man at your right hand, the son of man you have raised up for yourself. 18 Then we will not turn away from you; revive us, and we will call on your name. 19 Restore us, Lord God Almighty; make your face shine on us, that we may be saved.

Psalm 81 d For the director of music. According to gittith. e Of Asaph.

1 Sing for joy to God our strength; shout aloud to the God of Jacob! 2 Begin the music, strike the timbrel, play the melodious harp and lyre. WHAT WAS THE NEW MOON FESTIVAL? (81:3) The New Moon was both a religious and a civil festival. It was celebrated at the beginning of each lunar month and is often mentioned in the Old Testament along with the Sabbath (e.g., Isa 1:13 – 14). It was a day of celebration (Hos 2:11), rest (Am 8:5), increased offerings (Nu 28:11 – 15; Eze 45:17) and worship (Isa 66:23; Eze 46:1 – 7).

3 Sound the ram’s horn at the New Moon, and when the moon is full, on the day of our festival; 4 this is a decree for Israel, an ordinance of the God of Jacob. 5 When God went out against Egypt, he established it as a statute for Joseph.

WHAT WAS THIS HEAVY BASKET? (81:6) It symbolized the weight the Israelites carried as slaves during their captivity in Egypt (Ex 1:11 – 14). Though baskets aren’t mentioned in the Exodus account, the Israelites probably used them to carry supplies like bricks and mortar or perhaps grain from the fields.

6 “I removed the burden from their shoulders; their hands were set free from the basket. 7 In your distress you called and I rescued you, I answered you out of a thundercloud; I tested you at the waters of Meribah. f 8 Hear me, my people, and I will warn you — ​ if you would only listen to me, Israel! 9 You shall have no foreign god among you; you shall not worship any god other than me.

LINK (81:7) THE WATERS OF MERIBAH After being miraculously delivered from Egypt, the Israelites complained about their lack of water (Ex 17:1 – 7). God told Moses to strike a rock with his staff. When he did, water came out of it. Moses named the place Mer­ ibah, which in Hebrew literally means quarrel­ ing (see the NIV text note on Ex 17:7).

I heard an unknown voice say:

a 11 Probably the

Mediterranean    b 11  That is, the Euphrates    c 15 Or branch    Hebrew texts 81:1-16 is numbered 81:2-17.    e Title: Probably a musical term    f 7  The Hebrew has Selah (a word of uncertain meaning) here.    d In

PSALM 82:8 10 I am the Lord your God, who brought you up out of Egypt. Open wide your mouth and I will fill it. 11 “But my people would not listen to me; Israel would not submit to me. 12 So I gave them over to their stubborn hearts to follow their own devices. 13 “If my people would only listen to me, if Israel would only follow my ways, 14 how quickly I would subdue their enemies and turn my hand against their foes! 15 Those who hate the Lord would cringe before him, and their punishment would last forever. 16 But you would be fed with the finest of wheat; with honey from the rock I would satisfy you.”

Psalm 82 A psalm of Asaph.

1 God presides in the great assembly; he renders judgment among the “gods”: 2 “How long will you a defend the unjust and show partiality to the wicked? b 3 Defend the weak and the fatherless; uphold the cause of the poor and the oppressed. 4 Rescue the weak and the needy; deliver them from the hand of the wicked. 5 “The ‘gods’ know nothing, they understand nothing. They walk about in darkness; all the foundations of the earth are shaken. 6 “I said, ‘You are “gods”; you are all sons of the Most High.’ 7 But you will die like mere mortals; you will fall like every other ruler.” 8 Rise up, O God, judge the earth, for all the nations are your inheritance. a 2  The

Hebrew is plural.    b 2  The Hebrew has Selah (a word of uncertain meaning) here.   

861 WHY WOULD GOD’S PEOPLE IGNORE HIM? (81:11) Because of their hardened and stubborn hearts. God had given the Israelites ample evidence of his grace and power, yet they repeatedly chose not to submit to him. We are no different today — ​we have a penchant to live by our own rules rather than by God’s. HOW DOES HONEY COME FROM A ROCK? (81:16) Sometimes bees build their hives in the rocky cliffs. The psalmist was contrasting their rich and valuable honey with the naturally barren cliffs (Dt 32:13). WHO WAS ASAPH? (82 TITLE) Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4 – 6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73 – 83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10). WHAT WAS THE GREAT ASSEMBLY? (82:1) Possibly a figurative gathering of all earthly rulers who are before God’s throne to give an account of the way they used or abused their authority. It could also refer to a collection of deities that other nations worshiped. WHAT “GODS” DOES GOD JUDGE? (82:1) Probably human rulers who live and die like everyone else. Often leaders elevate themselves (or are elevated by their subjects) to lofty positions of power. In this way, they are regarded as “gods” who compete with the one true God for ­people’s loyalty. God rightly judges the actions of all earthly rulers. Others think the “gods” were spiritual beings who promoted earthly evils or the pagan deities of Israel’s heathen neighbors. WHOM WAS THE PSALMIST ADDRESSING HERE? (82:2 – 4) The human rulers who thought of themselves as “gods” (see the previous note). They

WHY DOES GOD TEST US? 81:7 God tested the Israelites’ faith. Would they trust in his ability to provide for them? They had seen his incredible power in the plagues, the crossing of the Red Sea, the manna and quail and in so many other ways. Yet they still grumbled and complained. By doing so, they failed the test. Life is a laboratory of faith. God tests us to confirm the strength of our faith and the sincerity of our commitment to him. In Genesis 22, for example, God tested Abraham (Ge 22:1). Would Abraham trust God even if it required the sacrifice of his beloved son? It’s important to distinguish between testing and temptation. We know God doesn’t tempt anyone (Jas 1:13). It is Satan who is the tempter (Mt 4:3; 1Co 7:5). Yet God can use Satan’s temptations to test us. God redeems what Satan intends for evil and uses it to accomplish something good. See the article Why did testing come to Job? (Job 23:10; p. 758).

862 ­ romoted injustice, showing themselves to p be evil. Instead of protecting the innocent, they covered for the guilty. God has a special place in his heart for the defenseless. He expects earthly powers to protect their rights. LINK (82:6) SONS OF THE MOST HIGH ­Jesus quoted this verse when the religious leaders accused him of blasphemy for claiming to be one with the Father (Jn 10:34 – 35). ­Jesus showed that all leaders on earth are divinely appointed by God. WHY DID THE PSALMIST ASK GOD TO RISE UP? (82:8) This was a call for immediate action on God’s part. WHY WOULD GOD GIVE US THE SILENT TREATMENT? (83:1) To teach us to trust him. God’s silence, however, is often a matter of timing. It might seem to us that God doesn’t hear or answer our prayers, but God acts according to his timetable, not ours. See Why is God sometimes silent when we cry for help? (Job 19:7; p. 752) and Why is God silent and hidden at times? (Job 34:29; p. 771). WHY WERE THESE NATIONS ENEMIES OF GOD? (83:2,6 – 8) They were neighboring countries with whom Israel had border disputes. They sought to plunder and destroy God’s p ­ eople. On another level, they were instruments of Satan in a spiritual war aimed at thwarting God’s plan of redemption through the nation of Israel. WHO WERE THESE DESCENDANTS OF LOT? (83:8) Both the ­people of Moab (v. 6) and of Ammon (v. 7) were descendants of Lot, Abraham’s nephew (Ge 19:36 – 38). LINK (83:9) AS YOU DID TO MIDIAN . . . SISERA AND JABIN These past defeats of Israel’s enemies are recorded in the book of Judges. Midian refers to Gideon’s victory in Judges 7. Sisera and Jabin refer to Barak’s victory over the Canaanites in Judges 4. LINK (83:11) LIKE OREB AND ZEEB . . . ZEBAH AND ZALMUNNA Oreb and Zeeb were two Midianite leaders who were captured and killed by the men of Ephraim after Gideon’s victory over the Midianites (Jdg 7:25). Zebah and Zalmunna were other Midianites killed by Gideon (Jdg 8:21). WAS THE PSALMIST RIGHT TO ASK GOD TO DESTROY HIS ENEMIES? (83:13 – 16) It’s best to think of these verses as the psalmist’s personal journal in which he was venting his anger about these enemy nations. Ultimately, he was leaving the action up to God (Ro 12:19). He was not taking matters into his own hands, nor was he resorting to violence. See the article Is it right to pray for revenge? (58:6 – 8; p. 835). WHO WERE THE SONS OF KORAH? (84 TITLE) This was a choir of Levites appointed by King David to serve as musicians in the temple worship. The Korahites were descendants of Korah, who was the great-grandson of

PSALM 83:1 Psalm 83 a A song. A psalm of Asaph.

1 O God, do not remain silent; do not turn a deaf ear, do not stand aloof, O God. 2 See how your enemies growl, how your foes rear their heads. 3 With cunning they conspire against your people; they plot against those you cherish. 4 “Come,” they say, “let us destroy them as a nation, so that Israel’s name is remembered no more.” 5 With one mind they plot together; they form an alliance against you — ​ 6 the tents of Edom and the Ishmaelites, of Moab and the Hagrites, 7 Byblos, Ammon and Amalek, Philistia, with the people of Tyre. 8 Even Assyria has joined them to reinforce Lot’s descendants. b 9 Do to them as you did to Midian, as you did to Sisera and Jabin at the river Kishon, 10 who perished at Endor and became like dung on the ground. 11 Make their nobles like Oreb and Zeeb, all their princes like Zebah and Zalmunna, 12 who said, “Let us take possession of the pasturelands of God.” 13 Make them like tumbleweed, my God, like chaff before the wind. 14 As fire consumes the forest or a flame sets the mountains ablaze, 15 so pursue them with your tempest and terrify them with your storm. 16 Cover their faces with shame, Lord, so that they will seek your name. 17 May they ever be ashamed and dismayed; may they perish in disgrace. 18 Let them know that you, whose name is the Lord — ​ that you alone are the Most High over all the earth.

Psalm 84 c For the director of music. According to gittith. d Of the Sons of Korah. A psalm.

1 How lovely is your dwelling place, Lord Almighty! 2 My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God. a In

Hebrew texts 83:1-18 is numbered 83:2-19.    b 8  The Hebrew has Selah (a word of uncertain meaning) here.    c In Hebrew texts 84:1-12 is numbered 84:2-13.    d Title: Probably a musical term   

PSALM 85:8 3 Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young — ​ a place near your altar, Lord Almighty, my King and my God. 4 Blessed are those who dwell in your house; they are ever praising you. a 5 Blessed are those whose strength is in you, whose hearts are set on pilgrimage. 6 As they pass through the Valley of Baka, they make it a place of springs; the autumn rains also cover it with pools. b 7 They go from strength to strength, till each appears before God in Zion. 8 Hear my prayer, Lord God Almighty; listen to me, God of Jacob. 9 Look on our shield, c O God; look with favor on your anointed one. 10 Better is one day in your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked. 11 For the Lord God is a sun and shield; the Lord bestows favor and honor; no good thing does he withhold from those whose walk is blameless. 12 Lord Almighty, blessed is the one who trusts in you.

Psalm 85 d For the director of music. Of the Sons of Korah. A psalm.

1 You, Lord, showed favor to your land; you restored the fortunes of Jacob. 2 You forgave the iniquity of your people and covered all their sins. e 3 You set aside all your wrath and turned from your fierce anger. 4 Restore us again, God our Savior, and put away your displeasure toward us. 5 Will you be angry with us forever? Will you prolong your anger through all generations? 6 Will you not revive us again, that your people may rejoice in you? 7 Show us your unfailing love, Lord, and grant us your salvation. 8 I will listen to what God the Lord says; he promises peace to his people, his faithful servants — ​ but let them not turn to folly. a 4  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 8.    b 6 Or blessings    c 9 Or sovereign    d In Hebrew texts 85:1-13 is numbered 85:2-14.    e 2  The Hebrew has Selah (a word of uncertain meaning) here.   

863 Levi, the head of one of the 12 tribes of Israel (Ex 6:16 – 21). Their leader in the days of David was Heman (Ps 88 title) — ​just as Asaph led the choir of the Gershonites and Ethan (also called Jeduthun) led the choir of the Merarites (1Ch 6:31 – 47; 25:1). WHY WAS THE PSALMIST SO HOMESICK FOR THE TEMPLE? (84:2) The psalmist was probably someone who normally served in the temple but was prevented from doing so for some reason. Perhaps this psalm was written when Sennacherib, the king of Assyria, was threatening the temple in Jerusalem (2Ki 18:13 – 16). Or perhaps the psalmist was a captive in another country. WHAT WAS THE VALLEY OF BAKA? (84:6) It isn’t clear. Baka means “weeping” or “balsam trees.” The phrase may refer to a valley of balsam trees, which grow in dry areas. Or it might be an imaginary valley full of dryness and sorrow. WHO WAS THEIR SHIELD? (84:9) The anointed one, the king in Jerusalem. The word shield could also be translated sovereign (see the NIV text note). The king’s duty was to protect the p ­ eople within his charge. Perhaps the king was in some sort of danger when this psalm was written. HOW IS GOD A SHIELD? (84:11) Ancient shields protected the body during warfare. Likewise, God protects his p ­ eople from fear, danger and the flaming arrows of the evil one (Eph 6:16). WHOSE WALK IS BLAMELESS? (84:11) Those who seek God’s will. This implies undivided loyalty, not perfection. No one is completely blameless before the Lord since we all sin (53:1 – 3). But when God grants forgiveness, we become blameless in his sight. See How could David have claimed to be blameless? (26:1; p. 805). WHO WERE THE SONS OF KORAH? (85 TITLE) This was a Levitical choir appointed by David to serve as musicians in the temple worship. The Korahites were descendants of Korah, who was the great-grandson of Levi, the head of one of the 12 tribes of Israel (Ex 6:16 – 21). Their leader in the days of David was Heman (Ps 88 title) — ​just as Asaph led the choir of the Gershonites and Ethan (also called Jeduthun) led the choir of the Merarites (1Ch 6:31 – 47; 25:1). HOW HAD GOD’S PEOPLE DISPLEASED HIM? (85:4) They had spurned God’s love. Israel had a long history of running after the false gods of other nations. They repeatedly rebelled against the true God, who had created them and called them his own. When they rebelled, God punished them by sending invading armies, famine and pestilence. At the time this psalm was written, the nation may have been experiencing a famine (v. 12).

864

PSALM 85:9

WHOSE RESPONSIBILITY IS REVIVAL — ​ GOD’S OR OURS? (85:6) We might think that God begins to move when p ­ eople pray. But this verse suggests the opposite: ­people call on God after revival happens. True revival is always initiated by God’s Spirit, not by human effort.

9 Surely his salvation is near those who fear him, that his glory may dwell in our land.

ARE WE SUPPOSED TO BE AFRAID OF GOD? (85:9) See the article Should we live in terror of God? (Pr 1:7; p. 924). WHAT KIND OF KISS IS THIS? (85:10) This poetic imagery suggests a close association between love and faithfulness and between righ­teous­ness and peace. Righ­teous­ ness refers to moral perfection. Peace can be seen as a wholesome state of well-being or as the complete absence of hostility. The image suggests a state of joy and harmony. DOES A GOOD HARVEST REQUIRE OBEDIENCE AS MUCH AS IT REQUIRES RAIN? (85:12) It did for the original recipients of this psalm. The drought seems to have been linked to prior disobedience, so returning to a state of obedience prior to expecting God’s blessings was only reasonable. Verses 8 – 9 imply that God’s blessings come to those who fear (honor, respect, obey) him. However, God also sends rain on the righ­teous and the unrigh­teous (Mt 5:45), so we can’t assume all droughts result from human disobedience. IN WHAT WAY WAS DAVID POOR AND NEEDY? (86:1) Though David was wealthy and famous as the king of Israel, he knew that he was spiritually poor and desperately in need of the Lord’s help. This kind of spiritual poverty requires our complete dependence on God — ​we have no resources with which to save ourselves (34:6; 35:10). WHY DID DAVID ASK GOD TO BRING JOY? (86:4) David was speaking of his inner being — ​his emotional and spiritual condition — ​as well as his attitude. David said in other psalms that his soul was in deep anguish (6:3), downcast (42:5) or overwhelmed with troubles (88:3). But David made a conscious decision about the focus of his soul — ​he decided to look to God,

10 Love and faithfulness meet together; righteousness and peace kiss each other. 11 Faithfulness springs forth from the earth, and righteousness looks down from heaven. 12 The Lord will indeed give what is good, and our land will yield its harvest. 13 Righteousness goes before him and prepares the way for his steps.

Psalm 86 A prayer of David.

1 Hear me, Lord, and answer me, for I am poor and needy. 2 Guard my life, for I am faithful to you; save your servant who trusts in you. You are my God; 3 have mercy on me, Lord, for I call to you all day long. 4 Bring joy to your servant, Lord, for I put my trust in you. 5 You, Lord, are forgiving and good, abounding in love to all who call to you. 6 Hear my prayer, Lord; listen to my cry for mercy. 7 When I am in distress, I call to you, because you answer me. 8 Among the gods there is none like you, Lord; no deeds can compare with yours. 9 All the nations you have made will come and worship before you, Lord; they will bring glory to your name. 10 For you are great and do marvelous deeds; you alone are God. 11 Teach me your way, Lord, that I may rely on your faithfulness; give me an undivided heart, that I may fear your name. 12 I will praise you, Lord my God, with all my heart; I will glorify your name forever.

HOW DO I KNOW IF MY HEART IS DIVIDED? 86:11 Throughout Psalms, the word heart refers to the center of the human soul or spirit. From this center flow a person’s ­emotions, thoughts and attitudes. An undivided heart means that these expressions reveal a heart that is pure and unselfish, not corrupted in any way (24:3 – 4). The prophet Jeremiah wrote in a similar vein, telling us that God wants his people to return to [him] with all their heart (Jer 24:7), with singleness of heart and action (Jer 32:39). Ezekiel also spoke of God giving his p ­ eople an undivided heart and [putting] a new spirit in them (Eze 11:19). Only God can give someone an undivided heart; it’s not something we can get on our own. Still, we must accept God’s offer; we must want an undivided heart. The surest way to know whether one’s heart is undivided may be to echo David’s prayer: Search me, God, and know my heart; test me and know my anxious thoughts (Ps 139:23). Only God can tell whether or not our hearts are pure. See How can a heart be made pure? (24:4; p. 803).

PSALM 88:4 13 For great is your love toward me; you have delivered me from the depths, from the realm of the dead. 14 Arrogant foes are attacking me, O God; ruthless people are trying to kill me — ​ they have no regard for you. 15 But you, Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness. 16 Turn to me and have mercy on me; show your strength in behalf of your servant; save me, because I serve you just as my mother did. 17 Give me a sign of your goodness, that my enemies may see it and be put to shame, for you, Lord, have helped me and comforted me.

Psalm 87 Of the Sons of Korah. A psalm. A song.

1 He has founded his city on the holy mountain. 2 The Lord loves the gates of Zion more than all the other dwellings of Jacob. 3 Glorious things are said of you, city of God: a 4 “I will record Rahab b and Babylon among those who acknowledge me — ​ Philistia too, and Tyre, along with Cush c — ​ and will say, ‘This one was born in Zion.’ ” d 5 Indeed, of Zion it will be said, “This one and that one were born in her, and the Most High himself will establish her.” 6 The Lord will write in the register of the peoples: “This one was born in Zion.” 7 As they make music they will sing, “All my fountains are in you.”

Psalm 88 e A song. A psalm of the Sons of Korah. For the director of music. According to mahalath leannoth. f A maskil g of Heman the Ezrahite.

1 Lord, you are the God who saves me; day and night I cry out to you. 2 May my prayer come before you; turn your ear to my cry. 3 I am overwhelmed with troubles and my life draws near to death. 4 I am counted among those who go down to the pit; I am like one without strength. a 3  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 6.    b 4  A poetic name for Egypt    c 4  That is, the upper Nile region    d 4 Or “I will record concerning those who acknowledge me: / ‘This one was born in Zion.’ / Hear this, Rahab and Babylon, / and you too, Philistia, Tyre and Cush.”    e In Hebrew texts 88:1-18 is numbered 88:2-19.    f Title: Possibly a tune, “The Suffering of Affliction”    g Title: Probably a literary or musical term   

865 not to circumstances. He decided to trust in the Lord rather than fear his enemies (86:2). DID DAVID THINK THERE WERE OTHER GODS? (86:8) The neighboring nations worshiped many pagan gods, but David knew his God was the one true God. He knew that all other gods were mere idols made by human hands (115:3 – 7; 135:13 – 17). WHEN WILL ALL NATIONS COME TO WORSHIP GOD? (86:9) This is a common theme throughout Psalms, as well as the rest of the Bible (Php 2:9 – 11; Rev 15:4). As Chris­tian­ity has spread throughout the world in the past 2,000 years, many nations have indeed come to worship God. This prophecy, however, will reach its ultimate fulfillment after ­Jesus’ second coming. WAS DAVID DEAD WHEN GOD RESCUED HIM? (86:13) This image refers to complete distress — ​ even to the point of death itself. Elsewhere in the Old Testament, this idea is called the pit or Sheol. It is described as darkness, destruction and corruption. David was referring to something that had happened or something that would happen in the future. If he was referring to the future, he probably meant physical death and resurrection. WHO WANTED DAVID DEAD? (86:14) David may have used the word arrogant and the expression ruthless ­people to symbolize the various types of adversaries he faced in his life. He may not have been pointing to one specific event; throughout his life many ­people wanted him dead (including Goliath, Saul, descendants of Saul, the Ammonites and even his own son Absalom). WHAT SIGN WAS DAVID LOOKING FOR? (86:17) Visible proof of God’s goodness. He wanted his enemies to see that God was involved. David had already affirmed God’s goodness, forgiveness and love (vv. 5,13), his great deeds (v. 10) and his divine attributes (v. 15), and he wanted his enemies to see some evidence of this too. Perhaps he wanted to clear his own name or put his enemies to shame (35:4). WHO WERE THE SONS OF KORAH? (87 TITLE) This was a Levitical choir appointed by David to serve as musicians in the temple worship. The Korahites were descendants of Korah, who was the great-grandson of Levi, the head of one of the 12 tribes of Israel (Ex 6:16 – 21). Their leader in the days of David was Heman (Ps 88 title) — ​just as Asaph led the choir of the Gershonites and Ethan (also called Jeduthun) led the choir of the Merarites (1Ch 6:31 – 47; 25:1). WHAT WAS THIS HOLY MOUNTAIN? (87:1) Mount Zion, the place where God himself has established a city (Isa 28:16). The Hebrew word for mountain is plural, which may point to all the hills around Jerusalem or the absolute majesty surrounding God’s holy ­mountain. DID THESE NATIONS ACTUALLY TURN TO GOD? (87:4) The nations listed here are symbolic of all Gentile nations. Rahab as used here is a ­poetic

866

PSALM 88:5

name for Egypt. Egypt and Babylon were two of Israel’s fiercest enemies. Some see this as a prophecy that someday all nations will acknowledge the one true God. Others think it refers to individuals from all these countries who turn to God.

5 I am set apart with the dead, like the slain who lie in the grave, whom you remember no more, who are cut off from your care.

WHAT WAS THE SIGNIFICANCE OF BEING BORN IN ZION? (87:4 – 6) God treated these p ­ eople as though they were native citizens of his holy city. Even though they were foreign converts, they enjoyed all the privileges and benefits of citizenship. WHY WOULD THEY SAY, ALL MY FOUNTAINS ARE IN YOU? (87:7) Fountains (or springs) is a metaphor for the source of all that gives life and blessing. This may be related to the metaphor of a river running through Zion that makes ­people glad (36:8; 46:4). WHO CAN SING THIS PSALM? (87:7) Anyone who has found new life in ­Jesus Christ can echo the joyful sentiment expressed in this song. Through Christ we live as citizens in the city of God and enjoy all its blessings (Eph 2:11 – 22; Php 3:20). WHAT TROUBLES DID THE PSALMIST HAVE? (88:3) He was suffering from physical as well as emotional pain. Whoever wrote this psalm appears to have been close to death and had been for some time (v. 15). He had also lost his closest friends (vv. 8,18). WHY DID THE PSALMIST SAY THAT GOD FORGETS THE DEAD? (88:5) From a human point of view, the dead are no longer in God’s care. This expression voices the deep despair the psalmist felt, that he was cut off from God’s care like someone who is dead. WHY WOULD GOD PUT SOMEONE IN THE LOWEST PIT? (88:6) The psalmist had no other explanation for his awful circumstances, so he blamed God. His words resemble those of ­Jesus, who also felt forsaken by ­people and by God (Mt 27:46). IS IT OKAY TO BE SO NEGATIVE? (88:10 – 12) This psalm shows us that God can handle our words of despair as well as our words of praise. He doesn’t expect us to wear rose-colored glasses and go through life pretending it isn’t difficult or painful. Genuine faith forces us to wrestle with God in prayer, especially during difficult times. This is precisely what the psalmist was doing. WHAT CAN WE DO IF WE FEEL LIKE GOD HAS REJECTED US? (88:14) Tell him how we’re feeling. The psalmist felt as though he had been rejected by God, but he still cried to the Lord for help (v. 13). Even in the midst of terrible circumstances, he recognized that there was nowhere else to turn. WHO WAS ETHAN THE EZRAHITE? (89 TITLE) Ethan may be another name for Jeduthun. See Who were the Sons of Korah? (84 title; p. 862). He may also have been a descendant of Jeduthun.

6 You have put me in the lowest pit, in the darkest depths. 7 Your wrath lies heavily on me; you have overwhelmed me with all your waves. a 8 You have taken from me my closest friends and have made me repulsive to them. I am confined and cannot escape; 9 my eyes are dim with grief. I call to you, Lord, every day; I spread out my hands to you. 10 Do you show your wonders to the dead? Do their spirits rise up and praise you? 11 Is your love declared in the grave, your faithfulness in Destruction b ? 12 Are your wonders known in the place of darkness, or your righteous deeds in the land of oblivion? 13 But I cry to you for help, Lord; in the morning my prayer comes before you. 14 Why, Lord, do you reject me and hide your face from me? 15 From my youth I have suffered and been close to death; I have borne your terrors and am in despair. 16 Your wrath has swept over me; your terrors have destroyed me. 17 All day long they surround me like a flood; they have completely engulfed me. 18 You have taken from me friend and neighbor — ​ darkness is my closest friend.

Psalm 89 c A maskil d of Ethan the Ezrahite.

1 I will sing of the Lord’s great love forever; with my mouth I will make your faithfulness known through all generations. 2 I will declare that your love stands firm forever, that you have established your faithfulness in heaven itself. 3 You said, “I have made a covenant with my chosen one, I have sworn to David my servant, 4 ‘I will establish your line forever and make your throne firm through all generations.’ ” e 5 The heavens praise your wonders, Lord, your faithfulness too, in the assembly of the holy ones. a 7  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 10.    b 11 Hebrew Abaddon    c In Hebrew texts 89:1-52 is numbered 89:2-53.    d Title: Probably a literary or musical term    e 4  The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 37, 45 and 48.   

PSALM 89:28 6 For who in the skies above can compare with the Lord? Who is like the Lord among the heavenly beings? 7 In the council of the holy ones God is greatly feared; he is more awesome than all who surround him. 8 Who is like you, Lord God Almighty? You, Lord, are mighty, and your faithfulness surrounds you. 9 You rule over the surging sea; when its waves mount up, you still them. 10 You crushed Rahab like one of the slain; with your strong arm you scattered your enemies. 11 The heavens are yours, and yours also the earth; you founded the world and all that is in it. 12 You created the north and the south; Tabor and Hermon sing for joy at your name. 13 Your arm is endowed with power; your hand is strong, your right hand exalted. 14 Righteousness and justice are the foundation of your throne; love and faithfulness go before you. 15 Blessed are those who have learned to acclaim you, who walk in the light of your presence, Lord. 16 They rejoice in your name all day long; they celebrate your righteousness. 17 For you are their glory and strength, and by your favor you exalt our horn. a 18 Indeed, our shield b belongs to the Lord, our king to the Holy One of Israel. 19 Once you spoke in a vision, to your faithful people you said: “I have bestowed strength on a warrior; I have raised up a young man from among the people. 20 I have found David my servant; with my sacred oil I have anointed him. 21 My hand will sustain him; surely my arm will strengthen him. 22 The enemy will not get the better of him; the wicked will not oppress him. 23 I will crush his foes before him and strike down his adversaries. 24 My faithful love will be with him, and through my name his horn c will be exalted. 25 I will set his hand over the sea, his right hand over the rivers. 26 He will call out to me, ‘You are my Father, my God, the Rock my Savior.’ 27 And I will appoint him to be my firstborn, the most exalted of the kings of the earth. 28 I will maintain my love to him forever, and my covenant with him will never fail. a 17 

Horn here symbolizes strong one.    b 18 Or sovereign    c 24  Horn here symbolizes strength.   

867 LINK (89:3) I HAVE MADE A COVENANT God entered into a special covenant relationship with David, his chosen servant, promising to establish his throne (kingdom) forever (2Sa 7:8 – 16). ­Jesus is the ultimate fulfillment of God’s promise to David. WHAT WAS THE ASSEMBLY OF THE HOLY ONES? (89:5) Possibly a figurative gathering of all earthly rulers who are before God’s throne to give an account of the way they used or abused their authority. It could also refer to a collection of deities other nations worshiped. TO WHAT DOES RAHAB REFER? (89:10) This is a name often used to symbolize the sea or a mythical sea monster that neighboring countries believed in. The name was used in multiple ways to symbolize outward hostility toward God’s ­people. This mythical sea monster (which the Israelites didn’t believe in) was associated with Baal worship. The crushing of Rahab may have been a reference to God’s control over the sea, or to Israel’s escape from Egypt via the sea. See 87:4; Job 9:13; Isaiah 30:7. WHAT ARE TABOR AND HERMON? (89:12) Tabor and Hermon are distinctive mountains in Israel. Tabor is a round mountain that rises slightly over 1,300 feet in the plain of Jezreel, about six miles from Nazareth. Hermon is to the far north of Israel and is 9,000 feet above sea level. Its snow-capped peak can be seen from far away.

WHY WAS GOD SO GOOD TO DAVID EVEN THOUGH HE SINNED SO GREATLY? (89:20 – 29) During most of David’s life (70 years, according to 2Sa 5:4), he was faithful in his relationship with God and ruled wisely. David’s sins should not lead us to ignore his many expressions of serving God. Nor should we forget that when he sinned, David turned to God in repentance and trust (2Sa 11:1 — ​12:25). WHO WAS THIS FIRSTBORN? (89:27) David, Israel’s greatest king. David wasn’t real­ly a firstborn child, but God bestowed on him all the privileges associated with being the firstborn. God’s promises to David were fully realized in the coming of ­Jesus to earth. ­Jesus is the true firstborn (Col 1:15; Rev 1:5). WHO WOULD FULFILL THIS PREDICTION? (89:27) In this allusion to the Davidic covenant of kingship (2Sa 7:11 – 16), God promised David that his sons would succeed him on the throne and form a lasting dynasty. Eventually, God brought the kingship of David’s sinful descendants to an end, thus revealing that his promise had a more enduring fulfillment. The New Testament recognizes that ­Jesus Christ, David’s greater son and the Messiah, is the ultimate fulfillment of this promise.

868

PSALM 89:29 29 I will establish his line forever, his throne as long as the heavens endure.

WHY WAS THE PSALMIST ACCUSING GOD OF BREAKING HIS COVENANT? (89:30 – 45) Some think this psalm was written after the fall of Jerusalem and the exile of the young king Jehoiachin (2Ki 24:8 – 17). Others date it earlier, to the reign of Solomon’s son Rehoboam. Because God had promised unending faithfulness to David’s royal family (2Sa 7:11 – 16), the psalmist thought that God had breached his covenant. A longer view would have seen God’s covenant faithfulness in allowing other descendants of David to rule in Judah. Ultimately, ­Jesus, the eternal king, was born from David’s family line (Mt 1:1 – 17).

30 “If his sons forsake my law and do not follow my statutes, 31 if they violate my decrees and fail to keep my commands, 32 I will punish their sin with the rod, their iniquity with flogging; 33 but I will not take my love from him, nor will I ever betray my faithfulness. 34 I will not violate my covenant or alter what my lips have uttered. 35 Once for all, I have sworn by my holiness — ​ and I will not lie to David — ​ 36 that his line will continue forever and his throne endure before me like the sun; 37 it will be established forever like the moon, the faithful witness in the sky.”

WHY DID THE PSALMIST SUDDENLY SHIFT HIS TONE? (89:38) Verses 1 – 37 seem positive, while verses 38 – 51 focus on the negative. To the psalmist, all the evidence seemed to suggest that God had forgotten about his earlier promises. The psalmist felt that God had judged the nation too harshly. This expression of up-and-down emotion is a characteristic of such poetry.

38 But you have rejected, you have spurned, you have been very angry with your anointed one. 39 You have renounced the covenant with your servant and have defiled his crown in the dust. 40 You have broken through all his walls and reduced his strongholds to ruins. 41 All who pass by have plundered him; he has become the scorn of his neighbors. 42 You have exalted the right hand of his foes; you have made all his enemies rejoice. 43 Indeed, you have turned back the edge of his sword and have not supported him in battle. 44 You have put an end to his splendor and cast his throne to the ground. 45 You have cut short the days of his youth; you have covered him with a mantle of shame.

WHY DID THE PSALMIST THINK GOD WENT BACK ON HIS WORD? (89:39) This psalm may have been written after the downfall of David’s dynasty. If so, it appeared humanly impossible that God would fulfill the covenant to establish an everlasting kingdom through David. The psalmist was thinking of an earthly kingdom, not a spiritual one. God didn’t go back on his word; he just didn’t go about it in the way the ­people expected. LINK (89:40) YOU HAVE BROKEN THROUGH ALL HIS WALLS This may refer to the attacks on Jerusalem by King Nebuchadnezzar in 597 BC (2Ki 24:8 – 17) or to the fall of Jerusalem in 586 BC (2Ki 25:1 – 10).

IS THIS VERSE OUT OF PLACE? (89:52) Not really. Note that this verse concludes Book III of Psalms 73 – 89, so it’s really a formula of praise or a doxology to the whole section, not just a conclusion to this particular psalm. Similar positive verses end Books I and II (41:13; 72:19). These doxologies were likely added by those who compiled the psalms into their present arrangement.

46 How long, Lord? Will you hide yourself forever? How long will your wrath burn like fire? 47 Remember how fleeting is my life. For what futility you have created all humanity! 48 Who can live and not see death, or who can escape the power of the grave? 49 Lord, where is your former great love, which in your faithfulness you swore to David? 50 Remember, Lord, how your servant has a been mocked, how I bear in my heart the taunts of all the nations, 51 the taunts with which your enemies, Lord, have mocked, with which they have mocked every step of your anointed one. 52 Praise be to the Lord forever! Amen and Amen. a 50 Or your servants

have   

PSALM 91:2

869

BOOK IV Psalms 90 – ​106 Psalm 90 A prayer of Moses the man of God.

1 Lord, you have been our dwelling place throughout all generations. 2 Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God. 3 You turn people back to dust, saying, “Return to dust, you mortals.” 4 A thousand years in your sight are like a day that has just gone by, or like a watch in the night. 5 Yet you sweep people away in the sleep of death — ​ they are like the new grass of the morning: 6 In the morning it springs up new, but by evening it is dry and withered. 7 We are consumed by your anger and terrified by your indignation. 8 You have set our iniquities before you, our secret sins in the light of your presence. 9 All our days pass away under your wrath; we finish our years with a moan. 10 Our days may come to seventy years, or eighty, if our strength endures; yet the best of them are but trouble and sorrow, for they quickly pass, and we fly away. 11 If only we knew the power of your anger! Your wrath is as great as the fear that is your due. 12 Teach us to number our days, that we may gain a heart of wisdom. 13 Relent, Lord! How long will it be? Have compassion on your servants. 14 Satisfy us in the morning with your unfailing love, that we may sing for joy and be glad all our days. 15 Make us glad for as many days as you have afflicted us, for as many years as we have seen trouble. 16 May your deeds be shown to your servants, your splendor to their children. 17 May the favor a of the Lord our God rest on us; establish the work of our hands for us — ​ yes, establish the work of our hands.

Psalm 91 1 Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty. b 2 I will say of the Lord, “He is my refuge and my fortress, my God, in whom I trust.” a 17 Or beauty    b 1 Hebrew Shaddai   

WHY IS PSALMS DIVIDED INTO DIFFERENT “BOOKS”? (90 TITLE) Psalms is divided into five smaller books in imitation of the first five books of the Bible, commonly known as the Pentateuch or Torah. This was a way for the editors of Psalms to indicate to those who read it that these prayers of God’s ­people have the same authority as the Pentateuch. These psalms are the Word of God. DID MOSES WRITE THIS PSALM? (90 TITLE) When we consider that Moses lived so much earlier than the other psalmists, it seems strange that he would have crafted this psalm. Perhaps it was passed down from generation to generation and finally recorded here. The songs of Moses in Exodus 15:1 – 18 and Deuteronomy 32:1 – 43 demonstrate Moses’ poetic side. Some doubt this psalm was written by Moses, but instead think it was written “in the spirit of” Moses or as a tribute to him. WHY COMPARE PEOPLE TO GRASS? (90:5 – 6) Both have a short life. Compared to the scope of eternity, a person’s days on earth are brief. Compared to the greatness of God, p ­ eople are nothing more than grass. These verses put life into perspective. WHAT ARE OUR SECRET SINS? (90:8) These are the sins we try to keep hidden from others — ​and possibly even from ourselves. But God knows everything, so nothing is hidden from him (Heb 4:13). CAN WE SING ABOUT OUR TROUBLES IN WORSHIP? (90:9 – 10) Certainly. But there are also times when our singing should be full of joy. Time on earth does pass quickly and there are a lot of things to moan about. Even with all the negatives, God gives us a reason to sing with joy and gladness. We sing not because of sadness and the seeming futility of life, but because of God’s unfailing love for us. DO GOD’S LOVE AND GOD’S ANGER WORK TOGETHER? (90:11 – 14) Because God is perfectly righ­teous, he will always be angry about sin. Yet, when he forgives our sin, it is removed as far as the east is from the west (103:12). We can only experience God’s great love when our sins have been forgiven. And our sins can only be forgiven through ­Jesus Christ, God’s own sacrifice to appease his anger. See Do we serve an angry God? (79:5; p. 858). HOW DOES GOD ESTABLISH THE WORK OF OUR HANDS? (90:17) By teaching us this wisdom: Our lives are brief in the scope of eternity. What we do, though it often appears insignificant, God makes significant. He takes our efforts and gives us success and hope, infusing even the mundane details with lasting value.

870

PSALM 91:3

WHAT IS A FOWLER? (91:3) A fowler is a bird hunter. The fowler’s snare refers to any type of danger from an enemy, such as plots our enemies might devise to cause us harm.

3 Surely he will save you from the fowler’s snare and from the deadly pestilence. 4 He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart. 5 You will not fear the terror of night, nor the arrow that flies by day, 6 nor the pestilence that stalks in the darkness, nor the plague that destroys at midday. 7 A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. 8 You will only observe with your eyes and see the punishment of the wicked.

WHY DID THE PSALMIST COMPARE GOD TO A BIRD? (91:4) Mother birds are known for protecting their young, especially by covering them with her wings. ­Jesus used a similar metaphor when he longed to gather the ­people of Jerusalem under his wings (Lk 13:34). The softness of a bird’s protection is balanced by the hard, solid protection of a shield in the second half of the verse. God provides his ­people with both kinds of protection.

CAN CHRISTIANS BECOME IMMUNE TO HARM AND DISASTER? (91:10) If you read this verse in isolation, you could conclude that God’s ­people will be protected from any type of harm. But this isn’t the case. This verse isn’t referring specifically to physical safety, but generally to God’s providence in our lives. No matter what happens to us, God is ultimately in control and cares for us. DOES EVERYONE HAVE A GUARDIAN ANGEL? (91:11) Some argue that every believer is protected by a guardian angel. Others say that God’s angels protect his p ­ eople in a general sense but aren’t assigned to specific ­people. Matthew 18:10, Acts 12:15 and Hebrews 1:14 reflect this theme. WHAT DOES IT MEAN TO TREAD ON THE LION AND THE COBRA? (91:13) The psalmist used these images to symbolize all types of mortal threats. The lion could represent strength and the cobra could represent cunning or evil. They might even represent evil ­people (58:3 – 6). WHAT ABOUT THOSE WHO HAVE SHORT LIVES? (91:16) Obviously, not all those who trust in God are guaranteed a long life on earth. Illness, accident or violence can cut a person’s life short. But ultimately God will provide everlasting life (salvation) to those who have faith in him. WHAT WAS A TEN-STRINGED LYRE? (92:3) A musical instrument made of wood, probably of Syrian origin. It may have looked something like a modern guitar and was played like a harp. HOW CAN WE KNOW GOD’S THOUGHTS? (92:4 – 5) The psalmist wasn’t claiming to know God’s thoughts. Rather, he was marveling at how profound or deep they must be. What God has done (his deeds) and what he has created (what [his] hands have done) are evidence of the depth of his thoughts. Though God reveals some of his thoughts in his Word, no person can completely understand the mind of God or comprehend his acts of love (Isa 40:13 – 14; 55:8; Ro 11:33 – 34).

9 If you say, “The Lord is my refuge,” and you make the Most High your dwelling, 10 no harm will overtake you, no disaster will come near your tent. 11 For he will command his angels concerning you to guard you in all your ways; 12 they will lift you up in their hands, so that you will not strike your foot against a stone. 13 You will tread on the lion and the cobra; you will trample the great lion and the serpent. 14 “Because he a loves me,” says the Lord, “I will rescue him; I will protect him, for he acknowledges my name. 15 He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. 16 With long life I will satisfy him and show him my salvation.”

Psalm 92 b A psalm. A song. For the Sabbath day.

1 It is good to praise the Lord and make music to your name, O Most High, 2 proclaiming your love in the morning and your faithfulness at night, 3 to the music of the ten-stringed lyre and the melody of the harp. 4 For you make me glad by your deeds, Lord; I sing for joy at what your hands have done. 5 How great are your works, Lord, how profound your thoughts! 6 Senseless people do not know, fools do not understand, 7 that though the wicked spring up like grass and all evildoers flourish, they will be destroyed forever. 8 But you, Lord, are forever exalted. a 14  That

is, probably the king    b In Hebrew texts 92:1-15 is numbered 92:2-16.   

PSALM 94:3 9 For surely your enemies, Lord, surely your enemies will perish; all evildoers will be scattered. 10 You have exalted my horn a like that of a wild ox; fine oils have been poured on me. 11 My eyes have seen the defeat of my adversaries; my ears have heard the rout of my wicked foes. 12 The righteous will flourish like a palm tree, they will grow like a cedar of Lebanon; 13 planted in the house of the Lord, they will flourish in the courts of our God. 14 They will still bear fruit in old age, they will stay fresh and green, 15 proclaiming, “The Lord is upright; he is my Rock, and there is no wickedness in him.”

Psalm 93 1 The Lord reigns, he is robed in majesty; the Lord is robed in majesty and armed with strength; indeed, the world is established, firm and secure. 2 Your throne was established long ago; you are from all eternity. 3 The seas have lifted up, Lord, the seas have lifted up their voice; the seas have lifted up their pounding waves. 4 Mightier than the thunder of the great waters, mightier than the breakers of the sea — ​ the Lord on high is mighty. 5 Your statutes, Lord, stand firm; holiness adorns your house for endless days.

Psalm 94 1 The Lord is a God who avenges. O God who avenges, shine forth. 2 Rise up, Judge of the earth; pay back to the proud what they deserve. 3 How long, Lord, will the wicked, how long will the wicked be jubilant? a 10 

871 WHAT WAS THE BENEFIT OF HAVING FINE OILS POURED OVER A PERSON? (92:10) Oil symbolized luxury, abundance and joy in ancient cultures. It was used for cosmetic and grooming purposes. Not using oil was a sign of mourning. WHAT WAS UNIQUE ABOUT A CEDAR OF LEBANON? (92:12) Cedars were the largest trees known to the ancient Israelites. Although cedars grew throughout the northern half of Israel, the largest forests were along the seacoast in Lebanon. Both David (2Sa 5:11; 1Ch 22:4) and Solomon (1Ki 5:1 – 11) bought massive quantities of Lebanon cedars for building projects. WHAT KIND OF FRUIT CAN WE BEAR IN OLD AGE? (92:14 – 15) Like a tree that continues to bear fruit, elderly ­people are valuable and useful to God. Shortly before his death at age 120, Moses’ eyes were not weak nor his strength gone (Dt 34:7). This verse doesn’t mean that a person stays forever youthful, but that he or she stays useful and faithful to God. WHAT ARE GOD’S STATUTES? (93:5) The word statutes can also mean testimonies or affirmations; it is closely related in meaning to God’s commands, decrees and covenants. Statutes are more than a set of rules, though the concept includes God’s laws. As God’s guidelines for human conduct, they are reliable and trustworthy. WHY DOES GOD AVENGE? (94:1 – 2) God is the rightful judge over all creation. As judge, God sets right the wrongs that have been committed. Our human concept of vengeance is usually associated with getting even or getting back at someone, a motivation that is often selfish. But God’s motives are pure, and whatever punishment he inflicts against wickedness or injustice is always warranted. See Why would God destroy them in his faithfulness? (54:5; p. 831). WHY DID GOD OVERLOOK WICKEDNESS FOR SO LONG? (94:3 – 7) Because God is patient. Some might think God is blind to evil (v. 7) or has made some type of agreement with those who do evil to let them get away with it (v. 20). But these ideas are far from what the Bible teaches. The psalmist

Horn here symbolizes strength.   

IF GOD IS IN CONTROL, WHY DO THINGS GO WRONG? 93:1–5 This psalm affirms that God is majestic and mighty. He created the world and continues to hold it together. His sovereign control keeps the world and its laws in place. God is also eternal (v. 2). From our limited perspective we may question God’s control, but only he sees the big picture. This psalm acknowledges that God is mightier than his creation, more powerful than the greatest ocean waves (vv. 3 – 4). This is a visual reminder of God’s power. Finally, we see that God’s statutes (that is, his laws and his covenant relationship with his ­people) are also firmly established (v. 5). Though we may sin and be unfaithful, God remains faithful (2Ti 2:13). Although God will always be in control, many things in creation seem out of control because God doesn’t force his “subjects” to worship him — ​in fact, many choose not to. But one day all will bow down to him (Php 2:10 – 11).

872

PSALM 94:4

was tired of the evil he saw in the world and wanted God to do something about it right away. But the Lord is compassionate and gra­ cious, slow to anger, abounding in love (103:8). He is patient with you, not wanting anyone to perish, but everyone to come to repentance (2Pe 3:9).

4 They pour out arrogant words; all the evildoers are full of boasting. 5 They crush your people, Lord; they oppress your inheritance. 6 They slay the widow and the foreigner; they murder the fatherless. 7 They say, “The Lord does not see; the God of Jacob takes no notice.” 8 Take notice, you senseless ones among the people; you fools, when will you become wise? 9 Does he who fashioned the ear not hear? Does he who formed the eye not see? 10 Does he who disciplines nations not punish? Does he who teaches mankind lack knowledge? 11 The Lord knows all human plans; he knows that they are futile.

WHY IS GOD’S DISCIPLINE A BLESSING? (94:12 – 13) Discipline involves much more than punishment or correction; it also involves teaching. Without it we have no basis for proper conduct. God punishes and teaches us for our own benefit, not to ruin our fun. See Is there a difference between discipline and punishment? (Pr 3:11 – 12; p. 928). WHAT KIND OF STAND SHOULD WE TAKE AGAINST EVIL? (94:16) The questions in this verse are rhetorical and have only one answer: God. The ultimate stand we can take against wickedness is to bring our appeal before the Lord and plead with him to take action. Only the Lord can provide the help, support and consolation we need (vv. 17,19). This isn’t to say that we should ignore or tolerate evil in the world. But we need to recognize that repaying evildoers is God’s role, not ours (v. 23), although God has established the governing authorities to bring punishment on those who do wrong (Ro 13:1 – 5). HOW SHOULD WE REACT TO CORRUPT GOVERNMENT? (94:20 – 23) Our first recourse is to do as the psalmist did: bring our case to God himself. It’s up to God, not us, to bring judgment on corrupt governments. Governments, like ­people, are prone to corruption. Yet God has established human government and we should submit to it (Ro 13:1 – 7) unless it directly violates Chris­tian principles (Ac 4:19). In a democracy, we also can vote and hold elected officials accountable, using the system to make changes. See the article Does God support bad government? (Ro 13:1 – 7; p. 1680). WHAT CAN WE LEARN ABOUT WORSHIP FROM THIS PSALM? (95:1 – 11) Verses 1 – 5 describe a joyful celebration, complete with thanksgiving, music and song. This is the image most ­people have of worship. Verses 6 – 7a describe a more reflective approach to worship, involving kneeling and bowing down before God, probably in silence. From this position we hear God’s voice, which leads us to another aspect of worship: our response (vv.  7b – 11).

12 Blessed is the one you discipline, Lord, the one you teach from your law; 13 you grant them relief from days of trouble, till a pit is dug for the wicked. 14 For the Lord will not reject his people; he will never forsake his inheritance. 15 Judgment will again be founded on righteousness, and all the upright in heart will follow it. 16 Who will rise up for me against the wicked? Who will take a stand for me against evildoers? 17 Unless the Lord had given me help, I would soon have dwelt in the silence of death. 18 When I said, “My foot is slipping,” your unfailing love, Lord, supported me. 19 When anxiety was great within me, your consolation brought me joy. 20 Can a corrupt throne be allied with you — ​ a throne that brings on misery by its decrees? 21 The wicked band together against the righteous and condemn the innocent to death. 22 But the Lord has become my fortress, and my God the rock in whom I take refuge. 23 He will repay them for their sins and destroy them for their wickedness; the Lord our God will destroy them.

Psalm 95 1 Come, let us sing for joy to the Lord; let us shout aloud to the Rock of our salvation. 2 Let us come before him with thanksgiving and extol him with music and song. 3 For the Lord is the great God, the great King above all gods. 4 In his hand are the depths of the earth, and the mountain peaks belong to him. 5 The sea is his, for he made it, and his hands formed the dry land.

PSALM 97:1 6 Come, let us bow down in worship, let us kneel before the Lord our Maker; 7 for he is our God and we are the people of his pasture, the flock under his care. Today, if only you would hear his voice, 8 “Do not harden your hearts as you did at Meribah, a as you did that day at Massah b in the wilderness, 9 where your ancestors tested me; they tried me, though they had seen what I did. 10 For forty years I was angry with that generation; I said, ‘They are a people whose hearts go astray, and they have not known my ways.’ 11 So I declared on oath in my anger, ‘They shall never enter my rest.’ ”

Psalm 96 1 Sing to the Lord a new song; sing to the Lord, all the earth. 2 Sing to the Lord, praise his name; proclaim his salvation day after day. 3 Declare his glory among the nations, his marvelous deeds among all peoples. 4 For great is the Lord and most worthy of praise; he is to be feared above all gods. 5 For all the gods of the nations are idols, but the Lord made the heavens. 6 Splendor and majesty are before him; strength and glory are in his sanctuary. 7 Ascribe to the Lord, all you families of nations, ascribe to the Lord glory and strength. 8 Ascribe to the Lord the glory due his name; bring an offering and come into his courts. 9 Worship the Lord in the splendor of his c holiness; tremble before him, all the earth. 10 Say among the nations, “The Lord reigns.” The world is firmly established, it cannot be moved; he will judge the peoples with equity. 11 Let the heavens rejoice, let the earth be glad; let the sea resound, and all that is in it. 12 Let the fields be jubilant, and everything in them; let all the trees of the forest sing for joy. 13 Let all creation rejoice before the Lord, for he comes, he comes to judge the earth. He will judge the world in righteousness and the peoples in his faithfulness.

Psalm 97 1 The Lord reigns, let the earth be glad; let the distant shores rejoice. a 8 

Meribah means quarreling.    b 8  Massah means testing.    c 9 Or Lord with the splendor of   

873 HOW CAN WE TELL WHEN WE HEAR GOD’S VOICE? (95:7) We have to begin by wanting to hear his voice. The primary way to hear God speak is by reading or listening to his written Word (78:1 – 2). He can also communicate with us in other ways, including circumstances, the counsel of trusted Chris­tians or the promptings of his Holy Spirit. Often God’s message is hard to hear. If you question whether you’re hearing God’s voice or your own thoughts, check the message against Scripture. God never contradicts himself. LINK (95:8 – 9) MERIBAH . . . MASSAH Meribah means quarreling and Massah means testing (see the NIV text notes on v. 8). Both refer to places where Moses drew water from a rock to satisfy the thirst of the grumbling Israelites. These places symbolize a generation of unbelieving Israelites. DOES GOD HOLD GRUDGES? (95:10) Not in the way p ­ eople do. God deals with us with righ­teous­ness and justice. But because he is holy, he does not tolerate sin. Even though God was angry with his ­people for 40 years, he continued to protect them and provide for them in the desert (Nu 14:1 – 35). WHAT KIND OF REST DID GOD WITHHOLD? (95:11) In Joshua 1:13,15 the promised land is called a place of rest. And all the ­people who didn’t believe the promised land could be conquered were prevented from entering it. They all died in the desert over the next 40 years (Nu 32:13). See Hebrews 4:1 – 11. WHAT’S WRONG WITH OLD SONGS? (96:1 – 3) Nothing. This psalm was meant to offer fresh outpourings of praise to God. Since God’s mercies are new every morning (La 3:23), we always have something new to sing about. We especially need to avoid growing stale and predictable in our worship. See Is a new song better than an old one? (33:3; p. 810). WHAT DOES ASCRIBE MEAN? (96:7 – 8) The term means to offer a concrete expression of praise to God. It involves telling God that we recognize his greatness, majesty and strength. This is done by singing, praying and praising in worship, and by giving our money, time and talents to him. Note that the word ascribe appears three times in verses 7 – 8, which matches the threefold sing to the Lord in verses 1 – 2. CAN WE WORSHIP WITHOUT GIVING AN OFFERING? (96:8) The word offering sometimes conjures up images of obligations such as taxes and bills. But the word can also be translated gift, something we lovingly offer out of gratitude to Christ, who has given us everything already. Giving gifts to God is therefore a necessary and natural part of true worship. WHY DID THE PSALMIST DESCRIBE INANIMATE OBJECTS AS REJOICING? (96:11 – 13) This is personification, a literary technique that gives an inanimate object human attributes. This technique is used throughout

874

PSALM 97:2

the Bible, especially in Psalms and Isaiah. To rejoice means to give joy or to feel great joy or delight. Obviously, inanimate objects don’t “feel” joy the way ­people do, but they certainly give joy to their Creator. Creation stands as a testimony to God’s awesome power and majesty (19:1 – 6; 98:7 – 9; 148:3 – 13; Isa 35:1 – 2).

2 Clouds and thick darkness surround him; righteousness and justice are the foundation of his throne. 3 Fire goes before him and consumes his foes on every side. 4 His lightning lights up the world; the earth sees and trembles. 5 The mountains melt like wax before the Lord, before the Lord of all the earth. 6 The heavens proclaim his righteousness, and all peoples see his glory.

WHAT DO THESE GRAPHIC PICTURES SAY ABOUT GOD? (97:2 – 6) This is poetic language that is meant to emphasize God’s majesty rather than describe the technical details of his appearance or activities. The psalmist intended to create a feeling about God, rather than draw a blueprint of him. WHO ARE GOD’S FOES? (97:3) The wicked — ​all those who oppose him and resist his purposes. Yet God loves his enemies (Ro 5:8 – 10) and wants them to repent (2Pe 3:9). The Hebrews often viewed things from a nationalistic perspective and viewed Israel’s enemies as God’s enemies. HOW DO PEOPLE WORSHIP IMAGES? (97:7) Idol worshipers in ancient times prayed to images and offered them sacrifices. Idols today may not be so obvious, but they still compete for our allegiance. When materialism, status, emotional well-being, pleasures or other worldly things drive a wedge between a person and God, those things become idols. See What false gods do ­people seek today? (4:2; p. 786). HOW MUCH PROTECTION DOES GOD GIVE? (97:10) God guards and delivers, but he probably views the protection he offers differently than we do. While we’d like a guarantee of a safe life, free of risk and danger, God is more interested in our eternal safety. Sometimes he allows tragedies or pain in our lives because he is accomplishing something far greater and more permanent than our finite minds can understand (Ro 8:28). WHY DID THE PSALMIST MENTION THE RIGHT HAND? (98:1) The right hand symbolized strength, power, love, honor and authority. IN WHAT SENSE HAS ALL THE EARTH SEEN GOD’S SALVATION? (98:2 – 3) In one sense, salvation has been shown to the nations through God’s works for Israel. In another sense, this psalm is a prophecy that looks forward to the end times, when God will judge and all will see his salvation.

WHY DID THE PSALMIST DESCRIBE INANIMATE OBJECTS AS REJOICING? (98:7 – 9) This is personification, a literary technique that gives an inanimate object human attributes. The technique is used throughout the Bible, especially in Psalms and Isaiah. Obviously, inanimate objects don’t “feel” joy the way p ­ eople do, but they certainly give joy to their Creator. Creation stands as a testimony to God’s awesome power and majesty (19:1 – 6; 96:11 – 13; 148:3 – 13; Isa 35:1 – 2).

7 All who worship images are put to shame, those who boast in idols — ​ worship him, all you gods! 8 Zion hears and rejoices and the villages of Judah are glad because of your judgments, Lord. 9 For you, Lord, are the Most High over all the earth; you are exalted far above all gods. 10 Let those who love the Lord hate evil, for he guards the lives of his faithful ones and delivers them from the hand of the wicked. 11 Light shines a on the righteous and joy on the upright in heart. 12 Rejoice in the Lord, you who are righteous, and praise his holy name.

Psalm 98 A psalm.

1 Sing to the Lord a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him. 2 The Lord has made his salvation known and revealed his righteousness to the nations. 3 He has remembered his love and his faithfulness to Israel; all the ends of the earth have seen the salvation of our God. 4 Shout for joy to the Lord, all the earth, burst into jubilant song with music; 5 make music to the Lord with the harp, with the harp and the sound of singing, 6 with trumpets and the blast of the ram’s horn — ​ shout for joy before the Lord, the King. 7 Let the sea resound, and everything in it, the world, and all who live in it. 8 Let the rivers clap their hands, let the mountains sing together for joy; 9 let them sing before the Lord, for he comes to judge the earth. a 11  One Hebrew manuscript and ancient versions (see also 112:4); most Hebrew manuscripts Light is sown   

PSALM 100:2 He will judge the world in righteousness and the peoples with equity.

Psalm 99 1 The Lord reigns, let the nations tremble; he sits enthroned between the cherubim, let the earth shake. 2 Great is the Lord in Zion; he is exalted over all the nations. 3 Let them praise your great and awesome name — ​ he is holy. 4 The King is mighty, he loves justice — ​ you have established equity; in Jacob you have done what is just and right. 5 Exalt the Lord our God and worship at his footstool; he is holy.

875 WHY CELEBRATE THE COMING JUDGMENT? (98:9) Although the day of God’s judgment is described as a cruel day, with wrath and fierce anger (Isa 13:9), it will accomplish great good. God will judge sin and establish his justice. Ever since sin was introduced in the Garden of Eden, it has brought terrible consequences to the world. The day it is finally eliminated will be a day for great rejoicing. See How does God’s wrath bring him praise? (76:10; p. 853). LINK (99:1) ENTHRONED BETWEEN THE CHERUBIM God dwelt between the two cherubim on the cover of the ark (Ex 25:22). WHAT WAS SO AWESOME ABOUT A NAME? (99:3) In Hebrew a name was often given to signify the essence — ​the collective attributes and characteristics — ​of the person (or object) named. This is especially true of the names of God, including the Father and the Son. To know the name of God is to know God himself — ​and to be in awe of his holiness and power.

6 Moses and Aaron were among his priests, Samuel was among those who called on his name; they called on the Lord and he answered them. 7 He spoke to them from the pillar of cloud; they kept his statutes and the decrees he gave them.

HOW CAN WE WORSHIP AT GOD’S FOOTSTOOL? (99:5) God’s footstool was linked specifically to the temple (1Ch 28:2). But in a broader sense, the earth can be called God’s footstool, as heaven is called God’s throne (Isa 66:1). To worship at God’s footstool does not mean going to a certain location. Rather, it suggests an attitude of submission and humility before the majesty of God.

8 Lord our God, you answered them; you were to Israel a forgiving God, though you punished their misdeeds. a 9 Exalt the Lord our God and worship at his holy mountain, for the Lord our God is holy.

IN WHAT WAYS WAS MOSES A PRIEST? (99:6) Moses had a unique calling that included many of the duties of a priest — ​sprinkling the blood of the covenant (Ex 24:6 – 8), consecrating Aaron and his sons (Lev 8:1 – 36) and serving in the sanctuary (Ex 40:21 – 27). Also, Moses interceded with God on behalf of the ­people, just as a priest would (Ex 32:30 – 32).

Psalm 100 A psalm. For giving grateful praise.

1 Shout for joy to the Lord, all the earth. 2 Worship the Lord with gladness; come before him with joyful songs. a 8 Or God,

SHOULD CHRISTIANS TODAY GO TO GOD’S HOLY MOUNTAIN TO WORSHIP? (99:9) Because of ­Jesus, we don’t have to. God no longer requires his ­people to worship him from just one location (the temple). Instead God looks for worshipers whose hearts are focused on him, whether or not they are physically in Jerusalem (Jn 4:21,23).

/ an avenger of the wrongs done to them   

D O E S G O D E X P E C T U S T O A LWAY S B E H A P P Y ? 1 0 0 : 2 Unlike much of contemporary society, the Bible does not confuse joy with happiness. Happiness is an emotional state typically dependent on external circumstances; the Biblical concept of joy is a deeper reality. Joy is a condition of genuine well-being marked by confidence, hope and trust that extends far beyond our own finite perceptions. Happiness is often temporary; joy is more of a process, often developed most profoundly during periods of chaos and suffering. The deep, sustaining joy of the Lord comes from an assurance that he is with us and will deliver us — ​ from present difficulties as well as from the evil, sin and suffering of this world. Such joy is able to express its hope even in the middle of legitimate sadness. With David we can say, Weeping may stay for the night, but rejoicing comes in the morning (30:5).

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PSALM 100:3

HOW ARE GOD’S PEOPLE LIKE SHEEP? (100:3) Sheep are very dependent animals. They need a shepherd to protect them and guide them to good pasture and water. Like sheep, ­people need someone to lead them. When ­people follow the Lord, they find spiritual safety and nourishment. When they follow their own sinful desires, they risk eternal death from spiritual hunger and thirst or from spiritual predators.

3 Know that the Lord is God. It is he who made us, and we are his a; we are his people, the sheep of his pasture.

WHERE WERE GOD’S GATES AND COURTS? (100:4) These words borrow from practices familiar to ancient cultures. Gates were often used as places to conduct legal business; the open enclosures of courtyards were used for large assemblies of p ­ eople. The temple gates and courts thus symbolized the idea of meeting with God. WHO CAN BE BLAMELESS? (101:2,6) Only someone who loves God and is totally committed to him. David loved God so much that he wanted to please God more than anything else. But it is impossible to do the will of God perfectly and consistently without divine empowerment. Perhaps that is why David immediately followed his vow to be blameless with an urgent plea: When will you come to me? WHAT WAS VILE? (101:3) The Hebrew word is Belial, meaning without profit — ​that is, something that is worthless or wicked. Personified, it became linked with Satan (2Co 6:15). The statement here can also be stated in the affirmative: “I will focus on God.” SHOULD WE ISOLATE OURSELVES FROM THE WORLD? (101:4) No, but we should not immerse ourselves in it either. The New Testament helps clarify this principle: ­Jesus expects us to be in the world but not of the world (Jn 17:15 – 16). This means that we should penetrate and influence the world with our transformed hearts and values. At the same time, however, ­Jesus cautions us not to be so intimate with the world that we sacrifice our spiritual dynamic, the very power capable of changing the world. HOW IS SOMEONE CUT OFF? (101:8) For the Hebrews, this was a form of excommunication from the community. It can refer, in one way or another, to a break in relationship: banishment, loss of privileges or even death. See What did it mean to be cut off from God’s presence? (Lev 22:3; p. 178). WHAT AFFLICTED THE PSALMIST? (102 TITLE) It is not clear. The psalms do not typically specify the nature of each writer’s affliction or his exact situation. They were not written to memorialize the psalmists’ situations. Rather, they were kept nonspecific so other worshipers could apply them easily to their own problems.

4 Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name. 5 For the Lord is good and his love endures forever; his faithfulness continues through all generations.

Psalm 101 Of David. A psalm.

1 I will sing of your love and justice; to you, Lord, I will sing praise. 2 I will be careful to lead a blameless life — ​ when will you come to me? I will conduct the affairs of my house with a blameless heart. 3 I will not look with approval on anything that is vile. I hate what faithless people do; I will have no part in it. 4 The perverse of heart shall be far from me; I will have nothing to do with what is evil. 5 Whoever slanders their neighbor in secret, I will put to silence; whoever has haughty eyes and a proud heart, I will not tolerate. 6 My eyes will be on the faithful in the land, that they may dwell with me; the one whose walk is blameless will minister to me. 7 No one who practices deceit will dwell in my house; no one who speaks falsely will stand in my presence. 8 Every morning I will put to silence all the wicked in the land; I will cut off every evildoer from the city of the Lord.

Psalm 102 b A prayer of an afflicted person who has grown weak and pours out a lament before the Lord.

1 Hear my prayer, Lord; let my cry for help come to you. 2 Do not hide your face from me when I am in distress. Turn your ear to me; when I call, answer me quickly. a 3 Or and

not we ourselves    b In Hebrew texts 102:1-28 is numbered 102:2-29.   

PSALM 102:20 3 For my days vanish like smoke; my bones burn like glowing embers. 4 My heart is blighted and withered like grass; I forget to eat my food. 5 In my distress I groan aloud and am reduced to skin and bones. 6 I am like a desert owl, like an owl among the ruins. 7 I lie awake; I have become like a bird alone on a roof. 8 All day long my enemies taunt me; those who rail against me use my name as a curse. 9 For I eat ashes as my food and mingle my drink with tears 10 because of your great wrath, for you have taken me up and thrown me aside. 11 My days are like the evening shadow; I wither away like grass. 12 But you, Lord, sit enthroned forever; your renown endures through all generations. 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. 14 For her stones are dear to your servants; her very dust moves them to pity. 15 The nations will fear the name of the Lord, all the kings of the earth will revere your glory. 16 For the Lord will rebuild Zion and appear in his glory. 17 He will respond to the prayer of the destitute; he will not despise their plea. 18 Let this be written for a future generation, that a people not yet created may praise the Lord: 19 “The Lord looked down from his sanctuary on high, from heaven he viewed the earth, 20 to hear the groans of the prisoners and release those condemned to death.”

877 HOW WAS THE PSALMIST LIKE A DESERT OWL OR A BIRD ALONE ON A ROOF? (102:6 – 7) Both of these images present a graphic picture of loneliness. The psalmist felt abandoned by God, desolate and forsaken. Though he scanned the horizon for help, all he could see were ruins and barrenness. Alone and hopeless, he was like a solitary bird. WHY WOULD SOMEONE EAT ASHES? (102:9) When ­people in ancient times were mourning or deeply repentant, they often marked themselves with ashes to symbolize their lowliness. A person who ate ashes, as this verse indicates, could do nothing — ​not even eat  — ​without mourning. WHY WOULD GOD DISCARD SOMEONE? (102:9 – 10) Because of his wrath and judgment — ​or even because of his mercy. He may bring those he loves through hard times to motivate them to seek him. When ­people become desperate enough, they often repent and humbly turn to God. Feeling discarded and worthless can be a strong motivation to seek genuine significance through God’s love and care. WHAT APPOINTED TIME WAS THE PSALMIST REFERRING TO? (102:13 – 14) We don’t know enough details to say why the psalmist was so confident that the time had come for Zion to be restored. But we can say that God generally restores relationships when suffering and solitude cause p ­ eople to repent and sincerely depend on him. WHAT PROMPTED THE WRITING OF THIS PSALM? (102:16 – 18) Many think this psalm was written by one of the exiles living in Babylon. The nation of Israel had been defeated by the Babylonians, who had demolished Jerusalem and the temple and left the nation a wasteland. The psalmist, alone, friendless and without a homeland, probably wrote to express his sorrow and, more important, his hope that the Lord would one day restore him and his country.

DOES ANYTHING PREVENT GOD FROM RESPONDING T O O U R P R AY E R S ? 1 0 2 : 1   –   2

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No entity has the power to stop God from responding to our prayers. Nor does anyone MOST-ASKED have the power to force God to reveal what his answer to a prayer might be. In fact, God might choose not to answer our prayers — ​especially if our requests are selfish. James 4:3 says, When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures. It is solely God’s prerogative to answer prayer or not. Sometimes God might test us to see if we will trust him even without clear answers to our prayers. God wants us to know and love him personally; he doesn’t want us to merely ask him for things. Because God is relational, it is possible even for Chris­tians to quench the Spirit (1Th 5:19) or grieve the Holy Spirit (Eph 4:30), who intercedes on our behalf when we pray (Ro 8:26). We can do so through repeated sin, for example, which means it is possible for us to make our own prayers ineffective (e.g., 1Pe 3:7). At the same time, God assures us that he is not far away: If my p ­ eople, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven, and I will forgive their sin and will heal their land (2Ch 7:14).

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PSALM 102:21

WHEN WILL PEOPLES AND KINGDOMS ASSEMBLE TO WORSHIP THE LORD IN JERUSALEM? (102:21 – 22) Some think that ­Jesus, after his second coming, will establish a kingdom on earth with Jerusalem as its capital city. According to this view, ­Jesus’ earthly reign will last 1,000 years and will include all the nations of the earth. Others view these verses more figuratively and think they may refer to the new Jerusa­ lem (Rev 21:2), where those from all nations will worship the Lord.

21 So the name of the Lord will be declared in Zion and his praise in Jerusalem 22 when the peoples and the kingdoms assemble to worship the Lord.

WAS THE PSALMIST PREDICTING THE END OF THE WORLD? (102:25 – 26) Perhaps, but that is not the main point of these verses. While the Bible makes it clear that the world as we know it is not here to stay, the psalmist was focusing on something more than the temporary nature of the earth. His words here emphasize the unchanging nature of God.

DOES GOD GUARANTEE HEALING FROM ANY DISEASE? (103:3) Some say that God promises healing unequivocally, with the cure often dependent only on the strength of one’s faith. Others believe that in some cases physical healing may not always be God’s first priority. Sometimes physical sickness and suffering may, in fact, accomplish God’s greater good — ​a spiritual healing. The apostle Paul, for example, spoke of the thorn in his flesh that God chose not to heal (2Co 12:7 – 9). WHAT DESIRES DOES GOD SATISFY? (103:5) God satisfies our desires when they first are shaped by a delight in the Lord. To see this promise fulfilled, we must first meet the conditions attached to it: By loving God above all else, our desires will become what he desires for us. Then our greatest longing will be to conform our lives to his will. WHAT DO OUR SINS DESERVE? (103:10) Sin deserves death (Ro 6:23), defined ultimately as eternal separation from God. Unconfessed and unforgiven sin will bring judgment and eternal punishment (Mt 25:41 – 46; Rev 21:8). DOES GOD WANT US TO BE AFRAID OF HIM? (103:11) Fear of God, or an awesome respect for God, is a good thing. Without it, ­people are presumptuous before God. Those who do not fear God fail to respect his awesome power and righ­teous­ness, and they do not recognize the infinite distance between their sins and his holiness. See the article Should we live in terror of God? (Pr 1:7; p. 924). WHY CALL HUMAN BEINGS DUST? (103:14) God formed a man [Adam] from the dust of the ground (Ge 2:7), which shows the frailty of physical life. Yet God values humans because he created us in his own image (Ge 1:27) and sent his Son to die for us (Jn 3:16). See Why did God make the man from the dust? (Ge 2:7; p. 4).

23 In the course of my life a he broke my strength; he cut short my days. 24 So I said: “Do not take me away, my God, in the midst of my days; your years go on through all generations. 25 In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. 26 They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. 27 But you remain the same, and your years will never end. 28 The children of your servants will live in your presence; their descendants will be established before you.”

Psalm 103 Of David.

1 Praise the Lord, my soul; all my inmost being, praise his holy name. 2 Praise the Lord, my soul, and forget not all his benefits — ​ 3 who forgives all your sins and heals all your diseases, 4 who redeems your life from the pit and crowns you with love and compassion, 5 who satisfies your desires with good things so that your youth is renewed like the eagle’s. 6 The Lord works righteousness and justice for all the oppressed. 7 He made known his ways to Moses, his deeds to the people of Israel: 8 The Lord is compassionate and gracious, slow to anger, abounding in love. 9 He will not always accuse, nor will he harbor his anger forever; 10 he does not treat us as our sins deserve or repay us according to our iniquities. 11 For as high as the heavens are above the earth, so great is his love for those who fear him; 12 as far as the east is from the west, so far has he removed our transgressions from us. 13 As a father has compassion on his children, so the Lord has compassion on those who fear him; 14 for he knows how we are formed, he remembers that we are dust. 15 The life of mortals is like grass, they flourish like a flower of the field; a 23 Or By

his power   

PSALM 104:13 16 the wind blows over it and it is gone, and its place remembers it no more. 17 But from everlasting to everlasting the Lord’s love is with those who fear him, and his righteousness with their children’s children — ​ 18 with those who keep his covenant and remember to obey his precepts. 19 The Lord has established his throne in heaven, and his kingdom rules over all. 20 Praise the Lord, you his angels, you mighty ones who do his bidding, who obey his word. 21 Praise the Lord, all his heavenly hosts, you his servants who do his will. 22 Praise the Lord, all his works everywhere in his dominion.

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WHY DOES GOD REWARD CHILDREN AND GRANDCHILDREN FOR SOMETHING THEY DIDN’T DO? (103:17 – 18) Just as the destructive effects of sin can impact children and grandchildren (Jer 32:18), so righ­teous­ness can influence future generations in positive ways. Godly ­people not only provide a healthy, stable environment for their families, but they also model a vital relationship with God and train their children to live righ­teous lives.

Praise the Lord, my soul.

Psalm 104 1 Praise the Lord, my soul. Lord my God, you are very great; you are clothed with splendor and majesty. 2 The Lord wraps himself in light as with a garment; he stretches out the heavens like a tent 3 and lays the beams of his upper chambers on their waters. He makes the clouds his chariot and rides on the wings of the wind. 4 He makes winds his messengers, a flames of fire his servants. 5 He set the earth on its foundations; it can never be moved. 6 You covered it with the watery depths as with a garment; the waters stood above the mountains. 7 But at your rebuke the waters fled, at the sound of your thunder they took to flight; 8 they flowed over the mountains, they went down into the valleys, to the place you assigned for them. 9 You set a boundary they cannot cross; never again will they cover the earth. 10 He makes springs pour water into the ravines; it flows between the mountains. 11 They give water to all the beasts of the field; the wild donkeys quench their thirst. 12 The birds of the sky nest by the waters; they sing among the branches. 13 He waters the mountains from his upper chambers; the land is satisfied by the fruit of his work. a 4 Or angels   

WHAT WAS THE PSALMIST SAYING ABOUT GOD? (104:2 – 9) As with the poetic language of so many of the psalms, the psalmist used metaphors and personification to paint a sweeping vision of the sovereignty, rule and power of the holy Creator.

IS THIS LITERALLY THE WAY THE EARTH WAS FORMED? (104:6 – 9) Most likely it is a figurative description of creation. However, some speculate a more literal view. They think that when God first made the earth, it was covered with water (v. 6) — ​either as one global ocean or perhaps shrouded by a blanket of mist and fog. Either way, dry ground had not yet appeared. Then God raised the dry land up out of the waters and formed continents. The waters flowed down from the land and formed separate oceans.

WHAT AND WHERE ARE GOD’S CHAMBERS? (104:13) Continuing with his poetic metaphors, the psalmist described the clouds as the foundation of God’s upper chambers (v. 3). This figurative language does not refer to one specific location but is intended to emphasize God’s majesty and power.

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PSALM 104:14

DOES GOD APPROVE OF WINE AND ALCOHOL? (104:14 – 15) The verses in this psalm are centered on God’s provision — ​for p ­ eople, animals and all life. Wine is included as one of God’s provisions that makes life good. Why, then, are so many ­people today addicted to alcohol and other substances? How can something God intended for good ruin lives and relationships? Because even God’s good things need to be used responsibly. God-given gifts can be twisted by our own lack of self-discipline and perverted by Satan, who tempts us to excess. Too much of a good thing leads to misery instead of gladness. See Does Proverbs teach abstinence from alcohol? (Pr 20:1; p. 952).

14 He makes grass grow for the cattle, and plants for people to cultivate — ​ bringing forth food from the earth: 15 wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts. 16 The trees of the Lord are well watered, the cedars of Lebanon that he planted. 17 There the birds make their nests; the stork has its home in the junipers. 18 The high mountains belong to the wild goats; the crags are a refuge for the hyrax.

WHAT WAS SPECIAL ABOUT THE CEDARS OF LEBANON? (104:16) Tall and stately, cedars were the largest trees known to the ancient Israelites. They were often used in the construction of palaces and temples. Because they were often used to build objects of human pride and wealth, they sometimes pictured God’s coming judgment (Isa 2:12 – 18).

19 He made the moon to mark the seasons, and the sun knows when to go down. 20 You bring darkness, it becomes night, and all the beasts of the forest prowl. 21 The lions roar for their prey and seek their food from God. 22 The sun rises, and they steal away; they return and lie down in their dens. 23 Then people go out to their work, to their labor until evening.

DOES GOD STILL BLESS AND SUSTAIN HIS CREATION? (104:16 – 30) Although God created natural and immutable laws to govern and control the universe, he is still the divine center that holds it all together (Col 1:16 – 17). He is also the center of life. Whether we acknowledge it or not, each of us depends on God for our next breath (Job 12:10; Ac 17:25).

WHAT WAS LEVIATHAN? (104:26) A great aquatic animal, possibly a crocodile, serpent, sea monster or whale. The word Le­ viathan is used only in the poetic passages of the Bible, leading some to think that it was a borrowed metaphor from ancient creation myths. See What was Leviathan? (Job 3:8; p. 735) and What was Leviathan? (Isa 27:1; p. 1039).

LINK (104:32) WHO TOUCHES THE MOUNTAINS, AND THEY SMOKE Mount Sinai was covered with smoke when God gave the law to Moses there (Ex 19:18). IS MEDITATION AN ACCEPTABLE PRACTICE? (104:34) Chris­tians not only can but should meditate on God. Meditation involves recalling and mulling over who God is and what he has done for his p ­ eople. This type of meditation should not be confused with other forms that seek to empty the mind or focus on something other than God. See the article Isn’t meditation used by other religions? (77:12; p. 854).

24 How many are your works, Lord! In wisdom you made them all; the earth is full of your creatures. 25 There is the sea, vast and spacious, teeming with creatures beyond number — ​ living things both large and small. 26 There the ships go to and fro, and Leviathan, which you formed to frolic there. 27 All creatures look to you to give them their food at the proper time. 28 When you give it to them, they gather it up; when you open your hand, they are satisfied with good things. 29 When you hide your face, they are terrified; when you take away their breath, they die and return to the dust. 30 When you send your Spirit, they are created, and you renew the face of the ground. 31 May the glory of the Lord endure forever; may the Lord rejoice in his works — ​ 32 he who looks at the earth, and it trembles, who touches the mountains, and they smoke. 33 I will sing to the Lord all my life; I will sing praise to my God as long as I live. 34 May my meditation be pleasing to him, as I rejoice in the Lord.

PSALM 105:22

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35 But may sinners vanish from the earth and the wicked be no more. Praise the Lord, my soul. Praise the Lord. a

Psalm 105 1 Give praise to the Lord, proclaim his name; make known among the nations what he has done. 2 Sing to him, sing praise to him; tell of all his wonderful acts. 3 Glory in his holy name; let the hearts of those who seek the Lord rejoice. 4 Look to the Lord and his strength; seek his face always. 5 Remember the wonders he has done, his miracles, and the judgments he pronounced, 6 you his servants, the descendants of Abraham, his chosen ones, the children of Jacob. 7 He is the Lord our God; his judgments are in all the earth. 8 He remembers his covenant forever, the promise he made, for a thousand generations, 9 the covenant he made with Abraham, the oath he swore to Isaac. 10 He confirmed it to Jacob as a decree, to Israel as an everlasting covenant: 11 “To you I will give the land of Canaan as the portion you will inherit.” 12 When they were but few in number, few indeed, and strangers in it, 13 they wandered from nation to nation, from one kingdom to another. 14 He allowed no one to oppress them; for their sake he rebuked kings: 15 “Do not touch my anointed ones; do my prophets no harm.” 16 He called down famine on the land and destroyed all their supplies of food; 17 and he sent a man before them — ​ Joseph, sold as a slave. 18 They bruised his feet with shackles, his neck was put in irons, 19 till what he foretold came to pass, till the word of the Lord proved him true. 20 The king sent and released him, the ruler of peoples set him free. 21 He made him master of his household, ruler over all he possessed, 22 to instruct his princes as he pleased and teach his elders wisdom. a 35 Hebrew Hallelu Yah; in the Septuagint this line stands at the beginning of Psalm 105.   

WHY WAS IT IMPORTANT TO MAKE KNOWN AMONG THE NATIONS WHAT [GOD] HAS DONE? (105:1) God reminded the p ­ eople of his miracles interwoven throughout their history — ​how he delivered them from their enemies and cared for them in times of need. He rescued them from Egyptian bondage and gave the entire nation a new birth. Recounting history was a means of calling the Israelites back to their roots — ​a means of preserving their faith while warning them of judgment and exhorting them to repent.

LINK (105:8 – 10) HIS COVENANT This refers to the promise that the p ­ eople of Israel would possess the land of Canaan (v. 11). This promise was made to Abraham (Ge 15:18 – 21), Isaac (Ge 26:2 – 3) and Jacob (Ge 35:11 – 12).

WHO WERE THESE ANOINTED ONES? (105:15) These ­people were specially set apart and consecrated for God’s use alone. In this case, the psalmist was referring to the prophets. The names Messiah and Christ both mean Anointed One (see the NIV text note on Mt 1:1). LINK (105:17) JOSEPH, SOLD AS A SLAVE Joseph’s story can be found in Genesis 37:1 – ​36; 39:1 — ​48:22; 50:22 – 26.

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PSALM 105:23

WHY WAS EGYPT CALLED THE LAND OF HAM? (105:23,27) Ham was one of Noah’s three sons (Ge 9:18). Genesis 10 describes the spread of civilization by way of the descendants of Noah’s children. Included in Ham’s family list are Cush, Egypt and Put (Ge 10:6 – 20). Cush’s descendants were the p ­ eople of Upper (southern) Egypt; Egypt’s, the ­ people of Lower (northern) Egypt; and Put’s, the ­people west of Egypt. All these regions are in Africa.

23 Then Israel entered Egypt; Jacob resided as a foreigner in the land of Ham. 24 The Lord made his people very fruitful; he made them too numerous for their foes, 25 whose hearts he turned to hate his people, to conspire against his servants. 26 He sent Moses his servant, and Aaron, whom he had chosen. 27 They performed his signs among them, his wonders in the land of Ham. 28 He sent darkness and made the land dark — ​ for had they not rebelled against his words? 29 He turned their waters into blood, causing their fish to die. 30 Their land teemed with frogs, which went up into the bedrooms of their rulers. 31 He spoke, and there came swarms of flies, and gnats throughout their country. 32 He turned their rain into hail, with lightning throughout their land; 33 he struck down their vines and fig trees and shattered the trees of their country. 34 He spoke, and the locusts came, grasshoppers without number; 35 they ate up every green thing in their land, ate up the produce of their soil. 36 Then he struck down all the firstborn in their land, the firstfruits of all their manhood. 37 He brought out Israel, laden with silver and gold, and from among their tribes no one faltered. 38 Egypt was glad when they left, because dread of Israel had fallen on them.

LINK (105:23 – 45) JACOB RESIDED AS A FOREIGNER IN THE LAND The stories of the Israelites’ deliverance from Egypt, travels in the desert and entrance into the land of Canaan are told in Exodus and Numbers. LINK (105:27) THEY PERFORMED HIS SIGNS AMONG THEM The account of the ten plagues and the Israelites’ exit from Egypt are recorded in Exodus 7:1 — ​13:22.

39 He spread out a cloud as a covering, and a fire to give light at night. 40 They asked, and he brought them quail; he fed them well with the bread of heaven. 41 He opened the rock, and water gushed out; it flowed like a river in the desert.

WHY DID GOD GIVE THE ISRAELITES THE LANDS OF OTHER NATIONS? (105:44) It was not because Israel was more righ­teous or deserving. God expelled the nations of Canaan because of their wickedness. Similarly, Israel was later punished for sin when Assyria and Babylon took over the land. See the article What right did the Israelites have to take the land? (Nu 33:52 – 53; p. 249).

42 For he remembered his holy promise given to his servant Abraham. 43 He brought out his people with rejoicing, his chosen ones with shouts of joy; 44 he gave them the lands of the nations, and they fell heir to what others had toiled for — ​ 45 that they might keep his precepts and observe his laws. Praise the Lord. a

Psalm 106 1 Praise the Lord. b Give thanks to the Lord, for he is good; his love endures forever. a 45 Hebrew Hallelu Yah    b 1 Hebrew Hallelu Yah;

also in verse 48   

PSALM 106:24 2 Who can proclaim the mighty acts of the Lord or fully declare his praise? 3 Blessed are those who act justly, who always do what is right. 4 Remember me, Lord, when you show favor to your people, come to my aid when you save them, 5 that I may enjoy the prosperity of your chosen ones, that I may share in the joy of your nation and join your inheritance in giving praise. 6 We have sinned, even as our ancestors did; we have done wrong and acted wickedly. 7 When our ancestors were in Egypt, they gave no thought to your miracles; they did not remember your many kindnesses, and they rebelled by the sea, the Red Sea. a 8 Yet he saved them for his name’s sake, to make his mighty power known. 9 He rebuked the Red Sea, and it dried up; he led them through the depths as through a desert. 10 He saved them from the hand of the foe; from the hand of the enemy he redeemed them. 11 The waters covered their adversaries; not one of them survived. 12 Then they believed his promises and sang his praise. 13 But they soon forgot what he had done and did not wait for his plan to unfold. 14 In the desert they gave in to their craving; in the wilderness they put God to the test. 15 So he gave them what they asked for, but sent a wasting disease among them. 16 In the camp they grew envious of Moses and of Aaron, who was consecrated to the Lord. 17 The earth opened up and swallowed Dathan; it buried the company of Abiram. 18 Fire blazed among their followers; a flame consumed the wicked. 19 At Horeb they made a calf and worshiped an idol cast from metal. 20 They exchanged their glorious God for an image of a bull, which eats grass. 21 They forgot the God who saved them, who had done great things in Egypt, 22 miracles in the land of Ham and awesome deeds by the Red Sea. 23 So he said he would destroy them — ​ had not Moses, his chosen one, stood in the breach before him to keep his wrath from destroying them. 24 Then they despised the pleasant land; they did not believe his promise. a 7 Or the

Sea of Reeds; also in verses 9 and 22   

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IS IT ACCEPTABLE FOR CHRISTIANS TO ASK GOD FOR PROSPERITY? (106:3 – 5) Chris­tians can and should ask God for anything that is on their hearts, including ma­­ terial prosperity. Of course, God will not answer prayers that are simply self-serving. In any case, the prosperity that the psalmist was asking of God here was not fabulous wealth but the privilege of being able to share in the joy of the other saints.

LINK (106:7) THEY REBELLED BY THE SEA See Exodus 14:10 – 12. WHY DID THE PSALMIST RECOUNT THE ISRAELITES’ PAST FAILURES? (106:7 – 43) The old maxim “Those who forget history are bound to repeat it” was just as true then as it is now. Recounting their failures reminded the Israelites that they were a p ­ eople who were naturally inclined to sin. God continued dealing with his p ­ eople even though they continued the cycle of sinning, repenting, trusting, growing complacent and then sinning again. The goal was for them and succeeding generations to learn from their past failures.

LINK (106:14) THEY GAVE IN TO THEIR CRAVING For three examples, see Exodus 15:22 – 24; 16:2; 17:2.

LINK (106:19) AT HOREB THEY MADE A CALF See Exodus 32:1 – 35.

HOW COULD MOSES CHANGE GOD’S MIND? (106:23) The Bible reports several situations in which God changed the course of his stated action in response to the prayers and/or the repentance of godly ­people. It is no threat to God’s sovereignty that the prayer of a righ­ teous man is powerful and effective (Jas 5:16). See the article Can our prayers cause God to change his mind? (Ex 32:14; p. 131). LINK (106:24) THEN THEY DESPISED THE PLEASANT LAND See Numbers 14:1 – 35.

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PSALM 106:25 25 They grumbled in their tents and did not obey the Lord. 26 So he swore to them with uplifted hand that he would make them fall in the wilderness, 27 make their descendants fall among the nations and scatter them throughout the lands.

LINK (106:28) THEY YOKED THEMSELVES TO THE BAAL OF PEOR See Numbers 25:1 – 9. WHAT WAS THE BAAL OF PEOR? (106:28) It was a Moabite deity worshiped on Mount Peor with immoral rites, including prostitution. HOW DID PHINEHAS INTERVENE TO HALT THE PUNISHMENT? (106:30) Phinehas, a priest and the grandson of Aaron, obeyed the Lord’s command to put to death those who were worshiping Baal through immoral sexual rites. He ran a spear through an Israelite man and a Midianite woman engaged in sexual intercourse. For his action, the Lord halted the plague he had sent on the Israelites (Nu 25:7 – 11). WHAT DOES IT MEAN THAT THIS WAS CREDITED TO HIM AS RIGHTEOUSNESS? (106:31) Phinehas acted out of faith when he rushed to put a stop to the sin and idolatry of God’s ­people. His action did not earn him salvation, but it was a demonstration of the righ­teous­ ness that his faith produced in him. God acknowledged that righ­teous­ness — ​that is, credited it to him — ​by establishing his line as an enduring priesthood (Nu 25:13). LINK (106:32) THEY ANGERED THE LORD See Numbers 20:2 – 13. LINK (106:34) THEY DID NOT DESTROY THE PEOPLES For this command that the Israelites failed to perform, see Exodus 23:31 – 33. WHY DID PARENTS SACRIFICE THEIR CHILDREN TO FALSE GODS? (106:37) They probably thought that by appeasing the pagan gods, they could improve their quality of life. Life’s harsh realities (e.g., high infant mortality) may have prompted some to place a lower value on children than adults. Some neighboring cultures abandoned unwanted infants to die. Others didn’t name their children until they were older and more likely to survive. The thought of murdering a child shocks us, but the Israelites, who were calloused by the pagan views around them, were not alarmed by the notion. WHAT NATIONS DID THEY NEED TO BE GATHERED FROM? (106:47) Many think this psalm was written after the Babylonians conquered Judah in 586 BC. To reduce the threat of rebellion, the Babylonians dispersed the conquered ­people by sending groups of captives to several different areas. The Israelites were taken into captivity in Babylon, primarily to its eastern provinces.

28 They yoked themselves to the Baal of Peor and ate sacrifices offered to lifeless gods; 29 they aroused the Lord’s anger by their wicked deeds, and a plague broke out among them. 30 But Phinehas stood up and intervened, and the plague was checked. 31 This was credited to him as righteousness for endless generations to come. 32 By the waters of Meribah they angered the Lord, and trouble came to Moses because of them; 33 for they rebelled against the Spirit of God, and rash words came from Moses’ lips. a 34 They did not destroy the peoples as the Lord had commanded them, 35 but they mingled with the nations and adopted their customs. 36 They worshiped their idols, which became a snare to them. 37 They sacrificed their sons and their daughters to false gods. 38 They shed innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was desecrated by their blood. 39 They defiled themselves by what they did; by their deeds they prostituted themselves. 40 Therefore the Lord was angry with his people and abhorred his inheritance. 41 He gave them into the hands of the nations, and their foes ruled over them. 42 Their enemies oppressed them and subjected them to their power. 43 Many times he delivered them, but they were bent on rebellion and they wasted away in their sin. 44 Yet he took note of their distress when he heard their cry; 45 for their sake he remembered his covenant and out of his great love he relented. 46 He caused all who held them captive to show them mercy. 47 Save us, Lord our God, and gather us from the nations, that we may give thanks to your holy name and glory in your praise. a 33 Or against

his spirit, / and rash words came from his lips   

PSALM 107:20

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48 Praise be to the Lord, the God of Israel, from everlasting to everlasting. Let all the people say, “Amen!” Praise the Lord.

BOOK V Psalms 107 – ​150 Psalm 107 1 Give thanks to the Lord, for he is good; his love endures forever. 2 Let the redeemed of the Lord tell their story — ​ those he redeemed from the hand of the foe, 3 those he gathered from the lands, from east and west, from north and south. a 4 Some wandered in desert wastelands, finding no way to a city where they could settle. 5 They were hungry and thirsty, and their lives ebbed away. 6 Then they cried out to the Lord in their trouble, and he delivered them from their distress. 7 He led them by a straight way to a city where they could settle. 8 Let them give thanks to the Lord for his unfailing love and his wonderful deeds for mankind, 9 for he satisfies the thirsty and fills the hungry with good things. 10 Some sat in darkness, in utter darkness, prisoners suffering in iron chains, 11 because they rebelled against God’s commands and despised the plans of the Most High. 12 So he subjected them to bitter labor; they stumbled, and there was no one to help. 13 Then they cried to the Lord in their trouble, and he saved them from their distress. 14 He brought them out of darkness, the utter darkness, and broke away their chains. 15 Let them give thanks to the Lord for his unfailing love and his wonderful deeds for mankind, 16 for he breaks down gates of bronze and cuts through bars of iron. 17 Some became fools through their rebellious ways and suffered affliction because of their iniquities. 18 They loathed all food and drew near the gates of death. 19 Then they cried to the Lord in their trouble, and he saved them from their distress. 20 He sent out his word and healed them; he rescued them from the grave. a 3 Hebrew north

and the sea   

WHY IS PSALMS DIVIDED INTO DIFFERENT “BOOKS”? (107 TITLE) Psalms is divided into five smaller books in imitation of the first five books of the Bible, commonly known as the Pentateuch or Torah. This was a way for the editors of Psalms to indicate to those who read it that these prayers of God’s ­people have the same authority as the Pentateuch. These psalms are the Word of God. WHAT CIRCUMSTANCES PROMPTED THE PSALMIST TO WRITE THIS PSALM? (107:1 – 7) The psalmist likely penned this psalm during the time when the Israelites were allowed to return to their homeland from captivity in Babylon. They had been exiles, living in foreign lands and suffering distress and often imprisonment. Now they were free to give thanks to the Lord.

IN WHAT WAY DID THE ISRAELITES REBEL? (107:11) Rebelling against God and despising his plans go hand in hand. The Israelites apparently forgot that God’s laws were for their own protection. They began to chafe under his instructions until they viewed the law with contempt and hated God for the boundaries he imposed on their behavior. They rejected God’s laws and decrees (Eze 20:16) and rejected God himself by turning to other gods (Jer 15:6). WHAT WERE THESE GATES OF BRONZE AND BARS OF IRON? (107:16) This may be a metaphor borrowed from the prophet Isaiah, who described, in a general sense, how God would free the Israelites from the Babylonians (Isa 45:2). The phrase could also be taken literally, since Babylon was a city of great wealth and may have had gates covered with bronze. Also, many Israelites were probably imprisoned in Babylon behind bars of iron.

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PSALM 107:21 21 Let them give thanks to the Lord for his unfailing love and his wonderful deeds for mankind. 22 Let them sacrifice thank offerings and tell of his works with songs of joy.

WHO WAS THE PSALMIST REFERRING TO IN THESE VERSES? (107:23 – 32) He was referring to merchants who plied their trade through the seas. They found themselves at the mercy of a severe storm and lost courage, but they knew to call on God for help. God answered their prayers and brought them through the danger; as a result, they responded in praise.

23 Some went out on the sea in ships; they were merchants on the mighty waters. 24 They saw the works of the Lord, his wonderful deeds in the deep. 25 For he spoke and stirred up a tempest that lifted high the waves. 26 They mounted up to the heavens and went down to the depths; in their peril their courage melted away. 27 They reeled and staggered like drunkards; they were at their wits’ end. 28 Then they cried out to the Lord in their trouble, and he brought them out of their distress. 29 He stilled the storm to a whisper; the waves of the sea a were hushed. 30 They were glad when it grew calm, and he guided them to their desired haven. 31 Let them give thanks to the Lord for his unfailing love and his wonderful deeds for mankind. 32 Let them exalt him in the assembly of the people and praise him in the council of the elders.

WHY WOULD GOD RUIN THE ENVIRONMENT TO PUNISH PEOPLE FOR THEIR SINS? (107:33 – 34) Sin unleashes all sorts of destruction as part of its consequences — ​on land as well as on ­people. For example, after sin entered the world through Adam, the ground was cursed (Ge 3:17). Later, God warned the Israelites that if their sins defiled the land, it would vomit them out (Lev 18:28). See also Romans 8:19 – 22.

33 He turned rivers into a desert, flowing springs into thirsty ground, 34 and fruitful land into a salt waste, because of the wickedness of those who lived there. 35 He turned the desert into pools of water and the parched ground into flowing springs; 36 there he brought the hungry to live, and they founded a city where they could settle. 37 They sowed fields and planted vineyards that yielded a fruitful harvest; 38 he blessed them, and their numbers greatly increased, and he did not let their herds diminish.

HOW DOES THIS PSALM TEACH US ABOUT THE LOVING DEEDS OF THE LORD? (107:33 – 43) It shows a familiar pattern in the relationship between God and his p ­ eople: his p ­ eople repent; God forgives and blesses; his p ­ eople become spiritually comfortable and apathetic and eventually sin against God; God sends judgment; his ­people repent. This psalm describes this cycle, demonstrating God’s great patience. He judges his p ­ eople in order to bring them back to himself.

39 Then their numbers decreased, and they were humbled by oppression, calamity and sorrow; 40 he who pours contempt on nobles made them wander in a trackless waste. 41 But he lifted the needy out of their affliction and increased their families like flocks. 42 The upright see and rejoice, but all the wicked shut their mouths. 43 Let the one who is wise heed these things and ponder the loving deeds of the Lord.

Psalm 108 b A song. A psalm of David.

1 My heart, O God, is steadfast; I will sing and make music with all my soul. a 29 

Dead Sea Scrolls; Masoretic Text / their waves    b In Hebrew texts 108:1-13 is numbered 108:2-14.   

PSALM 109:10 2 Awake, harp and lyre! I will awaken the dawn. 3 I will praise you, Lord, among the nations; I will sing of you among the peoples. 4 For great is your love, higher than the heavens; your faithfulness reaches to the skies. 5 Be exalted, O God, above the heavens; let your glory be over all the earth. 6 Save us and help us with your right hand, that those you love may be delivered. 7 God has spoken from his sanctuary: “In triumph I will parcel out Shechem and measure off the Valley of Sukkoth. 8 Gilead is mine, Manasseh is mine; Ephraim is my helmet, Judah is my scepter. 9 Moab is my washbasin, on Edom I toss my sandal; over Philistia I shout in triumph.” 10 Who will bring me to the fortified city? Who will lead me to Edom? 11 Is it not you, God, you who have rejected us and no longer go out with our armies? 12 Give us aid against the enemy, for human help is worthless. 13 With God we will gain the victory, and he will trample down our enemies.

Psalm 109 For the director of music. Of David. A psalm.

1 My God, whom I praise, do not remain silent, 2 for people who are wicked and deceitful have opened their mouths against me; they have spoken against me with lying tongues. 3 With words of hatred they surround me; they attack me without cause. 4 In return for my friendship they accuse me, but I am a man of prayer. 5 They repay me evil for good, and hatred for my friendship. 6 Appoint someone evil to oppose my enemy; let an accuser stand at his right hand. 7 When he is tried, let him be found guilty, and may his prayers condemn him. 8 May his days be few; may another take his place of leadership. 9 May his children be fatherless and his wife a widow. 10 May his children be wandering beggars; may they be driven a from their ruined homes. a 10 

Septuagint; Hebrew sought   

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WHY DID THE PSALMIST MENTION GOD’S RIGHT HAND? (108:6) The right hand was typically considered the hand of strength, authority and honor. DID GOD DISDAIN THESE NATIONS? (108:9) God created and owns everything. He often demonstrated his sovereignty over the nations by using them to do his will, even when they were not aware of it. Moab, Edom and Philistia were perpetual enemies on Israel’s eastern, southern and western borders. See David’s Victories (2Sa 5:6; p. 442). David’s point, however, was not that God despised certain p ­ eople but that God is sovereign over all. In the same way, David described Gilead (Gad), Manasseh, Ephraim and Judah — ​all tribes of Israel — ​as possessions belonging to the Lord (Ps 60:7). David was saying that God could give them victory because he rules over all nations and rulers. WHY DID DAVID ASK WHO WOULD BRING HIM TO THE FORTIFIED CITY? (108:10) David was looking to God for safety from his enemies. The rhetorical question, Who will bring me to the fortified city? was David’s way of expressing his confidence in God. Only God can protect and keep his ­people, even though it sometimes seems that he has abandoned them. David was saying that without the power and protection of God, no impenetrable city (or any other invention) can provide safety and victory (v. 12). WHY DID DAVID THINK GOD HAD REJECTED HIS PEOPLE? (108:11) David may have experienced some military setback that caused him to believe God was punishing Israel. WHAT PROMPTED DAVID TO WRITE THIS PSALM? (109:1 – 5) The occasion is uncertain. David speaks of his enemies in the singular in vv. 6 – 19 but in the plural elsewhere. Some therefore suppose that vv. 6 – 19 contain the enemies’ curses pronounced against David. But it is more likely that either (1) David shifts here to a collective mode of speaking, or (2) the enemies are united under a leader whose personal animosity toward David has fired the antagonism of others and so is singled out for special attention. WHY WAS DAVID SO HARSH IN HIS REQUESTS? (109:6 – 15) David was harsh because he was angry at those who had accused him despite his offer of friendship (v. 4). David did not try to hide his feelings from God; he turned his anger over to God rather than act on it himself. IS IT RIGHT TO PRAY FOR REVENGE? (109:6 – 20) See the article Is it right to pray for revenge? (58:6 – 8; p. 835).

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PSALM 109:11 11 May a creditor seize all he has; may strangers plunder the fruits of his labor. 12 May no one extend kindness to him or take pity on his fatherless children. 13 May his descendants be cut off, their names blotted out from the next generation. 14 May the iniquity of his fathers be remembered before the Lord; may the sin of his mother never be blotted out. 15 May their sins always remain before the Lord, that he may blot out their name from the earth. 16 For he never thought of doing a kindness, but hounded to death the poor and the needy and the brokenhearted. 17 He loved to pronounce a curse — ​ may it come back on him. He found no pleasure in blessing — ​ may it be far from him. 18 He wore cursing as his garment; it entered into his body like water, into his bones like oil. 19 May it be like a cloak wrapped about him, like a belt tied forever around him. 20 May this be the Lord’s payment to my accusers, to those who speak evil of me.

WHY DID DAVID FEEL THAT HE DESERVED TO BE TREATED BETTER THAN HIS ENEMIES? (109:21) David believed that what happened to him reflected on the reputation of God’s name. If things went well for him, then God would receive the credit. If, on the other hand, David experienced bad times, he believed God’s reputation would suffer because David had declared his trust in God. For this reason, David asked for God’s righ­teous­ness and blessings in his life.

21 But you, Sovereign Lord, help me for your name’s sake; out of the goodness of your love, deliver me. 22 For I am poor and needy, and my heart is wounded within me. 23 I fade away like an evening shadow; I am shaken off like a locust. 24 My knees give way from fasting; my body is thin and gaunt. 25 I am an object of scorn to my accusers; when they see me, they shake their heads. 26 Help me, Lord my God; save me according to your unfailing love. 27 Let them know that it is your hand, that you, Lord, have done it. 28 While they curse, may you bless; may those who attack me be put to shame, but may your servant rejoice. 29 May my accusers be clothed with disgrace and wrapped in shame as in a cloak.

WHAT DID IT MEAN FOR GOD TO STAND AT THE RIGHT HAND OF THE NEEDY? (109:31) Just as God’s right hand, which represents his power and authority, is a place of honor, so God becomes the right hand to those in need. In other words, he stands ready to serve those in need who trust in him.

30 With my mouth I will greatly extol the Lord; in the great throng of worshipers I will praise him. 31 For he stands at the right hand of the needy, to save their lives from those who would condemn them.

PSALM 111:9 Psalm 110 Of David. A psalm.

1 The Lord says to my lord: a “Sit at my right hand until I make your enemies a footstool for your feet.” 2 The Lord will extend your mighty scepter from Zion, saying, “Rule in the midst of your enemies!” 3 Your troops will be willing on your day of battle. Arrayed in holy splendor, your young men will come to you like dew from the morning’s womb. b 4 The Lord has sworn and will not change his mind: “You are a priest forever, in the order of Melchizedek.” 5 The Lord is at your right hand c; he will crush kings on the day of his wrath. 6 He will judge the nations, heaping up the dead and crushing the rulers of the whole earth. 7 He will drink from a brook along the way, d and so he will lift his head high.

Psalm 111 e 1 Praise the Lord. f I will extol the Lord with all my heart in the council of the upright and in the assembly. 2 Great are the works of the Lord; they are pondered by all who delight in them. 3 Glorious and majestic are his deeds, and his righteousness endures forever. 4 He has caused his wonders to be remembered; the Lord is gracious and compassionate. 5 He provides food for those who fear him; he remembers his covenant forever. 6 He has shown his people the power of his works, giving them the lands of other nations. 7 The works of his hands are faithful and just; all his precepts are trustworthy. 8 They are established for ever and ever, enacted in faithfulness and uprightness. 9 He provided redemption for his people; he ordained his covenant forever — ​ holy and awesome is his name. a 1 Or Lord    b 3  The

meaning of the Hebrew for this sentence is uncertain.    lord is at your right hand, Lord    d 7  The meaning of the Hebrew for this clause is uncertain.    e This psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet.    f 1 Hebrew Hallelu Yah    c 5 Or My

889 WHAT DID THIS PSALM MEAN TO DAVID? (110:1) King David wrote this to be sung at the crowning of future kings of Israel. He probably did not fully understand that one of those kings would be ­Jesus, the Messiah. However, David did anticipate the coming of the Messiah. LINK (110:1) THE LORD SAYS TO MY LORD ­Jesus quoted this verse in Matthew 22:44 to explain that the Messiah was more than David’s descendant; he was greater than (superior to) King David himself, for he was David’s Lord. WHOM WAS DAVID TALKING ABOUT? (110:1) Lord (spelled with an initial capital and small capitals) is the Hebrew name for God (Yah­ weh). Lord (in lower case) is a title for a king. Though David was the reigning king, he was referring to a future king of Israel as my lord (David’s superior). David acknowledged the coming Messiah as his king. WHAT WAS A SCEPTER USED FOR? (110:2) It was a staff or pole the king held as a symbol of his royal authority. This promise means that God would expand the king’s rule far beyond Jerusalem. WHY DID THE LORD SWEAR? (110:4) To guarantee his promise. When the Lord swore an oath that would never change, he made an unbreakable promise: The Messiah would be permanently appointed as king and priest. He would reign forever! LINK (110:4) MELCHIZEDEK Centuries before David, Melchizedek had been a king and priest of Salem (later called Jerusalem) to whom Abraham brought offerings (Ge 14:18 – 20). The writer of Hebrews quoted this verse to show that ­Jesus would be a priest forever (Heb 5:6; 7:21). WHAT KIND OF A PRIEST WAS MELCHIZEDEK? (110:4) The name Melchizedek means king of righ­ teous­ness. Since he was the king of Salem (which means peace), he was also the king of peace. In addition to governing and judging the ­people, he was a priest who stood before God to make sacrifices on behalf of the ­people. HOW DO YOU EXTOL SOMEONE? (111:1) By praising them. Every verse of this psalm finds a different way to say Praise the Lord, that is, Hallelujah (see the NIV text note). WHAT WAS THE COUNCIL OF THE UPRIGHT? (111:1) This was probably not an actual group. Coun­ cil suggests something more intimate, while assembly conveys the idea of something more public. In poetic terms, this simply says that everyone will praise God — ​from the smallest gathering of righ­teous ­people to an assembly of the entire nation of Israel. WHAT COVENANT WAS THIS? (111:5 – 9) The psalmist was saying, “God keeps his word.” The primary covenant was God’s

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PSALM 111:10

covenant with Abraham (Ge 17:4 – 8). In that covenant God promised to bless and multiply Abraham’s descendants and give them the land of Canaan.

10 The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise.

WHAT IS THE FEAR OF THE LORD? (111:10) This refers to an awesome respect for God, which is a good thing. Without it, p ­ eople are presumptuous before God. Those who do not fear God fail to respect his power and righ­ teous­ness, and they do not recognize the infinite distance between their sins and his holiness. See the article Should we live in terror of God? (Pr 1:7; p. 924). HOW DOES LIGHT DAWN FOR THE UPRIGHT? (112:4) In Hebrew poetry darkness often refers to calamity and light to well-being. God brings good to the upright person even during tragedy. Sometimes light dawns through positive new circumstances. At other times God’s comfort becomes like bright rays in the middle of present adversity. The upright person is someone who focuses on God, seeks to live for him, praises him and delights in his commands (v. 1). HOW DOES TRUST MAKE A HEART STEADFAST? (112:6 – 7) When we are convinced that everything is under God’s control, our hearts are calm. We are solid instead of shaky, confident instead of anxious. Though the problems may still exist, and though circumstances may not change immediately, trust provides a settled assurance that God is working things out. WHAT DOES HORN REFER TO? (112:9) In the ancient world, a horn was a symbol of power and strength, often used to portray military power or the authority of a king. But see the NIV text note on verse 9. WHAT DOES IT MEAN TO GNASH TEETH? (112:10) Gnashing teeth is the same as grinding teeth together. In ancient cultures, a person could

Psalm 112 a 1 Praise the Lord. b Blessed are those who fear the Lord, who find great delight in his commands. 2 Their children will be mighty in the land; the generation of the upright will be blessed. 3 Wealth and riches are in their houses, and their righteousness endures forever. 4 Even in darkness light dawns for the upright, for those who are gracious and compassionate and righteous. 5 Good will come to those who are generous and lend freely, who conduct their affairs with justice. 6 Surely the righteous will never be shaken; they will be remembered forever. 7 They will have no fear of bad news; their hearts are steadfast, trusting in the Lord. 8 Their hearts are secure, they will have no fear; in the end they will look in triumph on their foes. 9 They have freely scattered their gifts to the poor, their righteousness endures forever; their horn c will be lifted high in honor. 10 The wicked will see and be vexed, they will gnash their teeth and waste away; the longings of the wicked will come to nothing. a This psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet.    b 1 Hebrew Hallelu Yah    c 9  Horn here symbolizes dignity.   

C A N W E TA K E T H E S E S TAT E M E N T S AS PROMISES? 112:2–8 The man described in this psalm seems to have everything: great children, wealth, good will, stability, no anxiety, steadfastness and security. But these pleasant things are not the focus of this psalm. The subject of this psalm is found in its first words: Praise the Lord. This is a song about God and the good things he gives. It’s not a list of promises to claim, but a list of reasons to praise God for his greatness and generosity. The man described in this psalm feared the Lord and found great delight in his commands (v. 1). In other words, he was interested in God himself, not in the things he could get from God. The benefits of knowing God are great, but they should not be our focus. They should remind us to praise God. This psalm encourages us to look at the good things in our lives and count them as gifts from God. We can read or sing this list and then add our own items of praise. Exercising faith in God doesn’t always make life easy. Righ­teous ­people can experience both good and bad. They go through times of darkness (v. 4) and hear bad news (v. 7). Those who live for God, however, will find that the light dawns in the darkness (v. 4). They can look forward to triumph in the end. Whether times are good or bad, they can praise the Lord. See the articles How should we understand Biblical poetry? (1:1; p. 784) and Are proverbs ironclad promises? (Pr  3:1 – 4; p. 928).

PSALM 115:3 Psalm 113 1 Praise the Lord. a Praise the Lord, you his servants; praise the name of the Lord. 2 Let the name of the Lord be praised, both now and forevermore. 3 From the rising of the sun to the place where it sets, the name of the Lord is to be praised. 4 The Lord is exalted over all the nations, his glory above the heavens. 5 Who is like the Lord our God, the One who sits enthroned on high, 6 who stoops down to look on the heavens and the earth? 7 He raises the poor from the dust and lifts the needy from the ash heap; 8 he seats them with princes, with the princes of his people. 9 He settles the childless woman in her home as a happy mother of children. Praise the Lord.

Psalm 114 1 When Israel came out of Egypt, Jacob from a people of foreign tongue, 2 Judah became God’s sanctuary, Israel his dominion. 3 The sea looked and fled, the Jordan turned back; 4 the mountains leaped like rams, the hills like lambs. 5 Why was it, sea, that you fled? Why, Jordan, did you turn back? 6 Why, mountains, did you leap like rams, you hills, like lambs? 7 Tremble, earth, at the presence of the Lord, at the presence of the God of Jacob, 8 who turned the rock into a pool, the hard rock into springs of water.

Psalm 115 1 Not to us, Lord, not to us but to your name be the glory, because of your love and faithfulness. 2 Why do the nations say, “Where is their God?” 3 Our God is in heaven; he does whatever pleases him. a 1 Hebrew Hallelu Yah;

also in verse 9   

891 express malice toward someone by gnashing his teeth at that person. Envy was another sentiment sometimes expressed by gnashing teeth.

DOES GOD SIT ON A THRONE? (113:5) If not literally, then at least figuratively. This poetic language conveys an image of a king ruling over his ­people. The psalmist wanted to portray God as the King of kings, ruling over the world. HOW DOES GOD RAISE THE POOR AND LIFT THE NEEDY? (113:7 – 9) God, in his greatness, shows his concern for the poor and needy by stooping down (vv. 5 – 6) to help hurting p ­ eople. These words come from Hannah (1Sa 2:8), who prayed desperately for a child. When God gave her a son, she felt God had raised her from the “dust” by removing the reproach of barrenness from her. WHAT IS THE DISTINCTION BETWEEN ISRAEL AND JACOB? (114:1) Hebrew poetry often contains parallel thoughts expressing the same thing in different ways. See the article How should we understand Biblical poetry? (1:1; p. 784). Israel and Jacob are two names for the same person, used here as names for the nation that Jacob (also called Israel) fathered. IN WHAT SENSE WAS JUDAH GOD’S SANCTUARY, ISRAEL HIS DOMINION? (114:2) Judah was God’s sanctuary in the sense that God lived among his p ­ eople, first in the tabernacle and later in the temple. Likewise, Israel was also God’s dominion, his kingdom on earth. Judah and Israel here are two names for the same nation (see previous note). Because of God’s presence, they were given a lofty position — ​the Israelites were the ­people among whom God chose to dwell. This is remarkable, since when the Hebrew ­people left Egypt (v. 1), they were destitute of earthly status. DO THESE VERSES DESCRIBE A SPECIFIC GEOLOGICAL EVENT? (114:3 – 6) No. The psalmist was using personification (a literary technique that gives inanimate objects human attributes) to show that all of creation “gets excited” over God’s great acts. These verses describe nature’s response as God led his ­people out of Egypt and established his dominion over them. WHY DID OTHER NATIONS HAVE DOUBTS ABOUT ISRAEL’S GOD? (115:2) Israel had many difficult experiences — ​40 years in the desert, famines, floods and judgments from God. During those tough times, the neighboring nations taunted Israel, suggesting that God had abandoned them.

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PSALM 115:4

WHY DID PEOPLE WORSHIP MAN-MADE IDOLS? (115:4 – 7) ­People who made idols and worshiped them felt they were in control and more closely connected to their gods. They really believed (or at least tried to convince themselves) that a real god — ​a spirit — ​moved into what they had made. When they worshiped these idols, they believed they could get supernatural powers to work for their benefit.

4 But their idols are silver and gold, made by human hands. 5 They have mouths, but cannot speak, eyes, but cannot see. 6 They have ears, but cannot hear, noses, but cannot smell. 7 They have hands, but cannot feel, feet, but cannot walk, nor can they utter a sound with their throats. 8 Those who make them will be like them, and so will all who trust in them.

HOW WOULD IDOL WORSHIPERS BECOME LIKE IDOLS? (115:8) The psalmist taunted idol makers and worshipers by saying that they would end up just like their idols — ​blind, powerless, lifeless and helpless. The prophet Isaiah developed the same theme with great detail as he described how craftsmen fashion their idols (Isa 44:9 – 20). WHAT WAS THE HOUSE OF AARON? (115:10,12) It refers to the priests descended from Aaron, who was the first high priest of the nation of Israel.

9 All you Israelites, trust in the Lord — ​ he is their help and shield. 10 House of Aaron, trust in the Lord — ​ he is their help and shield. 11 You who fear him, trust in the Lord — ​ he is their help and shield. 12 The Lord remembers us and will bless us: He will bless his people Israel, he will bless the house of Aaron, 13 he will bless those who fear the Lord — ​ small and great alike. 14 May the Lord cause you to flourish, both you and your children. 15 May you be blessed by the Lord, the Maker of heaven and earth.

IN WHAT SENSE DID GOD GIVE THE EARTH TO HUMANS? (115:16) God has made us stewards of the earth to care for it as our home. God still owns the earth, but he has entrusted it for a time to us (Ge 1:28 – 30).

16 The highest heavens belong to the Lord, but the earth he has given to mankind. 17 It is not the dead who praise the Lord, those who go down to the place of silence; 18 it is we who extol the Lord, both now and forevermore. Praise the Lord. a

Psalm 116 1 I love the Lord, for he heard my voice; he heard my cry for mercy. 2 Because he turned his ear to me, I will call on him as long as I live. WHAT ARE CORDS OF DEATH? (116:3) This is a metaphor the psalmist used to describe himself being tied up like a prisoner, trapped by death itself.

3 The cords of death entangled me, the anguish of the grave came over me; I was overcome by distress and sorrow. 4 Then I called on the name of the Lord: “Lord, save me!” 5 The Lord is gracious and righteous; our God is full of compassion. 6 The Lord protects the unwary; when I was brought low, he saved me. 7 Return to your rest, my soul, for the Lord has been good to you. a 18 Hebrew Hallelu Yah   

PSALM 118:6 8 For you, Lord, have delivered me from death, my eyes from tears, my feet from stumbling, 9 that I may walk before the Lord in the land of the living. 10 I trusted in the Lord when I said, “I am greatly afflicted”; 11 in my alarm I said, “Everyone is a liar.” 12 What shall I return to the Lord for all his goodness to me? 13 I will lift up the cup of salvation and call on the name of the Lord. 14 I will fulfill my vows to the Lord in the presence of all his people. 15 Precious in the sight of the Lord is the death of his faithful servants. 16 Truly I am your servant, Lord; I serve you just as my mother did; you have freed me from my chains. 17 I will sacrifice a thank offering to you and call on the name of the Lord. 18 I will fulfill my vows to the Lord in the presence of all his people, 19 in the courts of the house of the Lord — ​ in your midst, Jerusalem. Praise the Lord. a

Psalm 117 1 Praise the Lord, all you nations; extol him, all you peoples. 2 For great is his love toward us, and the faithfulness of the Lord endures forever. Praise the

Lord. a

Psalm 118 1 Give thanks to the Lord, for he is good; his love endures forever. 2 Let Israel say: “His love endures forever.” 3 Let the house of Aaron say: “His love endures forever.” 4 Let those who fear the Lord say: “His love endures forever.” 5 When hard pressed, I cried to the Lord; he brought me into a spacious place. 6 The Lord is with me; I will not be afraid. What can mere mortals do to me? a 19,2 Hebrew Hallelu Yah   

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WHY DID THE PSALMIST SAY HE TRUSTED WHEN HE WAS AFFLICTED? (116:10) The psalmist had called on the Lord when he was threatened (vv. 1 – 4). Because he had faith, he felt free to declare the truth of his situation and cry out to God for deliverance. WHAT DID THE PSALMIST MEAN BY SAYING, EVERYONE IS A LIAR? (116:11) In his trouble, he came to realize that human beings were no help to him at all. In the midst of his affliction, they had let him down. WHAT WAS THE CUP OF SALVATION? (116:13) During Hebrew religious ceremonies, a cup of wine was lifted to God as an expression of thanksgiving. The psalmist celebrated God’s goodness in saving him and publicly acknowledged his gratitude. WHAT KIND OF VOWS HAD THE PSALMIST MADE? (116:14 – 18) We aren’t told what his specific vows were, but the psalm suggests that the psalmist had promised to publicly praise God for saving him (vv.  18 – 19). WHY WOULD OUR DEATH BE PRECIOUS TO THE LORD? (116:15) This doesn’t necessarily mean death is something pleasant or desirable. Precious can mean expensive or costly. God doesn’t take the death of a righ­teous person lightly. He feels our pain and grieves with us. Some suggest that God is eager for his loved ones to come to him and rejoices when they arrive in his presence. WHAT WAS A THANK OFFERING? (116:17) Sacrifices brought to the temple to express gratitude to God for deliverance from trouble, healing of sickness, an answer to prayer or some other blessing (Lev 7:12 – 15). WHY REPEAT PHRASES OVER AND OVER? (118:1 – 4) Repetitions may seem awkward to read, but they were (and still are) very effective when sung. Many psalms were written for worship, and they were used by thousands of ­people gathered together from all parts of Israel. The leader would sing, Let Israel say, and the ­people would respond, His love endures for­ ever. The leader would continue, Let the house of Aaron say, and just the priests would sing, His love endures forever. The repetitions involved everyone in worship. DOES THIS VERSE MEAN THAT CHRISTIANS WON’T BE HARMED BY OTHER PEOPLE? (118:6) History records the opposite, for many ­people loyal to the Lord have suffered persecution, so this is not a guarantee of divine protection against abuse. The psalmist’s rhetorical question shows his confidence that no matter what any person did to him, his life would remain within God’s control. God has promised to be with us always, even when things appear bleak.

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PSALM 118:7 7 The Lord is with me; he is my helper. I look in triumph on my enemies.

WHAT EVENT WAS THE PSALMIST REFERRING TO? (118:10 – 13) The psalmist was reflecting back on a situation in which everything seemed hopeless for the nation of Israel. But then the enemy was grandly defeated. Apparently the psalmist was the military leader of the victorious conflict.

WHY WOULD GOD CHASTEN THE ONE HE RESCUED? (118:18) First God chastened him, then he rescued him. In a literary technique similar to a flashback, the psalmist reflected on the time before the victory, when Israel was surrounded and everything seemed hopeless. He saw that time as a chastening experience in his life, one which God used to teach him important lessons about life, danger and trust in God. WHAT STONE DID THE BUILDERS REJECT? (118:22) We now understand this to be a prophetic reference to the Messiah, who was rejected by many (see the following note). But the psalmist probably used this metaphor to speak of himself. Foreign armies showed their disrespect by attacking him. His victory, however, put him over them all. Another view is that the nation of Israel itself had been despised and was now honored. WHAT WAS A CORNERSTONE? (118:22) A cornerstone was probably the most important stone in a building. It was at the base of perpendicular walls. ­Jesus used these words to describe himself (Mk 12:10). Although he was rejected by many p ­ eople, he is the cor­ nerstone, the key part of the structure (1Pe 2:4 – 8). LINK (118:26) BLESSED IS HE WHO COMES IN THE NAME OF THE LORD These words were used to greet travelers coming to Jerusalem for the Festival of Unleavened Bread (Passover). The crowd shouted these words with additional vigor when ­Jesus triumphantly entered Jerusalem before Passover (Lk 19:38). WHAT WAS THE FESTAL PROCESSION? (118:27) It was like a parade, lending a festive atmosphere to the Hebrew religious festivals. ­People would join together and march through the streets, ending up at the temple, where the celebrations would begin.

8 It is better to take refuge in the Lord than to trust in humans. 9 It is better to take refuge in the Lord than to trust in princes. 10 All the nations surrounded me, but in the name of the Lord I cut them down. 11 They surrounded me on every side, but in the name of the Lord I cut them down. 12 They swarmed around me like bees, but they were consumed as quickly as burning thorns; in the name of the Lord I cut them down. 13 I was pushed back and about to fall, but the Lord helped me. 14 The Lord is my strength and my defense a; he has become my salvation. 15 Shouts of joy and victory resound in the tents of the righteous: “The Lord’s right hand has done mighty things! 16 The Lord’s right hand is lifted high; the Lord’s right hand has done mighty things!” 17 I will not die but live, and will proclaim what the Lord has done. 18 The Lord has chastened me severely, but he has not given me over to death. 19 Open for me the gates of the righteous; I will enter and give thanks to the Lord. 20 This is the gate of the Lord through which the righteous may enter. 21 I will give you thanks, for you answered me; you have become my salvation. 22 The stone the builders rejected has become the cornerstone; 23 the Lord has done this, and it is marvelous in our eyes. 24 The Lord has done it this very day; let us rejoice today and be glad. 25 Lord, save us! Lord, grant us success! 26 Blessed is he who comes in the name of the Lord. From the house of the Lord we bless you. b 27 The Lord is God, and he has made his light shine on us. With boughs in hand, join in the festal procession c to the horns of the altar. up  28 You are my God, and I will praise you; you are my God, and I will exalt you. 29 Give thanks to the Lord, for he is good; his love endures forever. a 14 Or song    b 26  The

ropes / and take it   

Hebrew is plural.    c 27 Or Bind the festal sacrifice with

PSALM 119:15

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Psalm 119 a ‫ א‬Aleph 1 Blessed are those whose ways are blameless, who walk according to the law of the Lord. 2 Blessed are those who keep his statutes and seek him with all their heart — ​ 3 they do no wrong but follow his ways. 4 You have laid down precepts that are to be fully obeyed. 5 Oh, that my ways were steadfast in obeying your decrees! 6 Then I would not be put to shame when I consider all your commands. 7 I will praise you with an upright heart as I learn your righteous laws. 8 I will obey your decrees; do not utterly forsake me.

‫ ב‬Beth 9 How can a young person stay on the path of purity? By living according to your word. 10 I seek you with all my heart; do not let me stray from your commands. 11 I have hidden your word in my heart that I might not sin against you. 12 Praise be to you, Lord; teach me your decrees. 13 With my lips I recount all the laws that come from your mouth. 14 I rejoice in following your statutes as one rejoices in great riches. 15 I meditate on your precepts and consider your ways. a This psalm is an acrostic poem, the stanzas of which begin with successive letters of the Hebrew alphabet; moreover, the verses of each stanza begin with the same letter of the Hebrew alphabet.   

WHY IS THIS PSALM SO MUCH LONGER THAN THE AVERAGE PSALM? (119:1 – 176) The psalmist was apparently overflowing with zeal for the Word of God. This psalm, the longest chapter in the Bible, is the result of his intense passion. He looked at God’s Word in a highly structured manner and from every conceivable angle (see the NIV text note on Ps 119). Because of its length, it may have been intended for reading rather than singing. WHY IS THERE A HEBREW CHARACTER AND WORD AT THE START OF EACH SECTION? (119:1 – 176) This poem is expressed in a creative literary form known as an acrostic poem, which helps to make the psalm easy to remember. It is structured alphabetically, with a stanza for each of the 22 letters of the Hebrew alphabet (Aleph is like our A, Beth is like B and so on). The psalmist may have wanted to show that God’s Word is so great that it takes every letter of the alphabet to talk about it. Or perhaps it was his way of covering his subject, as we would say, “from A to Z.”

HOW DO WE HIDE GOD’S WORD IN OUR HEARTS? (119:11) By studying God’s Word, memorizing his promises and meditating on them to gain insight and to understand their meaning. When we know God’s Word well, it becomes part of us — ​shaping our thinking, our values and our behavior. HOW DOES GOD’S WORD KEEP US FROM SIN? (119:11) Sin in this case refers not to deliberate evil but to failure to do what God requires. Knowing God’s Word is a way to know his revealed will, and we will more likely please God by doing what is right when we understand what he wants.

HOW DO THESE TERMS FOR GOD’S WORD DIFFER? 119:1–176 The words used in this psalm to describe God’s Word are only slightly different in their meanings and are often translated interchangeably. Law (meaning “teaching” or “instruction”) is the word used most frequently in this psalm to refer to God’s Word. It can mean (1) a specific order from God, (2) the Old Testament portion of the Bible called “the law” or (3) the whole Bible in general. Statutes are requirements of God’s stated will that give guidance and instruction. The word sometimes refers to the Ten Commandments. Precepts are regulations of a covenant established by the Lord. Decrees is a synonym for laws, but it emphasizes civil and ritual ordinances. These laws distinguished the Hebrews from other ­peoples around them. Commands refers to words from God with a special focus on God’s authority. Word is a more general term that summarizes all the others. It refers to all God’s truth, no matter how it’s presented. Promise is derived from the verb say. If God said it, it will come true.

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PSALM 119:16 16 I delight in your decrees; I will not neglect your word.

‫ ג‬Gimel

WHAT MAKES THE LAW WONDERFUL? (119:18) Just as God’s miracles and creation inspire amazement and wonder, so does his law. Those who look carefully into God’s law will discover its order and design for living, and as a result, they will be filled with awe. God’s law not only guides us to live in a way that pleases God but also offers us what we need to know to get the most out of life — ​for now and for eternity. WHY ARE GOD’S PEOPLE STRANGERS ON EARTH? (119:19) Stranger means foreigner — ​one belonging to another place. Those who belong to God will not feel completely at home in this world. Their loyalties and longings will be focused on the kingdom of God; they are citizens of heaven (Php 3:20), looking forward to a new heaven and a new earth, where righ­teous­ness dwells (2Pe 3:13; see Rev 21:1).

IS IT OKAY FOR CHRISTIANS TO MEDITATE? (119:27) Chris­tians not only can but should meditate on God. Meditation involves recalling and mulling over who God is and what he has done for his p ­ eople. This type of meditation should not be confused with other forms that seek to empty the mind or focus on something other than God. See the article Isn’t meditation used by other religions? (77:12; p. 854).

17 Be good to your servant while I live, that I may obey your word. 18 Open my eyes that I may see wonderful things in your law. 19 I am a stranger on earth; do not hide your commands from me. 20 My soul is consumed with longing for your laws at all times. 21 You rebuke the arrogant, who are accursed, those who stray from your commands. 22 Remove from me their scorn and contempt, for I keep your statutes. 23 Though rulers sit together and slander me, your servant will meditate on your decrees. 24 Your statutes are my delight; they are my counselors.

‫ ד‬Daleth 25 I am laid low in the dust; preserve my life according to your word. 26 I gave an account of my ways and you answered me; teach me your decrees. 27 Cause me to understand the way of your precepts, that I may meditate on your wonderful deeds. 28 My soul is weary with sorrow; strengthen me according to your word. 29 Keep me from deceitful ways; be gracious to me and teach me your law. 30 I have chosen the way of faithfulness; I have set my heart on your laws. 31 I hold fast to your statutes, Lord; do not let me be put to shame.

H O W D O E S A P E R S O N M E D I TAT E O N GOD’S WORD? 119:15

TOP 100

Meditation is a combination of reviewing, repeating, reflecting, thinking, analyzing, MOST-ASKED feeling and even enjoying. It is a physical, intellectual and emotional activity; it involves our whole being. In some ways, meditation doesn’t easily fit into Western culture. We value action and busyness more than stopping and considering. The author of this psalm was from another time and culture, one with a tradition that valued meditation. As a result, meditation came more naturally for him and others with his Near Eastern background. We will have to overcome some cultural obstacles if we want to learn to meditate. There are many ways to meditate on God’s Word. Some possibilities include: (1) Take time to read a verse or passage over and over. (2) Begin to memorize all or part of it. (3) Listen — ​quiet your heart to allow the Holy Spirit to speak to you through God’s Word. (4) Consider how it fits with the rest of the Bible and life in general. (5) Become emotionally involved. Allow yourself to feel what God feels, his desires expressed through his words. (6) Move from meditation to application. Connect your thoughts to action. Consider how the truth and power of the Word of God should affect your behavior.

PSALM 119:54

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32 I run in the path of your commands, for you have broadened my understanding.

‫ ה‬He 33 Teach me, Lord, the way of your decrees, that I may follow it to the end. a 34 Give me understanding, so that I may keep your law and obey it with all my heart. 35 Direct me in the path of your commands, for there I find delight. 36 Turn my heart toward your statutes and not toward selfish gain. 37 Turn my eyes away from worthless things; preserve my life according to your word. b 38 Fulfill your promise to your servant, so that you may be feared. 39 Take away the disgrace I dread, for your laws are good. 40 How I long for your precepts! In your righteousness preserve my life.

WHAT KINDS OF WORTHLESS THINGS DID THE PSALMIST WANT TO AVOID? (119:37) Elsewhere in the Bible, the Hebrew word behind worthless things clearly refers to idols (Jer 18:15). Thus the psalmist was admonishing ­people to avoid giving their attention to false gods, that is, anything that became more important to them than the true God.

‫ ו‬Waw 41 May your unfailing love come to me, Lord, your salvation, according to your promise; 42 then I can answer anyone who taunts me, for I trust in your word. 43 Never take your word of truth from my mouth, for I have put my hope in your laws. 44 I will always obey your law, for ever and ever. 45 I will walk about in freedom, for I have sought out your precepts. 46 I will speak of your statutes before kings and will not be put to shame, 47 for I delight in your commands because I love them. 48 I reach out for your commands, which I love, that I may meditate on your decrees.

WHY WOULD GOD TAKE TRUTH FROM OUR MOUTHS? (119:43) The psalmist was not implying that God wanted to take truth away from him. Rather, this is an expression of the psalmist’s gratitude for the privilege of speaking God’s truth. He felt honored to speak the truth of God to others, especially to those who taunted him (v. 42). He prayed that he would always have the privilege of speaking God’s Word to other ­people.

‫ ז‬Zayin 49 Remember your word to your servant, for you have given me hope. 50 My comfort in my suffering is this: Your promise preserves my life. 51 The arrogant mock me unmercifully, but I do not turn from your law. 52 I remember, Lord, your ancient laws, and I find comfort in them. 53 Indignation grips me because of the wicked, who have forsaken your law. 54 Your decrees are the theme of my song wherever I lodge. a 33 Or follow

it for its reward    b 37  Two manuscripts of the Masoretic Text and Dead Sea Scrolls; most manuscripts of the Masoretic Text life in your way   

HOW CAN ANCIENT LAWS BE RELEVANT TODAY? (119:52) God’s ancient laws are relevant because they provide unchanging, absolute truth in an age of relativity and religious pluralism. God’s truth remains solid and dependable when nothing else can be trusted. Some today claim that there are no absolutes. But ethics and morality cannot exist in a vacuum; society cannot stand on standards that shift with popular opinion. That’s why we need the firm foundation of God’s ancient laws.

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PSALM 119:55 55 In the night, Lord, I remember your name, that I may keep your law. 56 This has been my practice: I obey your precepts.

‫ ח‬Heth WHAT DOES PORTION REFER TO? (119:57) It refers to what one possesses. Others may have had money and land, but the psalmist delighted that he had the Lord. Having a vital personal relationship with God is more valuable than anything else (Php 3:7 – 11).

WHY DID THE PSALMIST RISE AT MIDNIGHT? (119:62) The psalmist showed his commitment and desire for prayer by praying at a time when most ­people were fast asleep. By praying to thank God for his law, he also demonstrated his commitment to obey God.

57 You are my portion, Lord; I have promised to obey your words. 58 I have sought your face with all my heart; be gracious to me according to your promise. 59 I have considered my ways and have turned my steps to your statutes. 60 I will hasten and not delay to obey your commands. 61 Though the wicked bind me with ropes, I will not forget your law. 62 At midnight I rise to give you thanks for your righteous laws. 63 I am a friend to all who fear you, to all who follow your precepts. 64 The earth is filled with your love, Lord; teach me your decrees.

‫ ט‬Teth

IS AFFLICTION A GOOD THING? (119:67 – 75) Often it is; at least it can be. Among several positive benefits, affliction can teach us to appreciate God’s presence, his truth and his faithfulness. Affliction can also motivate us to study and obey God’s Word. Many testify that difficulties brought them closer to God than pleasures and prosperity ever did. We don’t necessarily desire affliction, but with the right attitude, we can make the most of it when it comes.

WHY DOES GOD AFFLICT US? (119:75) Parents who care about their children will correct them for wrongdoing. A spouse who honors marriage vows will confront a straying partner rather than walk away. So, too, is God’s way with us. At times he will confront our wrongdoing by afflicting us. In that affliction comes the opportunity for healing (Heb 12:7). HOW CAN GOD’S LAW BE A DELIGHT? (119:77,92) When we truly love someone, we want to know what pleases that person and desire to live in a way that honors that person. In the same way, the law of God is a delight to those who honor God. The law helps us to understand God’s priorities and plans, and it gives us a picture of what we should do as a vital member of his family.

65 Do good to your servant according to your word, Lord. 66 Teach me knowledge and good judgment, for I trust your commands. 67 Before I was afflicted I went astray, but now I obey your word. 68 You are good, and what you do is good; teach me your decrees. 69 Though the arrogant have smeared me with lies, I keep your precepts with all my heart. 70 Their hearts are callous and unfeeling, but I delight in your law. 71 It was good for me to be afflicted so that I might learn your decrees. 72 The law from your mouth is more precious to me than thousands of pieces of silver and gold.

‫ י‬Yodh 73 Your hands made me and formed me; give me understanding to learn your commands. 74 May those who fear you rejoice when they see me, for I have put my hope in your word. 75 I know, Lord, that your laws are righteous, and that in faithfulness you have afflicted me. 76 May your unfailing love be my comfort, according to your promise to your servant. 77 Let your compassion come to me that I may live, for your law is my delight. 78 May the arrogant be put to shame for wronging me without cause; but I will meditate on your precepts.

PSALM 119:102

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79 May those who fear you turn to me, those who understand your statutes. 80 May I wholeheartedly follow your decrees, that I may not be put to shame.

‫ כ‬Kaph 81 My soul faints with longing for your salvation, but I have put my hope in your word. 82 My eyes fail, looking for your promise; I say, “When will you comfort me?” 83 Though I am like a wineskin in the smoke, I do not forget your decrees. 84 How long must your servant wait? When will you punish my persecutors? 85 The arrogant dig pits to trap me, contrary to your law. 86 All your commands are trustworthy; help me, for I am being persecuted without cause. 87 They almost wiped me from the earth, but I have not forsaken your precepts. 88 In your unfailing love preserve my life, that I may obey the statutes of your mouth.

WHAT DOES A WINESKIN IN THE SMOKE MEAN? (119:83) Wineskins, which were used as bottles, were often hung from rafters. Smoke from the continual cooking fires would cover the skins with soot and eventually leave them dry and shriveled. The psalmist was saying that even if the hardships of life left him smudged and shriveled, he wouldn’t forget God’s decrees. WHY WAS THE PSALMIST PERSECUTED? (119:86) Because he was so committed to obeying God’s Word, the psalmist ran into opposition from those who opposed it. They probably persecuted him with taunting words and actions, although we don’t know the specifics.

‫ ל‬Lamedh 89 Your word, Lord, is eternal; it stands firm in the heavens. 90 Your faithfulness continues through all generations; you established the earth, and it endures. 91 Your laws endure to this day, for all things serve you. 92 If your law had not been my delight, I would have perished in my affliction. 93 I will never forget your precepts, for by them you have preserved my life. 94 Save me, for I am yours; I have sought out your precepts. 95 The wicked are waiting to destroy me, but I will ponder your statutes. 96 To all perfection I see a limit, but your commands are boundless.

‫ מ‬Mem 97 Oh, how I love your law! I meditate on it all day long. 98 Your commands are always with me and make me wiser than my enemies. 99 I have more insight than all my teachers, for I meditate on your statutes. 100 I have more understanding than the elders, for I obey your precepts. 101 I have kept my feet from every evil path so that I might obey your word. 102 I have not departed from your laws, for you yourself have taught me.

HOW CAN THERE BE A LIMIT TO PERFECTION? (119:96) In the Bible, the word perfect often conveys the idea of something that is completed or finished. That’s probably the meaning here. This is a poetic way of saying that there is no limit to what the commands of God can teach us. One could reason that, since God is infinite, there can be no end to the things we can learn from him. DOES THE PRESENCE OF GOD’S COMMANDS MEAN WE DON’T NEED TEACHERS? (119:99) We can always benefit from the right kinds of teachers. In fact, because teaching is needed, God gives some individuals special abilities in teaching (Eph 4:11). The point here is simply that God’s truth is greater than mere human teachers.

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PSALM 119:103 103 How sweet are your words to my taste, sweeter than honey to my mouth! 104 I gain understanding from your precepts; therefore I hate every wrong path.

‫ נ‬Nun WHAT KIND OF LAMP WAS THIS? (119:105) The ancient lamp was small and flat with an oil-fed wick. It gave just enough light to see a short distance ahead. Similarly, God’s Word gives sufficient light for each step.

105 Your word is a lamp for my feet, a light on my path. 106 I have taken an oath and confirmed it, that I will follow your righteous laws. 107 I have suffered much; preserve my life, Lord, according to your word. 108 Accept, Lord, the willing praise of my mouth, and teach me your laws. 1 09 Though I constantly take my life in my hands, I will not forget your law. 110 The wicked have set a snare for me, but I have not strayed from your precepts. 111 Your statutes are my heritage forever; they are the joy of my heart. 112 My heart is set on keeping your decrees to the very end. a

WHAT DOES IT MEAN TO BE DOUBLE-MINDED? (119:113) Double-minded ­people are those who hold two different opinions at the same time. They think they’re playing it safe by not making a commitment or decision, but this is actually a dangerous approach to life because it leads to instability (Jas 1:6 – 8).

113 I hate double-minded people, but I love your law. 114 You are my refuge and my shield; I have put my hope in your word. 115 Away from me, you evildoers, that I may keep the commands of my God! 116 Sustain me, my God, according to your promise, and I will live; do not let my hopes be dashed. 117 Uphold me, and I will be delivered; I will always have regard for your decrees. 118 You reject all who stray from your decrees, for their delusions come to nothing. 119 All the wicked of the earth you discard like dross; therefore I love your statutes. 120 My flesh trembles in fear of you; I stand in awe of your laws.

‫ ס‬Samekh

WHAT IS DROSS? (119:119) It’s a worthless by-product left over after refining precious metals such as gold or silver ore. The dross is thrown out.

‫ ע‬Ayin

WHY DID THE PSALMIST’S EYES FAIL WHEN LOOKING FOR SALVATION? (119:123) He was looking for deliverance from the ar­ rogant (v. 122), but it had not yet come. The psalmist was expressing the intensity of his hope when he said that his eyes failed (gave out) because he was straining so hard in his focused and expectant watching for his deliverance.

121 I have done what is righteous and just; do not leave me to my oppressors. 122 Ensure your servant’s well-being; do not let the arrogant oppress me. 123 My eyes fail, looking for your salvation, looking for your righteous promise. 124 Deal with your servant according to your love and teach me your decrees. 125 I am your servant; give me discernment that I may understand your statutes. a 112 Or decrees /

for their enduring reward   

PSALM 119:149

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126 It is time for you to act, Lord; your law is being broken. 127 Because I love your commands more than gold, more than pure gold, 128 and because I consider all your precepts right, I hate every wrong path.

‫ פ‬Pe 129 Your statutes are wonderful; therefore I obey them. 130 The unfolding of your words gives light; it gives understanding to the simple. 131 I open my mouth and pant, longing for your commands. 132 Turn to me and have mercy on me, as you always do to those who love your name. 133 Direct my footsteps according to your word; let no sin rule over me. 134 Redeem me from human oppression, that I may obey your precepts. 135 Make your face shine on your servant and teach me your decrees. 136 Streams of tears flow from my eyes, for your law is not obeyed.

‫ צ‬Tsadhe 137 You are righteous, Lord, and your laws are right. 138 The statutes you have laid down are righteous; they are fully trustworthy. 139 My zeal wears me out, for my enemies ignore your words. 140 Your promises have been thoroughly tested, and your servant loves them. 141 Though I am lowly and despised, I do not forget your precepts. 142 Your righteousness is everlasting and your law is true. 143 Trouble and distress have come upon me, but your commands give me delight. 144 Your statutes are always righteous; give me understanding that I may live.

‫ ק‬Qoph 145 I call with all my heart; answer me, Lord, and I will obey your decrees. 146 I call out to you; save me and I will keep your statutes. 147 I rise before dawn and cry for help; I have put my hope in your word. 148 My eyes stay open through the watches of the night, that I may meditate on your promises. 149 Hear my voice in accordance with your love; preserve my life, Lord, according to your laws.

HOW CAN GOD’S WORDS BE UNFOLDED? (119:130) God’s words are unfolded when they are opened, that is, when they are interpreted and explained. Alternatively, this word picture may simply suggest that God’s words are presented and accessible so they can be heard and taken to heart.

WHAT DOES IT MEAN TO HAVE GOD’S FACE SHINE ON SOMEONE? (119:135) This expression is a picture of God’s tender mercies being shown to his p ­ eople. See What does it mean for God’s face to be against someone? (34:16; p. 812).

HOW IS PRAYER CONNECTED WITH GOD’S WORD? (119:145 – 146) Obeying God’s commands isn’t always easy. That may be why the psalmist called out to God for help. He knew that if God answered his prayer, he would be able to obey God’s statutes. God’s Word becomes especially effective in our lives when it is ­coupled with prayer. HOW LONG WERE THESE WATCHES OF THE NIGHT? (119:148) Night watchmen in ancient times usually did not have to work for an entire night. The Hebrews divided the hours from sunset to sunrise into three watches of about four hours each. Guards were relieved after their four hours, since no one was expected to remain alert all night. The psalmist, however, was so thrilled to meditate on God’s promises that he couldn’t sleep! His enthusiasm for God’s Word kept him alert all night.

PSALM 119:150

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150 Those who devise wicked schemes are near, but they are far from your law. 151 Yet you are near, Lord, and all your commands are true. 152 Long ago I learned from your statutes that you established them to last forever.

‫ ר‬Resh

SHOULD WE LOATHE THE FAITHLESS? (119:158) Deep love produces deep emotions. Because of his total commitment to God and his ways, the psalmist was impatient with those who disregarded the things of God. Loathing may seem excessive, yet it arises from a heart passionate for God. In our passion for God, we need to be careful about how it affects our attitudes toward others. The fact that the psalmist loathed the unfaithful does not give us the right to mistreat others. WHAT DID THE PSALMIST MEAN BY GREAT SPOIL? (119:162) The psalmist was comparing his experience of God’s Word to that of a soldier who wins a battle and is able to take home the spoils of war. The Bible offers great riches to its ­readers.

153 Look on my suffering and deliver me, for I have not forgotten your law. 154 Defend my cause and redeem me; preserve my life according to your promise. 155 Salvation is far from the wicked, for they do not seek out your decrees. 156 Your compassion, Lord, is great; preserve my life according to your laws. 157 Many are the foes who persecute me, but I have not turned from your statutes. 158 I look on the faithless with loathing, for they do not obey your word. 159 See how I love your precepts; preserve my life, Lord, in accordance with your love. 1 60 All your words are true; all your righteous laws are eternal.

‫ ש‬Sin and Shin 161 Rulers persecute me without cause, but my heart trembles at your word. 162 I rejoice in your promise like one who finds great spoil. 163 I hate and detest falsehood but I love your law.

IS THERE ANY “SECULAR” EVIDENCE TO SUPPORT THE BIBLE’S CLAIMS? 119:160 Although the Bible is not an ancient history textbook, it does report events that have been confirmed by other historical works. Consider the following examples:

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• Archeological digs and ancient Assyrian records confirm the Bible’s portrayal of King Sennacherib’s invasion of Judah (2Ki 18:13 — ​19:37). • Until recent excavations at Tell Mardikh uncovered tablets mentioning Sodom and Gomorrah (Ge 19:1 – 29), scholars dismissed the existence of both cities as a Biblical legend. • The Hittites were also considered a Biblical legend until their capital and records were discovered in modernday Turkey. • The palace of King Sargon, an Assyrian ruler mentioned in Isaiah, was uncovered in Iraq. The events recorded in Isaiah 20 were even recorded on the palace walls. • In 1947, the discovery of the Dead Sea Scrolls (which are copies of almost the entire Old Testament) confirmed how accurately the Bible was copied from 200 BC to AD 1200. • Greek and Jewish writers (e.g., Pliny, Tacitus and Josephus) supported the Bible’s claims that J­ esus really lived, that he was executed between AD 26 and AD 36 and that he was worshiped as God. • Many of the details of the New Testament — ​including facts about Pontius Pilate, the census recorded in Luke 2, the death of Agrippa I, the execution of Ananias the high priest and the crucifixion of ­Jesus — ​are also mentioned in other historical works.

PSALM 121:1 164 Seven times a day I praise you for your righteous laws. 165 Great peace have those who love your law, and nothing can make them stumble. 166 I wait for your salvation, Lord, and I follow your commands. 167 I obey your statutes, for I love them greatly. 168 I obey your precepts and your statutes, for all my ways are known to you.

‫ ת‬Taw 1 69 May my cry come before you, Lord; give me understanding according to your word. 170 May my supplication come before you; deliver me according to your promise. 171 May my lips overflow with praise, for you teach me your decrees. 172 May my tongue sing of your word, for all your commands are righteous. 173 May your hand be ready to help me, for I have chosen your precepts. 174 I long for your salvation, Lord, and your law gives me delight. 175 Let me live that I may praise you, and may your laws sustain me. 176 I have strayed like a lost sheep. Seek your servant, for I have not forgotten your commands.

Psalm 120 A song of ascents.

1 I call on the Lord in my distress, and he answers me. 2 Save me, Lord, from lying lips and from deceitful tongues. 3 What will he do to you, and what more besides, you deceitful tongue? 4 He will punish you with a warrior’s sharp arrows, with burning coals of the broom bush. 5 Woe to me that I dwell in Meshek, that I live among the tents of Kedar! 6 Too long have I lived among those who hate peace. 7 I am for peace; but when I speak, they are for war.

Psalm 121 A song of ascents.

1 I lift up my eyes to the mountains — ​ where does my help come from?

903 WHY DID THE PSALMIST PRAISE GOD SEVEN TIMES A DAY? (119:164) Seven is often used in the Bible to represent fullness or completeness (e.g., 12:6). The psalmist was expressing the importance of praising God continually, not just seven times.

WHAT KIND OF UNDERSTANDING WAS THE PSALMIST PRAYING FOR? (119:169) Reading God’s Word is one thing; understanding it involves something more. The psalmist yearned to have a true understanding of God’s Word. He wasn’t satisfied to merely hear God’s Word; he wanted to better understand God himself, the one whom the Word reveals. HOW CAN WE STRAY IF WE REMEMBER GOD’S COMMANDS? (119:176) This verse suggests that the psalmist was a humble and honest man. He admitted that his behavior did not always match his heart’s desire. He was like a sheep that wanders away from the shepherd that it loves; the psalmist had strayed, even though, in his heart, he had not forgotten or forsaken the Lord and his Word. We, too, may stray from God for a time, even if we haven’t forgotten his Word. WHAT WAS A SONG OF ASCENTS? (120 TITLE) Ascents means steps and could refer to any one of the following: (1) music that went up in pitch; (2) the place of the singing — ​on steps leading up to the temple; (3) the footsteps of the Jews returning from captivity or (4) the footsteps of a pilgrim singing these psalms. WHAT IS A BROOM BUSH? (120:4) The broom bush is a shrub that grows in wilderness areas in the Middle East. It can endure even severe drought, and its wood burns intensely and for long periods of time. WHERE WERE MESHEK AND KEDAR? (120:5) Meshek was in Asia Minor (modern Turkey); Kedar was south of Damascus in the Arabian Desert. Since the psalmist couldn’t possibly live in two distant places simultaneously, this was probably his figurative way of saying that he felt surrounded by hostile strangers. WHY DID THE PSALMIST LOOK TO THE MOUNTAINS? (121:1) As worshipers approached Jerusalem, they could see the mountains around the city. In ancient times, some of those mountains were used during periods of Israel’s history as high places (places where altars were built to worship pagan deities). As they looked to those mountains and asked where their help came from, they were reminded that their real help didn’t come from idols. It came instead from the Lord, the one true God — ​the Maker of heaven and earth (v. 2).

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PSALM 121:2 2 My help comes from the Lord, the Maker of heaven and earth. 3 He will not let your foot slip — ​ he who watches over you will not slumber; 4 indeed, he who watches over Israel will neither slumber nor sleep.

HOW COULD THE SUN AND MOON BE HARMFUL? (121:6) This is poetic language to describe God’s protection, which includes protection from every extreme — ​the light and darkness, the sun and moon, and everything in between. Perhaps the psalmist knew of individuals who had been harmed during the night and was expressing the conviction that God could protect him even in the most dangerous times. God is always alert, never sleeping (v. 4).

5 The Lord watches over you — ​ the Lord is your shade at your right hand; 6 the sun will not harm you by day, nor the moon by night. 7 The Lord will keep you from all harm — ​ he will watch over your life; 8 the Lord will watch over your coming and going both now and forevermore.

Psalm 122 A song of ascents. Of David.

1 I rejoiced with those who said to me, “Let us go to the house of the Lord.” 2 Our feet are standing in your gates, Jerusalem. LINK (122:3 – 4) ACCORDING TO THE STATUTE GIVEN TO ISRAEL Though Jerusalem was not named in the statute itself, it was clear that God called for his ­people to worship him from a single, central location (Dt 12:13 – 14). Jerusalem was later selected when David brought the ark there (2Sa 6:12). Solomon eventually built the temple there as well (1Ki 3:1; 6:1). WHAT WERE THRONES FOR JUDGMENT? (122:5) During his reign, David developed a system of judgment with representatives of the king determining civil and criminal matters. The king, however, was ultimately responsible for justice in the kingdom. The term throne did not have to mean a literal chair made especially for a ruler. The term could be used as a metaphor to picture any position of authority, including that of a priest, a judge or a military leader.

3 Jerusalem is built like a city that is closely compacted together. 4 That is where the tribes go up — ​ the tribes of the Lord — ​ to praise the name of the Lord according to the statute given to Israel. 5 There stand the thrones for judgment, the thrones of the house of David. 6 Pray for the peace of Jerusalem: “May those who love you be secure. 7 May there be peace within your walls and security within your citadels.” 8 For the sake of my family and friends, I will say, “Peace be within you.” 9 For the sake of the house of the Lord our God, I will seek your prosperity.

Psalm 123 A song of ascents.

ARE WE LIKE SLAVES BEGGING THE MASTER FOR MERCY? (123:2 – 4) In one sense, we are like slaves before the master in our relationship to God. God has power over all things, and we are ultimately dependent on God for everything. So it is fitting that we relate to God in humility and submission. However, we shouldn’t assume the negative and abusive aspects of slavery in this analogy. God is a loving and kind master, one who is a joy to serve (cf. Ex 21:5 – 6; Ro 6:22).

1 I lift up my eyes to you, to you who sit enthroned in heaven. 2 As the eyes of slaves look to the hand of their master, as the eyes of a female slave look to the hand of her mistress, so our eyes look to the Lord our God, till he shows us his mercy. 3 Have mercy on us, Lord, have mercy on us, for we have endured no end of contempt. 4 We have endured no end of ridicule from the arrogant, of contempt from the proud.

PSALM 126:4

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Psalm 124 A song of ascents. Of David.

1 If the Lord had not been on our side — ​ let Israel say — ​ 2 if the Lord had not been on our side when people attacked us, 3 they would have swallowed us alive when their anger flared against us; 4 the flood would have engulfed us, the torrent would have swept over us, 5 the raging waters would have swept us away. 6 Praise be to the Lord, who has not let us be torn by their teeth. 7 We have escaped like a bird from the fowler’s snare; the snare has been broken, and we have escaped. 8 Our help is in the name of the Lord, the Maker of heaven and earth.

WHAT WAS A SONG OF ASCENTS? (124 TITLE) Ascents means steps and could refer to any one of the following: (1) music that went up in pitch; (2) the place of the singing — ​on steps leading up to the temple; (3) the footsteps of the Jews returning from captivity or (4) the footsteps of a pilgrim singing these psalms.

WHAT IS A FOWLER’S SNARE? (124:7) A fowler is a bird hunter. A fowler’s snare refers to any type of danger from an enemy, such as plots our enemies might devise to cause us harm.

Psalm 125 A song of ascents.

1 Those who trust in the Lord are like Mount Zion, which cannot be shaken but endures forever. 2 As the mountains surround Jerusalem, so the Lord surrounds his people both now and forevermore. 3 The scepter of the wicked will not remain over the land allotted to the righteous, for then the righteous might use their hands to do evil. 4 Lord, do good to those who are good, to those who are upright in heart. 5 But those who turn to crooked ways the Lord will banish with the evildoers. Peace be on Israel.

Psalm 126 A song of ascents.

1 When the Lord restored the fortunes of a Zion, we were like those who dreamed. b 2 Our mouths were filled with laughter, our tongues with songs of joy. Then it was said among the nations, “The Lord has done great things for them.” 3 The Lord has done great things for us, and we are filled with joy. 4 Restore our fortunes, c Lord, like streams in the Negev. a 1 Or Lord

c 4 Or Bring

brought back the captives to    b 1 Or those restored to health    back our captives   

WHAT WAS A SCEPTER? (125:3) A scepter was a staff or pole that the king held as a symbol of his royal authority. HOW MIGHT A WICKED GOVERNMENT TEMPT THE RIGHTEOUS TO DO EVIL? (125:3) Israel endured many wicked governments, those of both Hebrew rulers and foreign conquerors. Those wicked governments encouraged the ­people to worship false gods, break the commandments of God and otherwise do evil. The pressures and temptations were at times so great that even the righ­teous gave in to the prevailing mindset. Ungodly leaders may also have threatened punishment against those who sought to follow God’s ways. WHAT EVENT IS THIS PSALM REFERRING TO? (126:1) This probably refers to the return of the Jews from Babylon to Jerusalem in 538 BC. Thousands had been uprooted and taken to Bab­ ylon. Living in a foreign land, away from their homeland, they had dreamed of one day returning to Zion (that is, Jerusalem). When the dream finally came true after approximately 70 years, they could hardly believe it had happened. WHERE IS THE NEGEV? (126:4) The Negev is the area to the far south of Beersheba (see Map 2 at the back of this Bible). Usually like a desert, there are seasons of rain that leave standing pools of water and rivers of flowing water — ​a metaphor for God’s blessings.

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PSALM 126:5

WHY WOULD ANYONE WEEP WHILE PLANTING SEED? (126:5 – 6) During times of drought, sowing seed was accompanied by anxiety. Were they just wasting the seed? Or would rains come and bring a harvest? This psalm reminded the ­people that bleak days, such as those in captivity, had turned to joy. It also encouraged those still living with tears and fears to anticipate God’s future blessing and joy.

5 Those who sow with tears will reap with songs of joy. 6 Those who go out weeping, carrying seed to sow, will return with songs of joy, carrying sheaves with them.

DID SOLOMON WRITE THIS PSALM? (127 TITLE) Yes. Solomon, David’s son, is credited with writing this psalm and Psalm 72. DOES THIS MEAN THAT CHRISTIANS SHOULD NOT TAKE INITIATIVE AND WORK HARD? (127:1 – 2) The point is not that we shouldn’t do our best but that our efforts mean nothing apart from God. P ­ eople can achieve worldly riches, fame and a sense of security, only to find it is all in vain — ​unless God has been directing them (v. 2; Dt 8:17 – 18). DOES LACK OF SLEEP INDICATE A SPIRITUAL PROBLEM? (127:2) Not necessarily. This psalm speaks about dealing with our anxieties in view of God’s continual care. Those who trust in God will generally rest more easily than those who don’t trust in God. This psalm does not discuss other factors, however, that can contribute to an inability to sleep. HOW WAS A LARGE FAMILY A SIGN OF GOD’S BLESSING? (127:3 – 5) In the ancient Near Eastern culture, having many children ensured parents that they would be cared for in their old age. Also, the ability to support a large family was seen as evidence that God had provided the resources to do so. Sons were considered a particular blessing because they carried on the family name.

Psalm 127 A song of ascents. Of Solomon.

1 Unless the Lord builds the house, the builders labor in vain. Unless the Lord watches over the city, the guards stand watch in vain. 2 In vain you rise early and stay up late, toiling for food to eat — ​ for he grants sleep to a those he loves. 3 Children are a heritage from the Lord, offspring a reward from him. 4 Like arrows in the hands of a warrior are children born in one’s youth. 5 Blessed is the man whose quiver is full of them. They will not be put to shame when they contend with their opponents in court.

Psalm 128 A song of ascents.

1 Blessed are all who fear the Lord, who walk in obedience to him. a 2 Or eat — ​/

for while they sleep he provides for   

IS IT WRONG FOR CHRISTIANS TO USE CONTRACEPTION? 127:3 – 5

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This is a difficult question that has been answered in various ways by Chris­tian churches MOST-ASKED and ethicists. Because modern forms of contraception weren’t available in Biblical times, the Bible does not provide a direct answer. Answering this question involves looking at different interpretations of Scripture for general principles that can be applied. It also involves consulting the wisdom of the Chris­tian church over the centuries for guidance. Many debate whether or not God’s purpose for human sexual intercourse is primarily for procreation. If it is (Ge 4:1; 38:8 – 10), then using contraception may be inappropriate. Some people believe that contraception directly contradicts God’s command in Genesis 1:22 to be fruitful and increase in number. Others believe that only God has the right to “open” or “close” a woman’s womb (cf. Ge 20:18; 29:31). Those who believe marriage and sex are primarily about intimate companionship (Ge 2:18 – 25; 1Co 7:4) believe contraception is ­appropriate (1Co  10:23 – 33). The issue of whether or not contraception is appropriate for Chris­tians is unquestionably a complex one with varying opinions. The issue is complicated even further when discussion turns to the many different types of contraception available today. Education is therefore an important consideration when making a choice regarding contraceptive use. There is a critical moral difference between the “morning-after pill” and birth control pills, condoms and natural family planning — ​depending on when it is believed life begins. Each person must decide for themselves what does and does not bind their conscience.

PSALM 130:7 2 You will eat the fruit of your labor; blessings and prosperity will be yours. 3 Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table. 4 Yes, this will be the blessing for the man who fears the Lord. 5 May the Lord bless you from Zion; may you see the prosperity of Jerusalem all the days of your life. 6 May you live to see your children’s children — ​ peace be on Israel.

Psalm 129 A song of ascents.

1 “They have greatly oppressed me from my youth,” let Israel say; 2 “they have greatly oppressed me from my youth, but they have not gained the victory over me. 3 Plowmen have plowed my back and made their furrows long. 4 But the Lord is righteous; he has cut me free from the cords of the wicked.” 5 May all who hate Zion be turned back in shame. 6 May they be like grass on the roof, which withers before it can grow; 7 a reaper cannot fill his hands with it, nor one who gathers fill his arms. 8 May those who pass by not say to them, “The blessing of the Lord be on you; we bless you in the name of the Lord.”

Psalm 130 A song of ascents.

1 Out of the depths I cry to you, Lord; 2 Lord, hear my voice. Let your ears be attentive to my cry for mercy.

907 WHAT WAS A SONG OF ASCENTS? (128 TITLE) Ascents means steps and could refer to any one of the following: (1) music that went up in pitch; (2) the place of the singing — ​on steps leading up to the temple; (3) the footsteps of the Jews returning from captivity or (4) the footsteps of a pilgrim singing these psalms. WHAT’S GOOD ABOUT FEARING THE LORD? (128:1) This refers to an awesome respect for God, which is a good thing. Without it, p ­ eople are presumptuous before God. Those who do not fear God fail to respect his awesome power and righ­teous­ness, and they do not recognize the infinite distance between their sins and his holiness. See the article Should we live in terror of God? (Pr 1:7; p. 924). WHO HAD OPPRESSED ISRAEL FOR SO LONG? (129:1 – 2) We don’t know to whom this was referring. Perhaps the psalmist was recounting Israel’s long history of oppression, from the days of slavery in Egypt to the exile in Babylon. This is a lament that expresses to God the struggles, suffering and disappointments of the community. WHY WORRY ABOUT THE WICKED? (129:4 – 8) Even though the psalmist acknowledged that the Lord had cut Israel free from the cords of the wicked (v. 4), his following words still sound spiteful and retaliatory. Such language was frequently used to call for judgment on the wicked. The psalmist made his case before God, just as a plaintiff in court argues for justice before a judge. WHAT DO THESE DEPTHS REFER TO? (130:1) The psalmist was referring to the depths of death. He was praising God for keeping him alive, perhaps saving him from a grave illness or mortal danger. DOESN’T GOD KEEP RECORDS? (130:3 – 4) Yes, he does. Yet even in the Old Testament, God wanted to obliterate records of sin. God’s mercy provided a means for his ­people to start over again with a clean record: they could present sin offerings along with their sincere repentance. See What kind of records does God keep? (56:8; p. 834).

3 If you, Lord, kept a record of sins, Lord, who could stand? 4 But with you there is forgiveness, so that we can, with reverence, serve you.

WHY DID THE PSALMIST YEARN SO INTENSELY FOR THE LORD? (130:5 – 6) God’s offer of forgiveness apparently awakened a deep desire within the psalmist to know God more intimately. He poured out his heart to God because he was certain of God’s love and care — ​more certain than night watchmen were that dawn would come.

5 I wait for the Lord, my whole being waits, and in his word I put my hope. 6 I wait for the Lord more than watchmen wait for the morning, more than watchmen wait for the morning.

WHY DID THE PSALMIST REPEAT THESE WORDS? (130:6) Repetitions may seem awkward to read, but they were (and still are) very effective when sung. Many psalms were written for worship, and they were used by thousands of ­people gathered together from all parts of Israel.

7 Israel, put your hope in the Lord, for with the Lord is unfailing love and with him is full redemption.

WHAT DID REDEMPTION MEAN IN THE OLD TESTAMENT? (130:7 – 8) In Israel’s early history, God redeemed his ­people from Egyptian slavery; later he

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PSALM 130:8

r­ edeemed them from Babylonian captivity. In both cases redemption was applied to the entire nation, not to individuals. But there were hints of individual responsibility for sin (Eze 18:14 – 20). The understanding of redemption continued to develop throughout Old Testament history, culminating in t­ he saving work of Jesus Christ.

8 He himself will redeem Israel from all their sins.

WHY DID DAVID SEEM SO PROUD OF HIS HUMILITY? (131:1) When David said his heart was not proud, it was a way of saying he submitted to God and was dependent on him. He was stating the facts, not boasting. HOW WAS DAVID LIKE A WEANED CHILD WITH ITS MOTHER? (131:2) Some suggest this means a satisfied infant rather than a weaned child. As a nursing baby is comforted at its mother’s breast, so David was content to depend on God. Others say that the word weaned pictures a child that no longer cries and fusses for its milk. In this view, David had matured and learned to trust God for his needs. WHAT WAS A SONG OF ASCENTS? (132 TITLE) Ascents means steps and could refer to any one of the following: (1) music that went up in pitch; (2) the place of the singing — ​on steps leading up to the temple; (3) the footsteps of the Jews returning from captivity or (4) the footsteps of a pilgrim singing these psalms.

WHERE WERE EPHRATHAH AND JAAR? (132:6) Ephrathah was another name for Bethlehem (Mic 5:2). Jaar was also known as Kiriath Jearim (1Sa 7:1) and Baalah of Judah (2Sa 6:2; see the NIV text note there). This psalm recounts how the exciting news had spread through the land that the ark of the covenant (here referred to as it) was finally being brought to rest in Jerusalem (2Sa 6:12 – 19).

Psalm 131 A song of ascents. Of David.

1 My heart is not proud, Lord, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me. 2 But I have calmed and quieted myself, I am like a weaned child with its mother; like a weaned child I am content. 3 Israel, put your hope in the Lord both now and forevermore.

Psalm 132 A song of ascents.

1 Lord, remember David and all his self-denial. 2 He swore an oath to the Lord, he made a vow to the Mighty One of Jacob: 3 “I will not enter my house or go to my bed, 4 I will allow no sleep to my eyes or slumber to my eyelids, 5 till I find a place for the Lord, a dwelling for the Mighty One of Jacob.” 6 We heard it in Ephrathah, we came upon it in the fields of Jaar: a 7 “Let us go to his dwelling place, let us worship at his footstool, saying, 8 ‘Arise, Lord, and come to your resting place, you and the ark of your might. 9 May your priests be clothed with your righteousness; may your faithful people sing for joy.’ ” 10 For the sake of your servant David, do not reject your anointed one.

HOW COULD DAVID’S DESCENDANTS REIGN FOREVER? (132:12) When David wanted to build a house (temple) for the Lord, God promised to preserve David’s house (descendants) forever (2Sa 7:5 – 16). It was God’s way of saying that the Messiah would come from the family of David. See How has David’s house and kingdom endured forever? (2Sa 7:16; p. 446).

11 The Lord swore an oath to David, a sure oath he will not revoke: “One of your own descendants I will place on your throne. 12 If your sons keep my covenant and the statutes I teach them, then their sons will sit on your throne for ever and ever.” 13 For the Lord has chosen Zion, he has desired it for his dwelling, saying, 14 “This is my resting place for ever and ever; here I will sit enthroned, for I have desired it. 15 I will bless her with abundant provisions; her poor I will satisfy with food. a 6 Or heard of it in Ephrathah, / we found it in the fields of Jearim. (See 1 Chron. 13:5,6) (And no quotation marks around verses 7-9)   

PSALM 135:8 16 I will clothe her priests with salvation, and her faithful people will ever sing for joy. 17 “Here I will make a horn a grow for David and set up a lamp for my anointed one. 18 I will clothe his enemies with shame, but his head will be adorned with a radiant crown.”

Psalm 133 A song of ascents. Of David.

1 How good and pleasant it is when God’s people live together in unity! 2 It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe. 3 It is as if the dew of Hermon were falling on Mount Zion. For there the Lord bestows his blessing, even life forevermore.

Psalm 134 A song of ascents.

1 Praise the Lord, all you servants of the Lord who minister by night in the house of the Lord. 2 Lift up your hands in the sanctuary and praise the Lord. 3 May the Lord bless you from Zion, he who is the Maker of heaven and earth.

Psalm 135 1 Praise the Lord. b Praise the name of the Lord; praise him, you servants of the Lord, 2 you who minister in the house of the Lord, in the courts of the house of our God. 3 Praise the Lord, for the Lord is good; sing praise to his name, for that is pleasant. 4 For the Lord has chosen Jacob to be his own, Israel to be his treasured possession. 5 I know that the Lord is great, that our Lord is greater than all gods. 6 The Lord does whatever ple