What Makes Jesus Unique? No one else made the claims that He did, He is alive...............
All the great religious leaders of history have one thing in common: they are dead. Only one man has risen from a grave never again to taste death. Jesus Christ died, was buried, remained in the grave for 3 days, then was raised to life again.
Jesus is unique. He is the only one proven to be the Son of God because God validated His Kingship and accepted His payment for our sins all with one incredible stroke: He raised Jesus from the dead!
Paul opens his letter to the Romans with this evidence about who Jesus is:
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which He had promised before by His prophets in the holy scriptures, concerning His Son Jesus Christ our Lord, who was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. Romans 1:1-4
Because Jesus Christ is very much alive, five things are true right now that wouldn’t be true if He were just another dead religious leader like Confucius, Mohammed or Buddha.
Because Jesus was raised from the dead and is alive…Prayers are answered, We can talk to Jesus 24/7
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This simplified rendering of the military campaign is contrasted by a lingering ambivalence in the behavior and the future of the Israelite people throughout Joshua. Rahab may display a blind faith in God, and the treaty with the Gibeonites may be the result of a deception, but by sparing these figures the Israelites disobey God’s ongoing commandment to destroy all the native inhabitants of the promised land. Equally perplexing is the man or angel who is “the commander of the army of the Lord.” He claims to be neither for nor against Israel, yet his presence at the battle of Jericho seems to connote God’s blessing on Israel’s military exercises. The ten chapters describing the allotment of tribal lands also undercut the decisive victories depicted in the first half of the book. Israel’s resettlement is a project of enormous proportions, occurring before all the land has even been conquered. In fact, it is not clear if the remaining lands will ever be conquered; but, although God requires the total conquest of the promised land, he nevertheless gives them rest from battle (23:1). Finally, in his farewell to Israel, Joshua commands the people to throw away their religious idols and to refrain from allying with the native peoples. At no point do the people agree to either stipulation. Instead, they merely affirm that they will serve God (24:18, 24). Paradoxically, Joshua responds, “You cannot serve the Lord, for he is a holy God” (24:19). The ambivalence of the people regarding obedience to God in light of Joshua’s persistence suggests that the future of Israel is uncertain at best.
The book’s primary figure gives it its title. Joshua means “Yahweh saves,”1 an appropriate name for the man who led Israel, under God’s command, to victorious conquest of the Promised Land. Scholars believe that Joshua himself or a scribe under his direction penned most of the book. Early chapters include firsthand experiences (the NIV uses the pronouns “we” and “us” in Joshua 5:1, 6, for example) and military details worthy of being known and recorded by a general. Joshua 24:26 refers to Joshua writing a portion of the book himself. After Joshua’s death, the high priests Eleazar or Phinehas may have supplemented some material in this book that alludes to events after the conquest (15:13–19; 19:47; 24:29–33).2
Where are we?
The events of the book of Joshua span about twenty-five years, starting soon after the death of Moses (Joshua 1:1) around 1406 BC, before the conquest commenced. The conquest of Canaan took about seven years, and Joshua’s final address and subsequent death came almost twenty years later. The book begins with the nation of Israel poised at the banks of the Jordan River, across from Jericho. It records the details of numerous military campaigns that defeated the inhabitants of the land. The book ends with Joshua’s regathering of the nation for his final exhortation.
This history was written to the victorious Israelites who had settled the land. Though they were newly established as conquerors, Joshua reminded them that the conquest was incomplete: “very much of the land remains to be possessed” (13:1).
Why is Joshua so important?
The book of Joshua records the culmination of Israel’s journey to the Promised Land. Here we see God fulfill His promise to give the land of Canaan to Jacob’s descendants. Joshua portrays the Lord as their general, the One who would lead His people in victorious battle if they would trust and obey.
Joshua recounted a story of contradictions. On the one hand, God gave the land that He had promised to the nation. On the other hand, the people failed to possess the land completely, allowing some inhabitants to remain. God fulfilled His side of the bargain, but the Israelites did not finish the job. The Canaanite peoples became a damaging influence on Israel as years went by.
In this book we find accounts of faithfulness: Rahab the harlot (Joshua 2:1–21), the battle of Jericho (6:1–27), and Caleb the warrior (14:6–14). We also witness disobedience and its consequences: Achan’s sin (7:1) and the resulting loss at Ai (7:5), failure of some tribes to annihilate the enemy as God commanded, and even Joshua making a treaty with the Gibeonites without first seeking the Lord (9:27
What's the big idea?
The book of Joshua was written to the descendants of those who conquered the land, as a historical account of how they had come to settle there. It celebrates God as general, defender, and king. It shows the geographical boundaries given to each tribe of Israel. Even more significantly, the book of Joshua serves as the connecting narrative between the days of Moses and the days of the judges, during which the book was first circulated. That which Moses began and endured in the wilderness, Joshua was able to claim victoriously in the land. God’s promises through the ages were being fulfilled before the people’s eyes. “Not one of the good promises which the Lord had made to the house of Israel failed; all came to pass” (Joshua 21:45).
The last few verses of Joshua narrate three burials: Joshua (Joshua 24:29–30), the bones of Joseph (24:32), and Eleazar the high priest (24:33). Strange as it may seem, these burials proclaim God’s character. All three men were associated with Israel’s days in captivity (Joseph long ago when Jacob’s family first settled in Egypt, and Joshua and Eleazar as young men on the long journey through the wilderness). And now all three lay at rest in the land of promise, witnesses to God’s faithfulness.
God is the ultimate promise-keeper. As faithful and present as He was with Israel, so He is with us. “Be strong and courageous! Do not tremble or be dismayed, for the Lord your God is with you wherever you go” (1:9).
Donald K. Campbell, "Joshua," in The Bible Knowledge Commentary: Old Testament, ed. John F. Walvoord and Roy B. Zuck (Wheaton, Ill.: Victor Books, 1985), 325.
Norman L. Geisler, A Popular Survey of the Old Testament (Peabody, Mass.: Prince Press, 2007) 93-94.
Copyright ©? 2009 by Charles R. Swindoll, Inc. All rights reserved worldwide.
The Book of Judges
Continuing victory in Israel. After the death of Joshua.
Now after the death of Joshua: In this period of the Judges, Israel lost the critical next link in its godly leadership. Moses was the great leader used by God to bring them out of Egypt; Joshua was Moses’ assistant and the great leader used by God to bring them into the land of promise. But Joshua appointed no leader after him to guide the whole nation. They were in a critical place where they had to trust God more intensely than they ever had before.
i. God gives wonderful human leaders to His work on this earth, and it is always difficult for God’s people when those human leaders pass from the scene. In such a situation, we may live in the past, wishing that leader were still with us.
b. After the death of Joshua: During this period of the judges (lasting some 340 years), there was no standing “office” of national leadership. Israel had no king, no president, and no prime minister on earth – only God in heaven. Yet at the necessary and appropriate times God brought forth a leader for the nation. For the most part these leaders would rise up, do his (or her) job, and then return to their obscurity. This required that the people of Israel maintain a real, abiding trust in God.
i. These national deliverers were not elected, and they didn’t come to leadership through royal succession. They were specially gifted by God for leadership in their times, and the people of God recognized and respected that gifting.
ii. When this book uses the term judge, it doesn’t mean someone who sits in a court and decides legal issues; the Hebrew word shaphat has more the idea of a heroic leader. “The Hebrew word Shophetim is derived from a word meaning to put right, and so to rule, and this is exactly what these men did.” (Morgan)
iii. The people of Israel had great obstacles. They were surrounded by people who lived in the most terrible immorality and idolatry, making a constant temptation to the same sins. The idolatrous lives of the Canaanites who lived around Israel were focused mainly on three things: money, sex, and having a relationship with God on my terms instead of God’s terms.
i. What we find out about man in Judges is depressing; but what we find out about God in Judges is wonderful. “On the human side, it is a story of disobedience and disaster; and on the Divine side, of continued direction and deliverance.” (Morgan)
ii. “There is, however, one light in which the whole book may be viewed, which renders it invaluable; it is a most remarkable history of the longsuffering of God towards the Israelites, in which we find the most signal instances of his justice and mercy alternately displayed; the people sinned, and were punished; they repented, and found mercy. Something of this kind we meet with in every page. And these things are written for our warning. None should presume, for God is JUST; none need despair, for God is MERCIFUL.” (Clarke)
2. (1b-2) After Joshua’s death, Israel seeks the LORD.
It came to pass that the children of Israel asked the LORD, saying, “Who shall be first to go up for us against the Canaanites to fight against them?” And the LORD said, “Judah shall go up. Indeed I have delivered the land into his hand.”
a. The children of Israel asked the LORD: Here they did the right thing – the thing Joshua would have wanted them to do. With Joshua gone, they were not left without a leader; they were simply called to a renewed trust in God.
b. And the LORD said: When Israel sought the LORD, He guided them. This is a consistent pattern through the Book of Judges. God never failed to deliver and help His people when they sought Him.
i. Jesus expressed the same idea in Luke 11:9: “So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” When we ask of God and seek Him in sincerity we should expect that He will answer us. His response may come in an unexpected way, but we should expect that it will come.
c. Judah shall go up: God directed that the tribe of Judah – the tribe that the Messiah would come from – should lead the way in this fight. Judah was also the largest and strongest tribe. In this case, God’s plan made obvious military sense as well.
i. Under the leadership of Joshua Israel had broken the back of the Canaanite’s military strength; yet it remained for each individual tribe to actually go in and possess what God had given them.
3. (3-7) Judah (with the tribe of Simeon) defeats Bezek and their king.
So Judah said to Simeon his brother, “Come up with me to my allotted territory, that we may fight against the Canaanites; and I will likewise go with you to your allotted territory.” And Simeon went with him. Then Judah went up, and the LORD delivered the Canaanites and the Perizzites into their hand; and they killed ten thousand men at Bezek. And they found Adoni-Bezek in Bezek, and fought against him; and they defeated the Canaanites and the Perizzites. Then Adoni-Bezek fled, and they pursued him and caught him and cut off his thumbs and big toes. And Adoni-Bezek said, “Seventy kings with their thumbs and big toes cut off used to gather scraps under my table; as I have done, so God has repaid me.” Then they brought him to Jerusalem, and there he died.
“The tribes of Judah and Simeon were blood-brothers (Genesis 29:33-35) and are uniformly depicted as acting in the closest relationship.” (Cundall)
The LORD delivered the Canaanites and the Perizzites into their hand: Seeking the LORD, obeying His guidance, and working together as a body always produces great results. Their success was plain to see: the LORD delivered all their enemies into their hands.
They killed ten thousand men at Bezek: This place where the conquered was called Bezek and the leader of this city was Adoni-Bezek, which means “Lord of Lightning.” This was an enemy with a fearful name, but Judah and Simeon defeated him none the less.
And they found Adoni-Bezek in Bezek: The word found in this verse expresses a hostile encounter. The armies of Judah and Simeon didn’t just stumble over Adoni-Bezek.
Their punishment of Adoni-Bezek may seem cruel, yet we see that it was simply justice in its truest sense. He had done this same thing to seventy kings; so now he had his own toes and fingers cut off.
The punishment made Adoni-Bezek worthless as a warrior; he could trouble Israel no more as a military man. “It was a custom among those Romans who did not like a military life, to cut off their own thumbs, that they might not be called into the army. Sometimes the parents cut off the thumbs of their children, that they might not be called into the army.” (Clarke).
We also see Judah and Simeon acting in an unselfish manner. They fought a battle in territory that did not directly belong to them. The city of Bezek was far to the north of Judah’s tribal lands.
(8-20) Judah’s victories in the southern part of the land given to Israel.
Now the children of Judah fought against Jerusalem and took it; they struck it with the edge of the sword and set the city on fire. And afterward the children of Judah went down to fight against the Canaanites who dwelt in the mountains, in the South, and in the lowland. Then Judah went against the Canaanites who dwelt in Hebron. (Now the name of Hebron was formerly Kirjath Arba.) And they killed Sheshai, Ahiman, and Talmai. From there they went against the inhabitants of Debir. (The name of Debir was formerly Kirjath Sepher.) Then Caleb said, “Whoever attacks Kirjath Sepher and takes it, to him I will give my daughter Achsah as wife.” And Othniel the son of Kenaz, Caleb’s younger brother, took it; so he gave him his daughter Achsah as wife. Now it happened, when she came to him, that she urged him to ask her father for a field. And she dismounted from her donkey, and Caleb said to her, “What do you wish?” So she said to him, “Give me a blessing; since you have given me land in the South, give me also springs of water.” And Caleb gave her the upper springs and the lower springs. Now the children of the Kenite, Moses’ father-in-law, went up from the City of Palms with the children of Judah into the Wilderness of Judah, which lies in the South near Arad; and they went and dwelt among the people. And Judah went with his brother Simeon, and they attacked the Canaanites who inhabited Zephath, and utterly destroyed it. So the name of the city was called Hormah. Also Judah took Gaza with its territory, Ashkelon with its territory, and Ekron with its territory. So the LORD was with Judah. And they drove out the mountaineers, but they could not drive out the inhabitants of the lowland, because they had chariots of iron. And they gave Hebron to Caleb,
And they gave Hebron to Caleb, as Moses had said. Then he expelled from there the three sons of Anak.
Judah fought against Jerusalem and took it: Here it is recorded that the city of Jerusalem fell to Judah. It was occupied for a time (Adoni-Bezek was taken there and died there), but later fell back to the Jebusites (see Judges 1:21). Under the leadership of King David Israel conquered the city again some 400 years later (2 Samuel 5:6-10).
“The city of Jerusalem is one of the oldest cities in the world, having been occupied almost continually for a period of 5,000 years.” (Cundall)
Then Judah went against the Canaanites who dwelt in Hebron: Judah also conquered Hebron, and the city was given to faithful Caleb and his family (see Joshua 15:13-19).
Hebron was the ancient city of Abraham and the city which discouraged the ten unfaithful spies from taking the promised land in Moses’ day because of the Anakim which lived there (Numbers 13:22-23).
Cundall notes that Judges 1:9 describes the three major geographic divisions of Israel:
The mountains, or more literally the hill country, “which describes the mountainous regions between Jerusalem and Hebron.”
The South, also known as the Negev, which is “the semi-arid area between Hebron and Kadesh-barnea.”
The lowland, sometimes called the Shelphelah from the Hebrew word used here. This “is the region of foot-hills running north and south between the coastal plain and the central mountain range.”
Give me a blessing: Charles Spurgeon preached a wonderful sermon on Judges 1:12-15 titled, Aschsah’s Asking, A Pattern of Prayer. Spurgeon showed how the request from a daughter (Aschsah) to a father (Caleb) gives us a “parable of prayer.”
Aschsah was a good example because she thought about what she wanted before she went to her father. Before you pray, know what you need before God. She came to God with a very definite request that had been considered beforehand. “Think what you are going to ask before you begin to pray, and then pray like business men. This woman does not say to her father, ‘Father, listen to me,’ and then utter some pretty little oration about nothing; but she knows what she is going to ask for, and why she is going to ask it.” (Spurgeon)
Aschsah was a good example because she asked for help with her request, asking her husband – she urged him to ask her father for a field. “A friend, some time ago, said to me, ‘My dear pastor, whenever I cannot pray for myself, and there are times when I feel shut up about myself, I always take to praying for you: ‘God bless him, at any rate!’ and I have not long been praying for you before I begin to feel able to pray for myself.’ I should like to come in for many of those odd bits of prayer. Whenever any of you get stuck in the mud, do pray for me. It will do you good, and I shall get a blessing.” (Spurgeon)
Aschsah was a good example because she knew it was her father she asked.
Aschsah was a good example because she went humbly, yet eagerly.
Aschsah’s prayer was a good example because her father asked her what she wanted. God will ask us the same thing and we should know what we want.
Aschsah’s prayer was a good example because she shows that we should actually ask for what we want before God. It is a pleasure for God to hear you ask.
Aschsah’s prayer was a good example because of what she simply prayed. Her prayer was, “give me a blessing.”
Aschsah’s prayer was a good example because she mingled gratitude with her petition (you have given me land in the South).
Aschsah’s prayer was a good example because she realized that what she had been given before was of no use without continual springs of water. “What is the use of the hearers if there be not the power of the Holy Spirit going with the Word to bless them? Give me springs of water.” (Spurgeon)
Aschsah’s prayer was a good example because her father gave her what she asked.
Aschsah’s prayer was a good example because her father gave to her in large measure.
Aschsah’s prayer was a good example because her father was not critical of the request in the slightest way.
The city of Palms: This was another name for the city of Jericho. The Kenites went from there to Arad, a city out in the Judean wilderness, west of Masada and the Dead Sea. Zephath isn’t too far from there; Gaza and Ashkelon were out towards the coast and later became Philistine strongholds.
Cundall believes that the city of Palms was another city further south: “The city of palm trees elsewhere indicates Jericho (Judges 3:13), but that identification is ruled out here by the context. Possibly it was located at the southern end of the Dead Sea.”
They had chariots of iron: As impressive as Judah’s victory was it was nevertheless incomplete. They could not defeat nations that had the latest military technology: chariots of iron.
“Strange! Were the iron chariots too strong for Omnipotence?” (Clarke)
This spoke more to Judah’s lack of full trust in God than it did to Canaanite military superiority. Chariots were no problem for God’s people when they were trusting God (see Exodus 14:7-29, Joshua 11:1-8, and 1 Kings 20:21). Their attitude should have been like that reflected in Psalm 20:7: Some trust in chariots, and some in horses; but we will remember the name of the LORD our God.
“If they had believed in God, and gone forth in his name, the horses would soon have fled, as indeed they did when God gave his people faith. When Barak led the way with Deborah, then they smote Jabin, who had nine hundred chariots of iron… the imperfection of their faith lay in this, as it may do in yours, my brethren, — that they believed one promise of God and did not believe another. There is a kind of faith which is strong in one direction, but utter weakness if tried in other ways.” (Spurgeon)
“An unconverted person is here who has been thinking of coming to Christ, but he says: ‘I cannot give up all my sins. One of them I must retain: all the rest I can leave, but that one is invincible, for it has chariots of iron. I cannot drive it out,’ That sin must die, or you will perish by it. Depend upon it, that sin which you would save from slaughter will slaughter you.” (Spurgeon)
Then he expelled from there the three sons of Anak: Caleb’s victory over the sons of Anak shows what a trusting Israel could accomplish. The sons of Anak were large men and fierce warriors (Numbers 13:33, Deuteronomy 9:2), yet with God’s help Caleb defeated them (as is also recorded in Joshua 15:13-14).
“Yet, as if to rebuke them, they had a singular incident set before them for the vindication of God’s power, and of that we read in the twentieth verse. Caleb, that grand old man, who still lived on, the sole survivor of all who came out of Egypt, had obtained Hebron as his portion, and he went up in his old age, when his bones were sore and set, and slew the three sons of Anak, even three mighty giants, and took possession of their city. In this way the Lord’s power was trusted and vindicated from the slur which Judah had brought upon it.”
Incomplete victory and defeat.
The tribe of Benjamin does not take possession of Jerusalem.
But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day.
The children of Benjamin did not drive out the Jebusites: This was a case where the battle had already been won (Judges 1:8); the tribe of Benjamin simply had to enter into what was already theirs. It would certainly take effort, but the critical battle was over. Jerusalem belonged to them.
So the Jebusites dwell with the children of Benjamin in Jerusalem to this day: Up until the time of the writer of the Book of Judges, the tribe of Benjamin failed to cast out the Jebusites and therefore lived in constant military and spiritual danger.
(22-26) The house of Joseph conquers the city of Bethel.
And the house of Joseph also went up against Bethel, and the LORD was with them. So the house of Joseph sent men to spy out Bethel. (The name of the city was formerly Luz.) And when the spies saw a man coming out of the city, they said to him, “Please show us the entrance to the city, and we will show you mercy.” So he showed them the entrance to the city, and they struck the city with the edge of the sword; but they let the man and all his family go. And the man went to the land of the Hittites, built a city, and called its name Luz, which is its name to this day.
The house of Joseph: This is an interesting (and somewhat rare) combining of the two tribes that came from Joseph (Ephraim and Manasseh) into one group, the house of Joseph.
And the LORD was with them: We might credit the victory to their effective use of military espionage; but the real reason was because the LORD was with them.
But they let the man and all his family go: They seemed to use the events surrounding Rahab and the conquering of Jericho as a pattern (Joshua 3 and 6), and a successful pattern at that.
(27-29) Manasseh and Ephraim fail to drive out all the Canaanites.
However, Manasseh did not drive out the inhabitants of Beth Shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages; for the Canaanites were determined to dwell in that land. And it came to pass, when Israel was strong, that they put the Canaanites under tribute, but did not completely drive them out. Nor did Ephraim drive out the Canaanites who dwelt in Gezer; so the Canaanites dwelt in Gezer among them.
The Canaanites were determined to dwell in the land: At first there were pockets of Canaanites that these tribes were unable to push out of the land. But when the tribes eventually grew strong enough, they compromised with those Canaanites and thought they could use them to their advantage (they put the Canaanites under tribute).
Did not completely drive them out: In the same way, when someone first begins their Christian life, they may not be strong enough in the LORD to deal with all the things they see that need changing; yet as they grow in the LORD, they must not slack in dealing with those areas. We never are to make a peace treaty with our sins; instead, be determined to drive them out.
“The one point that Israel should have borne in mind was that they had no right there. The land was not theirs, it had become Israel’s. And moreover, God was prepared to drive them out; so that his people would have no fighting to do, but only to chase a flying foe.” (Meyer)
Gezer didn’t belong to Israel until it was given to Solomon by Pharaoh (1 Kings 9:16).
The tribe of Zebulun compromises and accommodates the Canaanites, putting them under tribute.
Nor did Zebulun drive out the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt among them, and were put under tribute.
Nor did Zebulun drive out the inhabitants: Each tribe had its own responsibility and its own battles to fight. In their particular battle, the tribe of Zebulun failed to take all that God had portioned for them.
So the Canaanites dwelt among them, and were put under tribute: The people of Zebulun thought they could make their incomplete obedience work to their advantage, especially economically. They failed to appreciate that the Canaanites who dwelt among them would eventually bring them into both social and spiritual crisis.
Because the crisis was not immediate, it was easy to think that it was not real. Yet it was certain, and only a trusting obedience to God could spare them the later cycle of crisis that marks the Book of Judges.
(31-32) The tribe of Asher fails in taking full possession of their land.
Nor did Asher drive out the inhabitants of Acco or the inhabitants of Sidon, or of Ahlab, Achzib, Helbah, Aphik, or Rehob. So the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.
Nor did Asher drive out: The tribe of Asher also failed to take what God had apportioned for them. Each tribe who failed made it easier for the other tribes to also fail.
At this period of time, the tribes of Israel at their best experienced incomplete victory; at their worst they simply surrendered to and accommodated the enemy. This makes us value the complete and glorious victory of Jesus Christ on our behalf all the more. There was nothing left incomplete in the victory He won for us on the cross and through the resurrection.
The text of Judges gives no indication as to who wrote the book, but Jewish tradition names the prophet Samuel as the author. The namesake of 1 and 2 Samuel, Samuel was the last of the judges, one of the special leaders whom God raised up during this time period to rescue His people. The judges did not oversee merely legal matters, as in our sense of the role; their tasks often included military and administrative authority as well.
Why Samuel? The author of Judges certainly lived in the early days of the monarchy. The recurring statement, “in those days there was no king in Israel” (Judges 17:6; 18:1; 19:1; 21:25), points out a contrast between the events happening in the book and the time of its writing. Clues within Judges suggest it was written before David established his throne in Jerusalem (1004 BC), yet after Saul was anointed king (1051 BC) (compare Judges 1:21 with 2 Samuel 5:6–7 and Judges 1:29 with 1 Kings 9:16). Also, Samuel was known to write on occasion (1 Samuel 10:25).
Where are we?
We think about the judges as both a period of time and a book of the Bible. The period of the judges began after the death of Joshua in the early fourteenth century BC (Joshua 24:29) and continued until Saul was crowned king of Israel by the prophet Samuel in 1051 BC (1 Samuel 10:24). The book of Judges acts as the sequel to the book of Joshua, linked by comparable accounts of Joshua’s death (Joshua 24:29–31; Judges 2:6–9). Events within the book of Judges span the geographical breadth of the nation, happening in a variety of cities, towns, and battlefields. Scholars believe some of the judges ruled simultaneously in separate geographical regions. Attempts to calculate the exact amount of time covered in Judges are inconclusive, but generally, the book begins soon after the death of Joshua and ends in the years just before the entrance of Samuel onto the scene, a period of about three hundred years.
The contents of Judges were likely not written chronologically. The final few chapters (Judges 17–21) give an overview of the moral climate during those days and, rather than occurring after the period of the judges listed earlier in the book, they probably happened in and around the times of various judges mentioned in earlier chapters.
Why is Judges so important?
The time of the judges brought about great apostasy in Israel. The nation underwent political and religious turmoil as the people tried to possess those parts of the land that had not yet been fully conquered. The tribes fought among themselves, as well, nearly wiping out the tribes of Manasseh (Judges 12) and Benjamin (20–21). The pattern of behavior in the book of Judges is clear: the people rebelled through idolatry and disbelief, God brought judgment through foreign oppression, God raised up a deliverer—or judge, and the people repented and turned back to God. When the people fell back into sin, the cycle started over again.
Ironically, in this book we meet many heroes of faith: Othniel, Gideon, Samson, Shamgar, Deborah, Jephthah, Ehud . . . flawed individuals who answered God’s call to deliver the Israelites in sometimes dramatic form. The book includes many of the most graphic, violent, and disturbing scenes in all Scripture—some in the name of righteousness, others in the name of evil.
What's the big idea?
How do I apply this?
Memory is a gift. Remembering the past teaches us countless lessons about how to live today. The Israelites forgot. They did not remember the miraculous events that brought them to their land or the covenant that united them to their God. But God did not forget His covenant—and because of His great love for His people, He disciplined His sinful children so that they might return to Him.
Have you forgotten the great works God has done in your life? Perhaps your difficult circumstances are overpowering your faith. Do you feel as if He is disciplining you right now? Know that He disciplines those He loves (Hebrews 12:5–11). Return to Him. Remember, trust, and obey. He is waiting with open arms.
Charles R. Swindoll, Inc. All rights reserved worldwide.
How do I apply this?
Memory is a gift. Remembering the past teaches us countless lessons about how to live today. The Israelites forgot. They did not remember the miraculous events that brought them to their land or the covenant that united them to their God. But God did not forget His covenant—and because of His great love for His people, He disciplined His sinful children so that they might return to Him.
Have you forgotten the great works God has done in your life? Perhaps your difficult circumstances are overpowering your faith. Do you feel as if He is disciplining you right now? Know that He disciplines those He loves (Hebrews 12:5–11). Return to Him. Remember, trust, and obey. He is waiting with open arms.
Copyright ©? 2009 by Charles R. Swindoll, Inc. All rights reserved worldwide.
BIBLE STUDY CHART
Naomi Loses Her Husband and Sons
In the days when the judges ruled, there was a famine in the land. So a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab. The man’s name was Elimelek, his wife’s name was Naomi, and the names of his two sons were Mahlon and Kilion. They were Ephrathites from Bethlehem, Judah. And they went to Moab and lived there.
Now Elimelek, Naomi’s husband, died, and she was left with her two sons. They married Moabite women, one named Orpah and the other Ruth. After they had lived there about ten years, both Mahlon and Kilion also died, and Naomi was left without her two sons and her husband.
Naomi and Ruth Return to Bethlehem
When Naomi heard in Moab that the Lord had come to the aid of his people by providing food for them, she and her daughters-in-law prepared to return home from there. With her two daughters-in-law she left the place where she had been living and set out on the road that would take them back to the land of Judah.
Then Naomi said to her two daughters-in-law, “Go back, each of you, to your mother’s home. May the Lord show you kindness, as you have shown kindness to your dead husbands and to me. May the Lord grant that each of you will find rest in the home of another husband.”
Then she kissed them goodbye and they wept aloud 10 and said to her, “We will go back with you to your people.”
But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me—even if I had a husband tonight and then gave birth to sons— would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the Lord’s hand has turned against me!”
At this they wept aloud again. Then Orpah kissed her mother-in-law goodbye, but Ruth clung to her.
“Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.”
But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me.” When Naomi realized that Ruth was determined to go with her, she stopped urging her.
So the two women went on until they came to Bethlehem. When they arrived in Bethlehem, the whole town was stirred because of them, and the women exclaimed, “Can this be Naomi?”
“Don’t call me Naomi,” she told them. “Call me Mara, because the Almighty has made my life very bitter. I went away full, but the Lord has brought me back empty. Why call me Naomi? The Lord has afflicted me; the Almighty has brought misfortune upon me.”
So Naomi returned from Moab accompanied by Ruth the Moabite, her daughter-in-law, arriving in Bethlehem as the barley harvest was beginning.
And Ruth the Moabite said to Naomi, “Let me go to the fields and pick up the leftover grain behind anyone in whose eyes I find favor.”
Naomi said to her, “Go ahead, my daughter.” So she went out, entered a field and began to glean behind the harvesters. As it turned out, she was working in a field belonging to Boaz, who was from the clan of Elimelek.
Just then Boaz arrived from Bethlehem and greeted the harvesters, “The Lord be with you!”
“The Lord bless you!” they answered.
5Boaz asked the overseer of his harvesters, “Who does that young woman belong to?”
The overseer replied, “She is the Moabite who came back from Moab with Naomi. She said, ‘Please let me glean and gather among the sheaves behind the harvesters.’ She came into the field and has remained here from morning till now, except for a short rest in the shelter.”
So Boaz said to Ruth, “My daughter, listen to me. Don’t go and glean in another field and don’t go away from here. Stay here with the women who work for me. Watch the field where the men are harvesting, and follow along after the women. I have told the men not to lay a hand on you. And whenever you are thirsty, go and get a drink from the water jars the men have filled.”
At this, she bowed down with her face to the ground. She asked him, “Why have I found such favor in your eyes that you notice me—a foreigner?”
Boaz replied, “I’ve been told all about what you have done for your mother-in-law since the death of your husband—how you left your father and mother and your homeland and came to live with a people you did not know before. May the Lord repay you for what you have done. May you be richly rewarded by the Lord, the God of Israel, under whose wings you have come to take refuge.”
“May I continue to find favor in your eyes, my lord,” she said. “You have put me at ease by speaking kindly to your servant—though I do not have the standing of one of your servants.”
At mealtime, Boaz said to her, “Come over here. Have some bread and dip it in the wine vinegar.”
When she sat down with the harvesters, he offered her some roasted grain. She ate all she wanted and had some left over. As she got up to glean, Boaz gave orders to his men, “Let her gather among the sheaves and don’t reprimand her. Even pull out some stalks for her from the bundles and leave them for her to pick up, and don’t rebuke her.”
So Ruth gleaned in the field until evening. Then she threshed the barley she had gathered, and it amounted to about an ephah.[ She carried it back to town, and her mother-in-law saw how much she had gathered. Ruth also brought out and gave her what she had left over after she had eaten enough.
Her mother-in-law asked her, “Where did you glean today? Where did you work? Blessed be the man who took notice of you!”
Then Ruth told her mother-in-law about the one at whose place she had been working. “The name of the man I worked with today is Boaz,” she said.
“The Lord bless him!” Naomi said to her daughter-in-law. “He has not stopped showing his kindness to the living and the dead.” She added, “That man is our close relative; he is one of our guardian-redeemers.
Then Ruth the Moabite said, “He even said to me, ‘Stay with my workers until they finish harvesting all my grain.’”
Naomi said to Ruth her daughter-in-law, “It will be good for you, my daughter, to go with the women who work for him, because in someone else’s field you might be harmed.”
So Ruth stayed close to the women of Boaz to glean until the barley and wheat harvests were finished. And she lived with her mother-in-law.
Ruth 3
Ruth and Boaz at the Threshing Floor
One day Ruth’s mother-in-law Naomi said to her, “My daughter, I must find a home for you, where you will be well provided for.
Now Boaz, with whose women you have worked, is a relative of ours. Tonight he will be winnowing barley on the threshing floor.
Wash, put on perfume, and get dressed in your best clothes. Then go down to the threshing floor, but don’t let him know you are there until he has finished eating and drinking.
When he lies down, note the place where he is lying. Then go and uncover his feet and lie down. He will tell you what to do.”
“I will do whatever you say,” Ruth answered.
So she went down to the threshing floor and did everything her mother-in-law told her to do.
When Boaz had finished eating and drinking and was in good spirits, he went over to lie down at the far end of the grain pile. Ruth approached quietly, uncovered his feet and lay down.
In the middle of the night something startled the man; he turned—and there was a woman lying at his feet!
“Who are you?” he asked. “I am your servant Ruth,” she said. “Spread the corner of your garment over me, since you are a guardian-redeemer of our family.”
“The LORD bless you, my daughter,” he replied. “This kindness is greater than that which you showed earlier: You have not run after the younger men, whether rich or poor.
And now, my daughter, don’t be afraid. I will do for you all you ask. All the people of my town know that you are a woman of noble character.
Although it is true that I am a guardian-redeemer of our family, there is another who is more closely related than I.
Stay here for the night, and in the morning if he wants to do his duty as your guardian-redeemer, good; let him redeem you. But if he is not willing, as surely as the LORD lives I will do it. Lie here until morning.”
So she lay at his feet until morning, but got up before anyone could be recognized; and he said, “No one must know that a woman came to the threshing floor.”
He also said, “Bring me the shawl you are wearing and hold it out.” When she did so, he poured into it six measures of barley and placed the bundle on her. Then he went back to town.
When Ruth came to her mother-in-law, Naomi asked, “How did it go, my daughter?” Then she told her everything Boaz had done for her
and added, “He gave me these six measures of barley, saying, ‘Don’t go back to your mother-in-law empty-handed.’ ”
Then Naomi said, “Wait, my daughter, until you find out what happens. For the man will not rest until the matter is settled today.”
Ruth 4
Boaz Marries Ruth
Meanwhile Boaz went up to the town gate and sat down there just as the guardian-redeemer he had mentioned came along. Boaz said, “Come over here, my friend, and sit down.” So he went over and sat down.
Boaz took ten of the elders of the town and said, “Sit here,” and they did so.
Then he said to the guardian-redeemer, “Naomi, who has come back from Moab, is selling the piece of land that belonged to our relative Elimelek.
I thought I should bring the matter to your attention and suggest that you buy it in the presence of these seated here and in the presence of the elders of my people. If you will redeem it, do so. But if you will not, tell me, so I will know. For no one has the right to do it except you, and I am next in line.” “I will redeem it,” he said.
Then Boaz said, “On the day you buy the land from Naomi, you also acquire Ruth the Moabite, the dead man’s widow, in order to maintain the name of the dead with his property.” At this, the guardian-redeemer said, “Then I cannot redeem it because I might endanger my own estate. You redeem it yourself. I cannot do it.” (Now in earlier times in Israel, for the redemption and transfer of property to become final, one party took off his sandal and gave it to the other. This was the method of legalizing transactions in Israel.)
So the guardian-redeemer said to Boaz, “Buy it yourself.” And he removed his sandal.
Then Boaz announced to the elders and all the people, “Today you are witnesses that I have bought from Naomi all the property of Elimelek, Kilion and Mahlon.
I have also acquired Ruth the Moabite, Mahlon’s widow, as my wife, in order to maintain the name of the dead with his property, so that his name will not disappear from among his family or from his hometown. Today you are witnesses!”
Then the elders and all the people at the gate said, “We are witnesses. May the LORD make the woman who is coming into your home like Rachel and Leah, who together built up the family of Israel. May you have standing in Ephrathah and be famous in Bethlehem.
Through the offspring the LORD gives you by this young woman, may your family be like that of Perez, whom Tamar bore to Judah.”
Naomi Gains a Son
So Boaz took Ruth and she became his wife. When he made love to her, the LORD enabled her to conceive, and she gave birth to a son.
The women said to Naomi: “Praise be to the LORD, who this day has not left you without a guardian-redeemer. May he become famous throughout Israel!
He will renew your life and sustain you in your old age. For your daughter-in-law, who loves you and who is better to you than seven sons, has given him birth.”
Then Naomi took the child in her arms and cared for him.
The women living there said, “Naomi has a son!” And they named him Obed. He was the father of Jesse, the father of David.
The Genealogy of David
This, then, is the family line of Perez: Perez was the father of Hezron,
Hezron the father of Ram, Ram the father of Amminadab,
Amminadab the father of Nahshon, Nahshon the father of Salmon,
Salmon the father of Boaz, Boaz the father of Obed,
Obed the father of Jesse, and Jesse the father of David.
The First Book of Samuel
Because you have rejected the word of the Lord, he has also rejected you from being king.
See Important Quotations Explained;
Israel’s next judge, Samuel, is born to Hannah, a previously barren woman. Hannah gives Samuel to Israel’s chief priest, Eli, to be raised as a Nazirite. The priesthood in Israel is in a general state of decline, and Eli’s sons are disobeying God’s laws. God declares that he will choose a new priest for Israel from outside Eli’s family and begins delivering messages to Samuel as a young man. Samuel becomes a recognized prophet throughout Israel, delivering God’s messages to the people.
During battle, the Philistines kill Eli’s sons and capture the Ark of the Covenant—Israel’s religious altar and symbol of God. Upon learning of the attack and robbery, Eli falls over and dies. The Ark is returned to Israel after it causes its Philistine captors to become terribly diseased. As the nation rejoices, Samuel persuades Israel to set aside its worship of local pagan deities, and God helps Israel thwart Philistine oppression for many years.
The Israelites demand that Samuel appoint a king for them so that Israel will be like other nations. Samuel is displeased, but God grants him permission to elect a king. God notes that by asking for a king, the people have not rejected Samuel; they have rejected God. Samuel warns the people that a monarchy brings certain drawbacks such as taxation, the conscription of armed forces, and the potential for tyranny, but the people are resolute.
God tells Samuel who should be king, and the following day, a man named Saul appears before Samuel, inquiring about some lost donkeys. Samuel pours oil over Saul’s head to anoint him as king, and God provides a series of mystical signs to assure Saul that he should be king. Saul, who is a head taller than the average man, pleases the Israelites as king and leads them in rescuing an Israelite outpost from invasion. Stepping down as Israel’s leader, Samuel encourages the people that, so long as they are obedient to God’s laws, God will not punish them for requesting a king.
Despite many military victories, Saul soon disobeys God. He tries to rush into battle by performing a ritual war sacrifice without the help of a priest. Later, Samuel sends Saul to fight the Amalekites, instructing Saul to destroy them completely and leave nothing alive. Saul, however, spares the Amalekite ruler and the best portion of their flocks, hoping to present them as sacrifices to God. Samuel rebukes Saul, claiming that obedience to God’s instructions is more important than religious sacrifice. He informs Saul that God will choose another man to be king of Israel. Saul pleads with Samuel, begging for forgiveness. Saul grabs for Samuel’s cloak, but the cloth tears—a symbol, says Samuel, of Saul’s broken kingdom.
God leads Samuel to the town of Bethlehem to choose a new king from Jesse’s family. Each of Jesse’s older sons are impressive, but God instructs Samuel to judge people not by their external appearances but, rather, by their hearts. Samuel anoints Jesse’s youngest son, David, a shepherd, as king, and God gives divine power to David. God withdraws his power from Saul, cursing Saul with psychological distress in the form of an “evil spirit” (16:14). David begins his rise to courtly status as a harp-player for Saul during the king’s emotional unrest.
Saul is insanely jealous of David, who becomes an intimate friend of Saul’s son, Jonathan, and leads the Israelite troops to many more victories. After attempting to kill David with a spear, Saul sends David on a suicide mission to kill a hundred Philistine men and bring back their circumcised foreskins. David succeeds, and Saul grudgingly rewards David with his daughter Michal’s hand in marriage. Saul orders his household to kill David, but, with the help of Michal and Jonathan, David flees from Saul. David builds an army of unhappy and impoverished Israelites, and he is joined by a priest who is also fleeing from Saul’s destructive path.
Saul pursues David into the desert where David spares the king’s life twice. While Saul is urinating in a cave, David sneaks up behind him and cuts off a corner of Saul’s robe, scorning the opportunity to kill God’s “annointed” ruler (24:6). At night, David and his men sneak into the king’s tent and steal Saul’s spear while he is sleeping. On both occasions, David announces his deed to Saul, and Saul expresses remorse both times, begging for David’s mercy.
Still, Saul continues his pursuit, and David takes refuge with the Philistines, who show mercy to the great warrior and adversary of Israel’s king. Preparing to fight the Philistines, Saul is wracked with fear and consults a witch, bidding the spirit medium to conjure up the dead spirit of Samuel. Samuel’s ghost angrily warns Saul that he and his sons will die fighting the Philistines, ensuring the demise of Saul’s kingdom. David and his men head out to fight the Amalekites, and David succeeds in destroying the warring nation. In the meantime, Saul leads Israel into a losing battle with the Philistines, and Saul’s sons, including Jonathan, are killed. Saul commands his armor-bearer to kill him, but the boy refuses, and Saul falls on his own sword and dies.
Analysis
The first book of Samuel tells the story of Israel’s transition from a theocracy, or state ruled by a religious leader, to a monarchy, or state ruled by a political leader. Israel starts out as a nation of loosely affiliated tribes led by priests and religious heroes, but it becomes a nation-state led by a centralized king. Each stage of this transition is depicted through the narrative’s three main figures: Samuel represents the old rule of the judges, Saul represents Israel’s failed attempt at monarchy, and David represents God’s ideal king. Although it seems logical that the rule of a single king would bring a sense of unity and cohesiveness to Israel, the opposite is the case. The move away from religious leaders divides religious and political life in Israel. Confusion about how religion and politics ought to relate to one another is the chief source of conflict in Samuel. Indeed, Saul’s gravest mistake as king is his attempt to carry out the sacrificial duties of the priesthood—a role that Samuel explicitly denies the political ruler.
God’s ambivalence regarding the monarchy escalates this conflict. On the one hand, God and Samuel are displeased at Israel’s demand for a king, because, as God claims, this demand represents Israel’s refusal to believe that God and his religious laws are adequate to rule the people.
Saul’s demise as king is tragic because he makes such small, human mistakes. Like all tragic heroes, Saul possesses a fatal flaw: he is more concerned with earthly objects and human customs than with spiritual or religious matters. Saul’s plan to present the plunder from the Amalekites as a sacrifice to God earns Samuel’s criticism because Saul mistakes a human custom for religious devotion. This criticism is symbolized by the piece of cloth that Saul is left with when he grabs at Samuel. The cloth, like all things Saul considers important, is man-made. The war song of the Israelite women, which ignites Saul’s fury, further highlights Saul’s flaw: “Saul has killed his thousands, / and David his ten thousands” (18:7). The refrain, which is repeated throughout the Book of Samuel by both priests and Philistines, illustrates the fact that Saul evaluates his leadership by human standards, rather than religious standards.
In contrast, God favors David because David places a higher value on religious devotion than on the physical world. David’s inner virtue is Samuel’s criterion for anointing him as king, and the encounter with Goliath functions as a parable for the triumph of the spiritual over the physical. The giant, a symbol of brute human force, is defeated by the diminutive David, who refuses the physical protection of the king’s armor in favor of prayer, calling down God’s wrath on the irreverent Goliath. David’s repudiation of the physical world continues in his willingness to roam the desert on the margins of Israel, denying the opportunity to take the throne by physical force from God’s current anointed ruler. Like Abraham and Moses, David reinforces God’s ongoing preference for the unseen over the seen, the lesser over the greater, and inner faith over external circumstances. A commitment to these preferences seems to be the minimum religious requirement for the ideal Israelite monarch.
The Second Book of Samuel
Summary;
Upon learning of Saul’s defeat by the Philistines, David sings a song lamenting the deaths of Saul and his friend, Jonathan. David goes to Hebron, where his followers and the southern tribe of Judah anoint him as king. Meanwhile, Saul’s chief commander, Abner, garners the support of the northern tribes and instates Saul’s son, Ish-Bosheth, as king of Israel. A war ensues between the conflicting regimes, played out in a series of small hand-to-hand contests between Abner’s men and the army of Joab, David’s general.
When Ish-Bosheth falsely accuses Abner of sleeping with one of the royal concubines, Abner defects to David’s court. David welcomes Abner’s support. Abner convinces the other tribes to recognize David’s claim to the throne. Joab, however, seeks revenge for his brother’s earlier death at Abner’s hands, and he stabs Abner in secret. David’s public censure of Joab and mourning for Abner wins Israel’s respect, and two of Ish-Bosheth’s men betray their ruler by presenting David with the severed head of the northern king. David is horrified that they have killed an innocent man, and he publicly executes these men. The united tribes declare David king of Israel.
David leads the Israelites in conquering the city of Jerusalem, a Canaanite stronghold lingering in the heart of Israel’s territory. He erects his palace there and calls it “The City of David” or “Zion.” Growing in power, David quells the ever-present Philistine threat in a decisive military victory. With the help of thirty thousand Israelites, David brings the Ark of the Covenant to Jerusalem in an elaborate procession. Amidst shouting and music, David dances and leaps in front of the Ark, to the embarrassment of his wife Michal. David rebukes her, claiming that he will humiliate himself as much as he wants so long as it pleases God. God is pleased that David has made a permanent home for the Ark and reveals a message to David’s prophet, Nathan. God vows to grant Israel rest from foreign opposition and promises that the kingdom of David will last forever. With Joab’s services, David subdues the nations of the surrounding area, expanding Israel’s borders while developing diplomatic relations with the neighboring kingdoms.
One day, David watches a woman bathing from the rooftop of his palace. He summons the woman, Bathsheba, and has sex with her, and the woman becomes pregnant. Unable to disguise his indiscretion, David sends her husband, Uriah, to die on the battlefield. David marries Bathsheba, but Nathan confronts the king about his wrongdoing. Nathan tells a parable about a wealthy man who steals a poor man’s only prized sheep. David is outraged by such selfishness, and Nathan informs David that the parable is about him. Nathan predicts that God will bring calamity on David’s household. David repents for his wrongdoing, but, despite his fasting and praying, Bathsheba’s son dies during childbirth. Afterward, David and Bathsheba have another son, Solomon.
David’s older son Amnon falls in love with his half-sister Tamar and rapes her. David is furious but does nothing. Instead, Tamar’s brother Absalom invites Amnon out to the country, where he and David’s other sons murder Amnon. Absalom flees to a remote city for three years, but David, after mourning for Amnon, allows his son Absalom back to Jerusalem.
Absalom enters Jerusalem where, in a display of defiance, he has sex with David’s concubines. Absalom’s aides advise him to attack David immediately, but one of David’s officials, pretending to support Absalom, persuades Absalom to wait. This delay gives David time to muster an army, and his forces kill twenty thousand of Absalom’s followers in the forests of Ephraim. Riding along, Absalom catches his head in the branches of a tree. Joab ignores David’s instructions to treat Absalom gently and drives three spears into Absalom’s hanging body. When David is notified of Absalom’s death, he weeps, screaming repeatedly, “O my son Absalom, O Absalom, my son, my son!” (19:4).
To the frustration of his officials, David shows mercy to all of Absalom’s supporters who approach him for forgiveness, especially Absalom’s commander Amasa. David sends messengers to the leaders of Judah, and the tribe welcomes him back to Jerusalem. The remaining tribes—Absalom’s chief supporters—fear that David will be angry at them. An uprising ensues, but Joab traps the rebels in a city and the city’s residents hand over the severed head of the rebel leader. Angered that David has shown mercy to Amasa, Joab stabs Amasa one day while pretending to greet him.
David rebuilds his throne with continued acts of local diplomacy and with military victories over the Philistines. He composes a song praising God as a loving and kind deliverer, and the narrator briefly recounts the feats of David’s most famous fighting men.
Analysis
The major scholarly debate over 2 Samuel involves whether or not the book describes David in a negative or positive light. Chapters 9–20 of 2 Samuel are not necessarily complimentary. David commits adultery, tries to have his mistress’s husband killed, and loses control of his sons. At the same time, however, the narrator explains how each of these incidents actually proves David’s righteousness. Not only are David’s sons blamed for their own actions, but David’s own repentance for his misdeeds is described as exemplary. The circumstances surrounding David’s reign suggest that God approves of David’s actions. David’s kingdom in Zion represents the fulfillment of God’s promises to Abraham, Jacob, and Moses. It establishes the unified tribes of Israel in the promised land under the rule of a divinely sanctioned leader. David’s triumphal entry into Jerusalem with the Ark of the Covenant marks the story’s climax, symbolizing the ideal combination of religion and politics in Israel and the peaceful unification of God and man in one city. The image of an organized procession of song and dance around a symbol of God suggests that the people have, temporarily, reconciled their earthly aspirations with their religious commitments. 2 Samuel is characterized by the contrast between joyful images and images of civil conflict and confusion. All of the challengers to David’s throne in Samuel lose their heads, symbolizing their thwarted attempts to become the head of Israel. David’s retreat from Jerusalem to the sound of weeping and cursing contrasts with his earlier celebratory march into the city. Geographical motifs further reinforce this sense of division and loss. Ish-Bosheth’s challenge to the throne divides Israel into two halves, northern and southern.
Individual characters express differing opinions about David’s method of ruling. In one sense, David’s mercy shows great prudence, for his tolerance of Ish-Bosheth eventually earns the respect of Ish-Bosheth’s subjects. However, David’s reluctance to punish Amnon for the rape of Tamar seems more permissive than just, and only fosters Absalom’s rage. Joab similarly believes that David’s kindness to Abner and Amasa is the result of oversight. Joab’s decision to take matters into his own hands makes Joab a foil to David. While Joab is suspicious of others and concerned with end results, David is trusting and believes that an earnest response in the present moment is more important than outcomes. David’s trust in the impulses of the present moment is the source of his greatest failing, his lust for Bathsheba. David’s immediate impulses are also the source of the narrative’s greatest moment of pathos—David’s desperate cries for Absalom. Nevertheless, his mercy stabilizes Israel by providing second chances, not only to political rebels, but to some of the nation’s most intriguing characters, such as Saul’s cursing relative.[/size
Together, 1 and 2 Samuel form one book in the Hebrew Bible. The Greek translation of the Bible, the Septuagint, was the first version to divide the material into two parts. Though named after its main character, the prophet Samuel, the book does not claim an author. However, Samuel may have written, and he certainly supplied, the information for 1 Samuel 1:1–24:22, which is a biography of his life and career up to his death. First Chronicles 29:29 notes that Samuel, along with Nathan and Gad, recorded the “acts of King David.” Evidence in the writing suggests that the books of 1 and 2 Samuel were compiled by someone from the prophetic school who used documents from Samuel, Nathan, and Gad.1
Where are we?
First Samuel 27:6 refers to the divided monarchy, when the ten tribes of Israel rebelled against the two tribes of Judah, which occurred after Solomon’s reign. From this we can conclude that the book came together sometime after the death of David (971 BC) and perhaps even after the death of Solomon (931 BC). Because the book contains no reference to the Assyrian invasion in 722 BC, it likely originated before the period of the exile.
The events that happen in 1 Samuel took place over a period of about 110 years, stretching from the closing days of the judges, when Samuel was born (ca. 1120 BC) through the death of Saul (1011 BC). We see the birth of Samuel, his call from God and subsequent prophetic ministry, the rise and fall of King Saul, and the anointing and maturity of young David.
First Samuel is set in the land of Israel, where the Hebrews invaded and settled (see Joshua). Numerous other peoples continued to dwell alongside Israel, often disrupting the peace and encouraging the Israelites to stray from their faith.
Why is First Samuel so important?
In this critical period of Israel’s history, the people of God transformed from a loosely affiliated group of tribes into a unified nation under a form of government headed by a king. They traded the turmoil of life under the judges for the stability of a strong central monarchy.
First Samuel focuses on the establishment of that monarchy. The people demanded a king, similar to the kings of the surrounding nations (1 Samuel 8:5). Saul, the first king, though “head and shoulders above the rest” did not have a righteous heart, and his line was destined never to inherit the crown (9:1–15:35). God instructed Samuel to anoint David, the youngest son of Jesse of Bethlehem, as the next king (16:1–13).
Much of 1 Samuel follows David’s exploits as a young musician, shepherd, and warrior. We witness his underdog victory over Goliath (17:1–58), his deep friendship with Jonathan (18:1–4), and his growing military prowess (18:5–30). He waited patiently for the throne, often pursued and driven into hiding by Saul. The book concludes with Saul’s death (31:1–13), which serves as a natural dividing marker between 1 Samuel and 2 Samuel.
What's the big idea?
First Samuel chronicles the beginning of Israel’s monarchy, following the lives of the prophet Samuel, the ill-fated King Saul, and God’s ultimate choice of David as king. Several themes feature prominently.
Providence: God repeatedly made everyday events work for His purposes. He used Hannah’s contentious relationship with Peninnah (1 Samuel 1:1–28), led Saul to Samuel during Saul’s search for lost donkeys (9:1–27), and caused David to learn of Goliath while taking food to his brothers (17:1–58). These are but a few examples.
Kingship: As the divine King, God designated a human vice-regent, David, to rule over His people. This history validates David’s house as the legitimate rulers of Israel. It also fulfills Jacob’s promise that the scepter will never depart from Judah, David’s tribe (Genesis 49:10).
Reversal of human fortune: Hannah’s barrenness gave way to children (1 Samuel 1:1–28; 2:21); Samuel became prophet instead of Eli’s sons (2:12; 3:13); Saul rose to prominence though he was from a lowly tribe; and David was anointed king though he was the youngest son (16:1–13). Normal human patterns were reversed by God so that His plan could be furthered, showing His sovereignty over all.
How do I apply this?
God is still sovereign in the twenty-first century. He will accomplish His purposes with or without our cooperation. But as was true in the lives of Samuel, Saul, and David, our response to God’s call affects our outcome. Will we obey Him as Samuel and David did and live lives marked by blessing? Or will we, like Saul, try to live on our own terms? “To obey is better than sacrifice,” Samuel told Saul (1 Samuel 15:22). That truth still speaks to us today.
The Book of 1 Kings does not specifically name its author. The tradition is that it was written by the Prophet Jeremiah. Full article: Who wrote the book of 1 Kings? Who was the author of 1 Kings?
Date of Writing: The Book of 1 Kings was likely written between 560 and 540 B.C.Purpose of Writing: This book is the sequel to 1 and 2 Samuel and begins by tracing Solomon’s rise to kingship after the death of David. The story begins with a united kingdom, but ends in a nation divided into 2 kingdoms, known as Judah and Israel. 1 and 2 Kings are combined into one book in the Hebrew Bible.
Key Verses:
1 Kings 1:30, "I will surely carry out today what I swore to you by the LORD, the God of Israel: Solomon your son shall be king after me, and he will sit on my throne in my place."
1 Kings 9:3, "The LORD said to him: 'I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there.'"
1 Kings 12:16, "When all Israel saw that the king refused to listen to them, they answered the king: 'What share do we have in David, what part in Jesse’s son? To your tents, O Israel! Look after your own house, O David!'"
1 Kings 12:28, "After seeking advice, the king made two golden calves. He said to the people, 'It is too much for you to go up to Jerusalem. Here are your gods, O Israel, who brought you up out of Egypt.'"
1 Kings 17:1, "Now Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, 'As the LORD, the God of Israel, lives, whom I serve, there will be neither dew nor rain in the next few years except at my word.'"
Brief Summary: The book of 1 Kings starts with Solomon and ends with Elijah. The difference between the two gives you an idea as to what lies between. Solomon was born after a palace scandal between David and Bathsheba. Like his father, he had a weakness for women that would bring him down. Solomon did well at first, praying for wisdom and building a temple to God that took seven years to construct. But then he spent thirteen years building a palace for himself. His accumulation of many wives led him to worship their idols and away from God. After Solomon’s death, Israel was ruled by a series of kings, most of whom were evil and idolatrous. The nation fell further away from God, and even the preaching of Elijah could not bring them back. Among the most evil kings were Ahab and his queen, Jezebel, who brought the worship of Baal to new heights in Israel. Elijah tried to turn the Israelites back to the worship of Yahweh, challenging the idolatrous priests of Baal to a showdown with God on Mount Carmel. Of course, God won. This made Queen Jezebel angry (to say the least). She ordered Elijah’s death, so he ran away and hid in the wilderness. Depressed and exhausted, he said, “Let me die.” But God sent food and encouragement to the prophet and whispered to him in a “quiet gentle sound” and in the process saved his life for further work.
Foreshadowings: The Temple in Jerusalem, where God’s Spirit would dwell in the Holy of Holies, foreshadows believers in Christ in whom the Holy Spirit resides from the moment of our salvation. Just as the Israelites were to forsake idolatry, so are we to put away anything that separates us from God. We are His people, the very temple of the living God. Second Corinthians 6:16 tells us, “What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: ‘I will live with them and walk among them, and I will be their God, and they will be my people.’"
Practical Application: The Book of 1 Kings has many lessons for believers. We see a warning about the company we keep, and especially in regard to close associations and marriage. The kings of Israel who, like Solomon, married foreign women exposed themselves and the people they ruled to evil. As believers in Christ, we must be very careful about whom we choose as friends, business associates, and spouses. “Do not be misled: Bad company corrupts good character" (1 Corinthians 15:33).
Elijah’s experience in the wilderness also teaches a valuable lesson. After his incredible victory over the 450 prophets of Baal on Mount Carmel, his joy turned to sorrow when he was pursued by Jezebel and fled for his life. Such “mountaintop” experiences are often followed by a letdown and the depression and discouragement that can follow. We have to be on guard for this type of experience in the Christian life. But our God is faithful and will never leave or forsake us. The quiet, gentle sound that encouraged Elijah will encourage us.
Purpose of Writing: The Book of 2 Kings is a sequel to the Book of 1 Kings. It continues the story of the kings over the divided kingdom (Israel and Judah.) The Book of 2 Kings concludes with the final overthrow and deportation of the people of Israel and Judah to Assyria and Babylon, respectively.
Key Verses:
2 Kings 17:7-8: "All this took place because the Israelites had sinned against the LORD their God, who had brought them up out of Egypt from under the power of Pharaoh king of Egypt. They worshiped other gods and followed the practices of the nations the LORD had driven out before them, as well as the practices that the kings of Israel had introduced."
2 Kings 22:1a-2: "Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. He did what was right in the eyes of the LORD and walked in all the ways of his father David, not turning aside to the right or to the left."
2 Kings 24:2: “The LORD sent Babylonian, Aramean, Moabite and Ammonite raiders against him. He sent them to destroy Judah, in accordance with the word of the LORD proclaimed by his servants the prophets.”
2 Kings 8:19: “Nevertheless, for the sake of his servant David, the LORD was not willing to destroy Judah. He had promised to maintain a lamp for David and his descendants forever.”
Brief Summary: Second Kings depicts the downfall of the divided kingdom. Prophets continue to warn the people that the judgment of God is at hand, but they will not repent. The kingdom of Israel is repeatedly ruled by wicked kings, and, even though a few of Judah’s kings are good, the majority of them lead the people away from worship of the Lord. These few good rulers, along with God’s prophets, cannot stop the nation’s decline. The Northern Kingdom of Israel is eventually destroyed by the Assyrians, and about 136 years later the Southern Kingdom of Judah is destroyed by the Babylonians.
There are three prominent themes present in the Book of 2 Kings. First, the Lord will judge His people when they disobey and turn their backs on Him. The Israelites’ unfaithfulness was reflected in the evil idolatry of the kings and resulted in God exercising His righteous wrath against their rebellion. Second, the word of the true prophets of God always comes to pass. Because the Lord always keeps His word, so too are the words of His prophets always true. Third, the Lord is faithful. He remembered His promise to David (2 Samuel 7:10-13), and, despite the disobedience of the people and the evil kings who ruled them, the Lord did not bring David’s family to an end.
Foreshadowing: Jesus uses the stories of the widow of Zarephath from 1 Kings and Naaman in 2 Kings to illustrate the great truth of God’s compassion toward those the Jews deemed unworthy of God’s grace—the poor, the weak, the oppressed, tax collectors, Samaritans, Gentiles. By citing the examples of a poor widow and a leper, Jesus showed Himself to be the Great Physician who heals and ministers to those in the greatest need of divine sovereign grace. This same truth was the basis of the mystery of the body of Christ, His Church, which would be drawn from all levels of society, male and female, rich and poor, Jew and Gentile (Ephesians 3:1-6).
Practical Application: God hates sin and He will not allow it to continue indefinitely.
If we belong to Him, we can expect His discipline when we disobey Him. A loving Father corrects His children for their benefit and to prove that they indeed belong to Him. God may at times use unbelievers to bring correction to His people, and He gives us warning before delivering judgment. As Christians, we have His Word to guide us and warn us when we go astray from His path. Like the prophets of old, His Word is trustworthy and always speaks truth. God’s faithfulness to His people will never fail, even when we do.
The stories of the widow and the leper are examples for us in regard to the Body of Christ. Just as Elisha had pity on these from the lowest levels of society, we are to welcome all who belong to Christ into our churches. God is no “respecter of persons” (Acts 10:34), and neither should we be.
As we noted in the previous chapter, 1 and 2 Kings originally comprised one book of history. The author is neither indicated in the text nor known by scholars. He was most likely a prophet, because many of the historical events were recorded in light of Israel’s and Judah’s faithfulness—or unfaithfulness—to their covenant with God. Ezra, Ezekiel, and Jeremiah have all been named as possible authors.
Where are we?
Second Kings continues the history of the divided kingdom, picking up the story around 853 BC. In 722 BC, the powerful nation of Assyria invaded the northern kingdom, scattering and taking captive the people of Israel. Only Judah remained intact. But then Assyria suffered a stunning fall to the Babylonians, who took the Assyrian capital of Nineveh in 612 BC. By 605 BC Babylon dominated Judah, had taken some captives away, and in 586 BC Babylon destroyed Jerusalem and took additional prisoners into captivity. Many people who were considered valuable to the invaders, such as the prophet Daniel and members of the royal family, were taken to Babylon early on. By the end of Kings, the people of God no longer inhabited their Promised Land. Many areas of the country had been rendered virtually uninhabitable due to the razing, burning, and other destructive tactics of the Babylonian army, while the people had been enslaved, scattered, and decimated by their enemies.
The book ends with an epilogue of sorts, giving a peek into the good fortune of Jehoiachin—Judah’s last true ruler before a series of puppet kings were installed by Babylon. If Jeremiah did write much of Kings, he could not have written this section, set in Babylon, for he had been taken away to Egypt years earlier.
Why is Second Kings so important?
Second Kings features many unique events and people. Two people were raised from the dead (2 Kings 4:32–37; 13:20–21). The prophet Elijah left this earth without dying (2:1–18); Enoch was the only other man in the Bible to do so (Genesis 5:21–24). The waters of the Jordan River rolled back twice (2 Kings 2:8, 14). These and other miraculous events testify to God’s continuing work among His people.
The time period covered by this book saw the emergence of the first writing prophets in Israel. Amos and Hosea went to the people of Israel, while Isaiah, Joel, Micah, Nahum, Habbakuk, Zephaniah, and Jeremiah prophesied in Judah, both groups calling the people to repentance and warning them of God’s coming judgments. The author devoted extensive space to Elisha’s ministry after Elijah was taken to heaven, giving special attention to the numerous miracles Elisha performed.
None of the kings of Israel are described as having done right in God’s eyes; each led the people deeper into idolatry. Several of Judah’s kings were righteous, notably Joash, Uzziah, Hezekiah, and Josiah. Hezekiah held off the Assyrians by trusting in the Lord for deliverance. Josiah later instituted an even greater spiritual reformation. Neither effort, however, was enough to stem God’s eventual judgment on the nation in fulfillment of the curses of the Mosaic Covenant (Deuteronomy 28).
What's the big idea?
World affairs played a heavy role in Israel’s and Judah’s destinies. Yet, the author of 2 Kings directly connected the Israelites’ apostasy—led by their wicked kings—to their national destruction, pointing it out as God’s judgment on His wayward children. Despite repeated warnings from God’s prophets to turn from their ways and return to God, the people continued to live in sin. To their regret, they did not believe that God would allow their nation to be ruined by foreign invaders.
Yet God did not forget His promise to David, either. God saved a remnant from among the people and kept the royal line intact so that one day His people could return to their land to await the promised Redeemer.
How do I apply this?
Second Kings teaches an important life lesson: actions have consequences. “Repent! Sin will incur judgment,” God warned in effect through the prophets. Israel and Judah learned the hard way that God means what He says.
How will we learn? Consider your heart. Is it hard, resistant to God’s call? Or can you acknowledge your sin and turn back to Him?
Copyright ©? 2009 by Charles R. Swindoll, Inc. All rights reserved worldwide.
How Did God View Israel’s History?
by BibleProject Logo BibleProject Team – Aug 5, 2017
Okay friends, it is about time we discussed those two books in the Bible you may have been avoiding. Or maybe you never really noticed they were in the Bible in the first place? We're talking about the books of 1 and 2 Chronicles.
I admit that starting any book with nine chapters of genealogies (1 Chron. 1-9) isn’t the best way to grab a modern reader’s attention. However, once you understand how 1-2 Chronicles are a work of literary genius that’s in conversation with the rest of the Old Testament, you’ll come to see these books as one of the many gems in the Bible.
A New Lens
The story begins with page one of the Bible: the first word of 1 Chronicles is “Adam.” From there, the Chronicler has woven the entire story of Abraham’s family leading up to David and beyond into a series of elaborately arranged genealogies.
For ancient Israelite readers, these genealogies weren’t just a matter of family lines but a shorthand way of retelling the stories of all these characters in an annotated form. These names would have provoked whole memories of earlier scriptural stories. The genealogies were meant to activate all kinds of mental links and collective stories deeply ingrained in Hebrew culture. After reading through the genealogies, readers come to the very brief story of Saul’s reign and failure as a king (1 Chron. 10). Then we quickly move on to King David (1 Chron. 11-29), which retells the stories from 2 Samuel. You might even come to appreciate these genealogies. They are the introduction to a retelling of Israel’s entire story, focusing on the future hope of a messianic king like David, who will restore the temple and God’s kingdom over the nations.
The book of Chronicles, composed as one unified literary work, was produced by an anonymous author living in Jerusalem more than 200 years after the return from exile. Look at the genealogy in 1 Chronicles 3:1-24
1 Chronicles 3:1-24
; this takes you six generations after the return from the exile that took place in the 530s B.C.E. Bible scholars refer to this author as “the Chronicler,” which is a pretty awesome title!
1 and 2 Chronicles is in large part a retelling of the story you read in the books of 1-2 Samuel and 1-2 Kings. This is why the books often get overlooked, as readers assume it is just a repeat of what they already read. But this book is way, way more! The Chronicler was living at a time when the Jewish people had long resettled in Jerusalem after returning from the Babylonian exile. Things were okay (read Ezra-Nehemiah or Malachi for a flavor of daily life in this period), but there was a growing awareness that God’s ancient covenant promises to Abraham, Moses, and David, which were reaffirmed by the prophets, had not yet come to pass. They awaited a messianic king of Isaiah who would rebuild the temple and invite all the nations into God’s kingdom (see Isaiah chapters 2, 9, 11, and 60
Isaiah 2, Isaiah 9, Isaiah 11, Isaiah 60
for an overview). But where was this new David?
Reshaping a Story
One of the main goals of the Chronicler was to reshape the stories of Israel’s past to rekindle hope for the future. He had before him most of the books of the Old Testament (if you pay attention he’s adopted material from the Torah, Joshua-Kings, Isaiah, Jeremiah, the Psalms, Proverbs, and more!), and he retells the stories of David and Israel’s kings in a way that turns them into models and portraits of the future king they hope for. The book of Chronicles is kind of like the Reader’s Digest of the Old Testament. This author has reflected on the Scriptures and offers an interpretation of Israel’s past that highlights their future hope. These books were designed to sustain the hopes and prayers of God’s people as they wait for God to fulfill his ancient promises.
In 1-2 Samuel, we saw the rise of David as the underdog who bests the giant Goliath, outwits his adversaries, and unifies the people. David is presented as a king after God’s own heart who sings his praises, has crazy dance fits for the Lord without regard for his own dignity, and is an all around upstanding man and king. Well, except for his adulterous scandal that resulted in murder (see 2 Sam. 11-12
2 Samuel 11-12
). Oh yeah, and the stories of his homicidal, sex-crazed children who perform heinous acts of abuse and murder (see 2 Sam. 13-20
2 Samuel 13-20
). Upon reflection, the story of David shows us a mixed-bag kind of king. First and Second Samuel present us with a portrait of David that was constantly fleeing powerful adversaries like Saul (1 Sam. 21-26
1 Samuel 21-26 and his own son Absalom (2 Sam. 15-18
2 Samuel 15-18
), resolving to hide in the hills of the Judean wilderness. We also saw the weakness of David’s character when he ordered his successor to assassinate both his political opponents, and those who created more tension than was desirable during David’s tumultuous years of struggle (1 Kings 2:1-9
1 Kings 2:1-9
That’s our first clue. Almost all of these stories in 1-2 Samuel that portray David as weak and morally flawed are missing from Chronicles. It’s like the Chronicler purposely chose not to add the messy stuff. Which raises the question: Why?
Let’s eliminate one possible interpretation: that the Chronicler was whitewashing David’s story and denying that David was a flawed human being. He knows perfectly well that anyone can read the version of David’s story that portrays him as a mix of good and evil.
The Great Chronicle
In this way, the Chronicler is acting as the first commentary on the Old Testament. He’s offering us a prophetic interpretation of Israel’s history that is meant to guide the reader’s attention forward to the hope of a coming king who will restore order and pursue the Lord as David once did, at least mostly. In other words, 1-2 Chronicles are a “prophetic work.” That is, they represent God’s point of view on Israel’s past, and announce that exile and disappointment is not the end of the story. This author is offering the same prophetic hope we find in the books of Isaiah, Jeremiah, and in the rest of the prophets.
But the Chronicler is not only in the business of omitting material from the earlier stories of David and his descendants. He also adds to them. He had access to all kinds of traditions and archival materials that told stories about David and Israel’s kings that you do not find in 2 Samuel through 2 Kings. In David’s story alone, there are seven chapters of new material in Chronicles that work to further paint the portrait of David as an ideal king (1 Chronicles 15-16, 22-29
1 Chronicles 15-16, 1 Chronicles 22-29
For example, we discover that although David did not oversee the building of the temple, he did begin the planning and resourced building processes. He’s even portrayed as a “new Moses.” The Chronicler tells us that he received the blueprints for the Jerusalem temple as a “pattern” shown him by God (see 1 Chronicles 28:11-12
1 Chronicles 28:11-12
Just as Moses was shown the “pattern” for building the tabernacle in the wilderness (see Ex. 25:9, 25:40
Exodus 25:9, Exodus 25:40
This use of David as an image of the future hope extends to the portrait of Solomon presented in Chronicles (see 2 Chronicles 1-9
2 Chronicles 1-9
The Chronicler includes more stories about Solomon’s failures than he did for David. However, he also added new material to Solomon’s story to make him a figure of future hope for those living centuries after the return from exile. Take for example this completely new portion of Solomon’s temple blessing presented in Chronicles.
If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people, and my people who are called by my name humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land. Now my eyes will be open and my ears attentive to the prayer offered in this place. For now, I have chosen and consecrated this house that my name may be there forever, and my eyes and my heart will be there perpetually.
2 Chronicles 7:13-16
Chronicles functions as both a commentary on the Hebrew Scriptures and as a theological statement in its own right. So what does that mean for us?
Not the End of Israel’s Story
The book of Chronicles is a journey through the entire Old Testament that makes crystal clear that the story isn’t over. We’ve looked at just a few examples and details. Every page is brimming with more evidence of the future prophetic angle of 1-2 Chronicles.
And this wasn’t just cool theology for the Chronicler. The book’s message has a pastoral purpose: to bring comfort and hope to generations of God’s people who were tempted towards despair or apathy. During a time when many wondered if God was ever going to fulfill his promises, the Chronicler retold the story of their collective past in order to rekindle hope for the future. As you read and ponder these retold stories, may you find your own faith and hope reignited as we still await the return of the world’s true king.
Robert Bryce
This commentary has been through Advanced Checking.
Words in boxes are from the Bible.
A word list at the end explains words with a *star by them.
About the Book of Ezra
There are many dates in this *introduction. These dates are the number of years before the time that Jesus Christ was born. Each date has the letters ‘*BC’ after it. The letters mean ‘before Christ’. This *introduction also refers to places in the Bible where you can read about these things.
The history of the *Jews before their *exile
These are the events that happened in Israel before the time of Ezra. This account will help us to understand the book of Ezra better. We can read about these events in Nehemiah 9:5-37.
The people in Israel do not obey God
God chose the nation called Israel to be his special people (Leviticus 20:26). He wanted the people to love him and to *worship him. And he wanted them to obey him. In the city called Jerusalem, which was their capital, they built a great *temple. The people *worshipped God and they gave *sacrifices to him in this *temple. Israel became a powerful nation.
But the people in Israel did not obey God (Nehemiah 9:16-18 and 9:26). They *worshipped the gods of the other nations. So God caused them to suffer trouble and difficulties.
The *Israelites continued to *sin against God (Nehemiah 9:28). God sent many *prophets to warn them about this. But often the *Israelites did not listen to these men and they continued to do bad things (Nehemiah 9:29-30). God loved his people, that is, the *Israelites. He did not want them to suffer. Often their troubles were the result of their own evil behaviour. But God still cared about the *Israelites. He wanted them to turn away from *sin and to obey him again.
The nation divided into two parts. The name of the northern part was Israel and people called the inhabitants *Israelites. The name of the southern part was Judah and people called the inhabitants *Jews. Jerusalem was in the southern part. The Book of Ezra is about the people from Judah. However, sometimes Ezra calls them ‘the *people of Israel’. God gave Jacob the name ‘Israel’ when he promised to make Jacob’s *descendants God’s special people (Genesis 32:28). Most of the families who returned from *exile were originally from Judah. But they were still God’s special people.
Assyria overcomes Israel
In 722 *BC God allowed a powerful nation, the *Assyrians, to overcome Israel. See 2 Kings 17:1-23. (Israel was the northern part of the country.) The *Assyrians forced many *Israelites to live in other countries (2 Kings 17:6; 18:10-11). And they brought other people to live in Israel (2 Kings 17:24). These other people *worshipped false gods. They also tried to *worship the real God, but they did not *worship him properly (2 Kings 17:25-41). People called them *Samaritans because their chief city was Samaria (2 Kings 17:24). Samaria was not far from Jerusalem. The journey between the two cities took about two days to walk. The *Samaritans became enemies of the *Jews who returned from *exile. One of their leaders was Sanballat, who was Nehemiah’s chief enemy. (Jesus often spoke about the *Samaritans. We can read about his conversation with a *Samaritan woman in John chapter 4. He explained to her how people everywhere would *worship God properly. See John 4:23-24.)
The beginning of the *exile of the people from Judah
Many of the kings from Judah did not obey God. (Judah was the southern part of the country.) But some of them loved God and they encouraged the people to obey him. However, the people in Judah usually refused to obey God (Nehemiah 9:28-30), as the *Israelites had done. So, after many years, God had to punish them too.
2 Now these were the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried captive to Babylonia. They returned to Jerusalem and Judah, each to his own town. They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.
The number of the men of the people of Israel: the sons of Parosh, 2,172. The sons of Shephatiah, 372. The sons of Arah, 775. The sons of Pahath-moab, namely the sons of Jeshua and Joab, 2,812. The sons of Elam, 1,254. The sons of Zattu, 945. The sons of Zaccai, 760. The sons of Bani, 642. The sons of Bebai, 623. The sons of Azgad, 1,222. The sons of Adonikam, 666. The sons of Bigvai, 2,056. The sons of Adin, 454. The sons of Ater, namely of Hezekiah, 98. The sons of Bezai, 323. The sons of Jorah, 112. The sons of Hashum, 223. The sons of Gibbar, 95. The sons of Bethlehem, 123. The men of Netophah, 56. The men of Anathoth, 128. The sons of Azmaveth, 42. The sons of Kiriath-arim, Chephirah, and Beeroth, 743. The sons of Ramah and Geba, 621. The men of Michmas, 122. The men of Bethel and Ai, 223. The sons of Nebo, 52. The sons of Magbish, 156. The sons of the other Elam, 1,254. The sons of Harim, 320. The sons of Lod, Hadid, and Ono, 725. The sons of Jericho, 345. The sons of Senaah, 3,630.
The priests: the sons of Jedaiah, of the house of Jeshua, 973. The sons of Immer, 1,052. The sons of Pashhur, 1,247. The sons of Harim, 1,017.
The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, 74. The singers: the sons of Asaph, 128. The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, and the sons of Shobai, in all 139.
The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Siaha, the sons of Padon, the sons of Lebanah, the sons of Hagabah, the sons of Akkub, the sons of Hagab, the sons of Shamlai, the sons of Hanan, the sons of Giddel, the sons of Gahar, the sons of Reaiah, the sons of Rezin, the sons of Nekoda, the sons of Gazzam, the sons of Uzza, the sons of Paseah, the sons of Besai, the sons of Asnah, the sons of Meunim, the sons of Nephisim, the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, the sons of Bazluth, the sons of Mehida, the sons of Harsha, the sons of Barkos, the sons of Sisera, the sons of Temah, the sons of Neziah, and the sons of Hatipha.
Summary of the Book of Nehemiah
Author: The book of Nehemiah does not specifically name its author, but Jewish and Christian traditions recognize either Ezra or Nehemiah as the author. It is likely that the books of Ezra and Nehemiah were originally one. Full article: Who wrote the book of Nehemiah? Who was the author of Nehemiah?
Date of Writing: The Book of Nehemiah was likely written between 445 and 420 B.C.
Purpose of Writing: The Book of Nehemiah, one of the history books of the Bible, continues the story of Israel’s return from the Babylonian captivity and the rebuilding of Jerusalem.
Key Verses:
Nehemiah 1:3, "They said to me, 'Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire.'"
Nehemiah 1:11, "O Lord, let your ear be attentive to the prayer of this your servant and to the prayer of your servants who delight in revering your name. Give your servant success today by granting him favor in the presence of this man."
Nehemiah 6:15-16, "So the wall was completed on the twenty-fifth of Elul, in fifty-two days. When all our enemies heard about this, all the surrounding nations were afraid and lost their self-confidence, because they realized that this work had been done with the help of our God."
Brief Summary: Nehemiah was a Hebrew in Persia when the word reached him that the Temple in Jerusalem was being reconstructed. He grew anxious knowing there was no wall to protect the city. Nehemiah invited God to use him to save the city. God answered his prayer by softening the heart of the Persian king, Artaxerxes, who gave not only his blessing, but also supplies to be used in the project. Nehemiah is given permission by the king to return to Jerusalem, where he is made governor.
In spite of opposition and accusations the wall was built and the enemies silenced. The people, inspired by Nehemiah, give tithes of much money, supplies, and manpower to complete the wall in a remarkable 52 days, despite much opposition. This united effort is short-lived, however, because Jerusalem falls back into apostasy when Nehemiah leaves for a while. When he returned to Jerusalem, Nehemiah found the walls strong but the people weak. He set about the task of teaching the people morality and he didn’t mince words. "I argued with those people, put curses on them, hit some of them and pulled out their hair" (13:25). He reestablishes true worship through prayer and by encouraging the people to revival by reading and adhering to the Word of God.
Foreshadowings: Nehemiah was a man of prayer and he prayed passionately for his people (Nehemiah 1). His zealous intercession for God’s people foreshadows our great Intercessor, Jesus Christ, who prayed fervently for His people in His high-priestly prayer in John 17. Both Nehemiah and Jesus had a burning love for God’s people which they poured out in prayer to God, interceding for them before the throne.
Practical Application: Nehemiah led the Israelites into a respect and love for the text of Scripture. Nehemiah, because of his love for God and his desire to see God honored and glorified, led the Israelites towards the faith and obedience God had desired for them for so long. In the same way, Christians are to love and revere the truths of Scripture, commit them to memory, meditate on them day and night, and turn to them for the fulfillment of every spiritual need. Second Timothy 3:16–17 tells us, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” If we expect to experience the spiritual revival of the Israelites (Nehemiah 8:1-8), we must begin with God’s Word.
The book of Nehemiah shows us the kind of significant impact one individual can have on a nation. Nehemiah served in secular offices, using his position to bring back to the Jews order, stability, and proper focus on God.
God uses all manner of people in all manner of places doing all manner of work. Do you feel you must be “in ministry” in order to serve God? Be encouraged; He is not limited by your vocation. In fact, God has placed you where you are for a purpose. Have this attitude about your work: “Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father” (Colossians 3:17).
Norman L. Geisler, A Popular Survey of the Old Testament (Peabody, Mass.: Prince Press, 2007), 165.
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