1 Samuel 9: The Arrival of the King

The kingship of ancient Israel, the monarchy that would go on to become a model for the kingdoms of the Middle Ages and beyond, begins now.  In 1 Samuel 9 we are introduced to Saul, who, through Samuel's prophecies, is revealed to be the chosen one, the king that the Israelites pleaded for, and whom God chose to be the first king of Israel.  Thus was instituted a royal house of Israel.  This is a momentous event in Scripture.  No longer would God's chosen people be simply a wandering tribe, or a people ruled by just judges.  Now they would be subjects of an earthly king, citizens of a regal realm.  And as we saw in the last chapter, this isn't exactly how God intended it.  But as often happens on earth, men's wills and God's Will don't always align.  So God gives them a king, and He even does so in His own mysterious way, through a "chance" meeting between His prophet Samuel and a seemingly obscure Benjamite named Saul, son of Kish.  And it is Saul's humble background which produces ultimately a great irony.  For Saul will be anything but a humble king.  But here in 1 Samuel 9, he is actually a rather remarkable example for all of us what graciousness and humility ought to be.  When Samuel wants to include Saul in the great sacrifices and feast soon to take place, Saul humbly replies:  "Am not I a son of Jemini of the least tribe of Israel, and my kindred the last among all the families of the tribe of Benjamin?  Why then hast thou spoken this word to me?" (1 Samuel 9:21).  And Samuel's answer beautifully prefigures Jesus's words in the Gospel of Luke many centuries later: "Then Samuel taking Saul and his servant, brought them into the parlor, and gave them a place at the head of them that were invited" (1 Samuel 9:22).  Those words of Christ must be repeated here, because Saul's and Samuel's actions are such a perfect illustration of that beautiful teaching:

"And [Jesus] spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them:  When thou art invited to a wedding, sit not down in the highest place, lest perhaps one more honorable than thou be invited by him:  And he who invited thee, and him, come and say to thee:  Give place to this man; and then thou begin with blushing, to take the lowest place.  But when thou art invited, go sit down in the lowest place; that when he who invited thee cometh, he may say to thee:  Friend, go up higher.  Then shalt thou have glory before them that sit at table with thee.  Because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted" (Luke 14:7-11).

Saul humbles himself, and is then exalted, not just at table, but as king.  But then, as king, he proceeds to exalt himself, and is very quickly humbled. 

Lastly, one interesting symbol that was brought to my attention was that of the shoulder of meat that was placed before Saul.  This cut was supposed to be reserved for a guest of eminence at the table.  So it is placed before the future king, and it represents the burdens and responsibilities that he will soon have to shoulder as the supreme head of a nation.

1 Samuel 8: "...fight our battles for us."

The hopefulness found in the previous chapter doesn't last long.  During most of Samuel's reign as judge the people succeeded in following God's Law.  It was an era of peace, as we saw the defeat of the Philistines, and spiritually speaking things were serene as well, as the great prophet Samuel set an example for the people of what holiness looked like.  But then, as we read in 1 Samuel 8, things begin to unravel.  It begins with Samuel's own sons proving to be unworthy judges.  This prompts the people to begin to call for (as they'd done before) a king to rule over them.  In a way, Chapter 8 is frustrating to read, because we see a people asking for something that we can see will not ultimately be good for them, but they blindly want it anyway.  Such is the way of us humans -- we can't see what it is that is truly good for us, and instead desire that which will end up harming us.  What I thought was interesting was Samuel's admonition.  He goes on for several verses detailing what the Israelites can expect under a king: loss of property, hardship, forced tithes, and ultimately slavery.  I thought these verses were profoundly wise.  Several millennia ago in ancient Israel, here is a man telling us exactly what power does, exactly how kings become tyrants, and nothing has since changed.  And amazingly the people couldn't care less!  They still demand a king.  Verse 20 says it all: "And we also will be like all nations: and our king shall judge us, and go out before us, and fight our battles for us."  God has clearly said that He desires His people to be set apart, to not be like other nations, yet that is exactly what the people are clamoring for -- to be just like the nations surrounding them.  They've chosen the world over God.  In a perfect world the only king would be God Himself, but here in this fallen world we can't see this, and so we demand an earthly king, who will protect us and "fight our battles for us."  The lack of faith in all this is alarming, but sadly, to be expected.  So in the end, God gives the people what they want, and Samuel says they will have a king.  The words of Saint Augustine seem fitting here: "God, in anger, grants a person what he desires wrongfully."  The whole idea of the Jewish kingship is an interesting one.  King David is seen as the archetypically good king, and the Jews look back on his kingship as a high point, an ideal era that they long to return to.  But the tone throughout Scripture is clearly that God does not desire His people to be ruled by a king.  Yet He's given His people free will, and just as He did not desire Adam and Eve to eat of the fruit, they did and God gave them what they deserved/desired.  So it is with kingship.  The people got what they deserved/desired.  Back in Deuteronomy 17 we were given guidelines for what to do should the people demand a king, i.e., how that king ought to rule.  So now, that possibility has become a reality under Samuel, and there will be strict guidelines set so that an Israelite king will be as just as possible and hopefully not as tyrannical as the pagan kings of other nations.  Time to see now how that all goes. 

1 Samuel 7: The Oracle of Israel

In 1 Samuel 7 we see a positive turn of events.  The Israelites, with the help of Samuel, their prophet/leader/judge, have become pious, seeing the error of their sinful ways, and wanting to follow in the proper way of the Lord.  It shows all things are possible with God.  And it also shows what a good spiritual leader looks/acts like.  Samuel is a holy man, the likes of whom we haven't seen since Moses and Joshua.  He is truly called by God.  He is more than a judge, though we do see in Chapter 7 that as a judge he has done more to unify Israel than any judge before him.  But he is more importantly a spiritual guide for the people.  He is in some ways an oracle, a mouthpiece of God, who has been given a special role to redirect the people away from sinful idolatry and toward the way called for by God.  We see this play out in Chapter 7 in which the Ark (after its time being disrespected in Bethsames) moves to Cariathiarim.  Samuel then instructs the people in proper reverence and piety.  They fast, pray, offer sacrifices.  God is appeased.  And we see this illustrated most powerfully by the Philistines being soundly defeated in battle and never again attacking the Israelites during Samuel's reign.  The whole chapter leaves one feeling hopeful that the Israelites have finally figured it out.  And it shows just how important it is that our spiritual leaders need to be close to God.  Samuel isn't out to make nice with the Philistines or interpret God's plan in devious and perplexing ways.  He lays it out straight, and what he calls for is the most orthodox and traditional practices going back to the very beginnings of the Mosaic Law, not some newfangled interpretations of that sacred covenant.  Samuel is a true holy leader because what he wants is the people to be right with God.  He cares nothing for what the Philistines are going to think, or other pagan nations.  He is an example for us now more than ever.  And the fruits of his labors?  An Israel more united than ever.  Instead of bringing division, as most inept rulers do, his message of piety and reverence brings a renewed sense of togetherness, which of course is what sets the stage for the national monarchy to follow.

1 Samuel 6 - Disarray

The Ark returns to the Israelites in dramatic fashion, and you'd think this would be nothing but a joyous event.  But instead, in 1 Samuel 6, it is used to show just how dire the situation had become for the religious life of the Israelites.  There is much confusion in the land.  Proper worship seems to have been forgotten -- even the priests often fail to spiritually lead in the proper direction.  So when the Philistines decide to return the Ark to Israel (for good reason, as they had just endured months of plague and hardship for having stolen it), the Israelites don't even know how to reverently deal with such a heavenly gift.  They do offer a thanksgiving sacrifice, so the appearance of reverence is there; but then they go and look through the Ark like ignorant heathens, and the chapter ends with God inflicting death upon a great number of them.  Furthermore, we learn that the Bethsamites (who were the first to receive the returned Ark), simply pass it on to the next town, Cariathiarim; and the Ark and the Tabernacle reside in separate places for a long while.  It's a state of disarray, and the land is in great need of a great unifier -- someone who can bring order and clarity to the people and to their religion, which seems to be getting more and more muddled and "make it up as you go."  These are the events that precede Samuel and David, and so we can thankfully presume very soon that unifier will come and clean up the house. 

1 Samuel 5 - Powerless Idols

1 Samuel 5: a short chapter, yet quite powerful in content.  The Philistines soundly defeated the Israelites the previous chapter, and they've shockingly captured the very Ark of the Covenant and brought it back to their land.  But of course, God works in mysterious, and complex, ways.  Allowing the Ark to be taken away from the Israelites was on the one hand to punish His own people.  But on the other hand, it allowed for a powerful demonstration of the One True God's power over false idols and pagan nations.  In the most striking scene of chapter 5, the Ark is placed next to the Philistine god Dagon.  In the morning the statue has toppled over, lying prostrate before the Ark.  It happens again and again, and it is accompanied by diseases and pests and other maladies.  It might be of some interest to note that this god Dagon has been variously depicted throughout the centuries.  It's usual to see it depicted as a great bearded man, but I've also read that Dagon could have been a woman, and some even say that she was the equivalent of Aphrodite and Venus.  But what seems to be a consistent trait is that of a fish.  This god appears to have been half human half fish.  Which means that if Dagon were indeed shown as a woman from the waist up, and a fish from waist down, then were the Philistines essentially worshiping what we today call a mermaid?  Anyway, the point is that whatever these false gods looked like, they were instantly made powerless when confronted with the One True God.  When the Apostles preached the Gospel to faraway nations and presented the Truth that is Jesus Christ to the peoples, the local gods and idols were immediately deemed powerless and soon forgotten.  Such is the Almighty Power of the Lord. 

1 Samuel 4 - The Ark is Lost!

The gloomy prophecies found in 1 Samuel 2-3 come to fruition in the following chapter.  And it is much worse than could have been imagined.  Not only are the Israelites attacked by the Philistines, but they are utterly defeated, Eli's sons killed, and most horrifying of all, the sacred Ark of the Covenant is stolen and taken away by the Philistines.  This is chastisement indeed.  The sins of the priests of Israel were so grievous that only such a punishment would do.  And that seems to be at the heart of this First Book of Samuel -- not just a people fallen away, but those among the people who are to be the sacred ministers of the Lord have abused their position.  These abuses of the priesthood, of Hophni and Phinehas specifically, cry to heaven for God's vengeance.  It is clear that God is so angered by these abuses that He must literally remove Himself from among the Israelites by allowing the very Ark of God to be taken out of the land of Israel!  (There is also a great symbolism here in that when we sin we remove God from our souls).  This event, the removal of the Ark, is quite an alarming development.  The stakes, so to speak, have been raised.  Throughout the time of the judges we didn't hear much about the Ark; it was within the land of Israel, safely kept, watched over by the Levite priests, and that was that.  The people continued to sin against God, but aside from a few attacks by neighboring nations, God's punishments were kept relatively low-key, and He always raised a judge (or "savior") to bring His people back to holy ways.  But then Hophni and Phinehas come along.  It seems to me that therein lies the difference.  We're dealing now with sins taking place within the tabernacle!  These sacrilegious sins up the ante, and so God raises the bar likewise and allows the sacred Ark to be taken out of the land of Israel, a thing so shocking that the hearing of it literally kills Eli!  Never before have the Israelites been so forsaken.  These events also help to draw a line between the era of the judges and the time of the kings which is about to begin.  Things are at a crisis point for the Israelites.  God, thankfully, doesn't mean to abandon them forever, but such a drastic measure was needed to show them the gravity of their sins and the need for a reminder of the covenant, or promise, that was made to them.  Also thankfully, God had raised up a great prophet, Samuel, at this critical time, to help the Israelites find their way back to Him.

One last note, there is a possible moment of hope within this very dark chapter.  1 Samuel 4:11 reads, "And the ark of God was taken: and the two sons of Heli, Ophni and Phinees, were slain."  Alonso Tostado believed these once wicked men to have been fighting to defend the Ark at the time of their deaths.  If this is true, which seems highly possible, then perhaps the very men at the heart of the great crimes that called for such vengeance, in the end were saved by acts of pious courage.  If so, it is perhaps a sign of hope, that even the most wicked can turn their hearts to God before it is too late and join Him in paradise.  Let's pray for Hophni and Phinehas's souls. 

1 Samuel 3 - Samuel Hears the Lord

God is gearing up to bring great change to His people.  The very nature of this Book of Samuel tells of this change, for it has been quite some time since the narrative has been so focused on one individual as well as all His people collectively.  Not since Moses and Joshua have we seen such a "big picture" perspective.  The era of the judges did see some remarkable individuals who were obviously being aided by God, but these individuals judged specific tribes, not all the Israelites collectively.  In fact, the judges era seemed to be one of fragmentation, along with a growing iniquity among the people.  There was a lack of unity, there was even civil war among the tribes, and time and again outside peoples came in and asserted their authority over certain tribes.  But then God calls Samuel, and it seems He has in mind a great shake-up of His people.  In the Acts of the Apostles, Saint Peter says, "And all the prophets, from Samuel and afterwards, that have spoken, have foretold of these days" (Acts 3:24).  Samuel holds a unique place, therefore, in Scripture.  After the covenants we read about in Genesis with Abraham and then in Exodus with Moses, there is a long period of relative silence on God's part.  Samuel seems to be the first great prophet to be called by God since the Israelites were still wandering in the desert.  Could it be a new covenant is about to be made?  It certainly seems like a great shift is about to occur.  Concurrently, we have the matter of Eli.  Again, between Joshua and Samuel, we didn't hear much about the official priesthood of Israel, the Levites.  Nor did we hear much about the Ark.  But in 1 Samuel these central things come back to the forefront.  Of course, what we see is a depraved priesthood represented by Hophni and Phinehas -- yet another reason for God at this point in time to intervene.  Eli, as High Priest, would have been a central figure at the very heart of all of Israel.  What happened concerning him would have been important to and had an impact on all the tribes.  So when we see in 1 Samuel 3 that God is planning to inflict great punishment on Eli and his progeny, we know great change is afoot.

Also, once again I couldn't help but draw parallels between Eli's story and today's current issues in the Church.  1 Samuel 3:13 reads, "For I have foretold unto him, that I will judge his house for ever, for iniquity, because he knew that his sons did wickedly, and did not chastise them."  Today's Church leaders would do well to go back and read Samuel and learn its lessons.  Judgement awaits those who could cast out the wicked among the priesthood but instead do nothing or very little.  It was Eli's undoing, and it will be the same for today's "high priests."

1 Samuel 1-2: A Rise and a Fall

The First Book of Samuel was historically called the First Book of Kings, and it's labeled as the latter in my edition of the Bible, but to keep things less confusing I'll stick with modern custom and refer to this book as 1 Samuel (a trivial point perhaps).  We're definitely embarking on a new era here in 1 Samuel.  A new prophet has been called upon by God, and the story of Samuel's conception, birth, and dedication at Shiloh in 1 Samuel 1 indicates a great and significant moment is upon the Israelites.  It's still the era of the judges, but changes are afoot.  The people are beginning to stray once again, and worst of all, the priesthood itself is falling into deep corruption, as is laid out in 1 Samuel 2.  There is a sense here at the beginning of 1 Samuel that things are simultaneously rising and falling -- a great prophet is rising while the people are falling.  God always provides a savior, most notably at the times we need one the most.  

A couple of things I wanted to highlight:

1) Hannah's song.  1 Samuel 2 begins with an inspired song, a poetic prayer of joy and thanksgiving and praise.  It's a beautiful moment in Scripture.  The language undergoes a very obvious change in tone and style.  It's as if a burst of inspiration has struck, and a poem of prayer flows forth.  In 1 Samuel 2:1 Hannah declares, "my mouth is enlarged..."  In other words, prayerful expressions are flowing from her mouth with a profundity and beauty that doesn't normally happen.  And it's no wonder.  Anyone who has ever experienced that moment when an earnest prayer is answered will be able to relate to Hannah's song.  Hannah had not been able to conceive, but after many years of suffering and praying, God blessed her with a son.  The feeling of elation and gratefulness must have been quite overwhelming.  And what's more, in her song, or canticle, can be found references to the Messiah.  In a moment of inspiration, God revealed much to Hannah, and it's there in the words of her song:  "The Lord shall judge the ends of the earth, and he shall give empire to his king, and shall exalt the horn of his Christ" (1 Samuel 2:10).  This could of course partly foretell of David's rule, but he, nor Solomon, never ruled to "the ends of the earth," as Christ will do.  There are clearly moments in Hannah's song that hint at a coming king, and not just an earthly king.  As with much in Scripture, it is multi-layered, and we see a new era coming upon Israel, a kingly era, and eventually all of this kingly language will prepare the way for the King, our Lord and Savior Jesus Christ.  There is also the situation itself that prefigures what's to come.  Elkanah's other wife, Peninnah, has had many children, just as God's original covenant with the Israelites had initially borne much fruit, but when Hannah's prayers are answered and she conceives Samuel (and then several other children), Peninnah bears no more children.  When God's New Law comes, it is through Jesus Christ now, not the old law, that life and grace and salvation flow.

2) The wickedness of Eli's sons.  The rest of 1 Samuel 2 is concerned mainly with the corruption of the priesthood by way of Eli's sons Hophni and Phinehas.  Interestingly, at the exact same time the priests are descending into evil ways, Scripture intermittently mentions that Samuel is growing in God's favor, and it's clear that, though scandal is occurring among the religious leaders, someone is out there who can bring goodness and piety back to the faith and religion of the people.  But what also occurred to me while reading this chapter was how much it parallels our own time and situation.  There is obviously much corruption in the Church today, and many, many bad priests.  A priest's sins, especially when they cause public scandal, are much more grievous than the average person because they have the potential to lead the masses astray.  As 1 Samuel 2:17 says, "Wherefore the sin of the young men was exceeding great before the Lord: because they withdrew men from the sacrifice of the Lord."  Hophni and Phinehas's sins led to many deciding not to sacrifice, or practice their religion at all.  The havoc they wreaked was not confined to their souls alone, but radiated out to bring countless others down with them.  And so it is today, as many cite their own lack of faith as being caused by corrupt religious leaders.  And what's more, Eli himself is chastised for not doing enough to end the corruption caused by his own sons.  Part of today's problem is that those in the highest positions, the bishops and cardinals, are not doing all they could or should to weed out the wolves.  The same mess created at the time of Samuel is being repeated today.  We ought to turn to Scripture to learn from past mistakes and look to the holy prophets who warn us of such iniquity among even the men who are supposed to be our guides.  Ultimately, we need to look to Christ, the Priest.  Eli is told that, because of his errors and the sins of his sons, his line will be cursed: "And thou shalt see thy rival in the temple, in all the prosperity of Israel..." (1 Samuel 2:32).  Better priests are coming to replace Eli's house, and ultimately the greatest Priest, God Himself, will come to replace the entire Levitical line with a new priesthood according to His New Law.  

Concluding Thoughts on Ruth

"Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both."  So it is stated in the introduction to the Book of Ruth in my Bible.  And so it seems, this theme of universality, of a faith for all, lies at the root of this book.  Ruth's otherness, her identity as a gentile, is important.  And just how important cannot be fully realized until one places it within the context of Jesus Christ and the Church He established.  Lest there be any doubt about who the Messiah came to save, lest some think He came only for a select group, the Book of Ruth helps to disavow such a notion.  Ruth cannot be an important figure only because she is David's great-grandmother.  There is something else at play here.  The Davidic connection is important of course.  But its importance again is heightened by tracing and following that connection to Jesus Christ.  One might even wonder why the very short Book of Ruth is even included in Scripture, were it not for this very significant factor.

I don't mean to underestimate this powerful little book of the Bible.  Even taking away the grander themes and significance, there is much value in the book, specifically in the conduct of its characters.  Ruth is a picture of virtue (as are Noemi and Boaz).  She leaves all to follow Noemi to Bethlehem, a strange place for her.  In this she is also prefiguring the faithful Christians who will leave all that is familiar to them to follow Christ.  Ruth has found the true faith, the One and Only God, and suddenly her priorities change.  She leaves her pagan society of Moab behind and ventures into the Promised Land where she meets Boaz, marries and has a child who will be a grandfather to one of the most important of all Biblical figures, the king David.  She remains virtuous and noble even in the face of extreme poverty as she gleans the fields (work that would have been seen as demeaning).  She is loyal, self-sacrificing, and pious.  In short, Ruth is one of the most heroic and saintly figures in the Bible, worthy of our emulation.  The Book of Ruth is a breath of fresh air because of the examples of human goodness it contains, and for its lack of human sinfulness (which is of course plentiful in most other Biblical books).  It's a nice place to pause and have one's spirits lifted.  Especially since we're about to embark on the rocky ride contained in the Books of Kings.  Weighty events are afoot, and I look forward to a heavy dose of analysis concerning kingship, both as it pertains to Christ's Divine Kingship and human kingship as it ought to appear (or not) on earth. 

Ruth 3-4: A Representative for All the Others

And just like that, so ends the Book of Ruth, a short, yet powerful story.  Chapters 3 and 4 describe Ruth and Boaz's "courtship" as well as their marriage and the birth of their son Obed.  There are a lot of layers to the union of Ruth and Boaz.  Obviously much of it is concerned with the Levitical law and a family's inheritance, the custom of levirate marriages, and ultimately the lineage that will produce David (and more significantly, eventually, the Divine Person of Jesus Christ).  Chapter 3 exhibits Ruth as a supremely humble and profoundly prudent figure.  She knows the law and what is entitled to her; she seeks to honor her husband by maintaining his line and inheritance.  There is obviously a symbolic significance to her act of lying before the feet of Boaz -- such were the customs and manners of the time.  It's a powerful moment in the overall story, as it communicates so much with hardly any words.  Chapter 4, after the marriage and birth of Obed (which brings so much joy to Noemi especially), the narrative shifts to one of familial lineage and inheritance.  Instead of focusing in on the figures of Ruth and Boaz, at the end of the book we zoom out, quite widely, to see their place in the overall picture, which goes back to Judah, Perez, and Tamar, and will extend to David and beyond.  For the Jews living at the time of the kings, we can see why Ruth's position is so important.  She and her story sit at a crux in the history of God's chosen people.  Her every action, from staying with Noemi, going to Bethlehem, and giving herself in marriage to Boaz, is brimming with significance.  And it can't be stressed enough that Ruth herself was not even of the chosen people.  She was a Moabitess, a pagan, a gentile.  And though she found the true faith and was welcomed into it by gracious and merciful figures like Noemi and Boaz, she never ceased being an outsider.  She represents the rest of us.  Through her line comes Jesus Christ, the great Redeemer of all of mankind, not just a select group.  Ruth in many ways represents the Church.  In fact, in chapter 4 when Boaz seeks to ensure a relative closer to Ruth's deceased husband does not plan to marry her, we see a type of symbolic drama play out.  Christ came first to save the Jews.  Boaz first, obeying the law, offers Ruth in marriage to a closer relation.  The Jews rejected Christ's teachings.  The closer relation rejects Ruth.  So Christ establishes His Church and sends His apostles out to all nations.  So Boaz marries Ruth and brings gentile blood into Judah's line.  The universality of the future Church is all there in the incredible Book of Ruth.

Ruth 2 - A Breath of Fresh Air

One thing I've quickly noticed about the Book of Ruth is how much different it is tonally from Judges.  Though the Book of Judges is full of highly dramatic stories featuring heroic saviors, there is also a great amount of human failure, sinfulness, and evil.  It's a mix of both ends of the moral spectrum.  Though it can be uplifting to read about figures such as Gideon and Samson, for stretches of Judges it can also be rather depressing to read about how consistently and stubbornly corrupt we humans can be.  In Ruth, however, we zero in on just a few characters and everyone seems to radiate goodness.  There is a great deal of charity, kindness, and piety in this book so far.  It's a breath of fresh air.  Ruth herself is a figure of noble humility, and in chapter 2 we see the loving generosity of Boaz exhibited through his dealings with Ruth in his field.  There are many blessings scattered throughout this chapter.  From Boaz greeting his workers ("The Lord be with you.  And they answered him: The Lord bless thee" (Ruth 2:4).) to Noemi's graciousness toward Boaz ("Blessed be he of the Lord: because the same kindness which he showed to the living, he hath kept also to the dead" (Ruth 2:20).)  There is a great feeling of warmth throughout this chapter, and it is highly comforting.  It's the equivalent of witnessing a good deed, of having your faith in humanity restored, of being reminded that the world is not all evil, of having hope that good will ultimately prevail. 

Ruth 1 - A Foundation for All

Back in 2011 while reading the Book of Numbers, I learned that because of an exemption in the law, Levites did not have to marry within their tribe.  This bit of seemingly uneventful information actually proves to be quite profound when applied to the lineage of Jesus Christ.  For, according to the flesh, Jesus was born into a line of both priests and kings (Mary being of David's kingly line and Elizabeth her cousin being of Aaron's priestly line).  Jesus is both Priest and King to all mankind and this genealogical connection illustrates just that.  But as if that connection weren't enough, we have in the Book of Ruth another amazing (and almost certainly divinely orchestrated) consanguinity.  Elimelech and his wife Noemi leave their home in Judah because of a famine and move to Moab, where their sons each marry a gentile woman, Ruth being one of these women.  Ruth eventually goes back to Judah with Noemi and marries Boaz (after the death of her first husband).  This gentile-Israelite union will produce Obed, Jesse, and eventually the great king David.  Therefore, Jesus Christ, of both priestly and kingly lines, is priest and king to all men, the gentile and the Jew, for through David's great-grandmother Ruth, He is descended from both gentile and Jew!  These connections are amazing on so many levels.  Every shift, every move, seems to be laying a foundation, or preparing a way.  We know that Jesus Christ is a savior to every man of every nation, but in addition to Christ's words and actions telling us this, His very Person illustrates His mission, His universality!  The Book of Ruth may be small, but it holds a vaulted place in Scripture for this very reason.

There is also the matter of Ruth's faith and loyalty.  Though a gentile, and very much a pagan, she found the true faith through her marriage to Noemi's son.  Once he dies, she doesn't just go back to her old ways in Moab; she clings to Noemi and travels with her into Judah because she has found the truth and wants to remain in it.  Ruth at the outset is established as an admirable figure indeed.  In fact her decision to go with Noemi to Judah is almost like a precursor to Mary's agreeing to be the Mother of Christ, for had Ruth not gone, there'd be no David, and no kingly line for Jesus to be born into. 

Concluding Thoughts on Judges

Anarchy.  It's the prevalent theme of the Book of Judges if I were to have to choose one.  Of course it's not all anarchy all the time, but it seems more times than not the people of Israel are spiritually wayward.  It's a stark contrast coming after the Book of Josue in which we see the valiant and saintly Joshua wielding great power over and respect from all the Israelites.  But Joshua does not name an heir, so after his death each tribe must figure things out for itself.  We see in Judges how much things fall apart subsequently -- from within and from without.  Prevalent throughout Judges is the theme of outside encroachment.  Whether it's with the Amorites or the Philistines or any other hostile neighbor, it seems the Israelites are constantly in skirmishes.  Joshua was able to orchestrate monumental victories against all the peoples of Canaan, and to establish the boundaries that delineate the twelve tribes.  But what Judges makes clear to us is that there is no such thing as peace on earth.  We may have periods of peace -- some eras are clearly more peaceful than others -- but the corruption inherent in the human character always finds a way to creep in.  It takes figures such as Joshua, practically heaven-sent and able to do miraculous things, to straighten out the sinfulness of the people.  In Judges we read about a series of such people.  But even such remarkable figures as Deborah, Gideon, and Samson can't keep the Israelites on the Lord's path forever.  As soon as each Judge's reign ends, the people go right back to their disordered ways.  And by the end of the book it seems things are worse than they were at the beginning.  Thus we can't exactly say the era of the judges was a success.  But maybe it wasn't ever meant to be.  On the one hand, Judges serves as a reminder that humanity is and always has been prone to sin and error, and always will be.  On the other hand all those exemplary judges we read about weren't failures at all.  Back then as well as now, they serve as examples of piety and loyalty to God and His commandments and laws.  Even though as humans we know we'll fall over and over, we have the judges to look up to as examples of human heroism so that we may get back up each time we fall.  The stories in Judges are all quite powerful and memorable, but probably chief among these is Samson's.  And Samson is actually one of the more flawed judges, but his heroic acts of strength, most especially his toppling of the pillars that leads to his own death and that of all his enemies, are supreme examples of what we, even as flawed creatures, can accomplish with God's help.  The spiritual strength of grace and faith enable even death to be used against evil, as Christ of course illustrated on the highest level.  Samson's act of self-sacrifice is like the centerpiece of the Book of Judges.  It's the image that sticks most in my mind from this book.  No matter how bad things get on earth, no matter how much we as a people fall away from God, no matter how much power evil wields, in the end good will prevail, for even death is powerless against it.  The Philistines are laughing and partying and reveling and thinking they've got these God-fearing people beat when the walls literally fall down upon them.  The Book of Judges, even if on the surface it seems like a depressing account of man's waywardness, is actually a book full of uplifting examples and images of hope and faith.  Next up is Ruth, and then the era of the kings.  Again, though I know I'm about to encounter more examples of the failures of man, I hope to find also acts of mercy and heroism and faith that will help me and inspire me on my own journey through this life. 

Judges 21 - A Tangled Web

Judges is finished.  I began the Book of Judges almost exactly two years ago.  I got through it "faster" than the Book of Josue, but not at the pace I had hoped for.  During those two years my wife and I adopted a third child, Isabelle Mackenzie.  Just as I observed after taking so long with Josue, life just seems to get busier and crazier.  It's a challenge no doubt to sit down with Scripture, but it's one I don't want to walk away from with resignation.  I've been able to find some time this summer to commit to finishing Judges and I hope this momentum continues.  (This was never meant to be a hasty endeavor anyway).  So here are my thoughts on the final chapter of the Book of Judges.

Things just continue to get more and more morally convoluted.  As if the civil war among the Israelites weren't bad enough, afterwards we have the strange decision to slaughter the people of Jabesh-Gilead, leaving only the virgins, so that the 600 surviving Benjamites could have wives and continue their tribe.  It's interesting to note that even though they consult God on this matter, they receive no reply.  God is silent, as if giving an unspoken disapproval.  But they've sworn an oath that they wouldn't give their own daughters to the Benjamites, yet they are filled with remorse that they've nearly obliterated one of their own tribes.  The Israelites find themselves entangled in a web of their own making, consisting of unnecessary oaths and vows.  It shows how they've begun to value the letter more than the spirit, a problem that will only get worse with time.  In the last verse of Judges, we see once again an utterance that has appeared twice already:  "In those days there was no king in Israel: but every one did that which seemed right to himself" (Judges 21:24).  As if to stamp a final reminder onto the entire book, we see just how much a lack of authority has wreaked havoc upon the nations.  With a strong judge things were good, but those appear to have been only very temporary situations.  With a strong king perhaps things will be better.  But even this thought, the idea of bringing a kingship into Israel, is a morally ambiguous notion.  Is it what God truly desires?  Is it perhaps simply an unfortunate necessity?  Looks like I'll soon get to explore these questions, as the books of Samuel and Kings are just around the corner, after I first take a brief sojourn through the Book of Ruth.

Judges 20 - Humility Served

Judges 20 erupts in all-out civil war.  It's the tribe of Benjamin versus everyone else.  It's a long chapter full of battles, defeats, stratagems, and lots of bloodshed.  But what can we glean from such an episode?  The first thing I can't help but think is how morally ambiguous all of these latter chapters of Judges are.  From the quasi-religion of Micah to the Levite's questionable actions vis-a-vis his wife's rape and murder to the brutal war fought by all sides, it seems that no one at this time is in the right.  Everyone's motives are self-serving.  There are occasional glimpses of faith and piety, but they are quite rare, and, as in the case of Judges 20, they come only after a hard lesson is learned.  So let's take a closer look.  It seems quite remarkable that a war so lopsided in favor of the united tribes of Israel would be so disastrously won.  The first two battles are won easily by the Benjamites.  It seems that the rest of the Israelites have such an advantage both tactically and spiritually.  But a closer look shows a lot of pride and arrogance on the Israelites' part.  When they first consult the Lord prior to the battle, it's not to see if they should be fighting to begin with, but simply who should be their leader.  They are simply seeking revenge to satisfy their own rage, and they arrogantly believe they are unbeatable.  God teaches them a lesson when they are resoundingly defeated.  They are then defeated a second time and finally they change their attitude:  "Wherefore all the children of Israel came to the house of God, and sat and wept before the Lord: and they fasted that day till the evening, and offered to him holocausts, and victims of peace-offerings" (Judges 20:26).  We finally see humility coming from the Israelites, and they then win the third battle.  The entire chapter is a lesson on the dangers of pride and the importance of humility.  It wasn't that the Benjamites were justified and were being protected by God.  They had theirs coming, and they get it in the end in quite dramatic fashion (in fact, their tribe is almost wiped out completely, just as Sodom and Gomorrah were, and for much the same reason).  But the Israelites had many sins of their own, including what we just saw in the previous chapters with Micah's idol and the tribe of Dan stealing it and making it their own.  It wasn't a black-and-white war, it was a war very much in the gray area.  But in the end the Israelites repent whereas we never see this from the Benjamites.  The situation is a very tense and uneasy one as we approach the end of Judges.  The tribes have lost their way so much so that they've now resorted to war with each other, a new low. 

Judges 19 - So Vile a Thing

Here at the end of Judges we get a series of events that are quite alarming.  No doubt it is to show how low the Israelites have sunk.  Even after being given so many virtuous and heroic judges (we may even call them saviors) from God, the Israelites just keep falling into sinful ways.  In Judges 19 we see a new low, though really it's not so new.  The events of Judges 19 feel awfully similar to what we saw with Lot and Sodom in Genesis.  But what makes Judges 19 seem so shocking (at least to the Israelites living at that time) is that it is occurring not in the old and "wild" days of Genesis, but in the "new" days of the Mosaic Law, of the Promised Land, of a supposedly more pious time.  The crime I speak of, of course, is the rape and murder of the Levite's wife, as well as the men of Gibeah's initial intention of committing crimes against nature with the Levite himself.  We can also add to the list of sins the Levite's actions, as it was he who gave the malicious men his own wife to abuse in his stead.  Everything in Judges 19 reeks of corruption.  There are virtually no innocent figures.  Again it illustrates how bad things had gotten during the time of the judges, and we can see why the era of the kings felt so right and needed to better control the wildly sinful populace (and of course kings will do no better, which illustrates the point that men are simply weak and no amount of man-made solutions will ever do; only God Himself could remedy this situation, which He eventually will do upon the cross).  At the time, though, it appears this particular crime against the Levite's wife really sent shock-waves throughout Israel.  It is specifically said in Judges 19:30 that "There was never such a thing done in Israel, from the day that our fathers came up out of Egypt, until this day."  So it does appear that things are getting worse, and sinful acts once thought expunged from the land have made a return.  This will horrify the other tribes and set off a civil war of sorts aimed against the tribe of Benjamin, whose lands the crime was committed in.  It's a tough chapter to read, but it just goes to show how much mankind is in need of saving.

Judges 18 - The Exploits of Dan

Micah's farcical religion doesn't last long.  In Judges 18 we see a powerful army put together by the tribe of Dan march through Bethel, enter Micah's house, steal both his priest and his idol, and continue on their way.  Micah's left with nothing, but his false god lives on among the Danites when they establish their new community far to the north.  Which brings me to the main events of Judges 18 -- the exploits of the tribe of Dan.  It seems a little ambiguous as to whether or not Dan's maneuvers are warranted.  The tribe was given land along the coast, west of Ephraim and Benjamin, but it also bordered the Philistines, who we know from Samson's saga were subjugating the Danites.  So it makes sense that they would be seeking out a more peaceful territory.  But the tribal allotments were pretty firmly established, and the Danites took it upon themselves to go and take over a foreign community -- a community that was peacefully minding its own business.  Micah's priest does tell the Danites that "the Lord" approves of their mission, but is this the Lord?  Or is it a devil?  Or is it simply a false priest saying false things?  The Danites then go and allow graven idols to be worshiped in their new community.  Of course all this is going on during a very lawless period in the history of the Israelites, which is essentially the point.  As the people drift from God, their doings become much more self-involved, and their religious practices become what they want them to be rather than what was ordained by God.

There is a flip-side to the story in Judges 18, and that is what we ought to make of the people the Danites conquered.  The people of Laish, positioned in an isolated valley, had little contact with outsiders and thus had little to fear.  They were "secure," a word specifically used in the text:  "... they saw how the people dwelt therein without any fear, according to the custom of the Sidonians, secure and easy, having no man at all to oppose them, being very rich, and living separated..." (Judges 18:7).  We may also learn a lesson, a cautionary one, from the people of Laish, that when we are "secure" and "rich" and things are "easy," that's when we should be most on our guard.  The Danites quite easily defeated Laish because they weren't prepared for an enemy.  When we become thus lazy and secure, we will just as easily be overcome by the enemy.  We see such a dilemma today as many of us want security and safety above all things, but what's never considered is how a people so lulled by those things is a people completely defenseless against threats both physical and supernatural.  "No one is sooner overcome than the man who has no fear; and security is generally the forerunner of ruin." -- Velleius

Judges 17 - By Whose Authority?

We abruptly leave Samson behind and suddenly in Judges 17 find ourselves in a new setting meeting new people.  In particular we have the story of Micah and his idol.  As has been the case throughout the Book of Judges, it's a seesaw, with periods of peace and faithfulness followed by periods of anarchy and idolatry.  Micah lived in one of the latter periods, and decided to make his own domestic god.  It's a short chapter but one with a pretty poignant lesson.  Micah makes his personalized religion in the likeness of the true religion.  He makes his son a priest (in violation of Levitical law).  He makes an ephod and theraphim.  And then eventually meets an actual Levite who he "hires" to be his priest (possibly in an effort to legitimize his endeavor).  It's interesting to note what is said in Judges 17:6:  "In those days there was no king in Israel, but every one did that which seemed right to himself."  Without a strong religious authority, a central governance, like that established by Christ and placed upon Peter the Rock, anything goes.  But it's made clear in the Old Testament that the true religion must adhere to predetermined and divinely designed rules (as was meticulously described throughout the Torah).  We've already seen what happens when men take it upon themselves to worship according to their own rules (cf. Nadab and Abiu, Aaron's sons, who used strange fire during a sacrifice in Leviticus 10).  And Jesus is even more clear when he utters, "Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and cast out devils in thy name, and done many wonderful works in thy name?  And then will I profess unto them: I never knew you: depart from me, you that work iniquity" (Matthew 7:22-23). 

Judges 16 - A Sign of Things to Come

Judges 16 concludes the saga of Samson.  It's one of the most striking and dramatic stories in Scripture.  As I noted in my last entry, Samson's character has been a source of debate.  Some have called him arrogant and, though physically strong, spiritually weak, and some have even claimed he could not have been a judge of Israel.  But there wouldn't be four chapters of Scripture devoted to someone so flawed if there weren't a larger reason for us to know his story.  Yes, he did have weaknesses, as all humans do, the saints included, but his strengths and feats were so astounding that only a supernatural explanation makes sense.  God clearly chose Samson, as He chose all the judges and the prophets.  Samson's mission was to deliver his people from bondage, in much the same way Moses or Joshua did.  Even as Jesus has done!  And here we get to Samson's ultimate significance.  He pre-figured the Christ in as awesome a fashion as we find in Scripture.  From his miraculous birth to his being besieged by tempters to his sacrificial death.  That death, described in chapter 16, shows Samson at his most powerful.  He had undergone a period of penance after the weaknesses and even sinfulness of his time with Delilah.  He was imprisoned, his eyes gouged out, and he reemerges a man intent on doing God's will:  "O Lord God remember me, and restore to me now my former strength, O my God, that I may revenge myself on my enemies, and for the loss of my two eyes I may take one revenge" (Judges 16:28).  God answers his prayers and Samson destroys the building and all the thousands of Philistines in it.  And so Samson's story ends.  He's a remarkable figure, some even saying he is actually the inspiration behind Hercules (the similarities are quite striking, from the killing of the lion to being ultimately betrayed and undone by a woman).  But it's as a sign pointing towards things to come that Samson becomes something more than just an intriguing historical figure.  Jesus's destruction of the enemy and his freeing of humanity from the bondage of sin didn't play out in the same sort of material, physical sense that Samson's acts did, but what we will eventually see in the New Testament was far more dramatic on the cosmic stage.  Samson's story is a lesson, an example, in material terms that we can understand, so that we may have some grasp of Jesus's even more miraculous and powerful acts in saving us.  Samson may have lifted the gates of the earthly city of Gaza, but Jesus opened for all mankind the eternal gates of heaven. 

Judges 15 - The Humble Hero

Samson's story continues to be a fascinating moment in Scripture.  In Judges 15 we read of his miraculous feat of destroying 1,000 Philistines using nothing but the jawbone of an ass.  It's a moment that defies reason, but that's precisely the point.  What's interesting is that there has been debate as to Samson's character as he goes about performing these implausible feats of strength.  Is Samson an arrogant hero who gives himself all the credit for his accomplishments?  Or in humility does he remember that his strength comes from God?  Great figures such as Saint Ambrose or Josephus have believed the former.  But many, I think rightly, believe the latter.  One simple verse in Chapter 15 seems to settle the debate:  "And being very thirsty, he cried to the Lord, and said: Thou hast given this very great deliverance and victory into the hand of thy servant: and behold I die for thirst, and shall fall into the hands of the uncircumcised" (Judges 15:18).  Some believe his thirst is evidence of his arrogance, as a punishment for it.  Granted, it is at a moment of weakness that he cries out to God and attributes his feat to Him.  But there isn't evidence that he gave himself all the credit prior to this moment.  And his thirst (which is only an understandable consequence of his immense physical feat) gives occasion for God to perform another miracle, that of the water issuing forth from the jawbone.  Samson clearly calls himself a "servant," which alone requires much humility.  This isn't to say that Samson is a perfect figure.  He clearly has moments of weakness and perhaps that is what ultimately does him in.  At this point, though, his exploits are miraculous occasions for God to show His wonders and deliver His people from the hands of the Philistines.  Samson is an instrument, and one unlike any we've ever seen in Scripture.  He is a Hercules working for God, a servant of strength, showing God's signs and wonders come in all forms. 

Judges 14 - "...out of the strong came forth sweetness."

Judges 14 read like a gripping Greek myth.  Full of feats of strength, intriguing riddles, and duplicitous spouses, it was a jam-packed chapter.  We begin to see Samson's powers as he slays a lion with his bare hands (as well as thirty Philistines).  God, as was established even before his birth, intends to use Samson to end the Philistines' infringement upon the Israelites in the Promised Land.  Samson takes a Philistine woman to wife and we see his first act of aggression against them when he kills the thirty.  It is clear Samson will be a force to be reckoned with for the Philistines.  Then there is the curious incident with the lion and the honey.  The carcass of the lion killed by Samson ends up producing a colony of bees making sweet honey.  It's an odd juxtaposition.  From blood and death comes life and sweetness.  Theories abound as to what this image could mean as a spiritual lesson.  But prominent among those theories is that which makes it a symbol of Christ.  From death comes life, as Christ resurrected comes from Christ crucified.  St. Augustine calls the honey the New Law that arose from the harsh environs of the Old Law.  It could be that God wanted to show that oftentimes from destruction and violence (Samson's killing of the lion) comes goodness and spiritual nourishment (the honey).  To free the Israelites from the oppressive grip of the Philistines, God brought forth the physically strong Samson to violently bring forth that emancipation, and from thence the sweetness of life lived by God's moral law could be realized. 

Judges 12-13: And So Begins Samson's Tale

I've reached the most famous section of the Book of Judges -- the story of Samson.  Judges 13 relates the origins of Samson's tale, from his parents' being unable to conceive, to their miraculous encounter with an angel, and the prophecy that they'd bear a son to be named Samson.  It's been years since I've read the account of Samson, and I'm very much looking forward to re-reading it in much closer detail.  Samson marks the end of the line of judges, so I've also reached a turning point at this point in the Scriptures.  After Samson, much will change in the Promised Land, as a monarchy will emerge, and a new era will be ushered in. 

Some interesting points to mention from Judges 13: the fact that Samson was set aside as a Nazarite even while he was still in his mother's womb!  The mention of Nazarites in Judges 13 took me back to Numbers 6, when they were first introduced.  It's obvious that the judge Samson is going to stand out among all the judges as exceedingly significant.  Even before his birth he is being proclaimed by God as a holy individual.  The circumstances of his birth are miraculous, and we are given glimpses of his strength, both physical and spiritual.  The period prior to Samson's birth was a dark time for the Israelites.  They had fallen back into their sinful ways and God had punished them by allowing the neighboring Philistines to enter their land and overtake them.  They suffered under their rule for forty years.  So given the dire state of affairs, it seems appropriate that the next judge or savior would be a truly exceptional one.  The events surrounding Samson's birth are pretty remarkable.  The visits by the angelic figure to Samson's parents foretell the similarly mystical events leading up to Jesus's birth.  The angel who visits Samson's parents is not named, but some traditions identify him as Saint Michael himself!  At any rate, the extraordinary events of Samson's life are about to begin, and I can't wait to see God's power being exhibited on earth through the person of Samson!

Judges 10-11: The Case of Jephte

Judges 11 is a head-scratcher.  We've come to the judge Jephte (or Jephthah), who in almost every respect seems a good judge, and fits the savior model that all the good judges have fit so far.  The Israelites are in a bind; they've fallen back into sinful idolatry; they seek repentance and ask desperately for a savior to bail them out; God answers their pleas and sends a good and noble judge who usually vanquishes an enemy and brings the Israelites into a period of peace and prosperity.  Jephte, just like Gideon, Deborah, and Ehud, does just that.  He defeats the Ammonites and sets Israel free, physically and spiritually.  But the problem with Jephte, and what he has become most infamous for, is his rash vow.  To summarize, Jephte makes a vow with God that if He allows him to defeat the enemy, he'll offer as a sacrifice the first thing that comes out of his house when he returns from battle.  Lo and behold, the first "thing" that comes out of his house is his beloved and only daughter.  Jephte is of course distraught and in agony over this turn of events.  But a promise is a promise.  So Jephte goes through with it, and as he promised to offer his daughter as a sacrifice to God, he has her killed just like a burnt holocaust.  Or so one interpretation goes.  This very well could be what happened, and many Church Fathers interpreted it this way.  Jephte is even praised in the New Testament (Hebrews 11:32).  So it would almost seem as if Jephte's actions were supposed to be seen as good.  He made a vow and stuck to it -- that shows Faith and Loyalty to God.  But of course God doesn't want us sacrificing each other in this way.  One perspective of the Jephte story is that he was wrong to make such a rash vow to God.  That he "learned his lesson."  But another interpretation still, and a very intriguing one, is that Jephte did not actually have his daughter killed, since doing so would violate the Mosaic Law.  And the text itself is just ambiguous enough to allow this possibility.  Instead of having his daughter killed, Jephte may have had her consecrated to God (and as such she would have been spiritually sacrificed) by making her a perpetual virgin.  There is mention of her bewailing her virginity and from then on knowing no man.  It's a question that can't be conclusively answered, and it's another example of the Scripture putting us in a humble place.  For sometimes we can't know, or sometimes we might know but still can't comprehend.  If Jephte really did sacrifice his daughter by having her killed, we must stop and accept the utter mysteriousness of this permission by God.  We can't understand everything with our little finite minds.  And sometimes Scripture reminds us of this, and it's probably meant to be humbling.  It's all a very curious episode in Judges (in all of the Bible, really).  As I began with, Jephte doesn't exactly break the mold as a judge.  He saves his people, and he is more or less praised for it.  But we see a very tragic episode in his life and a man who was once on top of the world brought low.