Bible in One Year Day 107 (1 Samuel 11-12, Psalm 55)

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Day 107:  Samuel's Speech 

Agape Bible Study 

1 Samuel 11 - 12 

Chapter 11: Saul's Victory over the Ammonites

The ancient Near East, in this historical period of Late Iron Age I, was still recovering from effects of the decline of the region's most powerful nations. The powers of Egypt, Hatti (the Hittites), Assyria, and Babylonia were all embroiled in domestic problems. All these empires were still involved in international trade, but none of these once powerful nations were politically strong enough to assert dominance over the region's other kingdoms. In the political void, the Philistines who occupied the west side of the Jordan River along the Mediterranean coast and the Ammonites on the east side of the Jordan River had grown powerful enough to begin expanding their territories. Their political and military strength became the greatest threat to the destiny God planned for His covenant people.

In this lesson, Saul will be tested by war and his military success against the Ammonites will lead to the renewal of kingship in a religious ceremony at Gilgal in the "presence of Yahweh." Thus, in a three-part pattern within the narrative of 1 Samuel chapters 10-11, Saul is chosen as Israel's first human king:

1. Private anointing by Samuel (1 Sam 10:1).
2. Divine election by lot at the National Assembly (1 Sam 10:17-24).
3. Renewal of kingship in a religious ceremony (1 Sam 11:12-15).

1 Samuel 11:1-7 ~ The Situation at Jabesh-Gilead and Saul's Response
The copies of the Book of Samuel show that most of the texts they were copied from were degraded and were missing words or phrases (indicated by ... in our lesson text). This may be because it was such a popular book and the scrolls of Samuel were used so frequently that they became degraded more quickly than other Bible scrolls. A missing part of the narrative from 1 Samuel chapter 11 was found in one of the four scrolls of the Book of Samuel discovered among the Dead Sea Scrolls near Qumran in what was once ancient Israel. The fourth scroll, designated 4QSam, is one of the most dramatic finds among the Biblical scrolls discovered at Qumran. It has three and a half lines that were missing from the Massoretic Text, the Septuagint, and all other existing Biblical manuscripts. However, Josephus' account of the war with King Nahash of the Ammonites documents that the missing passage was in the ancient form of the Old Testament Book of Samuel that he used (Antiquities of the Jews, 5.5.1 [68-71]; see quote above). The missing paragraph from 4QSam reads: Nahash king of the Ammonites oppressed the Gadites and the Reubenites viciously. He put out the right eye of all of them and brought fear and trembling on Israel. Not one of the Israelites in the region beyond the Jordan remained whose right eye Nahash king of the Ammonites did not put out, except seven thousand men who escaped from the Ammonites and went to Jabesh-Gilead. Then after about a month, ....⁽¹⁾ The next line is what is designated verse 1 in our text.

11:1 About a month later, Nahash the Ammonite marched up and laid siege to Jabesh in Gilead. All the men of Jabesh said to Nahash, "Make a treaty with us and we will be your subjects." 2 Nahash the Ammonite replied, "I shall make a treaty with you only on this condition, that I put out all your right eyes, and I will make it a taunt to the whole of Israel." 3 The elders of Jabesh said to him, "Give us seven days' grace while we send messengers throughout the territory of Israel, and if no one comes to our help, we will come out to you." 4 The messengers came to Gibeah of Saul, and reported this to the people, and all the people wept aloud. 5 Now Saul was just then coming in from the fields behind his oxen, and he said, "What is wrong? Why are the people weeping?" They explained to him what the men of Jabesh had said. 6 And the spirit of Yahweh seized on Saul when he heard these words, and he fell into a fury. 7 He took a yoke of oxen, cut them into pieces and sent these by messengers throughout the territory of Israel with these words, "Anyone who will not march with Saul will have the same done to his oxen!" At this, a panic from Yahweh swept on the people and they marched out as one man.

During this period, the Ammonite kingdom across the Jordan River to the east was the second greatest military threat to the Israelites after the five Philistine city-states to the east. After Ammonite King Nahash conquered the Transjordan Israelite tribes (on the east side of the Jordan River), he ordered that every man was to have his right eye blinded. Only seven thousand men who sought refuge at the city of Jabesh-Gilead in the tribal territory of Manasseh escaped. A month later, King Nahash laid siege to the town of Jabesh-Gilead. He offered terms of surrender only if the men would also submit to the blinding of their right eyes.

The Ammonites lived east of the Jordan River in the area of the modern state of Jordan. According to historical research, the rise of the kingdom of Ammon with its capital at Rabbah-Ammon (the modern city of Amman, Jordan) coincided with the rise of several states east of the Jordan River including the Aramaeans, Edomites and Moabites during the Late Bronze Age and the Early Iron Age. Conflicts between Ammon and Israel arose sometime after the Israelites entered Canaan. In the period of the Judges, the Israelites were defeated by a coalition of Ammonites from the east and Philistines from the west who oppressed by them for eighteen years and made the tribes who bordered their lands their vassals.

1 Samuel 11:8-11 ~ War with the Ammonites

8 Saul inspected them at Bezek; there were three hundred thousand of Israel and thirty thousand of Judah. 9 Then he said to the messengers who had come, "This is what you are to say to the people of Jabesh in Gilead, Tomorrow, by the time that the sun is hot, help will reach you.'" The messengers went and reported this to the people of Jabesh who were overjoyed; 10 they said to Nahash, "Tomorrow we shall come out to you and you can do whatever you like to us." 11 The next day, Saul disposed the army in three companies, which burst into the middle of the camp during the dawn watch and slaughtered the Ammonites until high noon. The survivors were so scattered that no two of them were left together.

Saul mustered his forces at Bezek, a former Canaanite city that was conquered by the tribes of Judah and Simeon shortly after Joshua's death (Judg 1:1-7). The city was probably located in north-central Israel about twelve miles northeast of Shechem and about sixteen miles west of Jabesh-Gilead. Judah's warriors are mentioned because they are the single largest fighting force from any of the tribes. Judah has traditional been the most populous tribe (see the tribal census of fighting men in Num 1:20-47 or compare the numbers on the chart of the marching order of the tribes of Israel).

Question: What promise did Saul send to the people of Jabesh-Gilead?
Answer: He sent the messengers back with the promise that he would rescue them by noon the next day.

1 Samuel 11:12-15 ~ Saul is Proclaimed Israel's King a Second Time by the People

12 The people then said to Samuel, "Who said, Must we have Saul reigning over us?' Hand the men over, for us to put them to death." 13 "No one must be put to death today," Saul said, "for today Yahweh has intervened to rescue Israel." 14 Samuel then said to the people, "Let us now go to Gilgal and reaffirm the monarchy there." 15 The people then all went to Gilgal. And there, at Gilgal, they proclaimed Saul king before Yahweh; they offered communion sacrifices before Yahweh, and there Saul and all the people of Israel gave themselves over to great rejoicing.

Question: What are the political implications of the victory over the Ammonites?
Answer: Saul's victory has consolidated his support among the people.

Question: What are Saul's three responses?
Answer:

1. He calls for forgiveness and reconciliation.
2. He gives all the credit for the victory to God.
3. He obediently responds to Samuel's call for an assembly of national reconciliation at Gilgal.

Everything seems to be working in Saul's favor. He has his first big military victory and has humbly given the credit to God. He has also refused to cause further division among the people by forgiving those men who opposed his kingship, and he has called for a demonstration of national reconciliation and renewal in a religious celebration at Gilgal. 

Samuel summons the people to Gilgal, the place he first told Samuel to "go down before him" and "wait for seven days" (10:8). Since Saul has already been proclaimed king by Israel at Mizpah (10:17-24), his kingship does not need to be granted again by the people. Instead they will renew or reaffirm the kingship that has been granted by God in a religious ceremony at Gilgal in the presence of Yahweh:

• Saul's first selection as Israel's king was his private anointing by Samuel (1 Sam 10:1).
• The second was the demonstration of God's divine election in a political National Assembly (1 Sam 10:17-24).
• This is the third affirmation of Saul's kingship but this time in a religious ceremony with offering burnt offerings and a communion meal in God's presence (1 Sam 11:12-15).

That the tribes offered communion sacrifices and shared in a sacred meal indicates that this is more than a renewal of Saul's kingship but that it is also a renewal of Yahweh's kingship and His covenant with Israel as His vassal people. It is an act that recalls the first sacred meal in God's presence at Mt. Sinai when the covenant-treaty with Yahweh was ratified (Ex 24:9-11).

Chapter 12: The Transition of Leadership from Samuel to Saul

Samuel's discourse to the people is given in four parts:
Part I: Introduction and vindication of his years of leadership (verses 1-5).
Part II: A Survey of Israel's History (verses 6-1).
Part III: Samuel's Warning to the People (verses 12-19).
Part IV: Samuel's Encouraging Conclusion and Final Warning (verses 20-24).

1 Samuel 12:1-5 ~ Part I: Introduction and Vindication of His Leadership
1 Samuel said to all Israel, "I have faithfully done all that you asked of me, and have appointed you a king. 2 In future, the king will lead you. As for me, I am old and grey, and in any case you have my sons. I have been your leader ever since I was young until today. 3 Here I am. Bear witness against me before Yahweh and before his anointed. Whose ox have I taken? Whose donkey have I taken? Have I wronged or oppressed anyone? Have I taken a consideration from anyone for looking the other way? If so, I will make amends." 4 They said, "You have neither wronged nor oppressed us nor accepted anything from anyone." 5 He said to them, "Yahweh is your witness and his anointed is witness today that you have found nothing in my hands?" They replied, "He is witness."

Having fulfilled his mission, Samuel announces that he is ready to retire from an active political role since they have a king to lead them. Samuel begins with a vindication of his past leadership (verses 3-5). He defends his record as a faithful prophet who did not take advantage of his position. The people agree and bear witness to his faithful service. Samuel seems to be unaware of his sons' transgressions as judges (12:2).

1 Samuel 12:6-11 ~ Part II: Survey of Israel's History
6 Samuel then said to the people, "Yahweh is witness, he who raised up Moses and Aaron and who brought your ancestors out of Egypt. 7 So now, stay where you are, while I plead with you before Yahweh and remind you of all the saving acts which he has done for you and for your ancestors. 8 After Jacob had arrived in Egypt, the Egyptians oppressed them, and your ancestors cried to Yahweh. Yahweh then sent Moses and Aaron, who brought your ancestors out of Egypt and gave them a settle home here. 9 They then forgot Yahweh their God and he sold them into the power of Sisera, general of the army of Hazor, and also into the power of the Philistines and of the king of Moab, who made war on them. 10 They cried to Yahweh, 'We have sinned,' they said, for we have deserted Yahweh and served the Baals and the Astartes [Asheroth]. Rescue us now from the power of our enemies, and we will serve you.' 11 Yahweh then sent Jerubbaal, Barak, Jephthah, and Samuel. He rescued you from the power of the enemies surrounding you, and you lived in security."

Samuel then speaks of how Israel "forgot Yahweh their God" in verse 9. He doesn't mean they forgot God but that they forgot the mighty deeds He worked on their behalf. It is forgetfulness that leads to ingratitude. In verse 11 four men are named as deliverers from the period of the Judges. In the Massoretic text they are: Jerubbaal who is also called Gideon (Judg 6:32), Bedan, Jephthah, and Samson. No judge named Bedan is found in the Book of Judges. He is either an unknown judge or it is another name for Barak (the judge Deborah's general), as interpreted by our translation and the LXX (Septuagent) and which corresponds to the naming of the Canaanite general Sisera who Barak defeated (Judg 4:15-16).

1 Samuel 12:12-19 ~ Part III: Samuel's Warning

12 "But when you saw Nahash, king of the Ammonites, marching on you, you said to me, 'No, we must have a king to rule us'; although Yahweh your God is your king. 13 So, here is the king whom you have chosen [asked]: Yahweh has appointed you a king. 14 If you fear and serve Yahweh and obey his voice and do not rebel against his commands, and if both you and the king who rules you follow Yahweh your God, all will be well. 15 But if you do not obey Yahweh's voice but rebel against his commands, Yahweh's hand will be against you and against your king. 16 Stay where you are and see the wonder which Yahweh will do before your eyes. 17 Is it not now the wheat harvest? I shall call on Yahweh and he will send thunder and rain, so that you may clearly understand what a very wicked thing you have done in Yahweh's eyes by asking for a king." 18 Samuel then called on Yahweh and Yahweh sent thunder and rain the same day, and all the people held Yahweh and Samuel in great awe. 19 They all said to Samuel, "Pray for your servants to Yahweh your God, to save us from death; for to all our sins we have added this wrong of asking for a king." [..] = IBHE, vol. II, pages 738-39.

Samuel accuses the people of impiety against God in asking for a human king. For the first time we hear that the people's request for a king in 1 Samuel 8:5 originated with the war of the Ammonites against the tribes on the east side of the Jordan River (verse 12). Notice Samuel's sarcastic tone and the word play with the verb "to ask" (sha'al) which is intended to play off the meaning of Saul's name (Sha'ul) in verses 1, 13, 17 and 19.

1 Samuel 12:20-25 ~ Part IV: Samuel's Encouraging Conclusion and Final Warning

20 Samuel said to the people, "Do not be afraid. Although you have done all these wicked things, do not withdraw your allegiance from Yahweh. Instead, serve Yahweh with all your heart. 21 Do not transfer your allegiance to useless idols which being useless, are futile and cannot save anybody; 22 Yahweh, for the sake of his great name, will not desert his people, for it has pleased Yahweh to make you his people. 23 For my part, far be it from me to sin against Yahweh by ceasing to pray for you or to instruct you in the good and right way. 24 Fear none but Yahweh, and serve him faithfully with all your heart, bearing in mind the wonder which he has just performed. 25 But, if you persist in wickedness, you and your king will perish."

Question: Samuel responds to the people's repentance and fear with compassion but also with straightforward admonitions by giving them what four commands and what last warning?
Answer: Samuel tells the people:

1. Do not be afraid.
2. Do not withdraw your allegiance from Yahweh.
3. Serve Yahweh with all your heart.
4. Do not transfer your allegiance to useless idols.

And he concludes with the warning that if they persist in sin that they and their king will die (similar to the warning in verse 15).

Question: Why does Samuel say it would be a sin for him to cease to pray for the people and to no longer instruct them in what is right and just? How do we label the kind of prayer Samuel promises?
Answer: All his life it has been his mission to be the intercessor between God and Israel. He is duty bound to remain faithful to that mission and to offer intercessory prayer on Israel's behalf no matter how much Israel falls into sin.

The Catechism refers to this passage: ... At first the leaders of the people, the shepherds and the prophets, teach them to pray. The infant Samuel must have learned from his mother Hannah how "to stand before the LORD" and from the priest Eli how to listen to his word: "Speak, LORD, for your servant is listening." Later, he will also know the cost and consequence of intercession: "Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; and I will instruct you in the good and the right way" (CCC 2578).

Since the time of Abraham's intercession for mercy on behalf of the people of Sodom (Gen 18:16-32), intercessory prayer, petitioning God on behalf of someone else, has been characteristic of a heart that is specially attuned to God's mercy. In our age of the New Covenant in Christ, Christian intercession participates in Christ's life as He who is the one intercessor with the Father on behalf of all men and women, especially sinners. Jesus is able to save those who drawn near to God through Him since the power to save those who come to God through him is absolute, since he lives forever to intercede for them (Heb 7:25; also see 1 Tim 2:5-6). Intercessory prayer is also "an expression of the communion of saints. In intercession, he who prays looks not only to his own interests, but also to the interests of others, even to the point of praying for those who do him harm" (CCC 2635).

+++ 

A Daily Defense 

DAY 107 The Word of God

CHALLENGE “Catholicism is false because it bases its teachings on things other than the Bible—the word of God.”

DEFENSE Catholicism bases its teachings on the word of God, which is not limited to the Bible. 

The Church acknowledges that “Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit” (Vatican II, Dei Verbum 9).

However, even a cursory reading of Scripture shows that the word of God is not limited to Scripture. 

In the very first chapter of the Bible, we read about the power of God’s creative word, as he says things like, “‘Let there be light’; and there was light” (Gen. 1:3). This understanding is confirmed by the Psalms, which state: “By the word of the Lord the heavens were made” (Ps. 33:6). 

This exercise of God’s creative word occurred before the existence of man and the writing of Scripture, making it clear that the reality of God’s word goes beyond Scripture. 

Even after God began to communicate his word to men, it often was not in the form of Scripture. Thus the Bible records the word of God being given to prophets who wrote no Scripture at all, such as Samuel (1 Sam. 9:27), Shemaiah (1 Kings 12:22), and John the Baptist (Luke 3:2). 

Similarly, the oral apostolic preaching of the Christian faith is spoken of as the word of God (Acts 4:31, 6:7, 16:6). Most fundamentally, Scripture reveals that Jesus is the Word of God (John 1:1–18, Rev. 19:13). 

All this makes it clear that the word of God is a complex, multifaceted reality that includes but goes beyond Scripture, which is the portion of God’s word that was consigned to writing under divine inspiration. 

Our proper response to the word of God is to accept the whole of it as authoritative, for “man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matt. 4:4; cf. Deut. 8:3). 

It would be wrong to close our ears to God’s word when it is found outside of Scripture. Thus Paul tells his readers to “stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter” (2 Thess. 2:15).

Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist

Bible in One Year Day 98 (1 Samuel 6 - 8, Psalm 86)

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Day 98:  Israel Asks for  a King 

Agape Bible Study 

1 Samuel 6 -  8 

Chapter 6: The Return of the Ark

1 Samuel 6:1-12 ~ The Philistines devise a Plan to get rid of the Ark of Yahweh

The Philistines and their chiefs of the five cities decide to send the Ark away.
Question: When they consult their priests and diviners, what are they told to do?
Answer: They are told to send the Ark of Yahweh back to the Israelites with a guilt offering of golden images of the tumors and rats.

Soothsaying or divination was characteristic of the Philistines according to Isaiah 2.6 but was forbidden under the Law of the Sinai Covenant and such a person was subject to the death penalty ( Lev 20:27; also see 19:26b; 19:31; 20:6; Dt 18:10-12). To appease Yahweh, the Philistine soothsayers suggest making a "guilt offering" (an offering to make reparations to the god they have offended) which is to accompany the Ark on its return in the form of what has caused their suffering. In making a "guilt offering" the Philistines are confessing that it was wrong of them to deny Yahweh the reverence that was His due by taking the Ark from His people and their Sanctuary (see the law concerning guilt/reparation offerings for Israelites in Lev 5:14-26/5:14-6:7; 7:1-6/6:31-36).

Question: As a mark of reverence for Yahweh, how do they return the Ark?
Answer: The sent the Ark on a new cart and pulled by milk cows that have never be defiled by previous use.

The Philistines did not know the commands concerning the Ark, but it was never to be driven by a cart and was always to be carried by its poles and only by the chief priests or Levites of the clan of Kohath (Num 4:1-20). Milk cows were kept for their milk and not for work or for meat, as the presence of their calves suggests. The Philistines decide to honor Yahweh by only using animals that have never been used for labor previously. That God directed the cows is suggested by the cows' continual lowing at being separated from their calves and their distress at being unable to follow their natural instinctive urge to return to them. God directs the Ark to the nearest Israelite city of Beth-Shemesh. The Ark cannot return to Shiloh because the Sanctuary at Shiloh has been destroyed by the Philistines (Jer 7:12-14; Ps 78:60). Beth-Shemesh ("house/place of the sun") was the closest Israelite town. It was located on the border of Judah and the lands that had originally been allotted to Dan (Josh 15:10). It was also a Levitical city belonging to the clan of Kohathites, which was also the clan of Aaron and his descendants who were the chief priests (Ex 6:18, 20; Josh 15:10; 21:10-19; 1 Chr 6:59).

1 Samuel 6:13-19 ~ The Ark of the Covenant at Beth-Shemesh

The people of Beth-Shemesh saw the cows and the cart approaching as they were harvesting the wheat. This means the incident took place in the mid to late spring in what would be our May/June time frame (see Israel's seasonal and liturgical calendar).

The Levites of the clan of Kohath took possession of the Ark. They were the only Israelites along with the chief priests who would touch the Ark without profaning the Ark and violating the covenant with Yahweh. There was no longer a Sanctuary at Shiloh to offer sacrifice, and so the decision was made that the presence of the Ark allowed them to offer sacrifice to Yahweh there in the fields of Beth-Shemesh.

Question: What did the reparation offerings of the Philistines represent?
Answer: The reparation offerings of the Philistines represented each of the five Philistine city-states and their rulers as well as the satellite villages surrounding the city-states.

1 Samuel 6:20-7:1 ~ The Ark at Kiriath-Jearim

The destruction of the men of Beth-Shemesh ended the rejoicing over the presence of the Ark for the people of Beth-Shemesh. All the people of Beth-Shemesh are afraid of the divine Presence and decide to find another town to take the Ark. The next closest town is Kiriath-Jearim ("city of forests"), also in the territory of Judah and located about eight and a quarter miles north of Jerusalem (Josh 9:17; 15:9, 60; 18:14-15; Judg 18:12). The Ark was taken to the house of Abinadab who took custody of the Ark, and his son Eleazar was consecrated to guard it. The narrative does not mention if these men were chief priests, but it was dangerous for anyone but a chief priest to touch or care for the Ark and then only if he were in a state of grace and free from all sin. The Ark of the Covenant will reside at this location until King David will attempt to move it to Jerusalem (1 Sam 6:20-7:2; 2 Sam 6:1-19; 1 Chr 13:7).

Chapter 7
Samuel: Prophet, Liberator, and Judge

Chapter 7 offers an account of Samuel assuming his responsibilities as Israel's prophet and judge as he initiates Israel's religious reformation. This chapter also acts as a bridge between the Ark narrative in chapters 4-6 and the narrative of the founding of Israel's monarchy that will begin in chapter 8 and continue through the rest of 1^st and 2^nd Samuel and the first two chapters of 1^st Kings.

1 Samuel 7:2-4 ~ Samuel brings about Religious Reform in Israel

Question: How many years have passed since Yahweh's Sanctuary was destroyed, since the Philistines have dominated Israel as a vassal people, and since the Ark has continued to reside at Kiriath-Jearim?
Answer: Twenty years.

Samuel is now an adult and is taking up his leadership role as the successor of Eli as God's prophet, priest and judge. He is probably thirty years old, the age at which a priest/prophet or a Levite assumed his duties as God's representative (Num 4:3, 23, 30, 35, 39, 40, 43, 47; Lk 3:23). Therefore he would have been ten years old when he had his first vision of Yaweh in the Sanctuary and accepted his divine calling. Samuel begins his career by calling the Israelites to repentance and a renewal of fellowship with Yahweh.

Question: What does Samuel ask the Israelites to do as a sign of genuine repentance?
Answer: He asks them to destroy their images of pagan gods in their homes and in their villages.

The Hebrew text reads Ashtaroth (plural). The Ashtaroth were images of Ashtoreth, the main Canaanite goddess of fertility and love. Baalim (plural) were the images of the god Baal who was the god of heaven and earth and the chief deity of the Canaanite pantheon. The necessary removal of pagan images is commanded in the first of the Ten Commandments. The banishment of idols was commanded prior to the Sinai Covenant as well as after. The temptation to worship the gods of the pagan peoples of Canaan was a problem for the Israelites (Gen 35:2-4; Josh 24:23; Judg 2:13; 10:6).

1 Samuel 7:5-6 ~ Samuel calls for an Assembly of the Tribes of Israel

Mizpah is probably modern Tel en-Nasbeh located 7.5 miles northwest of Jerusalem in the tribal territory of Judah. It was a sacred duty for the tribes to answer the call to a national Assembly. All the twelve tribes of Israel assembled on the plain at Mizpah, as they had in the past and as they will do in the future (Judg 20:3; 21:5, 8; 1 Sam 10:17). Samuel, as God's representative, offered intercessory prayer for the Israelites.

Question: What three things did the people do to humble themselves before Yahweh?
Answer:

1. The people fasted.
2. They confessed and repented their sins.
3. They ritually purified themselves with water as a sign of their spiritual cleansing.

Question: In the New Covenant Sacrament of Baptism, Christians are also washed with the visible sign of water. What is the difference between the use of water as a sign of repentance in the Old Covenant and the Sacrament of Christian baptism? See Mt 3:11; Jn 1:33; 3:3-5; CCC 265, 523, 720, 950-51, 1023, 1213-15, 1227-28, 1239, 1262-1266, 1267-74, 1280, 2068, 2813.

Answer: In the Old Covenant, ritual water purification was a public sign of repentance. The action of being bathed in water demonstration that repentance and God's forgiveness had purified the heart of the person who was once again in fellowship with God. In the Sacrament of Christian Baptism, the Christian receives not just an outward sign but the internal, life altering, and supernatural effects of a sacrament given us by Jesus Christ. The effects are:

1. The removal of all sin (original and personal).
2. Removal of all punishment due to sin (temporal and eternal).
3. Infusion of sanctifying grace along with the theological virtues of faith, hope, and charity, and the gifts of the Holy Spirit.
4. Incorporation into the life of Christ by dying to sin and being raised to new life in the Holy Spirit whereby the baptized becomes a child of God, a co-heir with Christ, and participant in the life of the Most Holy Trinity.
5. Entrance into the Mystical Body, which is the Catholic Church.
6. The permanent imprinting of the baptismal character that enables a person to receive the other sacraments.
7. The right to participate in the priesthood of Christ through the sacred liturgy and to grow in the likeness of Christ through personal sanctification.
8. Baptism in Christ is necessary for one's final salvation.

For the first time Samuel is called Israel's "Judge" (also see verse 15). Once a year he will ride a circuit in central Israel from Bethel to Gilgal to Mizpah to hear civil cases and render verdicts (7:16). Years later, Samuel will anoint Saul as Israel's first king at Mizpah (10:17).

1 Samuel 7:7-12 ~ The Philistines go to War with Israel

Question: How did the Philistines misinterpret the spiritual assembly at Mizpah?
Answer: They thought it was a military muster and that the Israelites were preparing to wage war against them.

When the Israelites heard that the Philistines were coming they were fearful. Samuel, however, offered a "suckling lamb" as a sacrificial whole burnt offering. The lamb had to be more than eight days old according to the Law (Ex 22:29; Lev 22:27). The lamb was not a communal sin sacrifice since, according to the Law, a communal sin sacrifice had to be a bull (Lev 4:13-15). The only single lamb whole burnt offering was the daily Tamid sacrifice, a whole burnt offering for the atonement and sanctification of the covenant people offered as a perpetual sacrifice (Ex 29:38-42; Num 28:3-8). This is likely the sacrifice Samuel was offering.

The national repentance of the Israelites has brought about their reconciliation with Yahweh. This couldn't have happened at a better time. Unlike their last battles with the Philistines, this time the Israelites have just participated in a communal reconciliation worship service and are consecrated as holy warriors. On their behalf, God used the forces of nature (the thunder), over which He is sovereign, to throw the Philistines into panic (also see Jug 5:20-21). The Israelites are victorious because of Yahweh's help.

1 Samuel 7:13-17 ~ Yahweh delivers Israel from the Philistines

Israel's victory over the Philistines gave added credibility to Samuel as God's representative to the people. For justification of leadership both divine election and human proof are often required to give the people confidence in God's chosen agent. It is a human condition that God took into consideration in the victory over the Philistines through Samuel's intercession. This is the only narrative of Samuel's military career as a warrior-judge, and his success is summed up in a formulaic pattern that is familiar from the Book of Judges (Judg 3:30; 4:23-24; 8:28; 11:33b).

Notice that the phrase "the hand of Yahweh" is repeated again and refers to Yahweh's control of the Philistines and Israel's destiny. The Israelites regained territory lost to the Philistines and there was also peace with Israel's other enemies, the Amorites. The Amorites were the pre-Israelite population of ancient Canaan and the term is used here in the widest sense, referring to all the different ethnicities of the former inhabitants of Canaan prior to the Conquest as well as the Amorites living on the east side of the Jordan River.

Question: What is the point of the statement in verses 13-14?
Answer: Because of Israel's repentance and return to Yahweh in obedience to their covenant obligations, Israel was experiencing God's blessings by being secure from her enemies both within and outside the borders of Israel, just as God promised (Dt 7:12-19).

Chapter 8: The Israelites ask for a Human King to Rule Them

1 Samuel 8:1-9 ~ The Israelite's make a Petition to Samuel

According to the Law of Israel's covenant-treaty with Yahweh, courts were to be set up in each town (Dt 16:18). Samuel's sons were appointed judges at Beersheba, a town and oasis in the northern Negeb which was in Judean territory. It was the southernmost town in Israel and was located far from Samuel's headquarters in Ramah in the hill country of Benjamin. Samuel's sons abused their authority by accepting bribes and giving unjust verdicts.

Question: What were the commandments of God concerning judges rendering just verdicts? What was the motive of Samuel's sons for perverting justice? 
Answer: Judges were to render their verdicts impartially and were forbidden to take bribes. Samuel's sons were motivated by their love of money.

Question: Why doesn't Samuel fall under the same divine judgment as the priest-judge Eli for his sons' crimes and abuses? Eli was condemned by God for allowing his sons to abuse their positions of leadership and power over the people and God's Sanctuary at Shiloh. 
Answer: Eli was not a good role model for his sons; he was aware of his sons' abuses and did nothing to stop to them. It appears that Samuel was a good role model for his sons and was not aware of their disgraceful behavior; therefore he did not fall under God's judgment for their sins.

Question: What is the problem with Israel wanting a king so they are "like other nations?" 

Answer: It was Israel's vocation to be Yahweh's divinely chosen people and to be set apart from the other nations of the earth. They were not supposed to be like the other nations of the earth. By asking to be like the other nations, Israel is rejecting its true king and its own special vocation.

Question: What does God say to comfort His distressed prophet in verse 7?
Answer: God tells Samuel the people have not rejected him as their prophet but that they have rejected God's divine kingship.

Question: List God's requirements for a limited monarchy found in Deuteronomy 17:14-20.

Answer:

1. The candidate for king must be chosen by Yahweh.
2. He must be an Israelite and not a foreigner.
3. He must not acquire many horses.
4. He must not send representatives back to Egypt to secure more horses for a cavalry unit.
5. He must not acquire many wives.
6. He must not acquire vast quantities of silver and gold.
7. He must write a copy of these laws as dictated by a priest and read it every day of his life.
8. He must view himself as a servant of his people and not superior to them.
9. He must fear offending Yahweh and observe these laws every day of his life.

Chariots and war horses were the most technologically advanced weapons of the time. In the initial conquest of the Promised Land, the Canaanites had chariots and the Israelites did not, but God gave the Israelites victory over the fearsome chariots because the Israelites were obedient to Yahweh and His agent, Joshua (Josh 11:4-9; 17:16-18). The Israelites must not rely on their own efforts to defeat their enemies. Instead they must be obedient and faithful to God's commandments and rely on God to destroy their enemies as He did in the Exodus liberation and the conquest of Canaan.

A king must not acquire many wives, especially foreign wives in making treaties with foreign nations, because these women who worship pagan gods will lead their husband away from God. In addition, God, who is the author of marriage, ordained marriage between one man and one woman (Gen 2:22-24), as Jesus will emphasize in Matthew 19:5-6. Although God allowed plural marriage, which was a common practice in ancient times, it is not sanctioned in the covenant laws nor is it ever presented in a positive light in the Bible.

Question: What was God's promise to an Israelite king who was obedient to these laws under a limited monarchy?
Answer: If the king is obedient in observing the laws of kingship, long will he occupy his throne, he and his sons, in Israel.

1 Samuel 8:10-22 ~ Samuel's criticism of Monarchy

The elders of Israel asked for a king to judge the people with justice (verse 9), but in verse 11 Yahweh instructs Samuel to inform them of the "rights" a king sees as his in governing his people rather than his role as a dispenser of justice.

Question: What does Samuel list as warnings for the abuses of a monarchy?
Answer:

1. Their sons will be forced to serve in the king's army as soldiers and officers.
2. Their sons and daughters will be forced to serve the king's many needs.
3. He will confiscate the best of the land and give it to his courtiers and officials.
4. The people will be forced to pay taxes to support his government.*
5. All the people will become the king's slaves in one way or another.
6. The people will cry out against the abuses of the monarchy they demanded, but God will not listen.

*Literally a tenth of their flocks. The Israelites already pay a tenth of their wealth material to support the priesthood and this tithe would be in addition to that tax.

Question: What warning is there for us in this story where God's grants the people's petition even though it is not the best plan of government for them?

Answer: The warning is that sometimes when we willfully demand what seems right for us instead of submitting ourselves to God's wisdom for our lives that He will give us what we demand even if it is the wrong choice.

However, even when we make the wrong choice, God will always have a "plan B" to restore us to fellowship with Him and to continue to advance His divine plan for mankind's salvation. "Plan B" will be the kingship and dynasty of David of Bethlehem, the ancestor of Jesus of Nazareth (Mt 1:1).

1 Samuel 8:19-22 ~ The People's response to Samuel:

Despite the warnings, the people refuse to listen to God and are determined to fulfill their self-interest to have a king. That they refused to listen to Yahweh demonstrates their distrust of God's leadership and their preference for the leadership of a human king. The granting of the people's request by God is not a positive order; it is a negative concession.

Question: What reason does God give Samuel for granting the people's request and what will be the consequence? 
Answer: They have rejected God who has been their king and to whom they swore their allegiance at Mt. Sinai. Israel's oppression will not come from her enemies as in the time of the Book of Judges, but from her kings.

Question: In response to God's list of negatives concerning rule by a human king delivered through Samuel, what are the three positive political reasons the elders of Israel offer for wanting a king? 
Answer:

1. To be like other nations in the influence and status of having a king.
2. A king to rule/judge and lead them as a central authority establishing order throughout the kingdom.
3. A king to lead the Israelites into battle against their enemies.

These were the three political functions of a king in all ancient societies at that time. After hearing the elders' petition, Samuel sends them all back to their own towns. As the future of the nation of Israel hangs in the balance, a handsome young man from the tribe of Benjamin goes looking for his father's lost donkeys but finds kingship and a kingdom.

+++

A Daily Defense

DAY 98 “There Be Gods Many”? 

CHALLENGE: “We may only be supposed to worship one God, but the Catholic belief that only one God exists is false. Paul writes, ‘though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many), but to us there is but one God, the Father . . . and one Lord Jesus Christ’ (1 Cor. 8:5–6, KJV).”

DEFENSE: This passage refers to pagan deities. Mormonism holds a position known as “henotheism” (Greek, hen, “one,” and theos, “god”), according to which only one god is to be worshipped by a people as its patron deity, though many gods exist. 

They see this position reflected in 1 Corinthians, which they typically quote from the King James Version. 

According to Mormonism, the only god people on earth have dealings with, though, is God the Father. This does not fit what Paul is saying. 

He is writing in the context of the Greco-Roman world, where people worshipped many gods and goddesses (e.g., Zeus, Apollo, Osiris, Isis), though Jews and Christians denied their existence. This is confirmed by multiple points. 

First, Paul refers to those “called” gods—indicating that he does not view them as real gods. More modern translations commonly render this “so-called gods.” 

Second, he identifies some of these alleged deities as being “on earth” (Greek, epi gēs). This is a reference to idols. 

Third, he does not say “but we only worship one God.” Instead, he says, “to us there is but one God”—i.e., Christians only believe one God exists. 

Fourth, the broader context confirms this. The preceding verse states: “As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one” (1 Cor. 8:4, KJV; cf. vv. 7–10). 

This shows that Paul is referring to pagan deities when he speaks of there being “gods many, and lords many”—the false gods worshipped by pagans—the truth being that “there is none other God but one.” 

Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist

Bible in One Year Day 84 (Joshua 10 - 11 Psalm 128)

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Day 84:  The Sun Stands Still 

Agape Bible Study 

Joshua 10 

Chapter 10: The Coalition of the Five Amorite Kings and
the Conquest of Southern Canaan

The sub-theme of covenant making and covenant keeping that began in chapter two with the story of Rahab continues in chapter 10 with the Israelites commitment to the covenant of peace they made with the Gentiles of the four Gibeonite cities.  Joshua 10:1-43 is composed of two units describing the battles that secured Israel’s control of southern Canaan:

• Verses 1-27:    The defeat of the coalition of the five kings at the Battle of Gibeon.
• Verses 28-43: The victories over the alliance of the remaining Canaanite kings in the south.

Joshua 10:1-5 ~ A coalition of five Amorite kings make war on Gibeon

The alliance of kings we heard about in 9:1 now forms a separate coalition of five of the highland Amorite kings at the request of Adoni-Zedek, the king of Jerusalem, to attack the Gibeonite confederation for making a peace treaty with the Israelites:

This is the first time the place-name “Jerusalem” is found in the Bible.  Like the cities in the Gibeonite confederation that were a mixture of Hivites and Amorites, Jerusalem was also apparently a mixed population of Amorites and Hittites (Ez 16:3).  Adoni-Zedek, the title/name of the pagan king of Jerusalem, means “lord of righteousness” (or “my Lord is righteous”).

Question: What was the title of the priest-king of Jerusalem who was a servant of God the Most High?  He blessed Abraham after his battle against the five kings of Mesopotamia and Abraham paid him a tithe of a tenth of all he had acquired.  See Gen 14:18-20?
Answer: He was called Melchi-Zedek.

Melchi-Zedek means “king of righteousness”/ “righteous king.”  Melchizedek was the priest-king of Yahweh at Salem.  According to Jewish and Christian tradition, he was Shem, the righteous son of Noah who became God’s covenant representative to the people (Gen 9:26).   One line of his descendants abandoned Yahweh as their one God (Gen 10:26-31), but through another line of Shem’s descendants the “promised seed” and the relationship with God was preserved (Gen 11:10-26).  Shem is the ancestor of all Semites and the ancestor Abraham (Gen 11:26) and of Jesus Christ (Mt 1:1). The Jerusalem king named Adoni-Zedek, however, worshiped pagan gods.

Jerusalem will not become an Israelite city until it is conquered by David in c. 1000 BC,  when David will make the city his capital.  In former times it was called “Salem,” which means “peace.”  The name of the city was changed sometime after Abraham’s test of covenant obedience at Mt. Moriah near Salem in the offering up of his son, Isaac, in sacrifice at God’s command in Genesis chapter 22.  In that significant event, when Isaac asked his father “where is the lamb for the burnt offering?”, Abraham’s reply in Hebrew was “Yahweh yireh (jireh)”—“Yahweh provides/will provide.”  When the angel of the Lord stopped Abraham from sacrificing his son, Abraham saw a ram caught up in a thicket and offered it as a substitute sacrifice for Isaac (Gen 22:11-13).

Question: What did Abraham call the place after this visionary experience of the Divine?  
Answer: He called the place “Yahweh provides/will provide” from which the saying came “On the mountain Yahweh provides/will provide.”

There is no “j” in Hebrew; in English we use “j” which is the German “y.”  Hence, the city of Salem became yireh/jireh-salem = Jerusalem, meaning “will provide peace.” Jewish tradition identifies Salem as Jerusalem (Josephus, Wars of the Jews, 7.10.1 [438]).  Abraham’s naming of the site “Yahweh will provide” become prophetic.  The mountain of Moriah is where the Jerusalem Temple was built (2 Chr 3:1) and a lower elevation of the same mountain was where Jesus Christ was crucified as the sacrifice Yahweh “will provide” to establish peace with God for all mankind. 

The city of Gibeon was located at a strategic crossroads in the mountains above the valley of Elah, not far from Jerusalem.

Question: Why was the king of Jerusalem so angry about the Gibeonite peace treaty with Israel?  What was his interest in Gibeon?
Answer: Gibeon was not a city ruled by a king.  The Gibeonite confederation was probably a vassal people of the king of Jerusalem, and he cannot let this defection go unpunished or other vassal cities may also defect. 

The city of Hebron is one of the city-states that formed the 5 city coalition with the king of Jerusalem.  Hebron, a central city in the southern hill country about 20 miles south-southwest of Jerusalem, is situated at one of the highest points on the central mountain ridge (c. 3,040 feet—higher than Jerusalem).  It is one of the oldest continuously inhabited cities in the Levant.  Numbers 13:22 records that Hebron (also called Kiriath-Abra) was where Abraham’s family burial cave was located (Gen 23:1-2, 19-20).  Scripture tells us that Hebron was founded seven years before Zoan in Egypt (Num 13:22).  Zoan was called Avaris when it was the Hyksos capital in the Egyptian Delta (1782-1570 BC); later it was renamed Tanis after the Egyptians drove out the Hyksos.

Question: What significant event happened at Hebron in 2 Samuel 2:1-4?
Answer: It was at Hebron that David of Judah first received the title “king.” 

Joshua 10:6-9 ~ Joshua and the Israelites rescue Gibeon

 “The highlands” in verse 6 designates the central hill country which is the core of ancient Israel (see 10:40), but three of the cities in the coalition, Jarmuth, Lachish and Eglon, are situated in north-south line in a region known as the Shephelah— the foothills separating the central mountain range from the broad coastal plain off the Mediterranean Sea.

When the Gibeonites sent messengers to Joshua that they are being attacked, Joshua and the Israelites are ready to fulfill their treaty obligation to these people.

Question: What word of assurance and what promise does God give to Joshua in verse 8 and what is significant about this?

Answer: God tells them to not be afraid of the vast army they will face, and He gives the promise that the victory will be theirs.  God approves of the Israelites coming to the aid of their Gentile vassals.

This is the second test of Joshua’s willingness to keep the covenant with the Gibeonites.

Question: What was the first test?  See Josh 9:18-19, 26.
Answer: The first test was in chapter 9 when the people wanted to kill the Gibeonites for their deception and when Joshua and the elders prevented them.

Joshua orders a forced march that very day and through the night to reach the besieged Gibeonites.  

Destruction of the Army of the Amorites (Gustave Dore)

The Battle of the Long Day

Joshua 10:10-15 ~ Yahweh joins in the fight in the Battle of the Long Day

In the literal Hebrew translation (IBHE, vol. I, page 584), verse 10 mentions the “ascent” of Beth-Horon and verse 11 the “descent” of Beth-Horon. Beth Horon was a mountain pass that one ascended from the east and then descended the pass as it led west through the mountains. It was on the descent that the hail storm took place.

Joshua attacked the armies of the 5 kings at Gibeon and then when they fled in a westerly direction toward the coastal plain, he followed them into the narrow mountain pass of Beth-Horon.  It would have been difficult terrain for a retreating army with the narrowness of the pass slowing down the retreat and the possibility of the enemy assailing them from the slopes above the road.  The Descent of Beth-Horon mentioned in verse 10 is where the main battle took place.  It is a pass that is a major route from the hill country into the region of the Shephelah to the southwest.  The towns of Azekah and Makkedah (verses 16, 17, 21, 28 and 29), were in the southern Shephelah and anticipate the second unit of the Southern Campaign.

Question: What three acts of God assisted the Israelites in the battle?
Answer:

1. God threw the armies of the five kings into panic when they saw the Israelites (verse 10).
2. He sent hailstones to assail and kill the enemy (verse 11).
3. In answer to Joshua’s prayer, God made the daylight last long enough to win the battle (verses 12-13). 

Trying to escape through the narrow pass there was no place for the fleeing enemy to take cover; they were at the mercy of the hail storm.

Question: When did God use hail as an instrument of Divine judgment earlier in Israel’s history?  See Ex 9:13-16.
Answer: God has used hail as an instrument of Divine judgment in the 7^th Egyptian plague (Ex 9:13-19, 23-26).

The hail assailed the Amorite kings and their armies as far as Azekah, a site that was 12 miles west of Jerusalem and a strategic position below the city of Jarmuth in the Shephelah south of Beth-Horon.  The hail storm hit at the most difficult section of the pass—on the descent—and more of the enemy died from the hail than from the Israelites.  The enemy may also have died from flash floods.  Many centuries later, in the 8^th century BC, the prophet Isaiah refers to this act of God in Isaiah 28:17-21: But hail will sweep away the refuge of lies and floods wash away the hiding-place …Yes, as on Mount Perazim, Yahweh will rise as in the Valley of Gibeon, he will storm to do his work, his mysterious work, to do his deed, his extraordinary deed (Is 17b, 21).

Question: Why did Joshua ask God to extend the day?  Hint: Ancient armies did not continue the battle after sundown. 

Answer: He knew he did not have enough time to win this major battle against a much larger army before sunset.  If the enemy retreated and escaped, they would have the opportunity to regroup and rearm, and the Israelites would only have to fight them again.

Five Kings in the Cave 

Joshua 10:16-21 ~ The destruction of the armies of the Amorite kings

 

Their armies defeated and the survivors retreating to their fortified cities, the five kings fled out of the hill country into the low hills southwest of Jerusalem.  This area in western Canaan separates the coastal plains from the central mountain ridge to the east and is called the Shephelah.  Makkedah was apparently one of sixteen cities in the Shephelah.  

Question: When Joshua discovers the five kings have hidden in the cave, why does he only seal off their escape?
Answer: He does not want anything—even the capture of the kings—to slow the progress of the battle. 

Joshua makes his temporary camp at Makkedah and continues the battle.  After their victory, the Israelites return to Makkedah to deal with the imprisoned kings.

Joshua 10:22-27 ~ The fate of the five Amorite kings

Joshua gives the Israelites commanders credit for the victory and rewards his officers by making them, as Israel’s representative, the ones to take the symbolic attitude of standing on the necks of the defeated kings (also see 1 Kng 5:17; Ps 110:1).  It is an act of conquest often seen on Egyptian tombs and temple reliefs of Pharaohs and also in Mesopotamian royal reliefs of kings standing with a foot on the necks and backs of a defeated and enslaved people.  It was a symbolic act of victory used widely in the ancient Near East (also see Dt 33:29; 1 Kng 5:3/17; Ps 110:1 and 1 Cor 15:25-28).

The kings are executed and afterward are hung on trees.  This is not death by hanging or crucifixion but is instead public exposure of the corpses to show God’s judgment against the wicked has been fulfilled.  The bodies are removed at sundown, according to the Law and are entombed in the cave.

Question: What is ironic about the cave where the five kings tried to hide from the Israelites?
Answer: Their place of refuge becomes their tomb and a memorial to their judgment.

Joshua 10:28-39 ~ The conquest of the towns of southern Canaan
Phase II of the southern campaign (Josh 10:28-43) records the additional victories for the Israelites in a repeated formula that begins in verse 28 with “as they have done repeated 7 times in verses 28-39 conveying the completeness of the campaign.  The phrase “Joshua and all Israel with him…” is repeated 5 times.

Most of these cities, with the exception of Hebron, are in the Shephelah.  Hebron is located in the hill country. Makkedah where the 5 kings were discovered and where Joshua made his camp must be near Azekah (verse 10), but its exact location is disputed.  The next city mentioned is Libnah, believed to be a site about 5 miles north of Lachish that was taken by “all Israel.”  This part of the narrative again puts emphasis on the unity of Israel in the conquest (see 3:7, 17; 4:14; 7:23; 8:21, 24 and now 11:31, 34, 36 and 38).

Moving in a southerly direction, Joshua and the army of Israel advances on and besieges Lachish.   Lachish was a major city in the southern foothills of the Shephelah.  The important city-state was located about 25 miles southwest of Jerusalem and 15 miles west of Hebron.  The kings of cities that were part of the 5 king coalition were executed in Joshua 10:26-27, and their successors are defending the cities that Joshua is now attacking.

Hebron’s king belonged to the 5 king coalition along with the kings of Lachish and Eglon and was killed with them at the cave of Makkedah, but Joshua faces his successor in this battle (10:36-37).  That new kings of these cities have been chosen suggests that some time has elapsed between the two parts of the Southern Campaign.  The city was captured by Joshua’s captain, the Gentile convert Caleb of Judah (Josh 15:13).

Debir, the last city mentioned in the campaign, was strategically located about 11 miles southwest of Hebron between the Negev and the Shephelah (although the site has been disputed; see Josh 10:36-39; 12:13).  Its earlier name was Kiriath-sepher, “city of books” (Josh 15:15-16; Judg 1:11-12).  It was inhabited by the giant Anakim (Num 13:33; Josh 11:21) and was captured by Caleb’s brother Othniel (Josh 15:15-17).  After the population was destroyed, the city was burned under the curse of destruction but it was rebuilt and became an administrative district headquarters (Josh 15:49) and a Levitical city (Josh 21:15).

Joshua 10:40-43 ~ The completion of the Southern Campaign

Question: What four parts of the land are mentioned in verse 40?
Answer:

1. The highlands or hill country
2. The Negeb southland
3. The lowlands (Shephelah)
4. The watered foothills or slopes

What is meant by the “watered foothills” of “slopes” is disputed by scholars.  On the basis of Joshua 12:8 it appears that these are the slopes going down toward the lowland of the Shephelah in the west.  The other view is that the reference is to the descent from the Judean mountain region toward the Dead Sea in the east.

Question: What is the significance of verse 41 summing up the Southern Campaign?
Answer: This verse names the extreme boundaries of the region conquered by the Israelites, making the claim in verse 40 complete.

Kadesh-Barnea is the southernmost boundary.  It is an oasis on the edge of the wilderness regions of Paran and Zin where it marked the southern border of Canaan and the western border of Edom.  Abraham dwelt near the oasis (Gen 20:1).  Kadesh became an important symbol in the early history of Israel and is mentioned frequently (Num 32:8; 33:36-37; Dt 1:2, 19, 46; 2:14; 9:23; 32:51; Josh 10:41; 14:6-7; 15:3; Judg 11:16-17).  The oasis is 11 days journey from Mt. Sinai via Mt. Seir to Kadesh (Dt 1:2).

Question: What event happened at this place after the Israelites left Mt. Sinai?  Why is the taking of Kadesh significant?  See Num 13-14; Num 13:26 identifies the site as Kadesh-Barnea.
Answer: It was from Kadesh-Barnea that the twelve Israelite spies, including Joshua and Caleb, were sent out to reconnoiter Canaan for forty days.  When the spies returned, ten of the spies convinced the people they were not powerful enough to conquer Canaan—they did not trust God to fight with them.  As judgment for their lack of faith, God condemned the Exodus generation of Israel to forty years of wilderness wandering until all the people over 20 years of age died in the desert (with the exception of Caleb and Joshua).  Now the new generation of Israel’s holy warriors have succeeded where their fathers failed.

Verse 41 then draws the line northward to Gaza, a Canaanite city about 3 miles from the Mediterranean coast.  It was part of the Philistine Pentapolis (5 city Philistine alliance).  It was the southern-most city in that alliance and is mentioned in the Amarna archive as an Egyptian administrative center for the region (see Josh 13:3 and 15:47).

The “region of Goshen” is the broad intermediate zone between the southern hill country of Gibeon and the Negev to the far south.  It is only mentioned in Joshua 10:41 and 11:16 and is the name the Israelites gave to their home in the Egyptian Delta (Gen 47:27).

In the summary verses, Joshua, as the commander of the Israelite army, is credited with all the victories.  

The nine conquered armies/cities of the Southern Campaign listed in order of the battles:

1. Makkedah
2. Libnah
3. Lachish
4. Gezer
5. Eglon
6. Hebron
7. Debir
8. Kadesh-Barnea
9. Gaza

Chapter 11: The Conquest of the North

Joshua 11:1-4 ~ The northern kings of Canaan form an alliance against Israel

Question: How is this part of the narrative in 11:1-9 similar to the narrative in 10:1-27?
Answer:

1. In this part of the narrative, as in the previous narrative, we are reminded that God the Great King is fighting for Israel against the earthly kings, and the Israelite victory is assured.
2. Once again a coalition of city-states attempts to halt Israel’s conquest of Canaan. 
3. Each account includes a description of a decisive battle followed by additional military activity that establishes a more permanent presence for the Israelites in Canaan.
4. Each account mentions a single main king who initiates the coalition: the king of Jerusalem in chapter 10 and the king of Hazor in chapter 11.
5. Israel’s victory is complete; the curse of herem is applied to all conquered cities by varying degrees and all the kings are killed.

Joshua 11:5-9 ~ The battle of Merom

Question: According to the prophet Zechariah, how will the messianic king of the future enter Jerusalem and why is this image significant?  See Zech 9:9.
Answer: The promised Messiah will enter Jerusalem riding on the foal of an ass and not on a war horse or in a chariot.  He will come as the King of Peace and not as a conquering warrior king.

Question: How did God tell the Israelites to deal with the chariots?
Answer: God’s command was not to engage the warriors fighting from the chariots but to concentrate on disabling the chariots by attacking the legs of the horses so the chariots became useless.  After rendering the chariots useless and killing the drivers and warriors, the Israelites were to burn the chariots so they could not be used again.

Joshua surprised the Canaanite armies at their rendezvous point and forced the battle before they were able to formulate their strategy and array themselves on the battle field.  God caused panic among the armies of the enemy.  

Joshua 11:10-14 ~ The defeat of Hazor and the other northern towns

After defeating the armies of the northern kings, Joshua “turned back” or “went into action” and took Hazor.  The writer notes that at the time these events took place that Hazor was the dominant city-state in the region.

Question: All the conquered cities were put under the curse of destruction/herem, but what three cities were the only cities that were destroyed by fire?  See 6:24; 8:18; 11:11.
Answer: Only Jericho, Ai and Hazor were burned as an example.

Question: What does the gift of the livestock and loot from the conquered cities tell the Israelites?

Answer: The gift of the material goods from some of the cities is the Israelite’s reminder that God will take care of them and see to both their spiritual and material needs so they do not need to steal from him like Achan.

The cities that were not destroyed by fire were occupied by the Israelites as God promised they would occupy the towns and lands of their enemies (Dt 6:10-12) and the gift of which Joshua reminded them in his last address to the people: And now I have given you a country for which you have not toiled, towns you have not built, although you live in them… (Josh 24:13).

The first ten and a half chapters of Joshua recount the conquest of Canaan in three campaigns.  The remainder of the book, in chapters eleven to twenty-four, contains:

• The summary statement in chapter 11:15-23.
• The summary of the land taken and the kings who were defeated in Joshua chapter 12.
• The lists of the allotments of territory to various Israelite units and cities dedicated for special reasons or special personnel in chapters 12-21.
• A narrative covering the conflict over the building of an altar by the Transjordan tribes in chapter 22.
• And finally, the presentation of Joshua’s final homily to Israel and the narration’s summaries in chapters 23-24. 

Joshua 11:15-20 ~ Summary of the conquest

Verse 15 concludes with yet another reference to the faithfulness of Joshua which can be compared to the faithfulness of God’s servant Moses.  Joshua completed his mission, conquering Amorite and Canaanite cities from Mount Halak in the south on the border with Edom (Seir) and to the north as far as the Valley of Lebanon at the foot of Mount Hermon.  Baal-gad is a shrine to the Canaanite god Baal near the source of the Jordan River.  It remained an important pagan shrine down through the centuries, and the Greeks added a shrine there to Pan and the Romans to Jupiter.  It is at this site near Philippi Caesarea that St. Peter will make his profession of faith of Jesus and will be made the Vicar of Christ of holds the authority of the keys of the Kingdom (Mt 16:13-20).

Joshua 11:21-23 ~ The extermination of the giant Anakim

The Anakim were huge people (Num 14:28, 32-33).  The word “anakim” means “long-necks,” referring to their height.  There were also giant people on the eastern side of the river Jordan who were called the Rephaim (Gen 14:5; Dt 2:10-11).  The Rephaim must have at one time resided on the western side since there was the Valley of Rephaim, or “Valley of Giants,” southwest of Jerusalem.

Question: After being driven out of highlands, where did the surviving Anakim settle along the coast?
Answer: They remained in the cities of Gaza, Gath and Ashdod.

Question: These were Philistine cities.  What famous Philistine descendant of the Anakim fought a battle against a young Israelite hero?  See 1 Sam 17:4-15, 26-54.
Answer: The giant Goliath of Gath fought young David of Judah and lost his life with a sling-stone between the eyes.

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A Daily Defense

DAY 84 Peter in Galatians 

CHALLENGE: “Peter didn’t have a special role among the apostles. Paul doesn’t show him special respect in his letter to the Galatians. He even opposed Peter ‘to his face’ (Gal. 2:11).”

DEFENSE: On the contrary, his letter to the Galatians shows that Paul acknowledged Peter’s unique role in the Church. 

Paul’s critics had apparently accused him of trying to please men by preaching a watered-down gospel that did not require circumcision. Thus he stresses that he is not trying to please men and that his gospel is not of human origin (Gal. 1:10–12). He then recounts a series of incidents to illustrate his assertion. Peter figures in each incident. First (Gal. 1:13–24), he recounts how after his conversion he did not consult with anyone, though “after three years I went up to Jerusalem to visit Cephas [i.e., Peter], and remained with him fifteen days” (Gal. 1:18). 

Second (Gal. 2:1–10), he recounts how he returned for the Jerusalem council, and when he did so the other apostles “saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (for he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles)” (Gal. 2:7–8). He also notes that “James and Cephas and John . . . were reputed to be pillars” (Gal. 2:9). 

Third (Gal. 2:11–16), he recounts how “when Cephas came to Antioch I opposed him to his face, because he stood condemned. For before certain men came from James, he ate with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. . . . But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas before them all, ‘If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?’ ” (Gal. 2:11–12, 14). 

Each incident shows Peter’s unique role: Paul went to visit Peter, not the other apostles. Peter had a special mission to the Jews that paralleled Paul’s mission to the Gentiles. Peter was recognized as a pillar. And, in the ideal test case of whether Paul would bend the gospel to please men, Paul was willing to stand up even to the most authoritative Church leader: Peter.

Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist