Chapter Five - Joshua Through Ruth - From Conquest to Rest

At the end of this chapter the student should be able to:

1. discuss the major events in the conquest of the land;
2. describe the distribution of the land;
3. describe the lives of some of the more significant judges;
4. summarize the conditions in Israel at the time of the judges; and
5. explain the kinsman-redeemer concept.

This chapter is divided into the following three major parts:

1. Joshua: the conquest;
2. Judges: when the judges ruled; and
3. Ruth: obedience rewarded.

1. JOSHUA: THE CONQUEST

1.1 Introduction

The name of the book is derived from its central character, Joshua, who was also undoubtedly the author. He uses the first person in certain places (5:1, 6) and wrote the rest of the book as well. His name means "Jehovah is Salvation," which is the Hebrew counterpart of the New Testament name Jesus.

1.1.1 The date

If the date of the Exodus is placed at 1450-1440 B.C., the conquest of the land would have taken place some time around 1400 B.C. (Note: A date of 1225 B.C. for the Exodus would, of course, push the conquest of the land still later. For an example of this see E. F. Campbell, "The Chronology of Israel" in The Bible and the Ancient Near East, Garden City, N.Y: Doubleday & Co., 1965, p. 290.). Statements in Joshua indicate that the period of conquest described in the first half of the book took place over a five-year period (cf. 14:7 with 14:10).

An interesting sidelight related to the date comes to us from archaeology. A volume of correspondence (called: Tell el-Amarna) found in Egypt in 1887 contained letters written from Egyptian officials in Canaan. These are usually called the Amarna letters and refer to a group of marauding armies as the "Habiru." The Habiru were overrunning the country, and Canaan is pictured in a state of chaos. It seems plausible to many scholars that the term Habiru is the same word as that from which "Hebrew" comes (See discussion in Gleason L. Archer, A Survey of Old Testament Introduction, 1994 Revised Edition, Chicago: Moody Press, pp. 288-295.). If this is the case, we have extra-Biblical documentation of the conquest under Joshua, and the Amarna letters best substantiate the date of 1400 B.C. for the conquest.

1.1.2 The Canaanites

The command to exterminate the Canaanites has posed a severe moral problem for some people. How could a loving God order the slaughter of countless thousands of people?

The answer to this question is seen in the nature of the Canaanite religion. It was a degraded, immoral type of worship characterized by sacred prostitution, child sacrifice, and serpent worship (Merrill F. Unger, Archaeology and the Old Testament, Chapter XV, Grand Rapids: Zondervan Publishing House, 18th Printing 1976). God knew that the pure monotheism of Israel could not exist side by side with this type of religion. To allow the Canaanites to remain where they were would have meant extinction of the testimony of the one true God.

The character of Canaanite cults completely justifies the divine command to destroy their devotees. The principle of divine forbearance operates in every era of God's dealings with men. God awaits till the measure of iniquity is full, whether in the case of the wicked antediluvian race, which He destroyed by the Flood (Genesis 6), or the degenerate dwellers of Sodom and Gomorrah, whom He consumed by fire (Genesis 19). In the case of the Canaanites, instead of using the forces of nature to effect His punitive ends, He employed the Israelites as the ministers of His justice. The Israelites were apprized of the truth that they were the instruments of the divine justice.

1.1.3 The contents of the book

Joshua is a book of conquest and victory. The theme could be expressed in Paul's words in 2 Corinthians 2:14, "But thanks be unto God, who always leadeth us in triumph in Christ." The book is a record of Israel's appropriation of her inheritance through conflict. As they passed progressively through the land, they inherited what God had for them. In this sense the book forms a fitting counterpart to the New Testament book of Ephesians. Ephesians reminds us that we also have an inheritance, a spiritual one, and that God expects us to progressively appropriate it by faith (See Baxter, Exploring the Books, Vol. I, pp. 247-252 for a further discussion of the relationship between Joshua and Ephesians.).

It has been suggested that the contents of Joshua can be summed up in three words:

1. entering;

2. overcoming; and

3. occupying.

These three thoughts can be used to identify the three main divisions of the book.

1.2 Invasion of the Land (1-5)

The struggle for land is always a molding force in the life of a nation. It was a decisive factor in frontier days in America. The Israelites are greatly affected as they engage in this conquest. It is imperative that their plans for invasion be carefully made. Such a description is given here.

1.2.1 A leader is chosen (1)

The opening verses of the book are the connecting link with Deuteronomy. Joshua's call is confirmed, and he is given specific preliminary instructions in 1:1-9. After Joshua is commissioned in 1:1-9, the people are challenged in 1:10-18.

God's instructions to Joshua can be summarized as follows:

1. God's provision was adequate (1:2-4). God reminds Joshua of the boundaries of the land, which indicate it was more than adequate for the people's needs. It was necessary only to appropriate it progressively by faith. Every place his foot touched was Israel's for a possession.

2. God's presence was assured (1:5-6). Joshua's task was a challenging one, but God would be with him as He had been with Moses.

3. God's precepts were to be obeyed (1:7-9). Constant meditation would result in complete obedience. With this formula Joshua could not help but be successful. God's word was to regulate his behavior.

Joshua, having received his instructions, turns to the people in verses 10 through 18 and challenges them. He especially singles out the two and a half tribes who later camped on the east aide of the Jordan. The reason for this was that they appeared to be the least interested in the battle. Like many believers today they wanted the blessing without the battle and were too easily satisfied.

1.2.2 The land is spied (2)

God sends two spies into the land before the armies of Israel cross as a whole. God accomplishes at least three purposes through this mission:

1. The spies were able to collect information. Joshua believed in investigating before acting. It is always a good policy to collect as many facts as possible before making a decision.

2. They were able to contact Rahab. These men did not know that in their military explorations God would bring them in contact with a person who needed spiritual encouragement. From Rahab's testimony (2:9-11) we gather that the knowledge of Jehovah was widespread even in a wicked city like Jericho. Rahab had acted on this information and had become a believer. As a result, she is willing to hide the spies in her home and even lie about their presence there in an effort to save their lives (2:4-5). God commends Rahab for her faith in hiding the spies (Hebrews 11:31; James 2:25), but she is nowhere commended for her falsehood. God used Rahab in spite of the fact that she lied rather than because of it.

3. This visit confirmed the faith of the spies. They eagerly return (2:22-24) in a spirit of optimism in spite of the obstacles. Their faith is in direct contrast to that of the spies who had entered the land forty years before. They both viewed the same land, but their reactions were entirely different.

1.2.3 The crossing is made (3-5)

The necessity of cleansing is seen in 3:1-13. The instructions are to "sanctify yourselves" (3:5) so that God could do the extraordinary. The priests were to carry the Ark into the water. Only when these instructions were obeyed would God roll back the waters.

The actual crossing is described in 3:14-4:24. While the priests remain in the river bed with the Ark, Joshua is commanded to place twelve stones in the river. After the priests bear the Ark to the west side of the Jordan, twelve more stones are placed on the bank. The stones in the water are a memorial of the place where God delivered them (4:7); those on the bank show the power of God in delivering them (4:24).

Joshua's consecration is described in chapter 5. As Joshua surveys the area around Jericho, a man with a sword drawn in his hand appears to Joshua, who falls in submission before this "prince of the host of Jehovah" (5:14). As the battle is about to commence, Joshua is reminded that the outcome is in God's hand. He sees that although he is the human leader of the army, the battle is being directed by God.

There has been much speculation about the identity of this "prince of the host of Jehovah." This was undoubtedly an appearance of God Himself. The technical term for this is a "theophany." God, who in His essential Being is invisible, made Himself manifest in Old Testament times in human or angelic form, in order that He might encourage and instruct His people. Some of these appearance are denoted as those of "the Angel of the LORD (i.e. Jehovah)." This is not an ordinary created angel, but God Himself. The statement of the "man" to Joshua, and Joshua's response indicate that this was a theophany. The same instructions were given to Joshua as were given to Moses at the burning bush (Exodus 3:1-6), where we are definitely told that it was God who appeared.

Some passages in the New Testament intimate that the appearances of God in Old Testament times were pre-incarnate appearances of the Second Person, the Son of God. This is especially clear in John 1:18 and Colossians 1:15.

1.3 Conquest of the Land (6-12)

As the conflict unfolds, we see that Joshua leads his armies in three major campaigns. Using sound military strategy, he attacks the center of the land. This splits the land in two and prohibits the forces in the north and south from amalgamating.

See below map for illustration of the three campaigns:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 138, by Irving L. Jensen)

Map of Joshua's Three Campaigns

1.3.1 The central campaign (6-9)

This account centers around three cities in the central area of the land:

1. Jericho;

2. Ai; and

3. Gibeon.

It has been suggested that in these three cities which Joshua faced, we have a picture of the three enemies of the Christian:

1. the world;

2. the flesh;

3. and the devil.

Although this is nowhere specifically stated in Scripture, the analogy is a suggestive one. Jericho, in its organized opposition to God, does picture the world; we can see the flesh manifested at Ai where Israel is defeated by self-confidence; and the deceit of Gibeon is typical of the tactics of Satan.

1.3.1.1 Jericho (6)

The strategic nature of Jericho made it imperative to conquer this stronghold first before any further progress could be made. God employed unusual strategy to take the city, and this is the aspect emphasized in the chapter. The chapter employs more space telling how the victory came about than what actually happened. The command to march around the city each day was purposeful from the points of view of Israel and Jericho. It gave Jericho an opportunity to repent (to which the people did not respond), and it taught Israel the importance of unquestioning obedience. The walls of Jericho fell in their place on the seventh day, and the city was destroyed (For a brief summary which explains the archaeological evidence as fitting the Biblical record see John J. Davis, Conquest and Crisis, Winona Lake, Ind.: BMH Books, 1969, pp. 47-48.).

1.3.1.2 Ai (7-8)

The actual site of Ai has remained a subject of controversy (See Schultz, The Old Testament Speaks, p. 97). It is stated in 7:3 that it did not contain many inhabitants and thus did not appear to be as much of a threat as Jericho. This constituted one of the major reasons for the defeat. Chapter 7 records the only military defeat in the book. One obvious cause was self-confidence. The great victory at Jericho led them to believe that a similar outcome was assured at Ai. It is often in the aftermath of a stunning victory that we encounter some of our most miserable defeats. We feel that one victory automatically guarantees success again, and like Israel, we do not feel an all-out effort is necessary (7:3). Nor did Joshua take the time to wait on God for instructions to take the city. Israel learned to their dismay that they could not rely on past victories for the battles of the present.

A second obvious factor in the defeat was sin in the camp. Achan had transgressed God's commandment and had taken material possessions out of the city (7:1). God instructs Joshua to search out the guilty party and deal with him. There was no possibility of future victory until this unresolved issue had been dealt with. Achan confesses that he saw, he coveted, and he took (7:21). Achan and his family are stoned.

In chapter 8, God leads Joshua to the victory that should have been achieved in chapter 7. God had a plan for taking the city, but Israel had not taken the trouble to ask Him. An ambush is planned, and the city of Ai is conquered. Joshua made the mistake in chapter 7 of relying on past victories for present battles. But in chapter 8 he teaches us a profound lesson. He does not let past defeat rob him of potential victory in the future. He evaluates the reason for the defeat and takes the necessary corrective steps. He then presses on to future victory.

1.3.1.3 Gibeon (9)

The Gibeonites are spared a military defeat by tricking Israel into an alliance. Using deceit, they pretend to come from a far country and ask Joshua to make a covenant with them (9:6-13). The law forbade Israel to enter into alliances with the people of the land (cf. Deuteronomy 7:2; 20:10-17). However, the leaders in Israel do not wait on God for guidance (9:14) and enter into an irrevocable agreement. The Gibeonites are made slaves but continue to exert a troublesome influence in Israel for several generations. This chapter is a warning against entering into ungodly alliances. Even though we may be deceived at the moment, our decision is sometimes irreversible (as in marriage) and may affect our lives for years to come.

See below map for illustration of the central campaign:

(Source: Joshua - The Pattern of Victory, Chicago: Moody Bible Institute, 1995 Revised Edition, p. 51, by Alfred Martin)

The Central Campaign

1.3.2 The southern campaign (10)

The battle now swings south as a result of the capitulation of Gibeon. The southern kings form an alliance and make an unprovoked attack on Gibeon. Since Joshua has promised military help, he and his army march all night and rout the enemy. God performs a double miracle to enable Israel to overtake the fleeing armies. The first is a storm of huge hailstones which slay scores of the enemy (10:11). The second is a lengthening of the day.

See below map for illustration of the southern campaign:

(Source: Joshua - The Pattern of Victory, Chicago: Moody Bible Institute, 1995 Revised Edition, p. 63, by Alfred Martin)

The Southern Campaign

The twenty-four hour prolongation of the which the battle of Gibeon was fought (10:12-14) is the greatest miracle in the Bible and yet it is mentioned in only one other place (Habakkuk 3:11). Such incident is also recorded in the extra-Biblical book of Jasher (10:13). {Note: The Book of Jashar is a collection of songs praising the heroes of Israel (see 2 Samuel 1:18).} The nature of this miracle has caused considerable controversy. Views concerning this phenomenon fall into three categories:

1. a slowing or suspending of the normal rotation of the earth;

2. a prolonging of the daylight by unusual refraction of the sun's rays; and

3. a prolonging of semi-darkness by God's sending an unusual summer hailstorm.

1.3.2.1 A slowing or suspending of the normal rotation of the earth

The first assumes a slowing or suspending of the normal rotation of the earth so that there were extra hours that day. God did this so that Joshua's forces could complete their victory before the enemy had a night for rest and regrouping. The Hebrew for "stood still" (10:13) is a verb of motion, indicating a slowing or stopping of the rotation of the earth on its axis which would not affect the earth's movement around the sun. Verse 13 states that the sun "did not hasten to set for an entire day." The words "did not hasten" seem to point to a retardation of the movement so that the rotation required forty-eight hours rather than the usual twenty-four. Verse 14 indicates that this was a unique day in the history of the world.

It has been objected that if in fact the earth was stopped in its rotation for a period of twenty-four hours, inconceivable catastrophe would have befallen the entire planet and everything on its surface. While those who believe in the omnipotence of God would hardly concede that Jehovah could not have prevented such catastrophe and held in abeyance those physical laws which might have brought it to pass.

In support of this interpretation, research has brought to light reports from Egyptian, Chinese, and Hindu sources of a long day (Sir Charles Marston, The Bible is True, London: Eyre & Spottiswoode, 1936). Harry Rimmer reports that some astronomers have come to the conclusion that one full day is missing in our astronomical calculation. Rimmer states that Professor Pickering of the Harvard Observatory traced this missing day back to the time of Joshua; likewise Dr. Totten of Yale (Rimmer, The Harmony of Science and Scripture, Grand Rapids: Eerdmans, 3rd Edition, 1937).

1.3.2.2 A prolonging of the daylight by unusual refraction of the sun's rays

The second view assumes no irregularity in the rotation of the earth. One such view argues for the prolonging of the daylight by some sort of unusual refraction of the sun's rays. Thus, there were more daylight hours but not more hours in the day.

The Keil and Delitzsch's Biblical Commentary on the Old Testament suggests that it would have been very difficult for Joshua to make an accurate measurement of time if the sun itself did not move (i.e. the earth did not rotate) at its normal rate. They add another possibility, that God may have produced an optical prolongation of the sunshine, continuing its visibility after the normal setting time by means of a special refraction of the rays. However, this view is purely based on human imagination without any Biblical support.

1.3.2.3 A prolonging of semi-darkness by God's sending an unusual summer hailstorm

The third view supposes a prolonging of semi-darkness to give Joshua's men relief from the blazing summer sun, accomplished by God's sending an unusual summer hailstorm. This view takes "stood still" in verse 13 to mean "be still" or "cease," indicating that the sun was clouded by the storm and no extra hours were added to the day.

Dr. E.W. Maunders of Greenwich and Robert Dick Wilson of Princeton Seminary interpreted Joshua's prayer to be a petition that the sun cease pouring down its heat upon his struggling troops so that they might be permitted to press the battle under more favorable conditions. The tremendously destructive hailstorm which accompanied the battle lends some credence to this view, and it has been advocated by men of unquestioned orthodoxy. Nevertheless, it must be admitted that verse 13 seems to favor a prolongation of the day: "And the sun stood in the half [or midway point] of the sky, and it did not hasten to set for about an entire day."

1.3.2.4 Comments

The passage describing this battle of the defeat of the five Amorite kings is a crucial one because it contains the record of a miracle which has often been disputed by rationalistic interpreters of the Scripture and even explained away by some believers. Some have contended that the language is merely poetic or figurative and that the day simply seemed longer than usual or that God enabled the Israelites to accomplish more within the day, than they ordinarily could have accomplished.

As in other parts of the Bible, as well as in our ordinary experience even today, phenomenal language is used - that is, language of appearance. We say that the sun rises and the sun sets even though we know the movement to be that of the earth in reference to the sun rather than of the sun itself. Joshua commanded, "Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Aijalon" (Joshua 10:12). That what ensued was not an illusion or hallucination on the part of the assembled armies is quite clear. It was an objective phenomenon. Those who were present observed that for a time the sun stayed in the same place in the sky. The written testimony is that of an eyewitness.

While we can not understand the narrative fully at this stage of our knowledge, our starting point ought to be the Biblical statement of the day's uniqueness: "And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man" (Joshua 10:14).

This was clearly a miracle. God intervened in some way in the course of His universe which He had created. Conjecture about what the effects might be of the slowing down or stopping of the earth in its rotation is useless, because we have no experience on which to draw. Some would allege that it is frivolous to suppose that the Almighty Creator would do such an unprecedented and tremendous thing for the little nation of Israel. Such an objection is based on several false assumptions.

For one thing, there are no degrees of effort with God. He is almighty. It would be no great thing with Him to stop the earth in its normal rotation which He had established in the first place if that is what He chose to do. He created the whole universe by the word of His power.

Another false assumption so often heard today is that the human race is of no importance and the earth insignificant in comparison with the limitless reaches of space. Yes, the earth is tiny and man even tinier; nevertheless, the importance of the earth and of man does not rest on size but on God's intention. God made man for Himself, and the events going on on this relatively small planet are of cosmic and eternal significance. Israel's conquest of Canaan was a part of the all-wise eternal counsel of God, and if He chose to work a mighty miracle as evidence of His power and of His love, He could do so.

What God did was not only for the help of Joshua and his army. It was also for the edification and encouragement of all of God's people in all ages, and for His own eternal praise and glory. To limit God to the meager boundaries of our own understanding is almost akin to blasphemy.

1.3.3 The northern campaign (11)

The armies now sweep north and subdue the area around the Sea of Galilee. Hazor is especially singled out since its inhabitants organized the opposition. The city is conquered and the weapons burned.

See below map for illustration of the northern campaign:

(Source: Joshua - The Pattern of Victory, Chicago: Moody Bible Institute, 1995 Revised Edition, p. 81, by Alfred Martin)

The Northern Campaign

1.3.4 Summary (12)

This chapter contains a list of the victories won and the enemies that were conquered. It is a testimony to the victories which were won by faith.

1.4 Distribution of the Land (13-24)

The enumeration of details as to how the land is divided appears tedious to the average reader. This is one of the most important sections of the book, however, since it shows God's faithfulness in keeping His word. Over 400 years before, God had stated that He would bring Abraham's seed back into this land (Genesis 15:12-16). This section shows the fulfillment of that promise.

1.4.1 General division (13-19)

These chapters trace the general allotments for each tribe. Rather than trace these chapters in detail, the following four spiritual factors will be mentioned:

1. Unequaled Blessing. As each tribe receives its land, one is impressed with the greatness of the inheritance. One by one the blessings are enumerated. Whereas Israel's blessings were physical, the Christian's are basically spiritual. We, too, should be impressed with the greatness of our inheritance.

2. Unclaimed Promises. In 13:1 and 18:3-10, God reminds the people that there is much more land yet to conquer. Even with their great victories the battle was not over. The claiming of their inheritance was to be step-by-step by faith.

3. Unusual Dedication. In the midst of the instructions we find the story of a completely dedicated man named Caleb who "wholly followed the Lord" (14:8, 9, 14). At the age of 85 his strength had not failed, and he requested a difficult area to conquer.

4. Unhappy Believers. There are always some who are unhappy with what God gives them. The children of Joseph (17:14-18) felt they had been overlooked and should have been given far more. Joshua challenges them with an ironic reply. If the children of Joseph are so great, they can strike out for themselves and possess even the most difficult territory (17:17-18). It is theirs for the taking.

1.4.2 Special situations (20-22)

Three special situations are dealt with, some of which have already been studied in Numbers.

1. Cities of Refuge (20). The cities promised in Numbers are provided here. The man guilty of manslaughter could flee to one and be safe.

2. Cities of the Levites (Chapter 21). Once more God lists all 48 cities of the Levites. Since they would be serving at the Tabernacle, they would not have time to farm. God, therefore, makes this special provision.

3. Threat of Civil War (22). The issue that brought the nation to the verge of civil war was the erection of an altar on the east side of the Jordan. The other tribes on the west side of the Jordan thought this was a violation of God's instructions concerning one central sanctuary. After an inquiry, they found that the altar was not for the purpose of idolatrous worship but was, rather, just a testimony (22:27-28). Disaster was averted when someone took the trouble to accumulate all the facts.

See below map for illustration of the distribution of the land:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 140, by Irving L. Jensen)

Map of Canaan As Divided Among the Twelve Tribes

1.4.3 The closing speeches of Joshua (23-24)

The words of Joshua can be divided into two discourses. The first, in chapter 23, emphasizes separation. Joshua reminds Israel that past victories (23:9-10) do not preclude present failure. They are reminded again that they must separate themselves from the people of the land and from the gods of the land. They are to be separated unto God (23:8).

The second discourse in chapter 24 emphasizes service. The word "serve" occurs repeatedly throughout the passage. The key thought is found in verse 15, "...as for me and my house, we will serve Jehovah."

Once again the final chapter of the book is set in the form of a suzerain-vassal treaty. This is a covenant renewal which reminds the Israelites of their responsibilities to their king. One has only to look at the opening chapters of Judges to see how long these promises lasted. The people responded here in obedience and dedicated themselves afresh to God. It is unfortunate that vows which are made in public meetings often wear off in the everyday experiences of life. The book of Judges will demonstrate that this was precisely what happened to Israel.

2. JUDGES: WHEN THE JUDGES RULED

2.1 Introduction

The name of the book is taken from the title of the men who dominate the narrative. These judges did officiate in judicial matters, but this was by no means their only area of responsibility. You have already noticed in reading the book that they were military and spiritual leaders as well. The Lord is the ultimate judge (11:27), who delegates His authority to such men and endues them with His Spirit so they can perform their task adequately.

An ancient tradition designates Samuel as the author of the book. This is a possibility but there is no positive evidence that such is the case. Thus, the author remains anonymous.

2.1.1 Historical background

The era of judges during Israel's occupation of Canaan was one of many important phases of the nation's history. Study carefully below chart which represents all of Israel's history from Genesis through Malachi. Observe the duration of the period of judges.

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 153, by Irving L. Jensen)

The Period of Judges in Old Testament History

There is considerable difficulty in constructing a chronological scheme on the basis of the references in the book. It appears, however, that some of the judges ruled simultaneously in different parts of the land. The events of the book cover an approximate period from 1360 B.C. to 1060 B.C.

Although the conquest of the land under Joshua was effective, it was not complete. Areas of land still harbored the Canaanite occupants. Along the seacoast the Philistines dominated such cities as Gaza, Ashkelon, and Ashdod. These factors contributed greatly to the military and moral failure of Israel. Israel was also hampered by the lack of a central government. The geography of the land tended to isolate the tribes from one another. As a result, it was difficult to rally all segments of the land in a common cause (cf. 5).

2.1.2 Contents of the book

Judges presents a direct contrast to the spiritual tone of Joshua. Where Joshua portrays a story of the triumphs of faith, Judges demonstrates the consistent failure and defeat that comes through compromise.

The last verse of Judges summarizes the underlying conditions of the people: "In those days there was no king in Israel: every man did that which was right in his own eyes." The book traces the causes of political instability and social inequities back to a spiritual lack. It is thus a message to society as well as to the individual.

There is a cycle in the book that repeats itself seven times:

1. First, Israel falls into sin.

2. Then, they are subject to servitude by a foreign power.

3. Next, they cry to God for deliverance (supplication), and finally,

4. God delivers them (salvation).

This cycle is repeated throughout the main part of the book (3:7-16:31). The material that precedes (1:1-3:6) and follows (17:1-21:25) forms a fitting introduction and conclusion to the central portion of the book.

2.2 The Causes of the Period (1:1-3:6)

2.2.1 A survey of unconquered territory (1:1-2:5)

The purpose of this chapter is to point out the limited nature of Israel's success. There was a degree of victory (1:1-10), but there were many other areas where they could not dislodge the inhabitants. The phrase that is constantly repeated is "They did not drive them out" (1:19, 21, 27, 29, 31, 33). One of the reasons given is that they were not equipped to fight in the plains where the inhabitants had superior weapons such as chariots. See below map for the enemies dwelling in Canaan during the times of the judges:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 155, by Irving L. Jensen)

Enemies Dwelling in Canaan During the Times of the Judges

The section concludes with a divine rebuke because of Israel's disobedience: "Ye have not hearkened unto my voice" (2:2). As a result, God left the nations in the land to be a thorn and a snare unto them.

2.2.2 A summary of the period (2:6-3:6)

This section summarizes the cycle mentioned earlier and gives the reason for it. In 2:11-13 is a picture of Israel's sin; in 2:14-15, their servitude is described; in 2:16-19, their supplication and salvation is described. The reason for such a recurring cycle is found in 2:10. After Joshua died, there arose a nation "That knew not Jehovah, nor yet the work which he had wrought for Israel." The Israelites had failed to communicate the truth to the next generation.

In looking back over this introductory section, a pattern emerges that helps explain the failure recorded in the book. The first factor is incomplete obedience. Israel had not driven out the inhabitants completely and had been lax in obeying God's voice. This led to an assimilation of the gods of these inhabitants (2:11-12) which was idolatry. The close proximity of these people resulted in another problem-intermarriage (3:5-6). The first factor automatically produced the second and third.

2.3 The Conditions of the Period (3:7-16:31)

The central portion of the book traces seven distinct periods in Israel's history. In each one, the four-part cycle is clearly discernible. The story in each case centers around one of the judges. In addition to these seven major figures in the book, passing mention is made of several minor characters who also functioned as judges (cf, Shamgar, 3:31; Tola and Jair, 10:1-5; Ibzan, Elon, and Abdon, 12:8-15). Some of the judges overlapped in time with other judges in different parts of the country.

The seven major figures are as follows:

1. Othniel (3:7-11);

2. Ehud (3:12-31);

3. Deborah (4-5);

4. Gideon (6-8);

5. *Abimelech (9);   

6. Jephthah (10-12); and

7. Samson (13-16).

(* Note: Some students of the book list Abimelech among the judges, but this seems inaccurate and inappropriate. He was certainly not appointed by God, but rather was a usurper who tried to become king.)

From the information we have we can chart the judges in this way:

List of the Judges

2.3.1 Othniel (3:7-11)

Little is said of Othniel aside from the fact that he is related to Caleb. He is empowered by the Spirit to deliver Israel from Cushan-rishathaim.

2.3.2 Ehud (3:12-31)

The second episode involves the Moabites and their king, Eglon. God raised up Ehud, a left-handed Benjamite, to slay Eglon and then lead Israel in victory over Moab. Under the pretext of delivering a message from God, he obtains a private audience with the king and plunges a small dagger into him. This challenged Israel to throw off the Moabite yoke altogether and brought 80 years of rest to the land.

2.3.3 Deborah (4-5)

The battle involving Deborah and Barak is described in chapter 4 and is followed by a song of victory in chapter 5.

The battle of chapter 4 is won by an unusual combination of personnel who use rather unorthodox methods. The first person is Deborah, who was a judge of Israel in the section alloted to Ephraim. The oppression of the northern tribes is brought to her attention, and she calls for Barak, who lived in the region of Naphtali. Barak is hesitant to step out against Sisera, the opposing military general, without the presence of Deborah. This may have been due to his own lack of self-confidence, or it may be that he wanted her on hand to supply further divine directions.

Barak gathers the armies and attacks, which puts Sisera to flight. His 900 chariots were probably mired in the mud due to a heavy thunderstorm which caused the river Kishon to overflow (cf. 5:21). Sisera flees to the tent of Jael, where he is murdered with a tent peg put through his temple.

Chapter 5 celebrates this victory with a song of triumph. The song praises God for the human instruments He has used-Deborah, Barak, and Jael. The song also records a rebuke. It is directed against the tribes who did not enter the battle but stayed in their own territory (5:15-17). The final emphasis is a touching picture of the mother of Sisera vainly waiting at the window for his return (5:28-30).

2.3.4 Gideon (6-8)

The story of Gideon, as with Samson later in the book, occupies more space than that of any of the other judges. Gideon's story can be conveniently divided into three segments:

1. a man of fear (6);

2. a man of faith (7); and

3. a man of failure (8).

2.3.4.1 A man of fear (6)

The need for a man such as Gideon is amply demonstrated in 6:1-10. Israel was subjected to the worst oppression thus far at the hands of the Midianites. Gideon's fear is seen in verse 12 where the angel of the Lord appears to him and calls him. Realizing the import of the angel's words, Gideon is perplexed. He cannot understand why Israel has been dominated by the Midianites if the Lord was with them (6:13). Gideon confuses the faithfulness of God with the chastisement of God. He concluded that because trouble had come to Israel, God had forgotten them. We, too, often forget that God's chastening is an evidence of His faithfulness rather than the lack of it.

Gideon then looks at his own inadequacies. His background is not sufficient for such a monumental task. He comes from a poor family (6:15). God assures Gideon of his presence with him, but he is still hesitant.

Gideon now asks for a sign (6:17). Two signs are given. One is the fire that consumes his sacrifice (6:20-21). The other is the fleece (6:36-40). God honors Gideon's requests to strengthen his faith. God sometimes does the same today. Our immature faith asks God for a sign, and God complies. We should be careful to base our decisions primarily on the Word of God and not on the signs.

In this chapter, Gideon takes the first step and destroys his father's idolatrous shrine. He moves in fear, but he does obey God's instructions (6:27-40). This prepares him for the battle of chapter 7.

2.3.4.2 A man of faith (7)

Gideon's faith has now been strengthened to the point that God can trust him with a larger project. The battle is won with an insignificant army and unusual weapons.

The insignificant army is pictured in verses 1 to 18. Gideon begins with 32,000, but 22,000 are afraid and go home. God devises a test to demonstrate the alertness of the 10,000 who are left. Those who cupped the water in their hands were more alert that those who put their weapons down. Gideon is left with 300 men who are unafraid and alert. The cowardly and the careless have been weeded out. God is demonstrating that He can do more with a small group of dedicated people than with a great crowd of uncommitted believers.

The unusual weapons are described in verses 19-21. The blast of the trumpets and the light from the torches in the shattered pitchers completely confuse the Midianite army. Gideon calls for reinforcements as the Midianites are routed and flee through the land.

2.3.4.3 A man of failure (8)

Chapter 8 describes the final outcome of the battle as Gideon pursues the Midianite kings and slays them. An offer to become king in Israel is politely refused by Gideon, since this is still the period of the theocracy (8:22-23).

Gideon does erect an ephod which becomes a snare to the Israelites. The story of Gideon ends on this ironic note. The scene of his initial triumph, Ophrah, becomes the very place where he is ensnared. Shortly before, he had rid Ophrah of an idolatrous shrine. Now he is responsible for erecting one of his own. This becomes a snare and leads Israel into idolatry. The long-range results are seen in verses 34 and 35. Israel forgot God, and they also forgot Gideon and his positive contributions. The faith of this great leader was ultimately overshadowed by his failure.

2.3.5 Abimelech (9)

This chapter is really an appendix to the story of Gideon. Gideon, who renounced an offer to become king, had a son who aspired to just such an office. Abimelech gathers support from the members of his own family. Despite the warning of his brother Jotham (9:7-20), the men of Shechem make Abimelech king. Abimelech's influence as king appears to have been local in character. After three years his subjects revolt against him. His subjects soon grew tired of him, and he met his death in trying to put down their revolt.

The story of Abimelech illustrates a twofold problem in the matter of administrative leadership. The people erred in accepting a leader too quickly. They had not examined his real credentials for leadership. Abimelech also erred in forcing himself into an office for which he was ill equipped. It presents a warning that we must examine our own qualifications for leadership carefully as well as those of others who aspire to places of influence.

2.3.6 Jephthah (10-12)

Chapter 10 portrays the background of sin and servitude that leads to the career of Jephthah. God uses this man, who came from a tragic home situation, to give victory over the Ammonites.

Connected with this victory is a vow that Jephthah made (11:29-33). Jephthah vowed that if God would give him victory over the Ammonites, he would offer as a burnt offering whatever came forth to meet him on his return. Verse 34 states that his daughter came forth to meet him, and so he was forced to keep his vow (11:39). The two different views concerning the fate of Jephthah's daughter is given below:

(Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 104, by John H. Walton)

Views Concerning the Fate of Jephthah's Daughter

Many feel that because of his heathen background (he had a Canaanite mother) he offered his daughter as a human sacrifice. However, I think that this interpretation as a literal human sacrifice cannot stand in the light of the context in the following ways:

1. Jephthah was well enough acquainted with Israel's laws to know that such sacrifices were forbidden (Leviticus 18:21; 20:2-5; Deuteronomy 12:31; 18:10). There is no evidence that any Israelite ever offered human sacrifice prior to the days of Ahaz (743-728 B.C.). It would not be beyond the realm of possibility for Jephthah to offer a human sacrifice, but it seems strange that God would honor such a thing. This would be especially true since it states that his victory was achieved in the power of the Spirit (11:29).

2. His daughter was allowed two months of mourning. The cause of the great sorrow is the virginity of the daughter and not the death of the daughter (11:38). This would indicate an outcome other than a human sacrifice.

3. It is stated in verse 39 that after Jephthah had performed his vow and offered her as a "burnt offering," "she knew not a man." This would be a very pointless and inane remark if she had been put to death. But it has perfect relevance if she was devoted to the service of Jehovah at the door of the tabernacle the rest of her life.

4. It is conceivable that she was offered to God in a different way. Some women in the Old Testament were given to God in service (1 Samuel 2:22; Exodus 38:8) and also Anna in the days of Jesus (Luke 2:36-37). This would mean that they would not marry. This conceivably was the fate of Jephthah's daughter.

5. The pathos of the situation in this instance did not lie in Jephthah's daughter devoting herself to divine service, but rather in the sure extinction of Jephthah's line, since she was his only child. Hence, both he and she bewailed her virginity.

6. Literal burnt-offerings could only be offered at the lawful altar, or before the ark of the tabernacle, and by the Levitical priests. These would never have consented to such an unlawful act. And if Jephthah himself offered it upon an altar of his own, the inspired historian would not have termed it a fulfillment of the vow of a burnt-offering to Jehovah, since it would not have been this, but a sacrifice to the bloody idol Moloch.

Regardless of what Jephthah actually did, it is evident that he made a promise to God in haste. We need to be careful about making promises to God that we would rather not keep.

In chapter 12, Jephthah is encountered by the Ephraimites. They are indignant because they had not been asked to participate in the battle. A similar complaint in 8:1-4 resulted in a sympathetic reply from Gideon. This time, however, Jephthah refuses to accept their statement. He points out that they knew that he was in danger and would not come to help (12:1-3). The disagreement leads to civil war between the Gileadites and the Ephraimites. The Ephraimites lose 42,000 men. Shortly after this Jephthah dies.

2.3.7 Samson (13-16)

The narrative of this paradoxical judge is told against a background of Philistine supremacy. The Philistines had for some time occupied part of southern Palestine, but just prior to the time of Samson they began to penetrate farther into the interior. Because of their spreading influence over Israel God raised up Samson. His exploits were only partially successful, but he was able to slow down the Philistine encroachment of the land. The Philistines continued to be a threat into the period of the united monarchy.

2.3.7.1 His birth (13)

The opening chapter centers more on the parents than it does on Samson. It portrays the great spiritual heritage and privileges that were Samson's as he grew up. When the angel appeared to the prospective mother, he announced that Samson was to be a Nazirite (13:5-6). The statement "He shall begin to save Israel out of the hand of the Philistines" (13:5) is prophetic of Samson's unfulfilled potential. Samson began but never finished the task to which God called him. Instead of delivering Israel from the Philistines he ended his life as their slave.

His parents recognized the great responsibility placed upon them as is reflected in the request of verse 8: "Let the man of God whom thou didst send come again unto us, and teach us what we shall do unto the child that shall be born." The need for guidance expressed here is one that any prospective parent should recognize.

2.3.7.2 His battles with the Philistines (14-15)

These chapters contain a series of confrontations between Samson and the Philistines. Samson's God-given potential is evident in these chapters. The Spirit of God is mentioned several times in connection with his exploits (cf. 13:25; 14:6, 19; 15:14). It is tragic that most of these encounters with the Philistines produced only temporary results and many of them were connected with his own plans and desires. It is easy to take God-given abilities and employ them for our own selfish ends. Such was the case with Samson.

Samson's self-will is seen in the story in chapter 14. Samson demands that his parents get a Philistine wife for him despite their godly advice to the contrary (14:1-4). This leads to a confrontation with the Philistines at his wedding feast and results in the death of thirty Philistines at the hands of Samson.

Samson's downfall at the hands of Delilah is well known. The cutting of Samson's hair saps his strength and enables the Philistines to capture him. This final act of betrayal involves the last of three disobedient steps whereby Samson violates his Nazirite vow. His contact with the dead carcass of a lion (14:8) and his participation in the Philistine feast where strong drink was undoubtedly used (14:10) marked the two preceding steps.

The final results of his sin are portrayed as he is taken and given a job usually reserved for an ox, that of threshing grain. His final act involves tearing down the pillars of the prison house and killing himself along with scores of Philistines. In so doing, he killed more Philistines in his death than he had in his life. It was in many ways a hollow victory.

In conclusion, three things can be noted concerning Samson's career:

1. He was a man blessed with every advantage, yet his life ended in tragedy. Often we are faced with the career of a believer who, like Samson, comes from a godly home and has obvious God-given talents but never achieves any lasting results.

2. His greatest enemy was himself. He was able to strangle a lion and slay a host of Philistines, yet he could not conquer his own lusts.

3. Samson teaches us that there is a high price to be paid for playing with sin. The philosophy of the world is "Play now and pay later." The final episode of Samson's life reminds us that payday always comes.

2.4 The Consequences of the Period (17-21)

These final chapters of judges are not in chronological order. They are designed to show the general conditions that resulted because of the spiritual indifference of the people throughout the first part of the book.

2.4.1 Spiritual conditions: idolatry (17-18)

The story centers about a young man named Micah who builds an idolatrous shrine in his own home. The incident is a good example of the syncretism that began to plague Israel in this period. Although his religious activities have all the characteristics of the idolatry of the land, it incorporates many true elements of the worship of Jehovah. Micah then hires a priest to officiate at his private shrine. A wandering group of Danites stumbled upon his shrine and, in chapter 18, steals both his image and his priest. This story of idolatry, syncretism, materialism, and robbery - all in the name of religion - demonstrates that the spiritual life of the nation is on a low level.

2.4.2 Social conditions: immorality (19)

The story of a Levite who stops overnight at Gibeah with his concubine shows the degraded moral standards of the country. The chapter describes the prevalence of homosexuality as well as the brutal rape of the Levite's concubine. Finding her corpse at the door the next morning, he hacks it in pieces and sends it to all the tribes of Israel to create national indignation over the crime.

2.4.3 Political conditions: Anarchy (20-21)

The tribes of Israel are incensed at the outrage. They attack Gibeah and the Benjamites, reducing the tribe to almost nothing. The few Benjamites who are left have no wives, and the tribe is in danger of extinction. The town of Jabesh-gilead is attacked and 400 wives are provided for the Benjamites. The rest are siezed from the vicinity of Shiloh. These events serve to portray the unstable political conditions that resulted when every man was a law unto himself. The progression in these chapters is an inevitable one and certainly is a pattern for any nation to avoid.

SPIRITUAL DETERIORATION --> MORAL DECAY --> POLITICAL INSTABILITY

3. RUTH: OBEDIENCE REWARDED

3.1 Introduction

As the first verse of this little book indicates, the story takes place during the time of the judges.

The book is valuable for the following reasons:

1. it shows a picture of faithfulness amid infidelity;

2. it illustrates that Gentiles in the Old Testament are within the scope of redemption (Ruth was a Moabitess);

3. it illustrates the law of the kinsman-redeemer; and

4. it furnishes an indispensable link in the line of the Messiah.

The book is best divided on the basis of its four chapters:

1. Ruth returning (1);

2. Ruth reaping (2);

3. Ruth resting (3); and

4. Ruth rewarded (4).

3.1 Ruth Returning (1)

The book follows the migration of Elimelech and his family to the land of Moab. Because of a famine, he reasoned that things would be better in Moab and thus forsook his home in Bethlehem. It is always a temptation to forsake the place of blessing in a time of trouble. He apparently looked upon it as a temporary decision, but he never saw the Promised Land again. He and his two sons, Mahlon and Chilion, all die in Moab.

Naomi, his wife, decides to return to Bethlehem and urges her two daughters-in-law, Orpah and Ruth, to remain in Moab. There is no prospect of a husband in Bethlehem, and the possibility of their marriage seems to her much better in Moab. Orpah, after much weeping, returns to Moab and its gods (1:14-15).

Ruth realizes that the issues involved include more than just the possibility of marriage. Her reply is a classic one (1:16-17) and demonstrates Ruth's understanding of the spiritual issues involved. To go back to Moab would be to go back to a heathen environment. Since she had embraced Israel's faith, she insists on staying with Naomi, and they both return to Bethlehem.

Ruth's decision was to have great implications for her and her posterity, although she did not realize it at the time. It is important to notice that she saw the spiritual issues in her course of action and made that the basis of her choice rather than matrimony. Although Orpah was sincere, she lacked the conviction and determination that Ruth possessed.

3.2 Ruth Reaping (2)

Ruth's encounter with Boaz takes place providentially as she goes to glean in his fields. The picture presented of Boaz is that of a godly landowner. In an age of spiritual indifference the Lord is part of Boaz' everyday conversation (2:4), and he was following the precepts of the law by allowing workers to glean in his field (Leviticus 19:9-10).

Ruth presents a picture of the ideal worker as she labors diligently in the field of the master. She brings home an ephah of barley (2:17), which for a gleaner was a great amount of work.

3.3 Ruth Resting (3)

In 3:1, Naomi suggests the possibility of seeking rest, that is, marriage, for Ruth. She instructs her to go to the threshing floor of Boaz and turn back the covering of his feet. This symbolic act showed she was presenting herself as available for marriage. It was in no way an immoral or presumptuous gesture on her part, and it was a custom well understood by Boaz. He offers to enter into the legal negotiations for marriage but reminds Ruth that there is a *kinsman closer than he. Under the law, that kinsman had the first opportunity to redeem Ruth.

*Note: The word "kinsman" means "one who redeems," and in the setting of Ruth refers to the near male relative of a deceased man who had the right and duty to buy back (i.e. redeem) land which had been sold to another family, thus preventing the alienation of the land and the extinction of the family. If the nearest kinsman could not fulfill such a redemption, the next of kin had the opportunity.

It was necessary for a kinsman to redeem the land in order to keep it in the family name. By buying it back, however, the kinsman would not come into possession of the land himself, but would hold it in trust for his son by Ruth, who would inherit the name and patrimony of Mahlon (her first husband). In this connection it should be noted that it was Naomi who had prior claim upon the kinsman but she surrendered it in favor of Ruth.

Read the following references to a kinsman and his right to redeem: Leviticus 25:25-31, 47-55; Deuteronomy 25:5-10; Job 19:25.

3.4 Ruth Rewarded (4)

Boaz positions himself at the gate of the city and confronts the kinsman of Ruth as he passes by. Boaz presents the terms of the transaction and points out that if the kinsman buys the field, he must care for Ruth as well. The kinsman is unwilling to accept both responsibilities, and so Boaz performs the rite of a kinsman-redeemer. The resulting marriage and family are described in the verses that follow. The lineage is traced as far as David.

3.5 Conclusion

Comparing Ruth's situation at the end of the book with her circumstances in chapter 1 reveals a great contrast. In chapter 1, Ruth is pictured without husband and child. In her decision to come to Israel, she appeared to be renouncing any hope of a family. She made this choice willingly because she was committed to Israel's God. In the final scene, God not only gives her a husband and family but places her in the line of the Messiah - i.e. the Lord Jesus Christ (Matthew 1:5-16; Luke 3:23-32). Ruth's story is an appropriate illustration of Matthew 6:33. "Seek ye first his kingdom, and his righteousness; and all these things shall be added unto you."

3.6 Discussion - Boaz As a Type of Christ

A type is a divinely-appointed prophetic symbol, that is, a sign which has been designed by God to point toward the future, and illustrate some aspect of the Person or work of the Lord Jesus Christ. There is a rich underlying typology in the book of Ruth. The major groups are described below:

1. Ruth, representing the Church, the body of believers. Follow this theme through from Ruth's lost condition in chapter 1 to her salvation in the later chapters.

2. Boaz, representing Christ, the Kinsman-Redeemer. The one who redeemed under the law must be a near kinsman and must be willing and able to redeem. There was a kinsman closer than Boaz, but he was unable to carry out the redemption. Boaz thus became Ruth's kinsman-redeemer.

Similarly, the Lord Jesus Christ became our Kinsman-Redeemer. The eternal Son of God became man, that He might be one of us - our near kinsman - and that He might redeem us by His precious blood. Christ is our kinsman, who is both willing and able to redeem.

See below table for comparison:

(Source: A Survey of Old Testament Introduction, Moody Press: Chicago, 1994 Revised and Expanded Edition, p. 308, by Gleason L. Archer Jr.)

Kinsman-Redeemer As a Messianic Type

4. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton.

2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.

3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.

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