1Now it came about after the death of Joshua that the sons of Israel inquired of the LORD, saying, “Who shall go up first for us against the Canaanites, to fight against them?”
1Now it came about after the death of Joshua that the sons of Israel inquired of the LORD, saying, “Who shall go up first for us against the Canaanites, to fight against them?”
The first verse indicates the connection with the previous book, Joshua. It is the same connection that is made in the first verse of that book with the preceding book, Deuteronomy. The book of Joshua begins with the words: “Now it came about after the death of Moses the servant of the LORD, that the LORD spoke to Joshua the son of Nun, Moses’ servant” (Jos 1:11Now it came about after the death of Moses the servant of the LORD, that the LORD spoke to Joshua the son of Nun, Moses’ servant, saying,). There is a succession and there falls, so to speak, the mantle of Moses upon another servant of the LORD, who continues his work in the spirit and power of Moses (cf. 2Kgs 2:12-1412Elisha saw [it] and cried out, “My father, my father, the chariots of Israel and its horsemen!” And he saw Elijah no more. Then he took hold of his own clothes and tore them in two pieces.13He also took up the mantle of Elijah that fell from him and returned and stood by the bank of the Jordan.14He took the mantle of Elijah that fell from him and struck the waters and said, “Where is the LORD, the God of Elijah?” And when he also had struck the waters, they were divided here and there; and Elisha crossed over.).
The book of Judges begins with the words: “Now it came about after the death of Joshua.” This means that the example of the powerful active Spirit of Christ, of Whom Joshua is a picture, is no longer there. This time there is no successor either. The same applies to the time that follows the period described in the book of Acts. After the apostle Paul has disappeared from the scene, we do not hear of other apostles who have taken up his position.
The question that Israel is asking here shows that the people are still one. It is a question of them all to God. There is no question here of everyone doing what is right in their eyes. The LORD is still recognized as their Leader.
2The LORD said, “Judah shall go up; behold, I have given the land into his hand.”
If the people have to go up after being liberated from Egypt and setting up their camp in the wilderness, Judah is the first one to go up (Num 2:99The total of the numbered men of the camp of Judah: 186,400, by their armies. They shall set out first.; 10:1414The standard of the camp of the sons of Judah, according to their armies, set out first, with Nahshon the son of Amminadab, over its army,). Judah has a leading position in the wilderness. Now that the land must be conquered further, we see the same thing. Here too Judah must lead the way.
That fits the prophecy Jacob made. Judah is the tribe of the lion, from which will come forth the King given by God: ““Judah is a lion’s whelp; From the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up? “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him [shall be] the obedience of the peoples.” (Gen 49:9-109“Judah is a lion’s whelp;
From the prey, my son, you have gone up.
He couches, he lies down as a lion,
And as a lion, who dares rouse him up?
10“The scepter shall not depart from Judah,
Nor the ruler’s staff from between his feet,
Until Shiloh comes,
And to him [shall be] the obedience of the peoples.
The name Judah means ‘praise’. This contains the indication that a spirit of praise is the most important condition for conquering the land. Praise puts God first and means dedication to Him. Joy in obedience gives courage and enthusiasm.
3Then Judah said to Simeon his brother, “Come up with me into the territory allotted me, that we may fight against the Canaanites; and I in turn will go with you into the territory allotted you.” So Simeon went with him.
As has already been mentioned, Judah is not obedient in performing God’s command. Instead of counting on the help and faithfulness of God and relying on His promises, Judah calls upon Simeon’s help to take possession of his inheritance. Simeon seems to be the most appropriate partner for Judah. Through the inheritance he is closely connected to him by God,.
Simeon means ‘to hear’ and indicated fellowship. There is real fellowship only if it is based on the Word of God. Judah lacks simple faith. Human agreements never promote God’s work. God has said: “I have given the land into his hand” (verse 22The LORD said, “Judah shall go up; behold, I have given the land into his hand.”). That should have been enough.
How often has God been dishonored by His people by relying on something or someone outside Him. Further on in this chapter the weakness of Judah’s connection with Simeon comes to light. Despite the support of Simeon, there is no strength to drive out the enemy, who is in possession of iron chariots (verse 19b19Now the LORD was with Judah, and they took possession of the hill country; but they could not drive out the inhabitants of the valley because they had iron chariots.).
Doing something together has positive sides when it happens by order of God. Then it is expressed that God has given us to each other and that we need each other. Together you are stronger: “Two are better than one because they have a good return for their labor” (Ecc 4:99Two are better than one because they have a good return for their labor.). The united, together fighting the enemy we also see in the end time, when Judah and Ephraim together attack the enemies (Isa 11:1414They will swoop down on the slopes of the Philistines on the west;
Together they will plunder the sons of the east;
They will possess Edom and Moab,
And the sons of Ammon will be subject to them.
4Judah went up, and the LORD gave the Canaanites and the Perizzites into their hands, and they defeated ten thousand men at Bezek. 5They found Adoni-bezek in Bezek and fought against him, and they defeated the Canaanites and the Perizzites.
Despite lack of faith with Judah the LORD helps and gives him the victory. In this we can notice the grace of God. He does not dismiss Judah if this tribe fails in a particular case. What matters is how much we expect from God. He wants to give us complete victories. We too only achieve partial victories if we are not completely and in everything dependent on Him.
The victory is at Bezek. The name Bezek means ‘breakage’. If there is a break in something, it is no longer whole, so the strength is gone. It can happen in the life of a believer that he no longer lives entirely for the Lord Jesus. There has been a break in his relationship with Him, perhaps through sin, perhaps through the hustle and bustle of life. Also in a local church it can happen that a break occurs between believers. Paul admonishes the believers in Corinth that they should all speak the same “and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment” (1Cor 1:1010Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment.).
Bezek is ruled by Adoni-bezek, which means ‘lord of the break’. Any break in the life of the believer or in a local church is caused by the fact that the devil, the true ‘lord of the break’, has had the opportunity to strike a blow. It is remarkable that Israel is the first enemy to meet this Adoni-bezek. Is it not also remarkable that Paul begins his exhortations to the Corinthians by pointing out to them the break in their midst?
The enemy is conquered when actions take place in obedience to the Word of God. That is how Israel does it, and that is how we should do it. In the sequel to 1 Corinthians 1 it is made clear how the enemy can be defeated. It is through “the word of the cross” (1Cor 1:1818For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.). That is, we must go back to the cross to be impressed again by what the Lord Jesus did there. On the cross, He restored every break, both in the personal life of the believer and in the life of the local church. If we confess what we have done wrong, the break will be made undone, no matter how and where it arose, and there will be restoration in the life of the believer and in the local church.
6But Adoni-bezek fled; and they pursued him and caught him and cut off his thumbs and big toes. 7Adoni-bezek said, “Seventy kings with their thumbs and their big toes cut off used to gather up [scraps] under my table; as I have done, so God has repaid me.” So they brought him to Jerusalem and he died there.
That Judah and Simeon are not completely in the way of God and do not act according to His thoughts is also evident from the way they treat Adoni-bezek. They do something God has not commanded them to do. Joshua never did anything similar with the kings of Canaan. It is an act of human retribution. Nowhere in the Old Testament is there a command from God to His people to torture their enemies. Indeed, they should not feel sorry for them and should kill them without pardon, but cruel treatment is not prescribed. What the people do here does not speak in their favor.
What Adoni-bezek says about it is another matter. Adoni-bezek acted in this way to increase his power and fame. As to him God uses the failure of Judah and Simeon to repay him. It pleads for him that in the treatment he undergoes he sees the righteous punishment of God. He acknowledges that this judgment rightly affects him. As he has done, so is he repaid.
In his case the word is fulfilled: “For whatever a man sows, this he will also reap” (Gal 6:77Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap.). In several histories in the Bible we come across the truth of this word. And how often have we experienced this ourselves? Man meets what he does.
Adoni-bezek’s answer to the punishment he is being given is an opportunity to silence people who criticize Israel’s extermination of the inhabitants of Canaan. They should listen carefully to Adoni-bezek. The judgment of the inhabitants of Canaan is righteous and deserved.
8Then the sons of Judah fought against Jerusalem and captured it and struck it with the edge of the sword and set the city on fire.
After a reference to Jerusalem in Genesis 14 – where the city is still called Salem – in Joshua 10 and the verses that follow something is said about Jerusalem for the second time in the Bible, in connection with war (Gen 14:1818And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.; Jos 10:1-51Now it came about when Adoni-zedek king of Jerusalem heard that Joshua had captured Ai, and had utterly destroyed it (just as he had done to Jericho and its king, so he had done to Ai and its king), and that the inhabitants of Gibeon had made peace with Israel and were within their land,2that he feared greatly, because Gibeon [was] a great city, like one of the royal cities, and because it was greater than Ai, and all its men [were] mighty.3Therefore Adoni-zedek king of Jerusalem sent [word] to Hoham king of Hebron and to Piram king of Jarmuth and to Japhia king of Lachish and to Debir king of Eglon, saying,4“Come up to me and help me, and let us attack Gibeon, for it has made peace with Joshua and with the sons of Israel.”5So the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, [and] the king of Eglon, gathered together and went up, they with all their armies, and camped by Gibeon and fought against it.). Also here in Judges the name Jerusalem is mentioned in connection with battle. War is characteristic of the entire history of this city and will be so “until the times of the Gentiles are fulfilled” (Lk 21:2424and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles are fulfilled.).
If the Lord Jesus returns from heaven to accept His delayed kingship over Israel, those times will be over. Then the city will start to answer to the meaning of its name. Jerusalem means ‘foundation or possession of peace’ – salem means ‘peace’ – because Jesus Christ will reign there as the Prince of peace.
The conquest of Jerusalem by Judah is not complete. Despite the destruction of Jerusalem, the enemy has the opportunity to regroup and resist (verse 2121But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day.).
9Afterward the sons of Judah went down to fight against the Canaanites living in the hill country and in the Negev and in the lowland.
Canaan is a son of Ham, the son of Noah (Gen 10:66The sons of Ham [were] Cush and Mizraim and Put and Canaan.). Noah curses Ham in his son Canaan. The history of the descendants of Canaan makes clear how this curse has taken shape. They live in the land which God has given to His people as an inheritance, but they have corrupted the land by their iniquity. They use the land of God for their own pleasures.
In Genesis 15, the Canaanites, along with nine other nations, are mentioned as inhabitants of the land (Gen 15:18-2118On that day the LORD made a covenant with Abram, saying,
“To your descendants I have given this land,
From the river of Egypt as far as the great river, the river Euphrates:
19the Kenite and the Kenizzite and the Kadmonite20and the Hittite and the Perizzite and the Rephaim21and the Amorite and the Canaanite and the Girgashite and the Jebusite.”; cf. Deu 7:11“When the LORD your God brings you into the land where you are entering to possess it, and clears away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you,; Jos 3:1010Joshua said, “By this you shall know that the living God is among you, and that He will assuredly dispossess from before you the Canaanite, the Hittite, the Hivite, the Perizzite, the Girgashite, the Amorite, and the Jebusite.). In the land they form a separate group of inhabitants among the other inhabitants. In other texts the name Canaanites seems to be a collective name for all the inhabitants of the land (Gen 12:66Abram passed through the land as far as the site of Shechem, to the oak of Moreh. Now the Canaanite [was] then in the land.; Jos 17:12-1312But the sons of Manasseh could not take possession of these cities, because the Canaanites persisted in living in that land.13It came about when the sons of Israel became strong, they put the Canaanites to forced labor, but they did not drive them out completely.; Neh 9:2424“So their sons entered and possessed the land.
And You subdued before them the inhabitants of the land, the Canaanites,
And You gave them into their hand, with their kings and the peoples of the land,
To do with them as they desired.
What the Canaanites Represent
The Hebrew word canaan has been translated in some places by ‘merchants’ (Job 41:66“Will the traders bargain over him?
Will they divide him among the merchants?
; Isa 23:88Who has planned this against Tyre, the bestower of crowns,
Whose merchants were princes, whose traders were the honored of the earth?
). This immediately makes clear the spiritual meaning of this word. Canaanites represent people who make the things of God into a business from which you can have profit. It is that kind of people of whom we read: “Men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain” (1Tim 6:55and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.). Canaan represent a way of thinking where one is only interested in his own benefit, while there is no place for the will of God. It is purely the own will that is aimed at satisfying the own lusts.
This enemy is difficult to eradicate. He lurks in the hearts of all who are part of the people of God. Every member of God’s people must be aware of it. For example, he asserts himself when we have done something that arouses admiration with others. We can capitalize on this by committing others to us. The tribute that is given to us will be used to manipulate others and to make them work for our own purposes. Then, so to speak, God will not gain from it, but we ourselves. The result of what we do must be to glorify God and not us.
This ‘merchant-mentality’ is strongly expressed in the Roman catholic church. We even read from this church that it trades in “bodies and souls of people” as it literally says (Rev 18:11-1311“And the merchants of the earth weep and mourn over her, because no one buys their cargoes any more—12cargoes of gold and silver and precious stones and pearls and fine linen and purple and silk and scarlet, and every [kind of] citron wood and every article of ivory and every article [made] from very costly wood and bronze and iron and marble,13and cinnamon and spice and incense and perfume and frankincense and wine and olive oil and fine flour and wheat and cattle and sheep, and [cargoes] of horses and chariots and slaves and human lives.). For example, we can think of the indulgences, in which in the Roman church there is indeed trade in souls. God will judge this merchant system, which bears the name church.
As said, every child of God must take into account the activity of this enemy in his own heart and life. We must not feel sorry for him. He must be judged radically. This is done by giving him the place where he belongs, that is in the death. Then we will fulfill the task of considering our members of our earthly body as dead. Those members are “immorality, impurity, passion, evil desire, and greed, which amounts to idolatry” (Col 3:55Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry.). We can see those members as an effect of the corrupt thinking mentioned in the just quoted verse from 1 Timothy 6 (1Tim 6:55and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.). That’s no lie.
Every member is an enemy. Anyone who thinks they can be good buddies with one such member will be defeated by it. The Canaanite seizes its chance. Land is being lost. The blessings of God are no longer enjoyed. The Canaanites will make sure that we do not live in our cities, that is, that we will not enjoy any particular truth of Christ or anything valuable of Him that belongs to us. The way to being a slave of sin has been taken, until we are again a full slave totally.
10So Judah went against the Canaanites who lived in Hebron (now the name of Hebron formerly [was] Kiriath-arba); and they struck Sheshai and Ahiman and Talmai. 11Then from there he went against the inhabitants of Debir (now the name of Debir formerly [was] Kiriath-sepher). 12And Caleb said, “The one who attacks Kiriath-sepher and captures it, I will even give him my daughter Achsah for a wife.”
Judah moves on. His next goal is Hebron. The meaning of this name is ‘fellowship’. This city was first owned by the Canaanites who gave the city the name Kiriath-arba. Kiriath-arba means ‘city of giants’. In reality not the tribe Judah, but the individual Caleb has conquered this city (Jos 15:14-1514Caleb drove out from there the three sons of Anak: Sheshai and Ahiman and Talmai, the children of Anak.15Then he went up from there against the inhabitants of Debir; now the name of Debir formerly was Kiriath-sepher.). The fact that the capture of Hebron is attributed to the tribe shows that Caleb puts the mark of his personal faithfulness, strength, perseverance and faith on the whole tribe. The faith of the individual is attributed to the whole.
Caleb is not afraid of the giants. He has already shown this when he returns as one of the twelve spies to Moses with his account of what he has seen in the land (Num 13:3030Then Caleb quieted the people before Moses and said, “We should by all means go up and take possession of it, for we will surely overcome it.”; 14:6-10,24,386Joshua the son of Nun and Caleb the son of Jephunneh, of those who had spied out the land, tore their clothes;7and they spoke to all the congregation of the sons of Israel, saying, “The land which we passed through to spy out is an exceedingly good land.8If the LORD is pleased with us, then He will bring us into this land and give it to us—a land which flows with milk and honey.9Only do not rebel against the LORD; and do not fear the people of the land, for they will be our prey. Their protection has been removed from them, and the LORD is with us; do not fear them.”10But all the congregation said to stone them with stones. Then the glory of the LORD appeared in the tent of meeting to all the sons of Israel.24But My servant Caleb, because he has had a different spirit and has followed Me fully, I will bring into the land which he entered, and his descendants shall take possession of it.38But Joshua the son of Nun and Caleb the son of Jephunneh remained alive out of those men who went to spy out the land.). Ten spies have been impressed by the amazingly strong walls of the cities and the amazing giants that live there. According to them, they can never win. But the language of Caleb is different. The reason for this is that he does not compare the walls and the giants with himself and his own strength, but with God. What do thick walls and giants mean to the almighty God?
This faith shines between so much disbelief and deviation. This is also the case today in the church, where, in the midst of general decay, personal faithfulness occurs. This faithfulness is found among men and women who do not compare the difficulties with themselves, but put them quietly in the hand of the Lord and trust that He is above the circumstances and indicates a way of victory in them. Personal faithfulness still benefits the whole today. A ‘city of giants’ is then transformed into a city of ‘fellowship’. Where faith chases away the enemy, there is fellowship with God and His people instead.
The conquest of Kiriath-sepher connects to this. Kiriath-sepher means ‘the city of the book’. This is the name of the city if it is in the hands of the enemy. Possibly it is a center of Canaanite scholarship. Today we might call it a ‘university city’. The new name given to this city is Debir which means ‘(a living) oracle’ or ‘speaking of God’.
We can also learn a lesson from this. To unbelievers the Bible is just a book, or to people who, while speaking up for Christianity, have no life out of God. However, as soon as one gains new life through repentance and new birth, this book becomes “the Word of God” which “is living and active and sharper than any two-edged sword” (Heb 4:1212For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.). Many have testified that through the new life they have started to see and read the Bible differently. What seemed like a dead letter at first, is going to live.
We will encounter ‘the Bible’, the Word of God, in the book of Judging in many more pictures. Victory over our spiritual enemies is only achieved if we make the Word of God our property by living according to it. Especially for elders or overseers, of whom the judges are also a picture, it is important that they know the Word of God. They must be able to teach (1Tim 3:22An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach,).
13Othniel the son of Kenaz, Caleb’s younger brother, captured it; so he gave him his daughter Achsah for a wife.
There is another important aspect to Caleb’s attitude and behavior, and that is that he encourages others to behave in the same way. By his example he wakes this up in others. That’s still how it works. The faithfulness of the individual arouses others to act in this way. The name ‘Caleb’ means, among other things, ‘wholeheartedly’. It always comes down to an undivided heart. Whosoever serves and trusts God with all his heart achieves victories of faith. The spark of this enthusiasm of faith then jumps over to others, as here to Othniel.
The name Othniel means ‘lion of God’ or ‘my power is God’. In him we see an example of the heroism of faith. The cause of this lies not in his own power but in the power of God. He relies on that. Caleb’s proposal finds connection with him through the example he saw in Caleb.
An additional incentive is the reward that Caleb is promising. He promises that whoever takes Kiriath-sepher will have his daughter Achsah as his wife. This was not said to deaf ears in the case of Othniel.
14Then it came about when she came [to him], that she persuaded him to ask her father for a field. Then she alighted from her donkey, and Caleb said to her, “What do you want?”
Achsah will certainly have been an attractive woman. Nevertheless, Othniel will not have appreciated her primarily for her outer beauty. What kind of woman she is, is apparent from her name and her attitude, her behavior. Her name means ‘ankle adornment’. This indicates that her walk, her way of life, is to the glory of God. She resembles the woman mentioned in 1 Peter 3 (1Pet 3:1-61In the same way, you wives, be submissive to your own husbands so that even if any [of them] are disobedient to the word, they may be won without a word by the behavior of their wives,2as they observe your chaste and respectful behavior.3Your adornment must not be [merely] external—braiding the hair, and wearing gold jewelry, or putting on dresses;4but [let it be] the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God.5For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands;6just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.). There is talk about adornment a few times. In her walk she is one who lives up to what God has said.
In the New Testament it says of the slaves that they “adorn the doctrine of God our Savior in every respect” (Tit 2:9-109[Urge] bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative,10not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect.). To be able to adorn ‘the doctrine of God’, that is the teaching that God gives through His Word, we also need to know that doctrine. Achsah is interested in what God has said and promised. This determines her attitude and behavior. It is to be hoped that every Christian woman will follow her example.
This also applies to every Christian man. He may gain profit from what she radiates. Not only the Christian woman, but also the Christian man is responsible for adorning ‘the doctrine of God’ with his life. Through our way of life we adorn or disfigure ‘the doctrine of God’. It is about putting into practice what we have learned from God’s Word.
Caleb, Achsah and Othniel all belong to the tribe Judah, that is, they all belong to the tribe whose name means ‘praiser of God’ or ‘praise’. A walk in faith and trust follows from the praise of God. Whoever is thankful to God for His great goodness will show through his life that that gratitude is real. His life will become, as it were, one great praise to God. He will bring his life more and more into conformity with the Word of God. This is the inevitable consequence in the life of someone whose heart goes out to God and to what He has said.
15She said to him, “Give me a blessing, since you have given me the land of the Negev, give me also springs of water.” So Caleb gave her the upper springs and the lower springs.
Achsah is a beautiful woman, not only because of her outer beauty. This is not only reflected in the meaning of her name. What also makes her so attractive is her mindset, her behavior. This shows her actual, inner beauty. Precisely because of her mindset she is a great complement to Othniel.
Achsah possesses something of her father’s spirit. She is not satisfied with just having a property. She wants it to be a fertile property. The Negev is a land of sunshine and warmth, of fertility and beauty, but she wants to have something in it that enables her to fully enjoy that piece of land and that are springs of water. Caleb gives what she asks for. He gives her the upper springs and the lower springs.
We too can know that we ‘own a piece of land’. With us this is in connection with spiritual blessings in the heavenly places. However, enjoying it is something else than just owning it. An example can be found in the life of the apostle Paul. He speaks of ‘the upper springs’ when he speaks of ‘abundance’. For example, in the letter to the Romans, he speaks of “the gift by the grace of the one Man, Jesus Christ, abound to the many” (Rom 5:15,2015But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.20The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more,). He also mentions in that letter “that you will abound in hope” (Rom 15:1313Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.). In his second letter to the Corinthians, he writes that “our comfort is abundant through Christ” (2Cor 1:55For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ.) and later he says: “I am overflowing with joy” (2Cor 7:44Great is my confidence in you; great is my boasting on your behalf. I am filled with comfort; I am overflowing with joy in all our affliction.).
Grace, hope, comfort, joy, it is all to be found in Christ in heaven. From these springs the believer can always draw, even if for him not everything prospers and grows. Then he knows that in Christ, the upper Spring, there is refreshment to be found that cannot be affected by adversity.
There are also the lower springs. Paul speaks of this when he speaks of ‘suffering need’ (Phil 4:1212I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.), of the times of trial. An example of this can also be seen in the second letter to the Corinthians when he says: “For when the brethren came from Macedonia they fully supplied my need” (2Cor 11:99and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so.). It is a refreshment when there are brothers who help us in our need. That is a refreshment from a lower spring than the refreshment we receive from the Lord Himself. Yet the result of the refreshment is the same. We experience the blessing of the land when drinking from both springs.
The refreshment we receive from both the upper and lower springs makes the Lord Jesus greater. God is glorified when we ask great and good things of Him. We should not reduce Him to the limitation of our thoughts. He has brought His people into a good land, and it is His desire to bless them there. God has also brought us into a good land and He wants nothing more than to bless us there.
Unfortunately we see that even in our time only a few believers show the interest and commitment for the blessing we see in Achsah. There is an added application. Achsah is the wife of Othniel, who in our time represents an overseer in the church, someone who leads the people of God. Overseers are people who only function properly when they have a wife of the caliber of Achsa at their side. She is someone who encourages spiritual activity.
16The descendants of the Kenite, Moses’ father-in-law, went up from the city of palms with the sons of Judah, to the wilderness of Judah which is in the south of Arad; and they went and lived with the people.
Opposite the “spirit of … power and love and discipline” (2Tim 1:77For God has not given us a spirit of timidity, but of power and love and discipline.) of Caleb, Achsah and Othniel are the Kenites. The Kenites come from Midian, to which also belonged the wife of Moses (Exo 2:15-2115When Pharaoh heard of this matter, he tried to kill Moses. But Moses fled from the presence of Pharaoh and settled in the land of Midian, and he sat down by a well.16Now the priest of Midian had seven daughters; and they came to draw water and filled the troughs to water their father’s flock.17Then the shepherds came and drove them away, but Moses stood up and helped them and watered their flock.18When they came to Reuel their father, he said, “Why have you come [back] so soon today?”19So they said, “An Egyptian delivered us from the hand of the shepherds, and what is more, he even drew the water for us and watered the flock.”20He said to his daughters, “Where is he then? Why is it that you have left the man behind? Invite him to have something to eat.”21Moses was willing to dwell with the man, and he gave his daughter Zipporah to Moses.). Midian is a descendant of Abraham through his wife Ketura (Gen 25:1-21Now Abraham took another wife, whose name was Keturah.2She bore to him Zimran and Jokshan and Medan and Midian and Ishbak and Shuah.). Because of this, Midian is connected with Israel in a double way, namely through Moses as well as through Abraham.
It seems that the Kenites, at the invitation of Moses, went with the people when Israel left Egypt (1Sam 15:66Saul said to the Kenites, “Go, depart, go down from among the Amalekites, so that I do not destroy you with them; for you showed kindness to all the sons of Israel when they came up from Egypt.” So the Kenites departed from among the Amalekites.). Yet they have never made themselves one with the people of God. It may be that Israel is a kind of nest for the Kenites, but not more than that (Num 24:2121And he looked at the Kenite, and took up his discourse and said,
“Your dwelling place is enduring,
And your nest is set in the cliff.
). This verse seems to confirm that (Jdg 4:1717Now Sisera fled away on foot to the tent of Jael the wife of Heber the Kenite, for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite.).
They do go up with the sons of Judah, but they go to live with Harad, without any fight. They will just live there “with the people”. They are people who maintain their wilderness habits while living in the land of blessing. They benefit from the security that the land gives them, without worrying about the blessings that the land contains. They adapt easily to their surroundings.
The meaning of the name Harad is in line with this. Harad means ‘place of the wild donkey’. A wild donkey represents a person who thinks and acts according to his own nature, without having a connection with God. To that place the Kenites go to live.
In Christianity we meet people who resemble the Kenites. These are people who talk a lot about the things of God, while their daily lives show that they’re busy with the things of men. They “are not setting” their “mind on God’s interests, but man’s” (Mt 16:2323But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.”).
Let us be careful not to resemble them. This can happen if we feel comfortable with the people of God because they offer some protection, but we do not want to identify too much with them. We also feel at home with the people of the world. This kind of half-heartedness is not an adornment for someone who knows the blessings with which God has blessed him in Christ. Therefore we see this contrast between the Kenites and Caleb and his family.
17Then Judah went with Simeon his brother, and they struck the Canaanites living in Zephath, and utterly destroyed it. So the name of the city was called Hormah.
After this section about the Kenites we follow Judah again in his fight to take possession of the piece of land he has been assigned. Now it even seems that Simeon took the initiative because, we read, “Judah went with Simeon his brother”. Together with his brother Simeon, he goes to the Canaanites who live in Zephath. After this city is captured, it is named Hormah, which means ‘ban curse’ or ‘total destruction’. The meaning of that name shows the way Judah and Simeon deal with this city. In this they act in accordance with God’s will and for their own good.
An enemy that has been completely destroyed will no longer bother us. Our problem is that we often do not break with the world radically enough. That will backfire on us at some moment. All too often we give the enemy the opportunity to recover from a defeat.
If the Lord Jesus says: “In the world you have tribulation, but take courage; I have overcome the world” (Jn 16:3333These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”), then we may regard the world as a conquered enemy. We can stand in the victory. The old apostle John encourages his readers with this: “For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith” (1Jn 5:44For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith.). By the faith that works in the new nature, we will not give in to the temptations of the world. Our faith focuses on Him Who has conquered the world.
18And Judah took Gaza with its territory and Ashkelon with its territory and Ekron with its territory.
Gaza means ‘the strong one’, Ashkelon probably means ‘trekking’ and Ekron means ‘infertility’. These three cities with their corresponding areas are also taken by Judah. These three cities are three of the five capitals of the Philistines. The Philistines will be discussed in detail in the course of this book.
19Now the LORD was with Judah, and they took possession of the hill country; but they could not drive out the inhabitants of the valley because they had iron chariots.
Judah overcomes and takes possession of territory because God is with him and he relies on Him. This is an encouragement for all those who dare to engage in spiritual struggle. The Lord is always with those who go with Him. Doing what He says means having Him with us. And which enemy is equal to us then? With the Lord we are stronger than any enemy. Without the Lord, we lose it from the weakest enemy.
Yet there is still something lacking in Judah’s faith. “But they could not drive out the inhabitants of the valley because they had iron chariots.” What’s the matter? God is with Judah if he keeps to the word God has spoken to kill all enemies. Unfortunately Judah does not fully trust God. He gets scared of the iron chariot. This stems from a lack of trust in Him, which is already evident from the fact that He has asked Simeon to go with Him (verse 33Then Judah said to Simeon his brother, “Come up with me into the territory allotted me, that we may fight against the Canaanites; and I in turn will go with you into the territory allotted you.” So Simeon went with him.). For God, iron chariots are no problem at all (Jos 11:4,6,94They came out, they and all their armies with them, [as] many people as the sand that is on the seashore, with very many horses and chariots.6Then the LORD said to Joshua, “Do not be afraid because of them, for tomorrow at this time I will deliver all of them slain before Israel; you shall hamstring their horses and burn their chariots with fire.”9Joshua did to them as the LORD had told him; he hamstrung their horses and burned their chariots with fire.; 17:1818but the hill country shall be yours. For though it is a forest, you shall clear it, and to its farthest borders it shall be yours; for you shall drive out the Canaanites, even though they have chariots of iron [and] though they are strong.”).
Whoever does not consider God’s power sufficient limits his victory. It is like with the walls of the cities and the giants in the land. He who compares it to his own strength, fades away, but he who compares it to God sees no difficulty at all. This is not to belittle the problem, but to bring it back to the proportions that apply to faith.
In Daniel 2 the force of iron is described (Dan 2:4040Then there will be a fourth kingdom as strong as iron; inasmuch as iron crushes and shatters all things, so, like iron that breaks in pieces, it will crush and break all these in pieces.). Nothing can resist the power of iron when we compare it to human power. But what is the power of iron for God? God breaks the iron with His mighty arm. For Him it is nothing more than “chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found” (Dan 2:3535Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the whole earth.). Our problem is often that we think too little of God, so we measure everything by our own abilities. Then it turns out that we are not able to overcome a certain problem, which is to dishonor of God and to harm and disgrace for ourselves.
20Then they gave Hebron to Caleb, as Moses had promised; and he drove out from there the three sons of Anak.
Caleb’s attitude here forms a contrast with Judah as before with the Kenites. Where Judah fails, the faith of the individual prevails. Caleb is not afraid of the giants, like the ten spies at the time. He doesn’t feel like a grasshopper in their eyes, but he turns it around: the giants are grasshoppers in Gods eyes.
21But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day.
After the detailed description of the fate of Judah and Simeon, the successes, or rather the failures of the other tribes, are quickly described. After Judah has not been able to expel the enemy (verse 1919Now the LORD was with Judah, and they took possession of the hill country; but they could not drive out the inhabitants of the valley because they had iron chariots.), it sounds like a recurring refrain in verses 21-3621But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day.22Likewise the house of Joseph went up against Bethel, and the LORD was with them.23The house of Joseph spied out Bethel (now the name of the city was formerly Luz).24The spies saw a man coming out of the city and they said to him, “Please show us the entrance to the city and we will treat you kindly.”25So 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 free.26The man went into the land of the Hittites and built a city and named it Luz which is its name to this day.27But Manasseh did not take possession 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; so the Canaanites persisted in living in that land.28It came about when Israel became strong, that they put the Canaanites to forced labor, but they did not drive them out completely.29Ephraim did not drive out the Canaanites who were living in Gezer; so the Canaanites lived in Gezer among them.30Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol; so the Canaanites lived among them and became subject to forced labor.31Asher did not drive out the inhabitants of Acco, or the inhabitants of Sidon, or of Ahlab, or of Achzib, or of Helbah, or of Aphik, or of Rehob.32So the Asherites lived among the Canaanites, the inhabitants of the land; for they did not drive them out.33Naphtali did not drive out the inhabitants of Beth-shemesh, or the inhabitants of Beth-anath, but lived among the Canaanites, the inhabitants of the land; and the inhabitants of Beth-shemesh and Beth-anath became forced labor for them.34Then the Amorites forced the sons of Dan into the hill country, for they did not allow them to come down to the valley;35yet the Amorites persisted in living in Mount Heres, in Aijalon and in Shaalbim; but when the power of the house of Joseph grew strong, they became forced labor.36The border of the Amorites ran from the ascent of Akrabbim, from Sela and upward. that they “did not drive out” the enemies (verses 21,27,28,29,30,31,32,3321But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day.27But Manasseh did not take possession 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; so the Canaanites persisted in living in that land.28It came about when Israel became strong, that they put the Canaanites to forced labor, but they did not drive them out completely.29Ephraim did not drive out the Canaanites who were living in Gezer; so the Canaanites lived in Gezer among them.30Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol; so the Canaanites lived among them and became subject to forced labor.31Asher did not drive out the inhabitants of Acco, or the inhabitants of Sidon, or of Ahlab, or of Achzib, or of Helbah, or of Aphik, or of Rehob.32So the Asherites lived among the Canaanites, the inhabitants of the land; for they did not drive them out.33Naphtali did not drive out the inhabitants of Beth-shemesh, or the inhabitants of Beth-anath, but lived among the Canaanites, the inhabitants of the land; and the inhabitants of Beth-shemesh and Beth-anath became forced labor for them.).
The next one is Benjamin. The enemy defeated in verse 88Then the sons of Judah fought against Jerusalem and captured it and struck it with the edge of the sword and set the city on fire. does appear to not have been completely defeated. There is one part left and that part offers great resistance. Perhaps this was possible because Judah has only conquered his own part of the city. Jerusalem lies on the border of Judah and Benjamin, so each of these tribes has a part of the city. Whatever the case, the enemy never sees himself as being defeated and is even able to survive because of the unfaithfulness of God’s people.
It is pure indifference that makes Benjamin let the enemy live in his midst. After all, Benjamin is the tribe of war. In his prophecy Jacob describes him like this: “Benjamin is a ravenous wolf; In the morning he devours the prey, And in the evening he divides the spoil” (Gen 49:2727“Benjamin is a ravenous wolf;
In the morning he devours the prey,
And in the evening he divides the spoil.”). The name Benjamin means ‘son of my right hand’ and the right hand speaks of strength. Christ will soon reign on earth as the true Benjamin, as the true Son of God’s right hand. To this end, He will appear to judge. Now He is still in heaven. He “He sat down at the right hand of the Majesty on high” (Heb 1:33And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,; 8:11Now the main point in what has been said [is this]: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens,; 10:1212but He, having offered one sacrifice for sins for all time, sat down at the right hand of God,; 12:22fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.).
Benjamin forgot what was said about him. He is unfaithful to his calling by indifference. Benjamin represents our place in Christ. When we forget that we are seated in Christ in the heavenly places and that we have a place in Him at God’s right hand, we become indifferent to the world around us and insensitive to the evil that reigns. We lose strength and the enemy can continue to influence us.
22Likewise the house of Joseph went up against Bethel, and the LORD was with them. 23The house of Joseph spied out Bethel (now the name of the city was formerly Luz). 24The spies saw a man coming out of the city and they said to him, “Please show us the entrance to the city and we will treat you kindly.” 25So 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 free. 26The man went into the land of the Hittites and built a city and named it Luz which is its name to this day.
Here we read about Joseph. Although the LORD is with him, as with Judah, we have indications here too that he does not fully trust the LORD. He goes up against Bethel in faith, and therefore is the LORD with him. But then he starts sending out spies. Has the LORD commanded this? This reminds of the history in Joshua 2, where Joshua orders to spy out the land. The difference is that there it is a work of faith and that is missed here. The man from Luz turns out to be a traitor. Instead of joining the people of God, like Rahab, he builds up the city destroyed by the LORD.
Time and again we are reminded that we should not trust or let any enemy escape. In spiritual matters we cannot profit from ideas of the world, of which Joseph’s negotiations with the man from Luz are a picture. In the long run, we will end up being deceived. It seems that we will benefit from it, but that is only for a short time. Anything that we justify in our lives, when it is something of the enemy, of the flesh or of our own will, will at some point turn against us. Just like here with the man from Luz. The whole city is destroyed, but that man and his family they let go.
The names show us the lesson in their meaning. Bethel means ‘house of God’, Luz means ‘separation’ and Hittites stands for ‘children of horror’. The name of the city is first Luz, ‘separation’. As such, it is in the possession of the enemy. Separation is a biblical truth, but it can be taught and put into practice in a reverse, unbiblical way. Thus, this biblical truth becomes ‘property’ of the enemy.
An example of this we see with the Pharisees. Their name means ‘separated’. There are favorable exceptions among them, but in general the Pharisees are a group within the Jewish people that have separated themselves from the common people. They find themselves more holy than the rest. A few times the Lord Jesus calls them hypocrites. In Matthew 23 he denounces their hypocrisy in sharp words. They are characterized by tying up “heavy burdens” and laying “them on men’s shoulders, but they themselves are unwilling to move them with [so much as] a finger” (Mt 23:44They tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with [so much as] a finger.). This Pharisaism is in our blood.
This enemy must be dealt with. Then Luz can be renamed: Bethel, that means ‘house of God’. In the present house of God, the church, God dwells (1Tim 3:1515but in case I am delayed, [I write] so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth.). All who have life from God also live there. If the wrong separation has disappeared from our lives, we can put the good separation into practice. Good separation is separation to God, serving Him dedicated in His house. To be in His presence means to take into account that He is the holy God Who cannot tolerate any evil. The psalmist says of God’s house: “Holiness befits Your house, O LORD, forevermore” (Psa 93:55Your testimonies are fully confirmed;
Holiness befits Your house,
O LORD, forevermore.).
Another example of wrong separation is to start living as a monk. Without judging the motives that lead someone to such a life, the principle of monastic life is alien to Scripture. It presupposes a special sanctification to God that goes so far, that one separates oneself from the ordinary affairs of life in the world to dedicate oneself to the higher things. What is forgotten, is that sin is in the heart of man. This wrong, outward form of separation must be overcome.
It is regrettable that in some respects we are still maintaining this wrong separation. This wrong will certainly become stronger over time. The Hittites, meaning ‘the children of horror’, find a breeding ground there. Those who do not get rid of the Pharisaism in their lives will sooner or later be dominated by Pharisaism. The consequence of this will be that his life has a terrible influence on others.
27But Manasseh did not take possession 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; so the Canaanites persisted in living in that land. 28It came about when Israel became strong, that they put the Canaanites to forced labor, but they did not drive them out completely.
From what is said about Manasseh, we get the impression that he has not taken full possession of any place. The whole region that has been allocated to him continues to breathe the Canaanite atmosphere. Although the Canaanites have become servants and their power has been broken in some way, they have managed to maintain themselves. Their will is stronger than the will of Manasseh. The will of the pagan peoples still has a strong influence on the weak people of God.
The influence of the world is a danger that threatens all Christians. The enemy may be obliged to acknowledge his superior in the believer, but when we ‘negotiate’ with him, he remains alive. We can be aware that the flesh should not be allowed to assert itself while at the time we use it to achieve our goal. A certain Christian, for example, can speak well. For all sorts of reasons, he comes into a bad light, without being to be blamed for it. Will he now pull all his oratorial talent out of the stops to prove his innocence, or will he surrender it “to Him who judges righteously” (1Pet 2:2323and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting [Himself] to Him who judges righteously;)?
We can also look at our reaction when a brother has wronged us. Do we then go to the worldly court or do we rather suffer injustice (1Cor 6:6-76but brother goes to law with brother, and that before unbelievers?7Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?)?
29Ephraim did not drive out the Canaanites who were living in Gezer; so the Canaanites lived in Gezer among them. 30Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol; so the Canaanites lived among them and became subject to forced labor.
Ephraim and Zebulun also let the enemies live in their midst, they tolerate their presence. They do not realize that tolerating their enemies is dishonoring of God. It is sin. It simply means an indifferent attitude to God’s land that He has given to all of Israel.
31Asher did not drive out the inhabitants of Acco, or the inhabitants of Sidon, or of Ahlab, or of Achzib, or of Helbah, or of Aphik, or of Rehob. 32So the Asherites lived among the Canaanites, the inhabitants of the land; for they did not drive them out. 33Naphtali did not drive out the inhabitants of Beth-shemesh, or the inhabitants of Beth-anath, but lived among the Canaanites, the inhabitants of the land; and the inhabitants of Beth-shemesh and Beth-anath became forced labor for them.
Asher and Naphtali make it even worse. They live in the midst of the enemies themselves, so they are more or less absorbed by the nations. Here the roles are reversed. The unfaithfulness of the people is having ever greater consequences. Not the enemies live among the Israelites, which also means unfaithfulness to God, but the Israelites now live among the enemies. The enemies continue to control the land and tolerate the Israelites in their midst. What a weakness among the people!
It looks like someone who is a Christian, who has a new life, but who is dictated in his life by his flesh, by his own thoughts. These thoughts are not formed by fellowship with God, but by fellowship with people and opinions of the world.
34Then the Amorites forced the sons of Dan into the hill country, for they did not allow them to come down to the valley; 35yet the Amorites persisted in living in Mount Heres, in Aijalon and in Shaalbim; but when the power of the house of Joseph grew strong, they became forced labor. 36The border of the Amorites ran from the ascent of Akrabbim, from Sela and upward.
The tribe of Dan is the worst off. He cannot drive out the enemies, on the contrary, the enemies drive out the Danites from their inheritance. It is the last phase of the deterioration described in this chapter. The blessing of the land is no longer enjoyed in any way.
The attitude of the tribe of Dan is the same as that of the Christian who is completely absorbed by the things of the world. Certainly, he says he is still a Christian, sometimes he is in a Christian meeting, but his life and his speech hardly show anything that he is a real Christian. There is nothing to show that he likes to hear or talk about the things of God and the Lord Jesus. At home his Bible remains closed and he does not think of praying.
The Amorites are the first enemies that Israel has met and defeated on its way to the promised land. In connection with the Amorite, God says to His people: “begin to take possession and contend with him in battle” (Deu 2:2424‘Arise, set out, and pass through the valley of Arnon. Look! I have given Sihon the Amorite, king of Heshbon, and his land into your hand; begin to take possession and contend with him in battle.). This battle takes place before the people have gone through the Jordan. It is a terrain that is not in the promised land, but on the wilderness side of the Jordan.
Therefore, it does not speak of spiritual blessings in the heavenly places, but of earthly blessings. These blessings must also be conquered; we should thank God also for all earthly blessings. By earthly blessings we can understand things like health, a good marriage, a satisfying job, an invigorating time of relaxation. These are not our actual spiritual, heavenly and eternal blessings. We have earthly blessings in common with unbelievers. The only difference is that the Christian accepts these things from God’s hand and thanks Him for it, while the unbeliever does not.
But when the Christian takes such blessings for granted and even lives for them, he is spiritually driven out of his inheritance by the Amorites. He does his utmost to stay healthy, forgetting that he is in God’s hand; he does his utmost to keep his marriage good and never has time to serve someone else spiritually; his job is all for him, he is a real workaholic, which is at the expense of visiting Christian meetings; he does his utmost to make his next vacation an even greater success than the previous one: studying travel guides, weighing the different destinations, taking in as much information as possible, to be fully prepared to go to the chosen destination. But there is no interest, no commitment, no time for what God has prepared for those who love Him.
Fortunately, Joseph’s house is so attentive that it stops the Amorites. Fortunately, there are still people in the people of God who have an eye for the dangers of earthly blessings. Let us listen to them and make a profit from them.