<![CDATA[Neal Jones - The Book Of Judges]]>Mon, 17 Aug 2026 23:24:03 -0700Weebly<![CDATA[Judges 20-21]]>Sun, 14 Jun 2026 20:42:24 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-20-21 CHAPTER 20:
           Verses 1-7:  The phrase “…from Dan even to Beer-sheba…” indicates that all the men of Israel – except for those of Benjamin – answer the summons of the Levite, gathering in Mizpeh. (v.1) Dan is located in the northernmost territory, and Beer-sheba is the southernmost city. (Joshua 15:20-21, 28, Judges 18:29) Mizpeh is located in Gilead, in roughly the center of the promised land, thus making it an ideal location for all the tribal representatives to meet. It had previously played a prominent role in the saga of Jephthah. (Judges 11:11)
           Once everyone is present, the elders demand of the Levite his reason for summoning them. (v.3) He obeys, concluding his account with one of the greatest references of irony ever found in scripture when he refers to the actions of the sodomites: “…they have committed lewdness and folly in Israel.” (v.6) A Levitical priest who has violated the law of Moses by marrying a sexually immoral woman now points a judgmental finger at a group of homosexuals and condemns them for sin! Even amidst all of the apostasy, idolatry, child sacrifice, sexual immorality, and a host of other sins currently being committed daily by the Israelites, the tribal elders somehow still consider homosexuality a particularly disgusting and vile wickedness that is worthy of the death sentence. Apparently the practice was fine with them until the sodomites committed murder as a result of their perversion. Only then does it become a matter worthy of their attention!
           
            Verses 8-17: The elders of the tribes agree with the Levite, and they summon from each tribe men of war to go confront the Benjamites of Gibeah. (v.8-11) The Benjamites, however, refuse to give up the sodomites residing in Gibeah! (v.12-13) Instead, they summon their own soldiers, a total of 26,700 men, 700 of whom are left handed and very skillful with a slingshot. (v.15-16) The total number of the Israelite army is 400,000. (v.17)
            The refusal of the elders of Benjamin to surrender the sodomites for their just punishment according to God’s law shows, again, the level of wickedness and apostasy to which Israel has fallen.
 
            Verses 18-29: The elders of Israel now turn to the LORD for guidance. This section of the narrative reinforces one of the central themes of this book. God uses the actions and choices of wicked, disobedient men to punish Israel for their sin. Even though the rest of Israel rightfully seeks justice for this heinous crime, God still uses the sinful, apostate soldiers of Benjamin to punish Israel for their sin! This is clearly seen in the two major victories given to Benjamin in this passage. (v.21, 25) Even though God tells Israel to go to war against Benjamin, He still gives the victory to Benjamin twice, costing Israel a total of 40,000 men of war!
            After the second defeat, the men of Israel come once again to the tent at Shiloh, offering up sacrifices and burnt offerings, and fasting all day until sundown. They weep in the presence of the LORD, and inquire of Him whether or not they should go to battle a third time. (v.26-28) Once again, God tells them to go, confirming this time, “…I will deliver them into thine hand.” (v.28)
            Thus the men of Israel, acting on faith, plan an ambush outside of Gibeah for the soldiers of Benjamin. (v.29)
 
            Verses 30-48: As with the inhabitants of Ai, the soldiers of Benjamin were lured into a false sense of security and overconfidence at the start of their third battle against their brethren. (Joshua 8:3-4) (v.31-32) The strategy employed by the other tribes successfully lures the Benjamites out of Gibeah into the highways and hedges surrounding the city. (v.33) Israel pretends to be overwhelmed yet again by sending forth only a small portion of their army – ten thousand soldiers – against the soldiers of Benjamin. (v.34) But at the appointed time, when enough of the Benjamites had been lured out of the city, God gives the victory to Israel just as He had promised. (v.35) A total of 25,100 Benjamites are slain.
            At a prearranged time, and with a signal from the first wave of the army of Israel, those soldiers that had hidden themselves for the purpose of the ambush now attack Gibeah, setting it aflame. (v.37-38) This causes the Benjamites to turn back, taken by surprise, and the remainder of the battle is devastating to the tribe of Benjamin. In both the city as well as the fields and forests around it, all but six hundred men are hunted down and slain. (v.42-47)
            But Israel doesn’t stop with just Gibeah. They attack all the cities of Benjamin, setting them on fire and slaughtering every man, woman, child, and beast. (v.48) The actions of a few sodomites in one city and the refusal of the tribal elders to surrender them for righteous judgment and punishment results in the near extinction of the entire tribe of Benjamin!

CHAPTER 21:
         Verse 1-7, 16-18: At the first gathering at Mizpeh, at the beginning of the previous chapter, the tribal elders had vowed before God that they would not give any of their daughters to the sons of Benjamin because of the actions of the sodomites at Gibeah. (v.1) Under the Mosaic Law, a vow to God was a serious matter and not something that could be taken lightly or easily dismissed. (Numbers 30:2) But now, in the wake of the final battle against Benjamin, the elders realize they have a serious problem. Only six hundred men of Benjamin are left alive. None of their women or children survived the raids of the Israelite army that swept through that tribe’s land. And since the tribal elders had already vowed to never give their daughters unto the men of Benjamin, that tribe will soon be extinct from the nation of Israel. (v.6-7, 16-18)
            The men of Israel gather at Bethel, at the house of God (v.2) and, with great lament, inquire of the Lord.
 
            Verses 8-15: A solution is found when the elders discover that no one from the city of Jabesh-gilead sent a delegation to the initial gathering at Mizpeh. (v.8-9) Because of the serious nature of the Levite’s summons, signified by the pieces of the corpse of his dead wife that were sent out to all the tribes, the men at Mizpeh had vowed a death sentence upon any who refused that summons. (v.5) Now, when they take a census and discover that no one from Jabesh-gilead responded to that initial gathering, they dispatch 12,000 soldiers to Jabesh-gilead with orders to slay everyone except the female virgins. All other men, women, and children are to be executed. (v.10-11)
            The result of this attack yields 400 young virgins. (v.12) The 600 Benjamites are willing to take those women for wives, but that still leaves 200 men without any prospects. Notice that, for the first time since the initial conquering and settlement of the promised land under Joshua, neither the men of Benjamin nor the elders of Israel suggest marriage to any of the daughters of the Canaanites. This generation, for the first time in a long time, is adhering to God’s commandment regarding national purity.
 
            Verses 19-24: A final solution is found when the men of Israel consider the upcoming annual feast at the temple in Shiloh. (v.19) They decide to allow the 200 men of Benjamin to “kidnap” the young virgins that go out to dance among the vineyards and fields that surround the temple. (v.20-21) When the fathers of those women come to the elders to demand justice and retribution, the elders will tell them to let the matter drop out of mercy for the Benjamites, their Israelite brethren. The fathers will not be violating their vow to God because their daughters were taken without their knowledge and against their will.
            All of this takes place exactly as planned, and the 600 men of Benjamin return to their own land with new wives to repopulate their tribe and rebuild their cities. (v.23) The other eleven tribal elders also return to their respective lands and homes. (v.24) This highly unorthodox solution seems to have worked since scripture has no mention later on of the tribe of Benjamin not being present in any of the lists of genealogies or familial lines of Israel.
 
            Verse 25: The book of Judges closes with the sad, familiar refrain that opened chapter 17. It also perfectly sums up this entire era following the death of Joshua. Even after this disastrous civil war and the elders of Israel returning briefly to God, they quickly go back to life as normal once the crisis is over, forgetting God once more, each man doing whatever is “…right in his own eyes.” Together with Joshua, Judges provides an account of the transition period between the conquering and settlement of the promised land and the advent of the era of the kings that begins with the final judge, Samuel, and the coronation of Saul.
 ]]><![CDATA[Judges 19]]>Fri, 29 May 2026 14:51:30 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-19          Verses 1-10: Once again, the central character of this episode is a Levite, also from Ephraim, though there is no description or confirmation from the author of Judges to connect this Levite to the one who was involved with Micah. Nor is there any chronology or timeline given for this account, so we can only presume that this episode takes place sometime after the account given in the previous two chapters.
            As I stated earlier, the reason for both of these episodes is to show the reader just how bad things had gotten in Israel. It wasn’t just rampant immorality and idolatry, but basic law and order had also degraded to the point that it was every man for himself. The Levites, who were the spiritual leaders of Israel, were utterly neglected, and because they had no land allotments like the other tribes, they were forced to fend for themselves as best they could. The tribes were each supposed to designate portions of their land for the Levites, but they had either failed to do so, or the people simply weren’t tithing of their first fruits like they were supposed to. But even the priests were completely ignoring the law of Moses, as indicated here by the Levite taking for himself a concubine. (v.1) (Leviticus 21:7) This shows just how morally bankrupt the spiritual leadership in Israel had become.
            When the concubine leaves the Levite to return to her father’s house, the Levite pursues her. (v.2-3) Her father, following the custom of the ANE, welcomes the priest into his home, showing him generous hospitality. (v.4) The father implores the Levite to stay longer than he wishes to, and the priest relents. (v.5-8) But on the evening of the fifth day, the Levite refuses the pleading of his concubine’s father, and he, his servant, and his mistress depart for home. (v.10)
 
            Verses 11-21: As nightfall draws closer, the servant suggests to his master that they lodge in Jerusalem (v.11), but the Levite demurs, citing the fact that the city is inhabited by non-Israelites. (v.12) He offers up an alternative: either Gibeah or Ramah, both of which are cities of the tribe of Benjamin. (v.14) (Joshua 18:21, 25) It’s ironic that the true danger to the Levite and his concubine ends up being from their fellow Israelites instead of the Jebusites which occupy Jerusalem. (Joshua 15:63, Judges 1:21)
            Upon arriving in Gibeah, the Levite and his party settle down in the city square, which is the custom of the ANE at this time. (v.15) Travelers who had no other place to lodge for the night could sleep in the “…street of the city…”, a large, open square, usually just inside the city gate, that was often used as a place of commerce, public hearings on matters of law or dispute, etc. This is where the prominent men of the city and the rulers would sit and conduct their business, and it was considered a place of safety precisely because of its location. This is why it’s not unusual that the Levite opts for camping out here for the night. (Genesis 19:1-2)
            By chance, another man from mount Ephraim, a non-Benjamite who lives in Gibeah, is arriving home from working in the fields. (v.16) When he sees the Levite and his party preparing to bed down in the city square for the night, he introduces himself and asks about them. (v.17-19) He invites them to lodge with him for the night instead of sleeping in the open square, and the Levite accepts. (v.20-21) The author purposely presents this scene as nothing more than a kind stranger being hospitable to a group of weary travelers. There is nothing here to prepare the reader for the shocking turn of events in the next few verses.
 
          Verses 22-30: However, both the encounter with the kind stranger and the events that follow later that night are intentionally presented by the author as a close parallel to Genesis 19. Just as Lot implored the angels to not spend the night “…in the street…”, so did this man of Gibeah implore the Levite and his party to lodge with him this night instead of the city square. And, just as the men of Sodom surrounded Lot’s house, demanding that he surrender the two strangers to them for the purpose of raping them, so do “…the men of the city, certain sons of Belial, beset the house round about…” (v.22), demanding that the man of Ephraim surrender the Levite to them for the purpose of satisfying their perverted lusts.
           This is the only direct mention in scripture of Israelites who are homosexuals, as indicated by that phrase “sons of Belial”. In the OT, this description is reserved only for men who commit various acts of wickedness and sexual perversion. (Deuteronomy 13:13, 1 Samuel 1:16, 2:12, 10:27, 25:25, 2 Samuel 16:7, 1 Kings 21:10, Proverbs 6:12, 19:28) In the NT, the apostle Paul uses this same word as a proper name for Satan. (2 Corinthians 6:15) To be a son of Belial is to be a "worthless man", one who habitually practices particularly vile and perverted sin. The use of this term here is to show the reader how far from God the men of Israel had strayed.
            As with Lot, the master of the house tries to bargain with these wicked men by offering up his virgin daughter as well as the Levite’s concubine for them to rape! (v.23-24) Even more shocking, the Levite goes along with this! He surrenders his concubine to the sodomites, and she dies as a result of their sexual abuse! (v.25-27) When he discovers her body on the doorstep the next morning, he loads it onto his donkey and returns home to mount Ephraim. (v.28)
         As if all that wasn’t bad enough, what the Levite does next is both horrifying and unexpected to modern readers. Yet this, too, was a custom in the ANE, albeit a rarely practiced one. The Levite dismembers the body of his concubine and sends each part to all twelve tribes, summoning their men of war. (v.29-30)
 
            The people of Sodom and Gomorrah had become so wicked in the eyes of God that He poured out his wrath upon them, and the author of Judges is demonstrating here that the men of Benjamin had become just as depraved and sinful as those sodomites. Because everyone did whatever was right in their own eyes, following the perverted lust of their flesh just like the other heathen nations of Canaan, God had judged and condemned the Benjamites. The civil war that results from the death of the Levite’s concubine nearly wipes out that entire tribe, as we’ll see in the final two chapters of this book.
]]><![CDATA[Judges 17-18]]>Sat, 16 May 2026 16:54:08 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-17-18
Picture
The Migration of the Danites, courtesy of the Thomas Nelson KJV Study Bible.
CHAPTER 17:
           Because the people and events described in the book of Judges have thus far been in chronological order, we can presume that these accounts in the final five chapters occur sometime after Samson’s death. The people and their actions described in these closing chapters are meant to show the deplorable state of Israel at this time. They had strayed so far from God that “…every man did that which was right in his own eyes.” (v.6) As a result, there was much chaos – both moral and civil. The first example of this is Micah, his mother, a Levite priest, and the tribe of Dan. (Chapters 17-18)
 
           Verses 1-6: Micah, an Ephraimite (v.1), steals eleven hundred shekels of silver from his mother, but then confesses his crime to her and returns the money. (v.2) His mother graciously forgives him, even calling forth a blessing of the LORD upon Micah for his confession and repentance! If we were to stop reading there, we would mistakenly think that these two were the exception to the rule of the national apostasy and immorality that has characterized all of this book thus far.
          But, sadly, we are immediately disabused of that notion in verses 3-4. Micah’s mother uses some of the silver to hire a founder to carve two idols which Micah then sets up in his house! (v.5) As if that isn’t bad enough, he chooses one of his sons to serve as a priest, even going so far as to craft an ephod for him to wear. Either Micah has no true understanding of the Levitical priesthood and the law of Moses, or he deliberately chooses to do as he pleases. The reality is probably a combination of both, as summed up by the author in the familiar refrain of verse 6.
 
            Verses 7-13: Because the nation is not following God’s law, and thus not providing for the Levitical priests as the law required, the priests are forced to find their own means of support. Each tribe was supposed to designate a share of their land for the priests to inhabit, and every Israelite was supposed to tithe of their first fruits which was then used to support the priests as they served daily in the temple at Shiloh. What we see here in the story of the Levite of Bethlehem of Judah is the consequences of Israel not obeying the law of Moses. Since every man is doing whatever he wants, no one is worshiping God by bringing their sacrifices to the temple, and therefore the priests are left to fend for themselves. The Levite described here is searching for a place to live and a means to support himself. (v.8) His journey takes him to mount Ephraim where he happens upon Micah who, when he learns of the Levite’s origins, asks the priest to stay in his house and be his own personal priest! (v.9-10) Micah offers to pay the Levite ten shekels a year in addition to housing, clothing, and daily meals. The Levite readily agrees to this, and he is treated as if he were one of Micah’s sons. (v.11)
            Micah proceeds to consecrate the Levite, believing that God will bless him and all his house just because he now has a Levitical priest living with him! (v.12-13) Everything about this situation is upside down and backwards, utterly contrary to what was set down by the Lord in the Mosaic Law! Micah is, in essence, treating the Levitical priesthood as nothing more than a good luck charm. Again, whether out of sheer ignorance of God’s law or blatant disobedience, it’s hard to tell. Either way, this account is a sobering commentary on the deplorable state of affairs in Israel during this period.

CHAPTER 18:
         Verses 1-6: Now the narrative shifts to the tribe of Dan. As you’ll recall from Joshua 19:40-41, Dan’s tribal allotment was a narrow strip of land sandwiched between the huge territories of Manasseh to the north and Judah to the south. (See my commentary on Joshua 13 and the map there.) But it’s clear from verse 1 of this chapter in Judges that the Danites had failed to eradicate their enemies from their assigned territory! God had given the promised land to His chosen people, but it was up to them to conquer and possess it. As noted in Judges 1:34-35, the Danites failed to drive out the Amorites from their allotted territory. Now, rather than seek out the Lord for His help, the Danites choose instead to seek out other territory where they might settle. This sets the stage for their encounter with Micah and his priest.
            Five men from Dan are chosen to scout out land in the north, and while on their way they happen upon the Levite priest. (v.2-3) Upon questioning him, the scouts learn of how he came to reside in the house of Micah, and they ask the priest to ask of God whether their mission will be a success. (v.5) The fact that the priest tells them that the Danites are within God’s will by seeking out other land besides that which was already allotted to them is revealing. (v.6) It’s further proof that no one in Israel is actively seeking God or even attempting to obey His commandments during this time period. This Levite is only telling these men what they want to hear.
 
            Verses 7-10: The five scouts depart Micah’s house and eventually arrive in Laish, a lush and beautiful region in the far north on the eastern side of the Jordan river. (v.7) Joshua 19:47 summarizes what happens here in Judges 18. In Joshua the name is Leshem which, according to Strong’s concordance, is another name for Laish. (Refer to the map pictured at the top of this post.) What the scouts discover here is a people living in quiet safety and security, far from the strife and ongoing conflict with the Canaanites that characterize daily life for the Danites. They report back to their elders in Zorah and Eshtaol that Laish is ripe for the conquering and will give the tribe much needed rest from their enemies as well as a fertile land that is ideal for growing crops and breeding livestock.

            Verses 11-21: The Danites choose six hundred of their best soldiers to conquer Laish and drive out the inhabitants there. Either their entire army is not very large to begin with, or the number of Canaanites dwelling in Laish is quite small. Whatever the case, these six hundred represent the best of the Danite army, and they set up camp in Kirjath-jearim, which isn’t far from Micah’s house at mount Ephraim. (v.12-13) The five scouts now reveal to the rest of the soldiers what they found at Micah’s house. (v.14) Accompanied by all six hundred men, the scouts return to Micah’s house with the intent of kidnapping the priest and seizing the ephod and idols that Micah had set up for worship in his home. (v.15-17)
            When the priest confronts the five men, they offer him a choice: stay and continue serving Micah, or come with them to serve as a priest for the whole tribe in their new home in Laish. The priest opts for the latter, and the whole company departs Micah’s house. (v.20-21) The priest is clearly acting out of his own selfish interests here. The Danites will give him more money and, probably, his own land in their new home. This whole conversation is described as nothing more than a standard business deal, again clearly showing how God is utterly ignored and excluded from daily life in Israel. The priesthood that was once considered sacred and revered by all Israelites is now treated as a common, ordinary profession that can be auctioned off to the highest bidder.
 
            Verses 22-26: Micah’s neighbors, upon witnessing the whole encounter between the Danites and the priest, summon Micah and catch up to the Danite army. When they confront them, the soldiers respond, “What’s the problem? Why are you upset?” (v.23) Micah, surprised by the question, responds with incredulity. “You’re robbing me of my idols and my personal priest, and you dare ask me why I’m upset??” (v.24) The Danites  then threaten Micah, saying essentially, “If you know what’s good for you you’ll turn around and go home lest we kill you and all your family.” (v.25) Micah reluctantly obeys, seeing he is vastly outnumbered. (v.26)
 
            Verses 27-31: The six hundred Danite soldiers succeed in wiping out the Zidonians in Laish. (v.27) Because the Zidonians are far from their own people and isolated in this small valley, they have no one to come save them. (v.28) They did not develop any alliances with the neighboring peoples, and their army is very likely outnumbered by the Danite force. The Danites proceed to resettle their tribe in Laish, building a new city upon the smoldering ruins of the old one. They name it Dan (v.29), and they set up a grove wherein they can worship the idols made by Micah. It’s unclear from verse 30 whether Jonathan is the name of the priest that was with Micah, or if this is a different man. Regardless, what is clear from this verse is that the Danites establish their own line of hereditary priesthood, started by Jonathan, who is of the tribe Manasseh. He’s not a Levite and thus not a legitimate priest according to the law of Moses, a point which the author emphasizes in verse 31: “…all the time that the house of God was in Shiloh.”
          Yet, as with Samson, the hand of the LORD is clearly seen in the actions of the Danites at Laish. The Zidonians are Canaanites, and God had already judged and condemned all the heathen nations of Canaan, including this small group living quietly and peaceably in the mountains of the far north. Thus, the Danites still served God's purpose and plan, even though their actions were motivated entirely by their sinful flesh.

        This whole episode serves up an example of what happens when the Israelites completely ignore God and his law. Selfishness, greed, jealousy, and pride are all at the forefront here, and it’s nothing but chaos. Every man is for himself, and no one is bothering to consult the LORD or even attempting to obey Him. As a result, the corruption of sin can be seen in all aspects of daily life in Israel, but this episode is not even the worst. The next three chapters that close the book of Judges show just how far God’s chosen people have fallen from God’s grace, protection, provision, and mercy.
         
]]><![CDATA[Judges 15-16]]>Sat, 09 May 2026 22:27:33 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-15-16CHAPTER 15:
          Verses 1-3: Some time after the betrothal feast, during the time of harvest, Samson returns to Timnath for the actual wedding ceremony. (v.1) The bride's father, however, has bad news for Samson. He assumed incorrectly that Samson wasn’t interested in his daughter anymore after the incident at the betrothal feast, and so he’s already given her away to one of the men in Samson’s wedding party. (v.2) He offers instead his other daughter to Samson, but Samson refuses. Samson uses this betrayal as an excuse for revenge against the Philistines. (v.3)
 
            Verses 4-8: Samson’s method of capturing 300 foxes and tying them together tail to tail in pairs with a burning torch also attached is a rather creative method for incinerating the Philistines’ crops. (v.4-5) But the Philistine rulers’ response is also unexpected and shocking. They retaliate by murdering the daughter of Timnath and her father! (v.6) Samson, of course, responds in kind, slaughtering more of the Philistines in another act of vengeance after which he flees to the wilderness of Judah to hide in caves of Etam. (v.8)
           Seen in the larger context of God’s sovereignty, this cycle of violence is His judgment against the Philistines for their conquering and subjugation of Israel. Samson is acting impulsively out of his own free will, but God is using him as an instrument of judgment and a savior for His chosen people.
 
            Verses 9-17: The conflict between Samson and the Philistines has escalated to the point of all-out war. The Philistine army arrives at the border of Judah and sets up camp, casting fear into the hearts of Judah’s elders. (v.9-10) When they question the Philistines they learn of Samson’s deeds, and they seek him out among the hill country of Etam. (v.11) The Philistines are referred to as “rulers” over Israel, indicating God’s judgment against Israel for her sin of apostasy and idolatry. God, through Moses, had warned Israel this would happen if they failed to obey Him and honor His covenant with them. (Deuteronomy 15:6) Had they obeyed, it would now be Israel who is ruling the Philistines, not the other way around.
            When Samson explains what the Philistines did to him and why they’re now after him, the elders of Judah predictably side with their rulers rather than their fellow Israelite. (v.12) Samson’s only request is that they not kill him. The elders consent, and Samson allows them to bind him with new rope and be delivered to the Philistines as their captive. But when they all arrive at the Philistine camp, the Spirit of the LORD once again fills Samson with supernatural strength. (v.14) In spite of him violating his Nazarite vow (again!) by seizing the jawbone from the carcass of a donkey to use as his only weapon, God allows Samson a great victory over the Philistines. (v.15) Notice, however, to whom Samson gives the honor and glory: himself, not God. (v.16) He names the site of battle in honor of his weapon: Ramath-lehi, which is translated literally as “jawbone heights”. (v.17)
 
            Verses 18-20: Perhaps because of Samson’s foolishness in glorifying himself rather than God, the LORD causes Samson to wander in the wilderness for some time as he searches for water. Apparently, the elders of Judah have long ago fled the scene of battle, and Samson is left alone in the middle of nowhere with only the dead Philistines for company. Finally recognizing the source of his victory in battle, Samson cries out to God. (v.18) In response, the LORD causes water to gush forth from dry ground, just as He did for the Israelites many times after their exodus from Egypt. Samson names the site En-hakkore, translated literally as “Spring of the Caller”.(v.19)
            No doubt the news of Samson’s victories against the Philistines quickly spreads throughout Israel, and verse 20 implies that there is a period of relative peace for twenty years while Samson is judge over all the nation.

CHAPTER 16:
          Verses 1-3: These verses contrast Samson’s great physical strength with his utter lack of moral purity and self-control. Imagine what a powerful leader he could have been if only his moral character was as strong as his physical might! In the ANE the gates of a city were often covered with metal to prevent them from being burned during an attack. Not only that, Hebron is about 38 miles from Gaza and mostly uphill, so the fact that Samson carried on his back the pair of gates – along with each of their posts – is a testament to his supernatural gift from the LORD!
 
            Verses 4-15: Now enters the final chapter of Samson’s epic yet troubled life. His moral weakness, of course, becomes the source of his downfall, and the new object of his affection is a Philistine woman named Delilah. (v.4) Though the text doesn’t label her as such, it is reasonable to presume that she, too, is a harlot. Her moral character is just as weak as Samson’s, for she accepts a rather lucrative bribe from the Philistine lords to betray Samson. (v.5) The first three attempts fail (v.6-16), and, each time, Delilah uses Samson’s lust for her to manipulate him. But it’s clear from the text that Samson is also just using her to satisfy his lust as much as she is using him to make a profit off the Philistine lords. His false answers to her question about the true source of his strength indicate this.
 
            Verses 16-21: This back and forth between Samson and Delilah goes on for some time until she finally breaks him down. (v.16-17) He confesses the details of his Nazarite vow, and Delilah can see from his demeanor that he is finally telling her the truth. (v.18) She meets with the Philistine lords and tells them that she’s found the answer at last, and they give her the money. The phrase “And she made him sleep upon her knees…” (v.19) indicates that Delilah most likely slipped something into Samson’s wine at dinner, or in some other way gave him something that caused him to fall into a deep sleep. Delilah summons a man who proceeds to shave off all of Samson’s hair. Delilah then tests Samson’s strength while he is yet asleep, though the text doesn’t say exactly how. But it does confirm that Samson’s gift from God has left him.
            Just as before, Delilah wakes Samson by crying out, “The Philistines be upon thee!” (v.20), and, just as before, Samson comes to, thinking that he will fight them off. But it doesn’t take him long to realize “…that the LORD was departed from him.” The Philistines successfully capture their arch enemy, gouging out both of his eyes before bringing him bound in chains to Gaza. (v.21) They lock him in prison for some time, chaining him to a large wheel like an ox, where he spends day after day grinding grain. This is the lowest form of slave labor in the ANE. But, during this time, Samson’s hair begins to grow again.
            It’s important to note here that the true source of Samson’s great physical strength was not his hair. It was the Spirit of the LORD, and in the dispensational age of the law, before the death of Christ, it was common for the Holy Spirit to come upon someone for only a specific time so that he/she could perform a specific task for the LORD. Because Samson sinned by consistently violating his Nazarite vow as well as his complete lack of moral character by disobeying the Mosaic Law, God finally pronounced judgment on His servant by withdrawing the Holy Spirit from Samson, thus making him physically weak like all other men.
 
          Verses 22-31: It’s not clear how much time passes before the huge victory celebration described in the closing verses of this chapter. It could have been only a few days or a few weeks, as indicated by verse 22. Even though it was never solely his hair that was the true source of Samson’s strength, the fact the author mentions its regrowth indicates its importance in the life and story of Samson. It could also simply be a foreshadowing of Samson’s final request at the end of his life.
            The Philistines, in their foolish arrogance and pride, believe that it’s their false god Dagon that delivered Samson into their hands. (v.23-24) They become so drunk that they call for Samson to entertain them. (v.25) When Samson is brought out of the prison house, guided by a young servant boy, he asks the boy to guide his hands to the pair of central pillars that support the upper level of the house. (v.26) The way that houses were designed in the ANE, especially ones as large as this that could support 3,000 or more guests (v.27) on its rooftop, were such that the upper level was supported solely by a pair of large pillars.
            Samson finally acknowledges the true source of his strength by praying to the LORD and asking Him for His blessing one last time. He asks God to restore his strength so that he may have vengeance against the Philistines for their act of gouging out his eyes. (v.28) Even at the lowest point of his life, Samson seems curiously focused on only himself. His prayer indicates that even though he was a judge and leader of all Israel, and a servant of the LORD GOD (v.28), he never completely conquered his pride. He never truly humbled himself, even at this final hour of his life. His final thought is to get revenge for what was done to him, not for all the evil done to his people by the Philistine lords.
            Yet God grants Samson his request, and Samson uses his great strength to bring down the massive pillars and the whole upper level with them. All 3,000 Philistines are slain, more than all that Samson had killed up to this point. (v.29-30) He is buried in his home country, next to the grave of his father Manoah, between Zorah and Eshtaol. (v.31) The author’s final note is the same as that of the previous chapter: “And he judged Israel twenty years.”
 
            Samson’s story is among the more fascinating profiles in scripture, mainly because of its contrast of man’s free will against the larger backdrop of God’s sovereignty. It’s an account of a man who never subjugated his pride, always giving in to the impulsive and selfish desires of his flesh, and yet was effectively used by God to deliver His chosen people. Samson is an example of all of Israel in this time period: rebellious, prideful, and stubborn, yet never neglected or completely forsaken by God. Like Samson, Israel eventually repented and came back to the Lord, but their faithfulness never remained for long. The final five chapters of Judges show just how far and how deeply Israel strayed from the God who had once blessed, sustained, and protected their faithful fathers.
]]><![CDATA[Judges 13-14]]>Sun, 03 May 2026 15:27:10 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-13-14CHAPTER 13:
Judge #12: Samson (Dan)
           Verse 1: Samson is a contemporary of Jephthah as indicated by the description in this verse of the Philistine oppression. While Jephthah is dealing with the Ammonites on the western border, the Philistines are attacking Israel from the eastern coast which is  where they had conquered and settled some time before Israel began their campaign of possessing the promised land. (Joshua 13:2-3)
 
            Verses 2-5: Unlike the other judges, Samson was divinely chosen and predestined before his birth to lead and deliver Israel. As with Gideon, it’s the preincarnate Jesus Christ that appears to Manoah’s wife. (v.3) The son that they will soon conceive is to be reared as a Nazarite, according to the law of Moses. (Numbers 6:2) That means that he will abstain from anything that is made from the vine, especially wine or any other form of alcohol. (Numbers 6:3-4) Nor will he be allowed to cut his hair (Numbers 6:5) or have any contact with a corpse. (Numbers 6:6-7) Those who take the Nazarite vow are separated unto the LORD as holy, and, therefore, if he were to be drunk or come in contact with a corpse it would make him unclean.
            It’s important to note that this vow is designed to be temporary, related only to specific spiritual discipline or work. Samson is the only one mentioned in scripture to whom this vow was to be taken for his whole life.
 
           Verses 6-16: When Manoah’s wife tells her husband of the angel’s visit and prophecy, he is understandably skeptical, and he asks God to send the messenger once more. (v.8) God agrees, but Manoah’s wife is again alone when the angel returns. (v.9) But this time she runs to fetch Manoah, and he asks the angel of the LORD more details about their yet-to-be-born son. (v.10-12) The angel repeats what He told Manoah’s wife (v.13-14), and then Manoah asks the angel to stay while he and his wife prepare a young goat for the angel to eat. (v.15) But the preincarnate Christ tells Manoah that He will not eat the meat, which could possibly signify the broken relationship between God and Israel at this time. The reason for this presumption is that we have already seen in Abraham’s encounter with God that the LORD ate the meal Abraham and Sarah prepared for Him and the angels that accompanied Him. (Genesis 18:7-8) Therefore, if Christ will not partake of the meal that Manoah and his wife prepare, it must be some other reason. The fact that Israel is currently in a state of broken covenant with God provides the most reasonable explanation for why the angel of the LORD refuses the offering.
            Instead of a meal, the angel tells Manoah that he may offer up a burnt offering unto the Lord. (v.16) The author of Judges tells us that Manoah and his wife did not understand that this man was, in fact, God Himself. This is further proof that the use of the description in the OT “the angel of the LORD” refers to the preincarnate appearance of Jesus Christ in the form and likeness of a man.
 
            Verses 17-23: Manoah then asks the angel for His name, that they might know whom to thank and worship when His prophecy comes to pass. (v.17) Christ’s response is the same as it was with Jacob when he fought with the LORD: “Why askest thou thus after my name…?” (v.18) (Genesis 32:29) The word “secret” here, translated into English from the original Hebrew word “pâlîy”, means “wonderful”, which is the same word used by Isaiah in his messianic prophecy. (Isaiah 9:6) The name “wonderful” speaks of the supernatural acts of God, especially those on behalf of His chosen people.
            But Manoah and his wife still don’t comprehend that they are in the presence of God. Manoah prepares the young goat and then offers it up on the altar as a burnt offering. (v.19) What the angel does next demonstrates His name. As the fire rises from the altar, consuming the flesh of the goat, the LORD ascends to heaven within the flames, and only then does Manoah and his wife realize with Whom they have been speaking. (v.20-21)
             Because of this, Manoah is convinced that they will both die, for no one can live who has seen the face of God. (v.22) Gideon had the same realization and resulting awe and fear. (Judges 6:22) But Manoah’s wife reassures her husband, just as God had reassured Gideon. If the LORD had desired to kill them, He wouldn’t have accepted their burnt offering, nor would he given them a prophecy that He knew would never come to pass. (v.23)
 
            Verses 24-25: The Hebrew word for Samson, “shimshôn”, means “like the sun”. The LORD is with him from the moment of his conception, and he grows to be a strong and vibrant man, worthy of the position of judge for which God has predestined and chosen him.

CHAPTER 14:
           Verses 1-4: Here we see the first seeds of Samson’s downfall. His greatest weakness is a lack of self control. He sees a beautiful woman of the Philistines, and rather than obey the Lord by not marrying a heathen, he demands of his parents that they arrange his marriage to this daughter of Israel’s enemy. (v.2) His parents, of course, object, but Samson is stubborn and proud, and he refuses to heed their wise counsel. (v.3) Samson’s character is summed up well in his response: “…Get her for me; for she pleaseth me well.” He impulsively gives in to the lusts of his eyes, his flesh, and his pride with no thought of the consequences or regard for God’s commandments. Yet God works all of this into His divine plan. Verse 4 confirms the sovereignty of God, specifically how God uses Samson’s lack of self-control and poor choices to bring judgment against the Philistines who are currently oppressing His people.
 
            Verses 5-9: Samson and his parents journey to Timnath to see his future bride and arrange the marriage. While there, Samson is confronted by a lion whom he slays with his bare hands. (v.5-6) The only reason Samson can do this is because the Spirit of the LORD is upon him. (v.6) The incident occurs when Samson is absent from his parents, and he doesn’t tell them about it. Sometime later, Samson discovers that bees have made a home in the carcass of the lion, and he violates his Nazarite vow by taking honey from the hive within the dead animal’s belly. (v.8) Even worse, he gives some of it to his parents without telling them where he got it, causing them to sin as well! (v.9)
 
            Verses 10-20: As was custom in the cultures of the ANE, the wedding is divided into two phases: a period of betrothal before the actual marriage ceremony. This is why the woman of Timnath is referred to here as Samson’s wife even though the actual wedding ceremony has not yet taken place. As part of the betrothal ritual, Samson hosts a great feast for his future bride which is attended by thirty Philistine men whom his parents have rounded up for him. (v.10-11)
            During the feast, Samson poses a riddle to the men, promising them new garments and clothing if they can solve it within seven days, which is the traditional length of time for these types of festivities in the ANE. (v.12) However, if the men fail to guess the answer, then they must give Samson thirty garments and clothing. (v.13) The riddle is simple: “…Out of the eater came forth meat, and out of the strong came forth sweetness.” For three days, the Philistines try to guess the answer, but they fail. (v.14) Finally, on the seventh day, they coerce Samson’s bride-to-be, threatening to burn down her father’s house and possessions if she doesn’t cooperate. (v.15) The bride begs Samson, claiming that he doesn’t truly love her if he won’t tell her the answer to the riddle. Samson retorts, “I have not told my father nor my mother, shall I tell it thee?” (v.16) But she won’t let up, and the feast continues for another week, with the bride-to-be hounding Samson day and night. (v.17) He finally gives in and tells her the answer which she immediately relays to the Philistine guests.
            The answer is “What is sweeter than honey? and what is stronger than a lion?” (v.18) Samson knows that it was his bride which gave them the answer, and, in his anger, he journeys to Ashkelon where he slays thirty Philistine men. From their spoil he gives the garments to his wedding guests. (v.19) His anger at being betrayed causes him to also break off the engagement to the daughter of Timnath, and he and his parents return home. The woman is given to one of the other men that attended the betrothal feast. (v.20)
 
           God uses Samson to bring about judgment against the Philistines in Ashkelon, even though Samson is acting out of his own selfish pride and anger. Samson’s actions here, of course, are an act of war against the Philistines, which leads to a cycle of back-and-forth retaliation from either side, as we’ll see in the remaining chapters of this account. Through it all, God remains in complete control, and Samson eventually frees his people, just as God intended before Samson was even conceived.
]]><![CDATA[Judges 10-12]]>Sun, 26 Apr 2026 14:57:48 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-10-12CHAPTER 10:
            Judge #6: Tola (Issachar)
            Verses 1-2: We are told very little about Tola, only his tribe and his home territory. He’s from Shamir, which is somewhere near mount Ephraim. (v.1) We are not even told which heathen nation God used to chasten Israel in this cycle, only that Tola judged Israel for a total of twenty-three years. (v.2)
 
            Judge #7: Jair (Gilead)
            Verses 3-5: We’re not told much about this judge either. Like Gideon, he is of the tribe Manasseh, but from those that settled on the western side of the Jordan. The name “Havoth-jair” (v.4) is translated literally as “tent settlements of Jair”. He is judge for twenty-two years, and hails from Camon.
              The description in verse 4 of his thirty sons riding on donkeys and the thirty cities that belong to them indicates their elevated social status. Both were symbols of royalty in the ANE.
 
            Verse 6: The list of false gods is lengthy. In addition to the familiar names of Baal and Ashtaroth, the gods of the Ammonites and the Philistines are mentioned for the first time. All of these gods are similar in description and character, and all are part of the pantheon of fertility gods and goddesses that were common to the ANE at this time. The Moody Bible Commentary adds this note: “Dagon of the Philistines was probably not a fish god, as has sometimes been thought. The name “Dagan” is the common Semitic word for “grain,” suggesting that Dagan/Dagon may have been a West Semitic fertility god. In fact, he is included in the literature of Mesopotamia.”
            The god of the Ammonites was called “Milcom”, a variation of the name “Molech”, the Canaanite deity that required child sacrifice as part of its worship. The god of the Moabites, Chemosh, also demanded child sacrifice, which means that Israel was practicing this regularly in their cycles of apostasy and disobedience. The author underscores this point at the end of this verse: “…and forsook the LORD, and served not Him.”
 
            Verses 7-9: “The anger of the LORD was hot against Israel…”, and this time it’s the Philistines and the Ammonites that attack the nation. The Ammonites conquer the tribes west of the Jordan (v.8) before crossing the river to attack Judah, Benjamin, and Ephraim. (v.9) The Philistines, presumably, attack from their territory along the eastern coast.
 
            Verses 10-16: Instead of the usual summary of Israel’s cry to the LORD, the author records here the actual scene of dialogue between God and His chosen people. Israel recognizes the reason for the LORD’s chastening, acknowledging their sin of idolatry and disobedience. (v.10) God’s response is to remind them of His mighty works on behalf of Israel up to this point: deliverance from the Egyptians, the Amorites, the Ammonites, the Philistines, the Zidonians, the Amalekites, and the Maonites. (v.11) That last name is unfamiliar, but perhaps it refers to the Midianites. Each time, the LORD says, you cried out to me “…and I delivered you out of their hand.” (v.12)
            But each time Israel played the harlot by turning away from God to serve false gods, and now He tells them “…I will deliver you no more. (v.13) Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.” (v.14) The LORD has had enough of Israel’s insincere repentance.
            Nevertheless, the men of Israel continue to plead with God, begging for His deliverance on their behalf. They confess once more, “We have sinned…” (v.15), and they throw themselves upon God’s mercy. “…do Thou unto us whatsoever seemeth good unto Thee…”. But it’s not just words. They tear down the idols and the groves, and renew their obedience to the law of Moses. (v.16) Their confession of sin followed by their actions causes the LORD to have pity on them in their misery. For this current generation, at least, the repentance is sincere. There is more than just an outward change of behavior. Their hearts have been convicted and changed as well.
 
           Verses 17-18: The Ammonites gather their forces and set up camp in Gilead. Israel responds in kind, setting up camp in Mizpeh. (v.17) The men of Gilead now wait upon the LORD, wondering which man He will choose this time to lead them to victory. (v.18)

CHAPTER 11:
           Judge #8:  Jephthah (Manasseh)
           Verses 1-3: Jephthah is the second judge to hail from Gilead, who was a son of Manasseh (Numbers 26:29, Judges 10:3) As with Jair, Jephthah comes out of the half tribe that settled west of the Jordan. The fact that Jephthah’s father is not named specifically in verse 1 emphasizes Jephthah’s status as an outcast because of his mother’s occupation. For that reason he was disinherited by his half-brothers (v.2), and so he fled to Tob (v.3) where he made a name for himself by becoming “…a mighty man of valour…”. (v.1) Jephthah had gathered unto himself a following of “vain men” (v.2), similar to those hired by Abimelech. But the difference here, of course, is that Jephthah did not have to buy the loyalty of his men. He earned it by demonstrating quality leadership and performing heroic deeds, as evidenced by that author’s use of that phrase in verse 1.
 
            Verses 4-11: The fact that the elders of Gilead are forced to turn to an outsider and an outcast for help speaks volumes about the sad state of affairs in Israel at this time. Jephthah’s status and fame as “…a mighty man of valour…” (v.1) indicates that he must have built himself a small but powerful army of men who were the strongest military force in that area. And when the Ammonites begin attacking the Israelites, the elders of Gilead send messengers to Jephthah asking for his help. (v.5-6) Jephthah is, understandably, resentful and wary of the offer. (v.7) But the elders persist, and so Jephthah strikes a bargain with them: if he is able to defeat the Ammonites then he will be Israel’s ruler. (v.8-9) The elders agree, and the agreement is confirmed in a vow before the LORD. (v.10-11)
 
            Verses 12 – 29: Jephthah’s first act as leader is to send messengers to Ammon requesting their reasons for going to war against Israel. (v.12) The Ammonite king claims that Israel seized land that didn’t belong to them, and the only way to restore peace is to give it back. He cites the territory that lies between the rivers Jabbok and Jordan which had once belonged to the Ammonites. (v.13) (Numbers 21:24) But Jephthah schools the Ammonites in recent history, pointing out that Israel had sent requests to Edom, Moab, and Ammon during their journey after fleeing Egypt and requested peaceful passage through those lands. (v.15-19) (Numbers 20:14, Deuteronomy 2:18-19, 26) All of those kings denied Israel passage, and Sihon, king of the Amorites, even went to war against Israel instead of simply letting them pass by peaceably outside their borders. (v.20) Thus God gave Israel the victory over the Ammonites and Israel possessed their land which includes all the territory between the rivers Arnon, Jabbok, and Jordan. (v.21-22) Therefore, says Jephthah, if God has given that land to Israel, who are you to defy Him by taking it back? (v.23)
            Jephthah goes on to mock the false god of the Ammonites, Chemosh, by asking if he has granted any land to the Ammonites? (v.24) He then reminds the Ammonites of Balak, the Moabite king who had foolishly defied the LORD God of Israel by hiring Balaam to curse them. (Numbers 22:2, 5-6) Not only that, the Ammonites had three hundred years to come re-conquer their land, so why now are they coming against Israel? (v.26) In other words, it didn’t matter to the Ammonites for all that time that Israel had possessed their land, so why suddenly does it matter now? Jephthah closes his rebuttal with a challenge to the Ammonite king: Israel has done only what God had commanded them to do, and it’s the LORD that will now act as righteous judge in this dispute. (v.27)
            The king, of course, doesn’t heed Jephthah’s words (v.28), and so Jephthah gathers his army and sets out to meet the Ammonites in battle. (v.29)
 
          Verses 30-40: Jephthah makes a rash and foolish vow to God, promising that whatever comes out of his house when he returns from battle will be sacrificed unto the LORD if He will give Israel the victory this day. (v.30-31) God, of course, gives Jephthah and his army the victory over the Ammonites. (v.32-33) But He had already promised this to Israel and Jephthah from the beginning when Jephthah accepted the request of the elders of Gilead. (v.11) Furthermore, verse 29 confirms that “…the Spirit of the LORD came upon Jephthah…”, so there was no need for this second vow. God was already on Israel’s side and had given them permission to fight the Ammonites. Furthermore, Jephthah had no way of knowing whether it would be his daughter or his livestock that would come out to greet him when he returned home, so that makes his vow all the more baffling.
          When he sees his daughter come running from the house, joyous at his victory (v.34), Jephthah blames her for his distress! (v.35) In great sorrow, he explains the vow he made to the LORD, and she understands why he must honor it. (v.36) She is his only child (v.34), and that’s what makes this foolish and rash vow all the more devastating. She will never marry or bear children (v.39), and for that reason she requests 2 months to mourn this fact before returning to her father’s house to serve the LORD for the rest of her life. (v.37-39) It’s those three verses that confirm the fact that she was not offered literally as a human sacrifice, as many Biblical scholars have erroneously claimed. Instead, she lived the rest of her life as a single woman devoted to full time service to God. Though the author doesn’t give any detail about what that service was, we can logically presume that it would have been at the tabernacle at Shiloh, if that was even still in use during these cycles of Israel’s great apostasy and idolatry.
         This account of Jephthah and his vow becomes so well known in Israel that the women go out every year at a certain time for four days to remember Jephthah’s daughter and lament her sacrifice. (v.40)
 
           Jephthah’s story is a sobering lesson in that we must be careful what we promise to God. (Ecclesiastes 5:2, 4-5) Vows are never to made lightly as God takes them very seriously. It’s also necessary to point out here that we should not bargain with God. As I mentioned earlier, God had already promised the victory to Jephthah, so there was no need for him to make such a foolish vow, especially if he thought it was earning God’s favor. Gideon made the same mistake with his constant testing of the Lord regarding the fleece. (Judges 6:36-40) Instead, we should simply pray, “LORD, thy will be done. I give myself completely to you for your service.” God will direct us and the events in our lives for our good and His glory as He sees fit. Period.

CHAPTER 12:
           Verses 1-7: Once again, the tribe of Ephraim is complaining about missing out on all the action, just as they did with Gideon. (v.1) (Judges 8:1) Jephthah reminds them that he did actually call for their help, but they ignored him. (v.2) But whereas Gideon was able to appease the elders of Ephraim with tactful diplomacy, the same apparently doesn’t work here. The men of Ephraim insult the Gileadites by calling them fugitives because they settled on the other side of the Jordan with Manasseh. (v.4) Because of this, Jephthah leads his men in war against Ephraim.
            The soldiers of Gilead are able to take control of the passages that bridge the two sides of the Jordan, and they stop any man fleeing from the battle. (v.5) Any man that claims he is not of Ephraim is put to a linguistic test. (v.6) If he is unable to correctly pronounce the word “Shibboleth”, he is killed. Apparently, the Ephraimites had a specific way of pronouncing that word, and they were unable to form the “sh” sound. Instead, it came out as just “s”. (v.6) The total number of Ephraimite soldiers slain that day is 42,000.
            Jephthah rules Israel for only six years and, upon his death, is buried in Gilead. (v.7)

            Judge #9: Ibzan (Zebulun)
           Verses 8-10: The Bethlehem mentioned here is not the famous one in Judah since that one is always referred to in scripture as “Bethlehem in Judah”. This Bethlehem is about seven miles east of Mount Carmel in the north. The fact that Ibzan sends his thirty daughters abroad to be married, as well as seeks thirty women from abroad for his sons (v.9) indicates that he is probably trying to unite the nation after the devastating civil war between the Gileadites and Ephraimites.
 
            Judge #10: Elon (Zebulun)
            Verses 11-12: Elon rules Israel ten years.
 
            Judge #11: Abdon (Ephraim)
           Verses 13-15: The town of Pirathon is in Ephraim, and the description in verse 14 echoes that of Jair and his sons in chapter 10. Abdon rules Israel for eight years.
 
            All three of these judges were not military leaders like Jephthah or Gideon. Instead, based on the scant details given here, we can presume they were administrative governors, overseeing the nation in what seems to have been a relatively peaceful period of twenty-five years.
]]><![CDATA[Judges 9]]>Wed, 15 Apr 2026 21:42:39 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-9           Verses 1-6: Abimelech is not the next judge. We know this because the author doesn’t introduce him as such. All of the judges in this book are labeled by the author with that title, and they are also described as being sent by God to judge Israel. Since none of that is applied here to Abimelech we can safely conclude that he is not the next judge.
            Instead, the events related in this chapter are used as a postscript to the Gideon narrative. They also demonstrate the direct result of the sin of polygamy as well as Israel’s consistent apostasy and disobedience to God. No sooner has Gideon been buried than Abimelech goes to his mother’s family and relatives and persuades them to back him for the position of king. (v.1-2) What Gideon had refused from the elders of Israel in the previous chapter, Abimelech now pursues with reckless and foolish abandon. The Moody Bible Commentary summarizes chapter 9 in this way: “In a polygamous society, when jealousy and warfare break out between half-brothers, the refugees would flee to their mother’s relatives for help. This is what seems to have happened at Shechem. The purpose of the author is to emphasize the anarchy that results when anyone but the Lord is the leader of Israel.”
            Nowhere in this chapter does it say that Israel consulted with the high priest to seek God’s direction and guidance. Abimelech is a wicked and selfish man, full of pride and a lust for power, and he convinces his uncles and the men of Shechem to back him as king. (v.3-4) They pay him seventy pieces of silver to hire mercenaries and thugs (“…vain and light persons…”), and, with this rebel gang, he sets out for Gideon’s home in Ophrah. The phrasing in verse 5, “…upon one stone…” indicates that Abimelech and his men capture sixty-nine of his seventy half-brothers and kill each one execution style in one place, probably one of the groves that was used for Baal worship. Only Jotham, the youngest, successfully hides and thus escapes the slaughter. (v.5)
            Abimelech is crowned king by the men of Shechem, at the center of the village or town, as indicated by the phrase “…the plain of the pillar…”. Every town or village of the ANE had some kind of monument or tower where the men of the city would gather to make law or settle disputes. It was also the site of important events such as this one, hence Gideon’s choice of retribution against the men of Penuel in the previous chapter.
            Verses 7-15: When Jotham learns of the fate of his half-brothers he boldly stands on mount Gerizim, the same spot from which half the tribes of Israel had called out the blessings for all the nation upon first entering the promised land. (Deuteronomy 11:29, 27:12, Joshua 8:33) From there, Jotham proclaims a fable for all the men of Shechem. In the ANE, this type of story serves as a morality lesson, a tale with an allegorical meaning, usually a satirical one. (The most famous of these types of stories that we know today are those of Aesop, the Greek writer who lived in the 6th century B.C.)
          In Jotham’s narrative, the plants represent the men of Shechem, and they are searching for a king among their fellow plants. Notice that the olive tree, fig tree, and the vine are all vegetation that bring forth good fruit and are profitable for man and beast. But the bramble is worthless, little more than a weed that serves no real purpose. It, of course, represents Abimelech. In the story, the bramble agrees to be king of the plants, and it says to the trees, “…come and put your trust in my shadow…” (v.15), a clearly satirical and sarcastic comment. The bramble is a lowly bush that has no substance and casts very little shadow when compared to the other three tall and stately trees mentioned in verses 8-13. The last phrase of verse 15, “…let fire come out of the bramble, and devour the cedars of Lebanon”, is also a deeply insulting and cutting commentary. In the ANE, as well as scripture, the cedars of Lebanon are always used as a symbol of true power and might, and therefore it’s laughable that a mere bramble would possess any real threat against such magnificent trees. Yet that is exactly what will happen because the trees are foolish enough to allow a bramble to rule them.
 
         Verses 16-21: Now Jotham interprets the fable for his listeners, just in case any of them missed the point. He rebukes the men of Shechem for betraying Gideon’s legacy (v.17-18) and predicts that Abimelech will be the cause of their downfall and destruction. (v.20) In like manner, they will also be the cause of Abimelech’s downfall. Following this proclamation, Jotham is able to escape to Beer where he remains for the rest of Abimelech’s short reign. (v.21)
 
         Verses 22-25: God stirs the hearts of the men of Shechem, turning them against Abimelech, just as Jotham predicted. (v.23) The reason for this is stated clearly in verse 24: divine justice is served on behalf of the innocent whom Abimelech slew. Their blood cried out to the LORD in the same manner as Abel’s. (Genesis 4:10) Put simply, God allows Abimelech to reap what he sowed. (1 Kings 2:32, Esther 9:25, Matthew 23:35-36, Galatians 6:7-8) The beginning of this is seen in verse 25. Abimelech’s enemies set up robbers to lie in wait for the caravans that pass through Shechem. This has the effect of severely disrupting trade and commerce.
 
          Verses 26-29: Gaal is one of the elders of Shechem and, presumably, one of the men that did not support the movement to make Abimelech king. Gaal is readily accepted by the other men who are opposed to Abimelech’s rule, and they welcome him by throwing a wild party. (v.27) He, too, is full of pride and lust for power, and he brags about his ability to defeat Abimelech. (v.28-29)
 
          Verses 30-41: Gaal’s treachery and planning are reported to Zebul, Abimelech’s ally and ruler of Shechem, and he informs Abimelech. (v.30-31) Zebul advises Abimelech to gather an army and be ready to fight Gaal at daybreak (v.32-33), and Abimelech readily complies, using the cover of darkness to divide up his men and position them around the outside of the city. (v.34) When Gaal sees the army of Abimelech and reports this to Zebul, Zebul tells him at first that he’s jumping at shadows. (v.35-36) But after Gaal presses him further, Zebul throws Gaal’s boasting back at him. (v.37-38) Zebul taunts him by telling him, essentially, to put his money where his mouth is.
           Gaal and his men battle Abimelech and his army, and Abimelech is the clear victor. (v.39-40) He succeeds in capturing or wounding most of Gaal’s army, and Gaal himself escapes back into the city, seeking Zebul’s protection. (v.39-40) But Zebul refuses and expels Gaal and the rest of the traitors from the city. (v.41)
 
          Verses 42-49: Abimelech slaughters Gaal and his men, but he doesn’t stop there. (v.42-43) In a show of excessive cruelty and petty vindictiveness, Abimelech utterly destroys Shechem, the principal city of his realm, slaughtering almost all of its inhabitants. (v.44-45) This is confirmed by the phrase “…sowed it with salt…”, meaning that Abimelech made the land unsuitable for planting crops for several generations.
         The same men who had once supported Abimelech in his rise to power at the beginning of this chapter now flee to the same tower where they had crowned him king. (v.46) When Abimelech learns of this, he and his men gather firewood and lay siege to the tower, burning it. (v.47-48) The thousand men and women trapped inside are killed, thus fulfilling Jotham’s prophecy. (v.49)
 
            Verses 50-55: Abimelech decides to attack Thebez, though there’s no explanation in the passage for the reason why. According to the Moody Bible Commentary, Thebez is a strategic fortress situated about 10 miles northeast of Shechem, in the Jezreel valley, at the northern border of Abimelech’s domain. Perhaps there is an uprising here as well, or maybe some of the inhabitants of Shechem escaped to Thebez. Whatever the case, the same scenario that played out at the tower of Shechem begins to play out here. The citizens of Thebez flee to their tower fortress for refuge, and Abimelech begins to lay siege to it in the same manner as he did at Shechem. (v.51-52)
         But this time there’s a very different outcome. A woman is able to cast a large millstone from the uppermost room of the tower directly onto Abimelech, crushing his skull. (v.53) The millstone is a large, cylindrical stone used to grind grain against another stone that is fixed in place. The millstone, however, is able to be removed, and the fact that it’s a woman that kills Abimelech adds justly deserved humiliation to his death. This is why he uses his last breath and strength to beg his armourbearer to pierce him with his sword. (v.54) Once Abimelech’s men see that he is dead, they give up the fight, and they disperse back to their homes. (v.55)
 
           Verses 56-57: The author makes clear that God orchestrated all of these events as divine retribution against Abimelech for the slaughter of his half-brothers. (v.56) All of Jotham’s prophecy came true. God was also punishing the men of Shechem for supporting Abimelech when it was clear that God had not appointed him as ruler of Israel. (v.57) This is also an illustration of the Biblical truth that the LORD will humble the proud while exalting the meek and lowly. Abimelech was a wicked and prideful man that defied God and, therefore, God allowed him to reap the bitter fruit of his own actions and foolish choices.
]]><![CDATA[Judges 7-8]]>Sun, 05 Apr 2026 14:41:04 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-7-8CHAPTER 7:
            Verses 1-8: The total number of Gideon’s army is 32,000 men. (v.3) But God tells Gideon this is too great a number for the LORD to receive the honor and glory for the coming victory against the Midianites. (v.2) He instructs Gideon to release any man who is fearful and afraid of the coming battle. (v.3) This winnows the army from 32,000 to 10,000. But that’s still too many for God to receive all the credit for the coming victory. So He tells Gideon to bring the men to the river’s edge, and, based on how each man kneels to take a drink, he will either remain or be dismissed to return home. (v.4-6)
            The men who scoop up the water with one hand are kept while the rest who kneel and drank straight from the river are dismissed. One possible explanation for this unusual disqualification process is that the men who drink from one hand are able to keep the other near their weapon, thus being vigilant while satisfying their thirst. The rest of the men, however, leave themselves defenseless and off guard by kneeling down to drink straight from the river.
            Now, with just 300 men, God tells Gideon that his army is the right size for going up against the Midianites. (v.7) Gideon sends the rest of the men back to their tents. (v.8)
            God often works in the same way in our own lives today. He strips us of what we think are our strengths and abilities so that we are wholly dependent upon Him for the victory in whatever trial or testing He is putting us through. It often doesn’t make sense from our perspective, but, like Gideon, we must learn to have faith in God and trust Him alone, not in our own might or strength. In this way, only God can rightfully get the honor and glory that is due Him and Him alone.
 
            Verses 9-15: God instructs Gideon that night to slip unseen into the enemy camp on a scouting mission. (v.9-11) He promises Gideon once more that He has delivered all of them into Israel’s hand, and the purpose of this covert op is so that Gideon’s faith and courage will be increased. (v.11) God even graciously allows for Phurah to go with Gideon if he is too fearful to go by himself. (v.10)
           How merciful and understanding is the LORD! He does not chasten us or get short tempered with our constant anxieties and fears. His patience and longsuffering are seemingly endless as He graciously accommodates our frailties and weaknesses. He doesn’t berate or scold Gideon for still being afraid, even after God has promised Him yet again that He will give the Israelites the victory. Instead, the LORD gives Gideon yet another tangible sign that He is with Gideon and the Israelites this night.
           Gideon and Phurah obey the Lord, slipping unseen into the midst of the Midianite camp. In one of the tents, two soldiers are talking, and one of them tells the other of his unusual dream. (v.13) A barley loaf tumbles through the camp, destroying one of the tents, and the other soldier responds by saying that it represents Gideon and the Israelite army. The two men are convinced that they will all be defeated by Israel this night. (v.14) God had already begun working in the hearts of the Midianites, making them fearful and anxious about the coming battle. As expected, Gideon’s courage and faith are strengthened by this news, and he and Phurah quietly return to their camp. (v.15) Gideon assures his 300 men that God has indeed given the Midianites over to them this night.
 
            Verses 16-25: Gideon divides the 300 into three companies of 100 each, and gives each man a pitcher with only a candle inside. (v.16) The three hundred men silently surround the enemy camp shortly after the Midianites had set the middle watch of the night. (v.19) At Gideon’s signal the men break their pitchers while also sounding their trumpets, and they shout in one voice, “The sword of the LORD and of Gideon!” (v.20) Startled from slumber, the Midianite army is confused, believing that the whole Israelite army has surrounded them. God further works in the hearts of the Midianites, turning their fear against them, so that they attack one another while others flee from the camp. (v.21-22) The 300 Israelites continue to blow their trumpets while soldiers from Naphtali, Asher, and Manasseh pursue the Midianites that escape the camp. (v.23)
            Gideon sends messengers to Ephraim, summoning their soldiers to assist in the pursuit of the Midianites. (v.24) The reason for this is because the soldiers he had already assembled are not enough to round up all the Midianites that had fled the camp. This is a testament to how great in number are the Midianites. The men of Ephraim successfully round up the remainder of the enemy’s army, capturing Oreb and Zeeb in the process, two of the Midianite commanders. (v.25) In true poetic justice, Oreb and Zeeb are executed at the winepress of Zeeb, and their heads are brought to Gideon as a trophy.
             From the Moody Bible Commentary: “A few statistics are in order to indicate the miracle involved with this victory. The Midianite army numbered about 135,000 soldiers (see Judges 8:10 for the 15,000 Midianite survivors plus the 120,000 killed in the battle). The army of Gideon numbered 300. That yields a ratio of 450 Midianite soldiers to each Jewish soldier. Who else but God could receive the credit for such a victory? And this is precisely the point of the narrative. It is God, not Gideon, who is the hero in this and every story!”

CHAPTER 8:
              Verses 1-3: The pride of the elders of Ephraim is wounded, and they come to Gideon, rebuking him for waiting until after the main battle with the Midianites to call for their aid. This hearkens back to Gideon’s objection to the angel of the Lord in chapter 6 regarding the social status of him and his tribe. Gideon’s response here in verse 2 is meant to soothe the ruffled feathers of Ephraim’s men. Gideon acknowledges their tribe’s greatness, and he also points out to them how God delivered Oreb and Zeeb into their hands instead of giving Gideon that particular victory. (v.3)
            The fact is that God had deliberately winnowed Gideon’s army down to just 300 men, and that’s the primary reason Gideon had not called on the army of Ephraim to aid him in battle. But Gideon wisely doesn’t argue with the elders of Ephraim. Instead, he just acknowledges their tribe’s status and gives God the glory for giving Ephraim the victory in their capture of Oreb and Zeeb.
 
            Verses 4-9: Although the main battle is over, the two kings of Midian, Zebah and Zalmunna, are still at large. Gideon and his 300 men set off in pursuit, crossing over the Jordan in the process. However, all of them are still weary from the battle, as well as hungry, and they stop in the village of Succoth to request food and supplies. (v.5) But the men of Succoth doubt Gideon’s ability with his small band of soldiers to successfully defeat the army of the Midianites which is still great in number. (Not all of the army had been slain in the earlier battle, which is one reason Gideon is still pursuing them.) So they deny Gideon his request. In response, Gideon promises retribution when he and his men return from their successful victory. (v.7) He further declares that God is the one who will give them the final victory, demonstrating the weakness of the faith of the elders of Succoth.
            The same scenario happens at the village of Penuel. (v.8-9) Gideon promises that when he returns he will tear down the tower that stands at the center of their village.
 
            Verses 10-12: Gideon’s faith in God is vindicated before the men of Penuel and Succoth when he successfully slays the remainder of the Midianite army, which is about 15,000 men. (v.10-11) Once again, it is only the LORD that could receive the honor and glory, for 300 against 15,000 is indeed miraculous! Gideon and his men also successfully capture the two kings, Zebah and Zalmunna.
 
            Verses 13-17: On his return journey, Gideon captures one of the young men of Succoth and has him write down the seventy-seven names of the city elders. (v.14) He then tracks them down, rebukes them, and scourges them using whips made of thorns and briers. (v.15-16) Next, Gideon and his men tear down the tower of Penuel. (v.17)
 
            Verses 18-21: Zebah and Zalmunna had slain Gideon’s brothers at Tabor, and for that reason Gideon now pronounces judgment on them. (v.18-19) At first, he orders his oldest son, Jether, to do the act, but Jether protests, saying that he’s too young and weak to wield the sword. (v.20) So Gideon kills them instead. (v.21) He also takes as spoil the gold ornaments that are hung around the necks of the kings’ camels. It is this gold that will later be used to make the ephod that will become an idol for Gideon.
 
            Verses 22 – 27: The men of Israel are so grateful to Gideon for freeing them from the Midianite oppression that they offer Gideon the role of king to rule over them. (v.22) This hereditary kingship would pass down from Gideon to his son and his son’s son, etc. This tradition was not out of the ordinary for the peoples of the ANE. Kingship was often bestowed upon men who had proven themselves in battle and attained great victories, which Gideon had just accomplished. But Gideon rejects their offer, saying “…The LORD shall rule over you.” (v.23) Thus Gideon remained in the role of judge for the rest of his life, following the pattern of the judges that had come before him.
            Instead lieu of kingship, Gideon makes a special request of the soldiers: the gold earrings they had taken as spoil from the Midianites. (v.24) The men willingly give them up, and the total value is 1,700 shekels. (v.26) This is besides all the other spoil seized from the two kings: royal garments, jewelry, the ornaments from the camel’s necks, etc. From the gold earrings Gideon fashions an ephod for himself, and this is his first mistake. Only the high priest was to possess the ephod, which was a method by which he could determine the will of God. (Exodus 28:2, 4)
            The amount of gold used to make the ephod suggests that some kind of idolatrous image is on it, and that, combined with the statements in verse 27, tells us that Gideon set himself up to be worshiped by Israel as a king. This, too, was a common practice by the cultures of the ANE, and this why the author concludes with the statement, “…which thing became a snare unto Gideon, and to his house.”
 
            Verses 28-35: Forty years seems to be the most common length of time that Israel has peace and rest from all her enemies. (v.28) Another common practice in the ANE was for kings and/or men of great renown to take multiple wives, which Gideon does during this period of peace and prosperity. (v.30) In addition to polygamy, these men would also have concubines, and Gideon, unfortunately, is no exception. One of his seventy sons (v.30) is Abimelech (v.31), who will eventually cause great trouble for all of Israel after Gideon’s death.
            Although polygamy was against God’s law, the practice was never completely abolished in Israel. Starting with Abraham and continuing down through every generation – even with men of God as great as David and Solomon – polygamy was the one sin that always got them and their descendants in trouble. Scripture is clear that just because these men who walked with God – and whom God blessed greatly – had multiple wives, God did not approve of or bless this immoral, pagan tradition. As we will see here in Judges and everywhere else in the OT, the consequences of polygamy were never good for the man of God or for the nation of Israel.
            God did bless Gideon with long life for his obedience and faith, and upon his death he is buried in Ophrah, in the grave of his father. (v.32) And, of course, it doesn’t take long for the children of Israel to once again go astray. (v.33) They fall back into idolatry, betraying the memory and spiritual legacy of Gideon. (v.35)
 
            It is sad that the legacy of a man of God such as Gideon was stained in his later years by the sins of idolatry and polygamy. Like King Solomon, Gideon was led astray by a combination of his own foolish pride and his many wives and concubines. His account here in Judges is one of the many lessons that scripture teaches us today about the ease with which we can become ensnared by the desires of our flesh if we are not careful.
]]><![CDATA[Judges 6]]>Wed, 25 Mar 2026 16:38:33 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-6Judge #5: Gideon (Manasseh)
            Verses 1-6: The Midianites are the descendants of Abraham through his handmaid Keturah (Genesis 25:1-2), and the Amalekites (v.3) are the offspring of Esau (Genesis 36:12). Both nations are used by God to once again punish Israel for their disobedience. (v.1) It’s clear from this passage that not all the Midianites were killed and/or conquered by Israel in their first encounter several generations earlier. (Numbers 31) Many of them must have escaped and fled into neighboring countries, eventually coming back together to form their own nation by the time Israel begins their conquest of the promised land.
         The Midianites raid the fields and towns of Israel, plundering their crops and livestock, until there is almost nothing left for the Israelites to sustain themselves. (v.3-4) This, too, makes sense in that the descendants of those survivors from the first encounter with Israel are motivated by vengeance, and God uses that to chasten His people. The armies of the Midianites and the Amalekites combined are so great in number that the author compares them to the multitude of grasshoppers, and their invasion of Israel’s land is sudden and swift. (v.5) (This is also further proof of God’s initial promise to Abraham. It was not only by Sarah that Abraham’s seed was as great in number as the stars in the sky, but also by Hagar and Keturah as well.) The resulting devastation is so great that all of Israel is left utterly destitute. (v.6) They are forced to flee into the mountains, hiding themselves in caves. (v.2)
            As always, Israel cries out to the LORD, repenting of their sin and begging Him for deliverance from their enemies. (v.6)
 
            Verses 7-10: As with Deborah, God uses a prophet to deliver a message to His people, and the prophet begins the message with a reminder to Israel of their fathers’ deliverance from Egypt by His hand. Keep in mind that the whole reason for Israel’s constant apostasy and idolatry is because each generation is neglecting to pass on to their children who God is and what He did for the descendants of Jacob in Egypt. Therefore, God Himself must now remind the new generation of who He is and what He’s done for their fathers. (v.8-9)
            God reminds Israel of the covenant He made with their fathers at Mount Sinai, how He delivered them from all their enemies – not just the Egyptians – and that it was He who gave them the promised land. (v.9-10) God had warned His people about turning away from Him to worship the false gods of the Amorites, but Israel didn’t listen and disobeyed the Lord’s commandments, thus breaking His covenant with them. (v.10)
 
             Verses 11-24: Gideon, son of Joash the Abiezrite, is threshing wheat in a winepress in order to hide it from the Midianites. (v.11) Gideon is of the tribe of Manasseh, from Ophrah, which in the north, in the Jezreel valley.
            Threshing wheat is a process whereby the grain is separated from the stalks by having people or oxen tread over them in a wide, flat, open area, typically in the fields and preferably on high ground. Then, once the grain has been separated, the next step is called winnowing, where the wheat and chaff are separated by tossing them into the air. The kernels of wheat, which are heavier than the chaff, fall to the ground while the chaff is blown away in the wind. All of this is typically done in a large, open communal area that is easily visible to anyone passing by. But the threat and the oppression of the Midianites is so great at this time that Gideon is forced to thresh the wheat in a winepress. The winepress, however, is usually tucked away in the middle of a garden or a vineyard, away from public view.
            The angel of the LORD, a preincarnate appearance of Jesus Christ, surprises Gideon in the midst of his threshing wheat and greets him with the salutation “thou mighty man of valour.” (v.12) The angel also informs Gideon that “…The LORD is with thee…”, but Gideon is skeptical of this statement. He asks the angel why, if God is truly with Israel, has all this recent misery befallen them? Gideon references the accounts of their fathers, of their miraculous deliverance from Egypt and all the other signs and wonders that God had displayed for His people afterwards. (v.13) Gideon, like many of his generation, believes that God has abandoned Israel, leaving them at the mercy of the Midianites.
           This statement is also proof that in every generation of Israel not all had failed in teaching their children about the God of Abraham, Isaac, and Jacob. There is always a remnant that remembers the Law of Moses and has taught their children about the one true God.
            Verse 14 is further proof that Gideon is speaking directly with Christ Himself (“And the LORD looked upon him…”). God tells Gideon that he has been chosen to be the next leader of Israel, to save them from the Midianites, and that he is being sent by God. In other words, Gideon should take courage and strength from the certainty that God is with him and will give him all that he needs to defeat the Midianites.
             But Gideon, like Moses, is fearful and timid, and lacks faith in God’s promises. He’s also understandably bewildered by the LORD’s choice of him, a poor farmer from an insignificant house of one of the lesser tribes of Israel. (v.15) In the ANE, as well as the nation of Israel, rank is everything. One’s status is derived from one’s birth order, house, and clan or tribal name, and Gideon is understandably skeptical about his chances of gaining a large enough following of the armies of Israel in order to defeat an enemy so great as the Midianites. It’s also very likely that he is the youngest son of his family (“…I am least in my father’s house.”) As with David several generations later, God chooses the youngest and the lowliest to lead His people. The LORD graciously reassures Gideon that He will be with him, and he “…shalt smite the Midianites as one man.” (v.16) In other words, Gideon, with the supernatural aid of God, will be successful in commanding the army of Israel.
              But Gideon is still skeptical, and he asks the LORD for a sign that He is indeed the God of Israel. (v.17) The way this verse is phrased (“…shew me a sign that thou talkest with me”) suggests that Gideon is not entirely certain that he’s actually speaking with God. He desires proof that it’s truly the LORD Himself that is standing before him. Gideon asks the angel to wait while he prepares a gift in the form of a sacrifice, and the LORD agrees. (v.18) This is even further proof that the angel is the preincarnate Christ, for only God would accept worship from mankind. Abraham did something similar when he was visited by the angel of the LORD. (Genesis 18:3-5)
             Gideon prepares a young goat and unleavened cakes made from an ephah of flour which the angel of God commands him to lay upon the altar. (v.19-20) The angel then holds out his staff, touching the altar, and fire from heaven consumes the offering, but the fire comes up from the altar itself instead of raining from heaven. Following this the angel disappears. (v.21) Gideon then realizes that he has seen God Himself in the flesh, face to face, and he is filled with awe and fear. (v.22) But God commands him, “Peace be unto thee; fear not: thou shalt not die.” (v.23) Gideon then builds another altar in the same spot as the previous one that had been consumed. (v.24) He names it Jehovah-shalom, which means “The LORD is peace”.
 
            Verses 25-32: Now that Gideon has accepted God’s calling for him, the LORD assigns him a specific task. He commands Gideon to tear down his father’s altar to Baal and the grove that is around it. (v.25) Using the wood from those trees, Gideon is to then offer up a blood sacrifice on a new altar that he will build in its place. (v.26) Before Gideon can lead all of Israel to victory, he needs to clean up his own house first. Not only that, God needs to build up Gideon’s courage and his faith in preparation for national leadership. As with Moses, God summons His chosen man first and then qualifies him for the task He assigns him.
              Gideon obeys God, but he completes the assignment by night out of fear of reprisal from both his father and the elders of the city. (v.27) When the elders discover the vandalism the next morning, it doesn’t take them long to search out the culprit. It was most likely one of the ten servants that Gideon used to assist him the night before that gave him up to the city elders. (v.28-29) When they confront Joash at his house, demanding that he surrender Gideon to them for execution, Joash challenges the men to let Baal plead for himself. (v.30-31) If he’s a real god he will be the one to punish Gideon, not the men of the city.
             As mentioned earlier, the fact that Gideon knows of God and of the Mosaic Law, combined with Joash’s response to the city elders in verse 31, indicate that Joash taught Gideon of the one true God of Israel. However, it also stands to reason that Joash had built the altar to Baal, as well as practicing the pagan rituals associated with that heathen worship, in order to appease the elders and protect his house. But now that Gideon has courageously stood up to the men and done what’s right in the eyes of God, Joash is also willing to take a stand. Perhaps his youngest son persuaded Him of God’s calling, and Joash, too, has experienced renewed faith in the God of Abraham, Isaac, and Jacob. He and all his house no longer fear the men of the city as they once did.
          Joash also gives Gideon another name, Jerubbaal, because of his actions. (v.32) News of Gideon’s act and his calling by God naturally spreads throughout Ophrah and the surrounding region, as indicated by the rest of this chapter.
 
          Verses 33-40: The armies of the Midianites and the Amalekites set up camp in the valley of Jezreel in preparation for another battle. (v.33) As with the previous judges, the Holy Spirit  indwells Gideon (v.34), and he sends messengers to not only his own tribe of Manasseh, but also Asher, Zebulun, and Naphtali. (v.35) Their armies readily join together under Gideon’s leadership, but Gideon’s faith is still weak.
            This account of the fleece and Gideon’s testing of God’s calling is not to be taken by believers today as a good example. Gideon already knew what God had called him to do, and God had already promised Gideon that He would deliver the Midianites and Amalekites into Israel’s hands. There was no need for Gideon to seek another sign from the Lord as assurance of His promise of victory. Nevertheless, rather than rebuke His servant, God patiently allows Gideon to test His word and gives Gideon the two signs that he asks for.
]]><![CDATA[Judges 5]]>Wed, 18 Mar 2026 12:42:35 GMThttps://www.psalm139-16.com/the-book-of-judges/judges-5The Song of Deborah
            This chapter is not only a song of praise for God’s deliverance of His chosen people, but also a picture of daily life for Israel at this time.
 
            Verse 2: It was never God’s desire that His people live in such misery and unrest. Their apostasy, rebellion, and general disobedience had brought upon themselves the LORD's chastisement. Yet God did not hesitate to avenge Israel when they finally repented and cried unto Him for deliverance. It was only when Barak and his army “willingly offered themselves” to God for His service that God did a mighty work on their behalf. This was the root of Israel’s problem: consistent rebellion and unwillingness to submit themselves to the Lord to do His will daily! This is the key to having a close and personal walk with God. We must willingly surrender ourselves to Him every day and do what He commands us. Israel’s sin was that of pride. They chose to do what they wanted to do, not what God had commanded them in His law. Because of this, they forfeited God’s blessings as well as His divine protection from their enemies.
 
            Verses 3-5: Deborah sings of God’s mighty deliverance, echoing the same poetic language that characterized the song of Moses (Deuteronomy 32) as well as that used by David in his psalms many generations later. It’s possible, in fact, that David was referencing this passage when he wrote Psalm 68:8. Verse 5 is a reference to God’s first appearance to Israel at Mount Sinai. (Exodus 19:18)
 
            Verses 6-11: Shamgar is a contemporary of Deborah, Barak, and Jael. It’s possible that Deborah summoned Shamgar and gave him his mission from God the same way she summoned Barak. During this time the main roads are unsafe because of Israel’s enemies. Thieves attack unsuspecting travelers, and because of this the people use alternate routes to get where they need to go. (v.6) Villages, too, are unsafe because there is no central, stable government in Israel. Small towns and villages are vulnerable to raids by Israel’s enemies, and this, in combination with the lack of godly male leadership, has caused severe disruption in the daily life of Israel. (v.7) Because the nation has turned away from God in favor of worshiping the false gods of the Canaanites, God punishes His people by allowing their enemies to attack them, and there are no godly men among the Israelites willing to go fight their enemies. (v.8) Verse 9 echoes and reaffirms the statement in verse 2. God uses those who willingly surrender themselves to Him for His service and divine plan.
            The city gates (v.11) is where Deborah and Barak muster “…the people of the LORD…”. In the ANE the gates of a city are where all the important men, primarily the elders and rulers, gather. Therefore this is the logical place one would go to summon the warriors of every tribe.
 
            Verses 12-18: This section details how Deborah and Barak summon the men to battle, though not all of the tribes respond to Deborah’s call. “Machir” (v.14) is referring to Manasseh, and “…the pen of the writer…” (v.14) refers to the recruiting staff held by the tribe of Zebulun. This is a staff held by the leaders of a military unit, according to the Moody Bible Commentary. Ephraim, Benjamin, Manasseh, Zebulun, Naphtali, and Issachar all answer the summons. Reuben, Gad, Asher, and Dan, however, refuse to join their brethren in war.
 
            Verses 19-23: This section describes the battle at the river Kishon. Taanach is “…on the southern edge of the Jezreel Valley, about 25 miles southwest of the Sea of Galilee. The Kishon River runs through the swampy lowlands to the north of the city.” (The Moody Bible Commentary) Verse 20 is poetic language that refers to God’s divine power against Sisera and his army. God used the natural elements, such as the Kishon River, to sweep away Israel’s enemies. Verse 22 is almost certainly poetic sarcasm, for it would be impossible for Sisera’s horses to be galloping and prancing when they and the chariots are mired in swampy marshlands. It’s also very likely that God causes an unexpected and torrential downpour at the start of the battle. This would have caused the river to overflow its banks, thus turning the tide of battle in Israel’s favor.
            The name “Meroz” in verse 23 clearly references a place, possibly a city or a village in or near Taanach. Deborah curses its people because they refused to aid the Israelites.
 
            Verses 24-27: This passage is a retelling of verses 17-24 of chapter 4. In addition to the milk Jael also gave Sisera some butter (v.25) and probably some bread to go with it. This helps explain why he was so quick to fall asleep afterwards. The weariness of battle combined with the heaviness of a full meal lulled him into a deep sleep. After driving the stake through his temples, Jael cut off Sisera’s head, another detail omitted from the account in the previous chapter.
 
            Verses 28-30: Deborah imagines the pain and longing that Sisera’s mother experienced as she waited desperately and vainly for her son’s return. Her maidens try to comfort her with the explanation that Sisera is delayed because he and his men are indulging in the spoils of victory, part of which includes raping the Israelite women. (v.30) This section is not meant to illicit sympathy for Sisera’s mother, but rather to serve as a dramatic flourish to the climax of Deborah’s song. While the Israelites are rejoicing in their victory, the enemies of God are left alone, destitute, and mourning the loss of their kinsman and children.
 
            Verse 31: Deborah gives a final note of praise to the LORD, comparing His children to the sun when it rises on a new day. God gives strength and victory to those that love Him and obey His commandments. Israel once again has peace and rest from her enemies for forty years.
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