No King in Israel (37)

Truth is objective and its importance paramount. Technical precision is one aspect of truth and its importance situational. On several occasions the Lord Jesus was technically precise in quoting the Old Testament. On many others it would not be outrageous to say that he wildly paraphrased.

The standard for quoting a conversation as evidence in a court proceeding is not the same as the standard for reporting dialogue that took place during historical events for which the author could not possibly have been personally present. The former ought to be as close to word-to-word as possible. The latter permits or even necessitates some stylistic license, and everyone but a pedant makes allowance for it. Expecting an author to recount a conversation that took place a hundred years ago with the technical precision of a legal transcript is manifestly unreasonable; a paraphrase or summary in his own words is frequently more than adequate.

Well-constructed prose often makes for a better story anyway.

No King in Israel (36)

In 2017-18, archeologist and historical geographer Dr. Chris McKinny published articles arguing that modern Bible scholars ought to rethink the purported location of Lehi, an ancient Israelite town prominent in today’s reading from Judges.

For fifty years prior, many considered the ruined Arab village of Khirbet Beit Lei the probable location for Lehi on the basis of a specious similarity in names advanced by Israeli anthropologist Joseph Ginat in a Brigham Young University academic symposium. Absent any better suggestions, many accepted Ginat’s conclusions about the town’s location.

No King in Israel (35)

Othniel led an army to drive out Israel’s oppressors in his generation. Ehud used a successful solo mission to raise an army to do the same. Deborah’s general Barak, Gideon and Jephthah were all leadership figures behind which the nation (or parts of it) rallied and successfully defeated invaders.

In every case to date, a judge’s appearance on the scene meant Israel entered a period of rest and relief from its enemies.

No King in Israel (34)

Bible students online differ concerning the extent to which Samson was truly heroic or any kind of role model for believers. The four chapters that chronicle his life and death portray him as impulsive, turbulent and temperamental, driven by his whims and easily pushed off course by events around him. Rarely do we see evidence of serious devotion to the Lord, or the fruit of such a relationship in his life, though there’s absolutely no question the Lord used him, and used him in a major way. Like Jehu centuries later, Samson was a wrecking ball when Israel needed one.

The New Testament portrays Samson as a man who in at least one instance exercised remarkable faith. Even then, in typical Samson style, his faith basically amounted to the conviction that God would make an exception to his own rules by special request …

No King in Israel (33)

The story of Samson is full of miraculous events. The narrative has a big, mythical quality to it: the robust young hero smiting his enemies in impossible numbers. A child reading it may find himself caught up in the action and missing the subtext. I certainly did. Nevertheless, like so many other Old Testament characters, this “hero” has feet of clay; he cannot seem to get out of his own way. His failures and temptations are all too human.

Never mind. God can use that too. We can take some encouragement from that fact at least.

No King in Israel (32)

Ahab listened to a lying spirit sent out from the presence of God. He consequently perished in battle. It was inevitable. The Lord had purposed to put him to death. He knew Ahab would follow the word of four hundred false prophets telling him exactly what he already wanted to hear rather than one lone man with the truth of God in his mouth.

Thus, the will of God profoundly influenced Ahab without Ahab having the slightest personal insight into it, and without him deriving any benefit from it.

As we will see, our twelfth judge had far too much in common with Ahab.

No King in Israel (31)

We have been examining the third and final appearance of the angel of the Lord in the book of Judges. In chapter 2, he rebuked Israel for its disobedience, setting the stage for both the judgments he would inflict on the nation throughout the book and the repeated miraculous deliverances these punishments would necessitate. In chapter 6, he appeared to Gideon, causing him to fear for his life. In this chapter, he appears to the woman who would shortly become Samson’s mother, and to her husband Manoah.

Manoah’s wife described the angel of the Lord as “very awesome”. She and her husband were shortly to discover he was much more than that.

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Judges is a grim book. It shows fallen man the way he truly is, even when favored with a level of access to divine revelation that many nations never experienced. Few of its chapters are consistently uplifting or their positive aspects unmitigated by reminders of human wickedness and fallibility. Jephthah’s story, which we have just finished, mingled God-given victory with bad judgment, betrayal and brother-against-brother violence. Our final judge’s life was a notorious mess, and the book gets even bleaker from there.

In between, chapter 13 is a brief, cheery respite from the darkness. From verse 2 on, it’s all wonderful, including a rare pre-incarnate glimpse of Christ himself.

No King in Israel (29)

Today’s instalment takes us to the eleventh of our twelve judges of Israel. We are getting there.

At least eight tribes provided Israel with leadership and deliverance during the period of the judges, and perhaps as many as ten.* The tribal affiliation of at least two judges is questionable, so we cannot confirm precisely which tribes did not receive representation in leadership during the period. We can say with certainty that Reuben, Simeon, Levi and Gad go unmentioned.

No King in Israel (28)

Joseph had two sons during his glory years in Egypt, Ephraim and Manasseh. When his father Jacob was old and full of years, he blessed the two boys and adopted them as his own sons, meaning that Joseph effectively received the birthright in his generation, the double portion of Jacob’s inheritance that Reuben, his older brother, had forfeited by sleeping with his father’s concubine. In Canaan, Ephraim and Manasseh grew to be among Israel’s most powerful and numerous tribes, and Manasseh held territory on both sides of the Jordan.

We have previously mentioned irony in Judges: there’s lots and lots of it. We come to more of it today. The last chapter of Jephthah’s story involves conflict between two brother tribes.

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I find it interesting that the scriptures rarely spend much time describing the conflicts in which Israel engaged (Jericho and Ai being exceptions). In a Tolkien novel, a battle may take multiple chapters to cover. Same with a secular history. But the writers of scripture are teaching moral lessons, and are not interested in martial minutiae unless it serves their spiritual purpose in writing.

In this case, the writer dispenses with a great victory over Ammon in a single verse.

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I try very hard never to negotiate with God.

Perhaps you struggle with that too. The habit is hard to kick, especially when you want some particular outcome very badly and believe only Heaven can deliver it. But promising God this or that provided he does what I want for me is a pagan instinct, not a Christian one. In his Sermon on the Mount, the Lord Jesus instructed his Jewish followers, for whom vows and oaths were commonplace, not to take oaths at all.

Keeping that in mind, I try never to put myself in the position of promising the Lord things I may not be able to deliver.

No King in Israel (25)

New readers of Old Testament history may occasionally find themselves lost in a sea of names, places and peoples. Ammonites and Amorites both begin with the letter “A”, but seasoned readers know the Ammonites were fellow Hebrews descended from Lot, as Israel was descended from Abraham, whereas the Amorites were descendants of Canaan son of Ham. They founded the Old Babylonian Empire and ruled Mesopotamia, the Levant and parts of Egypt for four centuries prior to and including Israel’s time in Egypt.

In fact, one reason the Lord obliged Israel to spend so long in Egypt was to give the Amorites opportunity to repent. God told Abraham their iniquity was “not yet complete”. He would judge their sin at the appropriate time, and not before.

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As in other cases, some judges ruled over specific portions of Israel rather than the entire nation. The action in these next two chapters takes place almost entirely outside Israel proper. Jephthah’s dispute with the Ammonites was over territory acquired in battle three centuries earlier under Moses prior to Israel entering the Promised Land. Often referred to as Gilead, this region now belonged to the tribes of Reuben, Gad and the eastern half of Manasseh.

As we saw in the previous chapter, the Ammonites had previously crossed the Jordan to harass Judah, Benjamin and Ephraim, but Jephthah met and fought their army east of the Jordan.

No King in Israel (23)

After four chapters devoted to the history of and repercussions flowing from the life of a single judge (Gideon), we come to a chapter in which the entire life’s work of two judges (Tola and Jair) and the manner in which they each delivered their nation are summed up in a mere five verses. Thirteen more are devoted to setting up the story of the next judge (Jephthah). Sixty-four years covered in eighteen verses.

We might view the relative brevity of these next two accounts as an imbalance of sorts, especially if we are used to reading secular history.

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You may have heard the expression “sow it with salt” before. It’s most commonly associated with the incident we are reading about today, in which Abimelech destroyed the city of Shechem and sowed it with salt thereafter. Salting the earth apparently became common in the ancient Near East. Hittite and Assyrian sources both mention the practice, but none predates the Judges account.

Maybe Abimelech was a trendsetter.

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Gideon’s son Abimelech wanted to be king of Israel. Following the example of the kings of the nations, and aided and abetted by his kindred in Shechem, he murdered seventy of his half-brothers to consolidate his throne. Unfortunately for Abimelech, his father’s youngest son escaped his hand and lived to curse him in God’s name. God heard and answered Jotham’s “attack prayer” because he offered it in accordance with the Lord’s mind and will, in hope of seeing divine justice done on behalf of his brothers and his father’s family.

Not all curses land on their target. This one did, and the writer of Judges makes sure we understand what was happening behind the scenes in the spiritual realm.

No King in Israel (20)

Abimelech means some combination of the words “father” and “king”. We first encounter it in scripture as the name of two Philistine kings in Genesis. Why Gideon named the son of his Ephraimite concubine after the manner of Israel’s oppressors is a bit of a mystery, but Abimelech grew up with aspirations far above his station in life, notions that came not from God but from the nations.

His father had been a judge. Abimelech would be king, or so he determined. He began to plot accordingly.

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As we hinted in the introduction last week, this series of incidents in chapter 8 effectively illustrates the moral degradation characteristic of Israel during the period of the Judges. The end of the chapter gives us four more strong indications that all was not well in Israel, even in the home of the one man who had personal dealings with God.

Despite God’s undeserved blessing and a marvelous victory, the end of Gideon’s tale leaves a sour taste in the mouth.

No King in Israel (18)

The one-sided battle between Israel and Midian and its allies was winding down, moving into what we might call the cleanup stage. The writer of this portion of Judges now presents us with a series of incidents that effectively illustrate the level of spiritual and moral degradation in the nation during the period. While not quite as awful as some of the later chapters of Judges, these vignettes still require some consideration and explanation.

The Holy Spirit also ties up the story of Gideon for us, and sets up the grisly and somewhat predictable events to come in chapter 9.