Thinking on Scripture with Dr. Steven R. Cook

In Deuteronomy 1:1-18 Moses addressed the second generation of Israelites who were camping east of the Jordan River (Deut 1:1-5 - see map), recounting the events forty years earlier when God entered into a contract relationship with their parents at Mount Horeb/Sinai (Deut 1:6-8), after which Moses appointed military and judicial leaders to help bear the burden of leadership (Deut 1:9-18).

God caused division between Abimelech and the Shechemites (see Judg. 9:23) so that they warred against and killed each other.  God is not the author of evil, but He does use evil spirits and wicked men to accomplish His divine purposes.  Abimelech killed his brothers on a stone (Judg. 9:5), and God used a stone to crush his head (Judg. 9:53; cf. 2 Sam. 11:21).  God controls the affairs of mankind and brings justice in the time and manner He determines best.

Evil cannot exist by itself, as though it were something to be captured and put in a container. Evil exists only in connection with the willful creatures who manufacture it—which includes both fallen angels and people. Evil sometimes refers to the mental attitude of a person that leads to sinful actions (Matt. 15:19), but when used by God, it refers to the calamity or destruction He brings upon men for His own purposes (Job 2:10; Isa. 45:5-7; Lam. 3:38; Amos 3:6). God uses evil men to accomplish His plans (Jer. 25:8-11; 27:6-7; Acts 2:22-23; 4:27-28), and evil spirits to chastise the wicked (Judg. 9:23; 1 Sam. 16:14; 1 Kings 22:19-23), and to reveal the good character of godly men (Job 1:12; 2:6; 2 Cor. 12:7). God will eventually banish all the wicked (Rev. 20:11-15).

Moses is about to die. Deuteronomy is his farewell message to the Israelites who are about to enter the land of Canaan under the leadership of Joshua. Deuteronomy is not merely a recapitulation of Moses’ previous writings; rather, “It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face.” (Thomas Constable)

The history of Israel starts with God who chose the nation to be His representatives upon the earth. Israel was created by God (Isa 43:1, 15), and He loves them with an everlasting love (Jer 31:1-3). God chose them because of who He is, not because of any greatness or goodness in them (Deut 7:6-8). Israel began with a unilateral covenant which God made with Abraham, promising “I will make you a great nation” (Gen 12:2). The Abrahamic covenant was later expanded with the Land Covenant (Deut 29:1-29; 30:1-10), the Davidic Covenant (2 Sam 7:16; Psa 89:3-4, 34-37), and the New Covenant (Jer 31:31-34). Though Abraham had children by different women (Sarah, Hagar and Keturah), the Abrahamic promises were restated only through Isaac (Gen 17:19-21) and Jacob (Gen 28:10-15). Because of a crippling encounter with God, Jacob’s name was changed to Israel, which means “he who wrestles with God” (Gen 32:24-30). The sons of Israel (i.e. Jacob) went into captivity in Egypt for four hundred years as God had foretold (Gen 15:13), and remained there until He called them out through His servants Moses and Aaron (Ex 3:1-10). God delivered Israel from Egyptian bondage through a series of ten plagues that destroyed Pharaoh and the nation (Exodus chapters 5-14). The exodus generation were believers who followed God’s servant, Moses, out of captivity (Ex 4:31; 14:31; 1 Cor 10:1-4). After the exodus, God entered into a bilateral covenant relationship with Israel at Mount Sinai (Ex 19:1-8), and gave them 613 commands—which comprise the Mosaic Law—and these commands are commonly divided into moral, civil, and ceremonial codes. The exodus generation—though they witnessed God’s miraculous deliverance against the Egyptians—rebelled and complained against the Lord during the forty years they were in the wilderness. Because of their rebellion, God eventually disciplined them by prohibiting them from entering the promised land (Num 14:1-23; cf. Heb 3:15—4:1-2). This was a generation of believers who failed to live by faith, and so God withheld their inheritance of the land. The two exceptions were Joshua and Caleb, who lived by faith (Num 14:30). God then promised the second generation of Israelites would inherit the promised land, but only after their parents died in the wilderness (Num 14:31-33). The book of Numbers differentiates between a generation possessed of negative volition and their children who were positive to God. When the last person of the exodus generation died, God then delivered a message through Moses to their children, reiterating many of the commands given to the first generation. The message Moses gave is known as the book of Deuteronomy, which restates many of the laws of the covenant. Under the Mosaic Law, Israel would know blessing if they obeyed God’s commands (Deut 28:1-15), and cursing if they did not (Deut 28:16-68). After Moses died, God brought the Israelites into the land of Canaan (i.e. the land promised to Abraham) under the leadership of Joshua (Deut 31:23; Josh 1:1-9), and there the land was divided, giving a portion to each of the descendants of Jacob. After Joshua died (Josh 24:29-31), Israel repeatedly fell into idolatry and suffered divine discipline for their rebellion (read Judges). This went on for roughly 300 years as Israel fell into a pattern of idolatry, after which God would send punishment, then the people would cry out to God, Who would relent of His judgment and send a judge to deliver them, then the people would serve God for a time, and then fall back into idolatry. The period of the Judges was marked by people who did not obey the Lord, but “did what was right in their own eyes” (Judg 17:6; 21:25). Samuel was the last of Israel’s judges, and then the people cried for a king because they wanted to be like the other nations (1 Sam 8:4-5). God gave them their request (1 Sam 8:22), and Saul became the first king in Israel (1 Sam 10:1). Though Saul started well, he quickly turned away from the Lord and would not obey God’s commands. Saul reigned for approximately 40 years and his leadership was basically a failure (1 Sam 13:1; cf. Acts 13:21). Later, God raised up David to be king in Israel (1 Sam 16:1-13), and David reigned for 40 years and was an ideal king who followed God and encouraged others to do the same (1 Ki 2:10-11). God decreed David’s throne would be established forever through one of his descendants (2 Sam 7:16; Psa 89:3-4), and this is Jesus (Luke 1:31-33). Solomon reigned for 40 years after David (1 Ki 2:12; 11:42-43), and though He was wise and did many good things (ruled well, built the temple, wrote Scripture, etc.), he eventually turned away from God and worshiped idols (1 Ki 11:1-10), and the kingdom was divided afterward (1 Ki 11:11-41). The nation was united under Saul, David, and Solomon.

Abimelech was not eligible to be king in Israel since he was the son of a Canaanite concubine.  However, his ambition to be king led him to murder his half-brothers in order to remove any rivalry.  Abimelech’s evil plan was funded by the Shechemites who used pagan temple resources.  After killing his brothers (with the exception of Jotham), the Shechemites then rewarded Abimelech as their king.

Gideon took some of the gold he’d acquired from the Midianites and created an ephod (Judg. 8:25-27). The ephod was originally part of the clothing worn by the high priest (Ex. 28:1-6).  It is possible Gideon made the ephod for himself, and like the priests of Israel, sought to consult the Lord directly, as did others in Israel (see Judg. 17:5; 18:14-20).  Or, it could be that Gideon made the ephod as a memorial to remind Israel that it was the Lord who delivered them (Judg. 8:34).  The end result was that the ephod became an object of worship as the men of his city followed the natural inclinations of their depraved heart.

When called to battle, the tribe of Ephraim fought with Gideon and captured and killed two chief Midianite commanders (Judg. 7:24-25).  Afterward, they spoke harshly to Gideon, asking why they’d not been considered among those originally called (Judg. 8:1).  Gideon spoke graciously to the tribe of Ephraim, acknowledging their efforts to help defeat the Midianites, stating that God had used them to capture and defeat two Midianite commanders.  Gideon’s selfless response preserved unity with the tribe of Ephraim.

God greatly reduced Gideon’s army so that Gideon would trust in Him and Israel would not become boastful.  Gideon and his 300 men were a brave group, warriors who looked to God for victory.  God controlled the minds of the Midianites and made them fearful by means of a troubling dream, which dream strengthened Gideon’s faith and increased his courage.  God’s promise of victory included Gideon’s wise tactics on the battlefield.  It was common for Israelite commanders to lead their troops into battle with a torch and horn, so when the Midianites saw the hundreds of torch bearers blowing their horns and shouting, they imagined a great Israelite army was upon them, and in a state of panic attacked each other and fled.

The fleece-test reveals a lack of faith on the part of Gideon who already knew God’s will for Him (Judg. 6:14, 16), and had already received a sign from the Lord (Judg. 6:17, 21).  Operation “fleece” revealed Gideon’s internal struggle to accept God’s call upon His life as a judge and leader in Israel.  Gideon felt he needed God’s assurance that He was with him.  Gideon had weak faith, but he was open about it before the Lord, and God graciously accommodated him.  At times, God graciously responds to our weaknesses as well.