The last section of the book of Judges - [Judges 17-21] relates events which must have taken place very early into the time of the Judges.

When the nation sought counsel as to whether they should go against Benjamin [Judges 20:27] "the children of Israel enquired of the LORD, ...". Phinehas was the high priest at that time for [Judges 20:28] "Phinehas, the son of Eleazer, the son of Aaron, stood before it in those days".

Through lack of faith, the land was not completely cleansed of idolatrous people.  The Jebusites are a classical example of this.  They controlled Jerusalem.  Remember that earlier (Josh 10) Adonizedek, the (Jebusite) King of Jerusalem had been defeated by Joshua but the city was not taken. 

V.8 Now, Judah had taken Jerusalem and set in on fire.  However, they had not completed the job by utterly destroying the Jebusites.  Jerusalem was reclaimed by the Jebusites and became their stronghold until the time of David. The remnants of the Jebusites were finally subjected to the status of bondservants under Solomon.  

V.21 After Judah missed the chance to completely subjugate Jerusalem, it was left to Benjamin to try.  It was Benjamin's prime responsibility to do this as Jerusalem was in their territory (close to the border with Judah).  They were unable to do this and had to live with the consequences. 

We too have to live with the consequences of allowing sin to reside by our side.  The call for us, as it was for Israel, is to separate ourselves from idolatrous influences (2Cor 6:17).

Here we have a bewildering list of the failure of Israel to cast out the people living in the land of promise. Instead of utterly driving them out, as God had commanded, they made slaves of them (v30) , lived alongside them (v21), or even just let them be! (v27) How is this possible when earlier we read that God was with them, and that they served the LORD all the days of Joshua?

In Joshua 24, Joshua calls of of Israel to meet together before he dies. The address he gives them is punctuated by the phrase "you cannot serve the LORD, for He is an holy God" (Josh 24:19). Somehow Joshua knew that they were only giving him lipservice when they said "we will serve the LORD; for He is our God" (v18). Maybe in their enthusiasm they actually thought they meant it, but they didn't. How do we know that? Well, in v23 Joshua still had to command them to put away the idols in their midst. These idols must have been carried with them all the way from Egypt.

God doesn't accept worship from those who worship Him as well as others. He is jealous, and He is holy (set apart). The only acceptable service is wholehearted service. This is what we have echoed for us in the teaching of Jesus: "you cannot be my disciples"(Luke 14:26,33) "you cannot serve God and Mammon" (Matt 6:19-24) and the context is always the giving up of father, mother, brothers, sisters and wives, riches, lands, possessions. The parralel Jesus is making is between idols and the contemporary things we in our lives put our trust in, or put before God in our order of priority. We need to be active in rooting these things out, and we need to ask God to help us - to fight for us.

Most of us are living a life of denial. Just like Israel, we feel we're not doing too bad at all. Look at this verse: "the LORD drave out from before us ALL the people, even the Amorites which dwelled in the land" (Josh 24:18) that was the perception of the people - they felt that "nearly all" was all, they felt that the bulk of the work had been done, and so it had all been done. They though "what does it matter if there are a few left, what harm can they do?". And all the while in the back of their minds was the motivation behind it - they loved the practices of the idol worshipping people! If they left a few of them alive here or there, then they could always return to idol worship later! They were leaving a little room for sin, just in case they needed it! We don't do that, do we?

Maybe we should ask ourselves the question: If I am wholy devoted to God, then why do I have all these hobbies? If I serve God only, then why when my family comes to visit do I ommit to go to the meeting? If I abhor what God abhors, then why have I got this large TV in my living room ,and this whole pile of junk magazines on my shelf? How is it that I go shopping instead of meeting with brothers and sisters at a fraternal on saturdays? How is it that when I come home from work I read or watch TV and God is crowded out of my life? The answer, the truthful answer for us, as it was for the children of Israel, is "I wanted to leave them in my life just in case I needed them as well as God, and now somehow they've gradually crept back into my life with a subtelty I couldn't fight against, so that I now worship them more than God!".

If this is our situation, then how can we remedy it? We turn back to God with a shout of "as for me and my house, we will serve the LORD!". Forget your peer group around you, your family, your friends, because this is you we're talking about. Throw out your TV! Burn those novels you love so much! Take the computer games out of your desk and put them in the trash! Cleanse yourself of evil influence. Get down on your knees and confess to God; confess that you lifestyle is just not good enough for Him! Confess that you've been slipping away into apathy, you've been starting to love the world around you more than Him. Then take real action. It is time to serve the LORD with our whole heart. It is time today to invite Him back into our lives. It is right now that we should beseech Him to come and fight for us, driving out the last of our resistance to Him in our lives. Only God can do that, just as it was only He who could fight for Israel. If we do not take this lesson from Joshua, then our lives will continue along the slipery slope experienced by that nation, and we only need to read on in Judges to find out what that was. And if we can't do this for ourselves, we should consider our children and do it for them. How was it that the next generations were so ungodly, if not for the influences that their parents had allowed them to experience? (Judg 2:10)

We make the same choice today that Joshua put before Israel all those years ago: "if it seem evil for you to serve the LORD, choose you this day whom you will serve... the Gods of the Amorites in whose land you dwell? As for me and my house, we will serve the LORD!" (Josh 24:15).

1:19      Notice that Judah ‘could not’ drive out the inhabitants. With respect to all the other tribes we are told that they ‘did not’. The difference is because whilst Judah were faithful it was ‘of God’ that the Canaanites would remain in the land Judg 2:21

1:8,21 Notice that whilst Judah took Jerusalem the Benjamites did not. Jerusalem, being a city on the border between Judah and Benjamin, was shared. Clearly it was in two parts. Maybe the beginnings of an indication that Judah was suitable for kingship whereas Benjamin was not.

V.7 Just think how much we need our thumbs and big toes for our daily operations.  Without them we would be useless.

Vs.12-15 This information has already been given in Josh 15:13-19.   

V.19 …but could not drive out the inhabitants of the valley, because they had chariots of iron. This seems to be out of place.  The previous verse together the first part of this verse show success at defeating the enemy.   But, now there seems to be a problem.  Why couldn’t Judah defeat those valley dwellers?  Was it because they had iron chariots? Why would that matter if Judah had the power of Yahweh behind them? It seems that this incident belongs to a later time, when Judah lacked faith.  That lack of faith would not be conducive to Yahweh’s aid.

Adoni-bezek - a parable of the atonement?

Judg 1:2,4-8 - Is Adoni-bezek an echo of Christ's sacrifice? Both Adoni-bezek and Christ had enemies who fought against them (Judg 1:5). Victory came through Judah (Judg 1:2,4;Matt 2:6). Perhaps we have a parable of the priestly consecration requirement before induction into service with the works and walk cleansed by blood, the sacrificial blood was their own and was upon the thumbs and toes (Judg 1:6;Exo 29:20-21;Heb 9:22-26). The Law was fulfilled to the letter in the cases of Adoni-bezek and Christ (Judg 1:7;Lev 24:19-20;Matt 5:17-18). In both cases we have a table (memorial table?) where people are fed (Judg 1:7;Psa 23:5;Luke 22:13-20). Both were in the likeness of sinful flesh (Rom 8:3). In both deaths God's righteousness was proclaimed (Judg 1:7;Rom 3:25). Sin's power was slain in the general area of Jerusalem and possibly outside the city in both cases (Judg 1:7;Heb 13:11-14). Adoni-bezek (137) comes from "Adoni" [(113) which means "lord, master, owner, sovereign, controller" which is a form of "Adonai" (136) which means "Lord, God"] and "bezek" (966) which means "lightning". The only other mention of "bezek" other than a place is an association with the manifestation of the glory of God so in Adoni-bezek's name and in the example of Christ we have God manifestation (Eze 1:1,13,14,28;John 17:1,3-6). There is also a connection with "lightning" to the 70 who were directed (Judg 1:7;Luke 10:17-18). Jerusalem is attacked and taken in both cases ( Judg 1:8;Luke 21:20).

Some of the above was gleaned from The Gospel in the Book of Judges by Ian Giles, p.21 and Judges and Ruth by Harry Whittaker, p.4.

Othniel perhaps foreshadows Christ. Though a Gentile, Othniel was a leader in the tribe of Judah and his name means "lion of God".  Christ in the Apocalypse is represented as "the Lion of the tribe of Judah." Othniel answers a call equivalent to Revelation's "who is worthy to open the book?" (Rev 5:2;Judg 1:12) in that Kirjath-sepher means "city of books". The lion prevailed to open the book (Rev 5:5;Judg 1:13). Christ and Othniel are both bridegrooms  (Rev 21:2,10;Judg 1:13) an interesting note is Christ takes the new Jerusalem as a bride while it would appear Othniel perhaps takes the old Jerusalem as the name of his bride "Achsah" means "anklet or tinkling ornament" (Isa 3:16-18) which can also suggest fetters (bondage to sin and death?). Each bride has made herself ready and sought the bridegroom (Rev 19:7;Matt 7:7-8;Matt 25:1-13;Judg 1:13-15) just as we have to be ready and come to Christ.  Othniel's wife was given springs of water while the lamb (i.e., Christ) will lead to springs of living water (Rev 7:17;Rev 21:6;Rev 22:1-3;John 4:7-14;Judg 1:15). The first appearance in Scripture of the term "the spirit of the Lord" is in connection with the judge Othniel (Rev 22:17;Judg 3:10).

Some of the above was gleaned from The Gospel in the Book of Judges  by Ian Giles, pps. 40-48.

1:16 The mention of the behaviour of the Kenites explains the way that Jael was favourably disposed towards Israel –Judg 4:17- when she killed Sisera as she was married to a Kenite – Judg 4:11

V.1 Faithless individuals are called rebellious (KJV) because they seek protection from others rather than from Yahweh.  In this case, the rebels turned to Egypt for help.  The word covering (KJV) means forming an alliance and it is that which they desired to do with Rahab. 

The idea of turning to Egypt must have been particularly abhorrent to Yahweh given Israel's history of deliverance from that idolatrous nation.  But the rebels would not listen to sound advice and wanted to hear only that which was convenient (vs. 9,10,11).  The same attitude is prevalent today as people refuse to hear the true Gospel (2Tim 4:3,4). 

Vs.15,16 The rebels refused the sanctity of Yahweh and decided to flee.  However this fleeing would bring about the fear that Yahweh had previously promised to rebels and the destruction that would follow (v.16; Lev 26:17,36). 

Vs.18-33 Yahweh then gives a beautiful (futuristic) picture of those who will place their confidence in Him. 

V.31The enemies of Israel will be destroyed (the Assyrian = the latter day northern Gog). 

V.33 The destruction of Israel's enemies is given by the figure of burning in Tophet = Gehenna (hell fire) = Valley of the Sons of Hinnom, found on the south-side of Jerusalem where garbage and dead criminals were incinerated.

God rebukes His people for wanting to go back to Egypt (Isa 30:1-7). Whether Judah had really wanted to do this, or it is a figure of speech for Israel regressing constantly into trouble, I don’t know.  But God rebukes them for it.

30:1-2  The ‘rebellious children’ are those who rebelled against Hezekiah in seeking to Egypt for help (see Isa 37:6)

V.23 This is better translated "rain for thy seed" Physical prosperity accompanies national piety; which is clearly seen through out the Old Testament. The early rain fell soon after the seed was planted in October or November, and the latter rain came in the spring, just before the ripening of the corn. Both were needed for a good harvest.

Rahab is an accepted metaphor for Egypt.  Rahab was considered a monster of the sea.  Job describes him as a (sea) serpent which Yahweh destroys (Job 26:12,13).  The word proud at the end of v.12 in the KJV is rahab in the original script.  Modern versions translate it, more correctly, as a proper noun.  In a parallel account we see that the KJV has correctly presented Rahab as a proper noun (Psa 89:9,10). 

Isa 51:9,10 show the destruction of Rahab, the sea-monster, which allowed Israel to cross the Red Sea.  Clearly we can see the figurative link between Rahab and Egypt.  

V.7 Isaiah describes Egypt's help as being useless because her strength is stilled.  The word strength in the KJV is rahab. Thus, the Egyptian monster has been rendered worthless - literally dead-in-the-water.

30:31 The beating down to the Assyrian took place in the days of Hezekiah. Isaiah is speaking of the end of the Assyrian threat which had already overtaken Israel in the North.

30:12 Doubtless Israel would have said that they did not ‘despise’ God’s word. However their attitude to His instruction told God that they did in fact despise what he told them. Isn’t that challenging when we struggle to keep His commandments?

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30:8 The exhortation to ‘write’ the words ‘in a table’ picks up the words of Moses – Deut 27:8– when he commanded Israel to write down the curses and blessings for future generations.

V.14 The same figure is used in Psa 2:9; Jer 19:11.

V.15 Waiting quietly and confidently for Yahweh is an exhortation for us (Psa 37:7; Psa 46:10).

Vs.20,21 Lord (adonai) is spoken of here, not LORD (yahweh) as in previous verses. And, a teacher is spoken about: yet your Teacher will not hide himself anymore, but your eyes shall see your Teacher (ESV).  This teacher will then give instruction.

Are not Vs.20,21 talking about the remnant of Israel coming into the Kingdom?  The remnant has been kept alive through the preceding trouble, though with meagre rations.  But, now the remnant of Israel is in the Kingdom with its revealed king Jesus (Zech 12:10). He will teach them of His ways (Isa 2:3).

When something occurs that takes all our effort to avert disaster; we jump to the challenge and get stuck in. But this is not God's way. In v15 we see the opposite:

"In returning and rest you shall be saved". In other words: Relax. Back down.

"In quietness and confidence shall be your strength". In other words: Stop trying to help yourself. Still your anxiety and trust God. He is stronger than you.

Jesus demonstrated this perfectly in Matt 8:23-26. The question we should for our own benefit is this: If Jesus hadn't have been in that boat, would God have allowed the disciples to perish? Is it any different for us? (John 16:26-27)

30:2 The mention of trusting Egypt is echoes in the contemporary prophet – Hos 11:5– speaking primarily in Hosea about the demise of the 10 tribes who had been taken to Assyria.

The threefold quotation in this section shows that God does not change. He made the promise to Jacob and then repeated it to all Israel and finally made it to His son in the Psalm. Do we think that our Father has changed? Do we believe that he will keep His word for us also?

13:17 The word 'grief' 4727 is elsewhere translated, for example

Mark 7:34      sighed
Rom 7:23      groaned
James 5:9    Grudge

These uses are typical of the six times the word occurs in Scripture. So we see that the writer to the Hebrews is counselling us to obey without grudging. It is not good enough to simply give lip service to something. Our heart must be in it as well, even if it is something we would prefer not to do but the Gospel requires us to do it.

V.2  Perhaps the writer to the Hebrews had Abraham in mind when he spoke of angels here.  Abraham showed great hospitality to the three strangers who visited him (Gen 18:2-8).  At this point he thought they were just men and not divine agents. 

At the judgment would it not be embarrassing to realize that we had refused hospitality to Yahweh's divine agents?

Another possibility exists, though, for angels in v.2.  Perhaps they were human agents sent by the Jewish authorities to root out believers to this new Nazarene sect.  Giving them hospitality would have the effect of loving one's enemies and perhaps persuading them of the truth (Matt 5:16,44).

13:9  The contrast between ‘grace’ and ‘meats’ is the contrast between the old and new covenants. There was a danger with the Mosaic order, due to the weakness of man, to think that simply keeping the ritual made one acceptable. In reality it is all through the grace of God.

13:3 The encouragement to ‘remember them that are in bonds’ would have particular relevance to those in Jerusalem where, it seems, the persecution of the brethren was the harshest. There must have been many ‘in bonds’ when the letter was received.

13:7,17 Those who have ‘rule over you’ must be believers because they ‘have spoken unto you the word of God’. This is made more sure by the fact that the word used her is not the normal word for secular rulers.

13:3    ‘as bound with them’ is telling the brethren that they should identify with those in prison,. It is not simply a matter of acknowledging that some brethren were suffering but they were to have feelings for them also. This could be achieved by visiting them as Paul was visited 2Tim 1:16-17

13:6 The use of Psa 118:6 the Lord is my helper ...’ is powerful when we realise how this Ps a was used repeatedly in the last of Jesus’ life – at the entry on the ass, Matt 21:9, in questioning the Jewish leaders – Matt 21:42 and at the end of his condemnation of those same leaders, Matthew 23:39 - and then in preaching by Peter – Acts 1:11

In Heb 13:16 the word “communicate” is used in the AV. In the NIV this reads “to share with others”. In the New Testament this Greek word is translated as communication, communion, contribution, distribution and fellowship. In a different usage it is also to be made partaker of. It’s a lovely word. I once heard a brother refer to fellowship as “fellows in a ship”. That’s just what it entails. It means putting in and taking out. If all the fellows row in coordination with each other, then the boat moves ahead well, and all the rowers benefit. But if one fellow is out of time with the others, little progress is made. It’s the same in the Truth.

V.5 Let your conversation be without covetousness (KJV) is more accurately translated Keep your life free from love of money (ESV).

Vs.5,6 These verses remind us that gambling is not acceptable to a servant of Yahweh.  Putting a dollar on a lotto ticket is not a spiritually harmless act.  It is a breach of trust.  It says that Yahweh cannot be trusted to provide.  Also, wanting something for nothing is unhealthy and certainly unscriptural.

V.17 Ecclesial leaders must exhibit joy and not complain.  They are responsible for the community they lead and will have to give account at the judgment. 

13:13 The exhortation to the believers to go ‘without the camp; has a twofold application. One being that the sacrifice of Christ is outside the scope of the law of Moses and the second being a warning to flee Jerusalem at the appropriate time when the Romans surrounded the city as Jesus had predicted. Luke 21:21