Judges 6
KingCommentsJudges 6:1
Inquiry About the Altar
The people come together in Shiloh, by the LORD. What they have heard calls for disciplinary action. After all, there may be no other altar than the altar of the LORD (Deuteronomy 12:5). Evil must be stopped, otherwise it will soon gain the upper hand. They are willing to fight.
Yet they do not act in haste, but with reason. They first want to investigate the matter closely and not act upon impressions (Deuteronomy 13:14). God Himself shows in the judgment on Sodom and Gomorrah that He works in this way (Genesis 18:21). Therefore they decide to first send messengers to get acquainted with the matter. Phinehas is sent, of whom is known how he stands for the honor of the LORD. He has a feeling for the holiness of God (Numbers 25:6-15). He is accompanied by ten chiefs, one from each tribe.
Judges 6:2
Inquiry About the Altar
The people come together in Shiloh, by the LORD. What they have heard calls for disciplinary action. After all, there may be no other altar than the altar of the LORD (Deuteronomy 12:5). Evil must be stopped, otherwise it will soon gain the upper hand. They are willing to fight.
Yet they do not act in haste, but with reason. They first want to investigate the matter closely and not act upon impressions (Deuteronomy 13:14). God Himself shows in the judgment on Sodom and Gomorrah that He works in this way (Genesis 18:21). Therefore they decide to first send messengers to get acquainted with the matter. Phinehas is sent, of whom is known how he stands for the honor of the LORD. He has a feeling for the holiness of God (Numbers 25:6-15). He is accompanied by ten chiefs, one from each tribe.
Judges 6:3
Inquiry About the Altar
The people come together in Shiloh, by the LORD. What they have heard calls for disciplinary action. After all, there may be no other altar than the altar of the LORD (Deuteronomy 12:5). Evil must be stopped, otherwise it will soon gain the upper hand. They are willing to fight.
Yet they do not act in haste, but with reason. They first want to investigate the matter closely and not act upon impressions (Deuteronomy 13:14). God Himself shows in the judgment on Sodom and Gomorrah that He works in this way (Genesis 18:21). Therefore they decide to first send messengers to get acquainted with the matter. Phinehas is sent, of whom is known how he stands for the honor of the LORD. He has a feeling for the holiness of God (Numbers 25:6-15). He is accompanied by ten chiefs, one from each tribe.
Judges 6:4
The Impression the Altar Makes
Phinehas and the ten chiefs come to the two and a half tribes. They speak with them on behalf of the whole people. They address those who also belong to the people, but who in practical terms do not live up to it. The accusation is: acting unfaithfully against the LORD and His people, which will have bad consequences for all people. To underline their words, the delegation points to two examples that they also know and in which sin has also brought discipline over the whole people: the iniquity of Peor, and Achan who has seized of the things under the ban. These examples show two major dangers, also in the church, as to holiness.
At Peor, the terrible thing is the teaching of Balaam to destroy the people of God by mixing good and false religion, the service of God and that of the idols of Midian (Numbers 25:1-3; Numbers 31:16). Then the true religion is increasingly outstripped by idolatry. Therefore, God’s wrath has come upon the whole. Phinehas warns the two and a half tribes of this danger with the building of this altar. The construction may seem small in comparison with the iniquity of Peor, but if this iniquity is not nipped in the bud it will have the same terrible effect as the iniquity of Peor.
After mentioning the first danger, the second danger is not immediately mentioned. First comes, between the indications of the two dangers, the kind invitation to come to the LORD anyway, to His land and His altar (Joshua 22:19). Here we hear that all who belong to God’s people – for the church this means: all believers – are invited. Phinehas appeals to their spiritual discernment. Only if they see their chosen inheritance as unclean – that is to say, not sanctified by God’s presence – will they want their place in God’s land and be allowed to possess it. But the two and a half tribes do not draw that conclusion.
As for the believers of the church, they are all but guests of the Lord at His altar, that is His Table. Those who are there may say to all believers that the Lord also invites them to His Table. It is His Table, not that of a group. It is about the place where the Lord Jesus is, not where such nice or oddly believers are. We must not say: ‘Come with us’, but: ‘Let us remember the Lord together at His Table’.
We can and must only be ‘exclusive’ to evil. In the face of the good, we must always be open and not closed. All believers are ‘free brethren’ when it comes to what they are in Christ and all are ‘closed brethren’ when it comes to their responsibility. Whoever wants to act according to the Lord’s will in this will avoid all sectarianism and likewise the freedom of the flesh.
Every Israelite is invited by Phinehas to come there. Later Hezekiah does the same (2 Chronicles 30:1). It is about the whole people of God, that is now the church of God. The church is represented, among other things, by a body, because that picture aptly depicts the unity of the church, that is, the whole people of God. The Table of the Lord belongs to all the people. There God’s people can experience unity in a Scriptural way.
There God’s people also find a place of worship and priesthood, while in professing Christianity the emphasis is generally on preaching. Where can we still find the desire to give God what He is entitled to and less the question of what is in it for me? We must not make it more difficult for all who seek this place than Scripture indicates. For this it is necessary to possess and reveal the spirit of someone like Phinehas.
After this invitation follows the second warning example, which is Achan (Joshua 7:1; 19-26). Achan did not bring false teaching, but was guided by the desire for the worldly things. In him we see how the flesh is given the opportunity to introduce the things of the world into God’s people, while they may have no place there. An example of this is the desire to be attractive to young people and therefore to introduce popular forms of worship by using compelling melodies and dance and drama.
Judges 6:5
The Impression the Altar Makes
Phinehas and the ten chiefs come to the two and a half tribes. They speak with them on behalf of the whole people. They address those who also belong to the people, but who in practical terms do not live up to it. The accusation is: acting unfaithfully against the LORD and His people, which will have bad consequences for all people. To underline their words, the delegation points to two examples that they also know and in which sin has also brought discipline over the whole people: the iniquity of Peor, and Achan who has seized of the things under the ban. These examples show two major dangers, also in the church, as to holiness.
At Peor, the terrible thing is the teaching of Balaam to destroy the people of God by mixing good and false religion, the service of God and that of the idols of Midian (Numbers 25:1-3; Numbers 31:16). Then the true religion is increasingly outstripped by idolatry. Therefore, God’s wrath has come upon the whole. Phinehas warns the two and a half tribes of this danger with the building of this altar. The construction may seem small in comparison with the iniquity of Peor, but if this iniquity is not nipped in the bud it will have the same terrible effect as the iniquity of Peor.
After mentioning the first danger, the second danger is not immediately mentioned. First comes, between the indications of the two dangers, the kind invitation to come to the LORD anyway, to His land and His altar (Joshua 22:19). Here we hear that all who belong to God’s people – for the church this means: all believers – are invited. Phinehas appeals to their spiritual discernment. Only if they see their chosen inheritance as unclean – that is to say, not sanctified by God’s presence – will they want their place in God’s land and be allowed to possess it. But the two and a half tribes do not draw that conclusion.
As for the believers of the church, they are all but guests of the Lord at His altar, that is His Table. Those who are there may say to all believers that the Lord also invites them to His Table. It is His Table, not that of a group. It is about the place where the Lord Jesus is, not where such nice or oddly believers are. We must not say: ‘Come with us’, but: ‘Let us remember the Lord together at His Table’.
We can and must only be ‘exclusive’ to evil. In the face of the good, we must always be open and not closed. All believers are ‘free brethren’ when it comes to what they are in Christ and all are ‘closed brethren’ when it comes to their responsibility. Whoever wants to act according to the Lord’s will in this will avoid all sectarianism and likewise the freedom of the flesh.
Every Israelite is invited by Phinehas to come there. Later Hezekiah does the same (2 Chronicles 30:1). It is about the whole people of God, that is now the church of God. The church is represented, among other things, by a body, because that picture aptly depicts the unity of the church, that is, the whole people of God. The Table of the Lord belongs to all the people. There God’s people can experience unity in a Scriptural way.
There God’s people also find a place of worship and priesthood, while in professing Christianity the emphasis is generally on preaching. Where can we still find the desire to give God what He is entitled to and less the question of what is in it for me? We must not make it more difficult for all who seek this place than Scripture indicates. For this it is necessary to possess and reveal the spirit of someone like Phinehas.
After this invitation follows the second warning example, which is Achan (Joshua 7:1; 19-26). Achan did not bring false teaching, but was guided by the desire for the worldly things. In him we see how the flesh is given the opportunity to introduce the things of the world into God’s people, while they may have no place there. An example of this is the desire to be attractive to young people and therefore to introduce popular forms of worship by using compelling melodies and dance and drama.
Judges 6:6
The Impression the Altar Makes
Phinehas and the ten chiefs come to the two and a half tribes. They speak with them on behalf of the whole people. They address those who also belong to the people, but who in practical terms do not live up to it. The accusation is: acting unfaithfully against the LORD and His people, which will have bad consequences for all people. To underline their words, the delegation points to two examples that they also know and in which sin has also brought discipline over the whole people: the iniquity of Peor, and Achan who has seized of the things under the ban. These examples show two major dangers, also in the church, as to holiness.
At Peor, the terrible thing is the teaching of Balaam to destroy the people of God by mixing good and false religion, the service of God and that of the idols of Midian (Numbers 25:1-3; Numbers 31:16). Then the true religion is increasingly outstripped by idolatry. Therefore, God’s wrath has come upon the whole. Phinehas warns the two and a half tribes of this danger with the building of this altar. The construction may seem small in comparison with the iniquity of Peor, but if this iniquity is not nipped in the bud it will have the same terrible effect as the iniquity of Peor.
After mentioning the first danger, the second danger is not immediately mentioned. First comes, between the indications of the two dangers, the kind invitation to come to the LORD anyway, to His land and His altar (Joshua 22:19). Here we hear that all who belong to God’s people – for the church this means: all believers – are invited. Phinehas appeals to their spiritual discernment. Only if they see their chosen inheritance as unclean – that is to say, not sanctified by God’s presence – will they want their place in God’s land and be allowed to possess it. But the two and a half tribes do not draw that conclusion.
As for the believers of the church, they are all but guests of the Lord at His altar, that is His Table. Those who are there may say to all believers that the Lord also invites them to His Table. It is His Table, not that of a group. It is about the place where the Lord Jesus is, not where such nice or oddly believers are. We must not say: ‘Come with us’, but: ‘Let us remember the Lord together at His Table’.
We can and must only be ‘exclusive’ to evil. In the face of the good, we must always be open and not closed. All believers are ‘free brethren’ when it comes to what they are in Christ and all are ‘closed brethren’ when it comes to their responsibility. Whoever wants to act according to the Lord’s will in this will avoid all sectarianism and likewise the freedom of the flesh.
Every Israelite is invited by Phinehas to come there. Later Hezekiah does the same (2 Chronicles 30:1). It is about the whole people of God, that is now the church of God. The church is represented, among other things, by a body, because that picture aptly depicts the unity of the church, that is, the whole people of God. The Table of the Lord belongs to all the people. There God’s people can experience unity in a Scriptural way.
There God’s people also find a place of worship and priesthood, while in professing Christianity the emphasis is generally on preaching. Where can we still find the desire to give God what He is entitled to and less the question of what is in it for me? We must not make it more difficult for all who seek this place than Scripture indicates. For this it is necessary to possess and reveal the spirit of someone like Phinehas.
After this invitation follows the second warning example, which is Achan (Joshua 7:1; 19-26). Achan did not bring false teaching, but was guided by the desire for the worldly things. In him we see how the flesh is given the opportunity to introduce the things of the world into God’s people, while they may have no place there. An example of this is the desire to be attractive to young people and therefore to introduce popular forms of worship by using compelling melodies and dance and drama.
Judges 6:7
The Impression the Altar Makes
Phinehas and the ten chiefs come to the two and a half tribes. They speak with them on behalf of the whole people. They address those who also belong to the people, but who in practical terms do not live up to it. The accusation is: acting unfaithfully against the LORD and His people, which will have bad consequences for all people. To underline their words, the delegation points to two examples that they also know and in which sin has also brought discipline over the whole people: the iniquity of Peor, and Achan who has seized of the things under the ban. These examples show two major dangers, also in the church, as to holiness.
At Peor, the terrible thing is the teaching of Balaam to destroy the people of God by mixing good and false religion, the service of God and that of the idols of Midian (Numbers 25:1-3; Numbers 31:16). Then the true religion is increasingly outstripped by idolatry. Therefore, God’s wrath has come upon the whole. Phinehas warns the two and a half tribes of this danger with the building of this altar. The construction may seem small in comparison with the iniquity of Peor, but if this iniquity is not nipped in the bud it will have the same terrible effect as the iniquity of Peor.
After mentioning the first danger, the second danger is not immediately mentioned. First comes, between the indications of the two dangers, the kind invitation to come to the LORD anyway, to His land and His altar (Joshua 22:19). Here we hear that all who belong to God’s people – for the church this means: all believers – are invited. Phinehas appeals to their spiritual discernment. Only if they see their chosen inheritance as unclean – that is to say, not sanctified by God’s presence – will they want their place in God’s land and be allowed to possess it. But the two and a half tribes do not draw that conclusion.
As for the believers of the church, they are all but guests of the Lord at His altar, that is His Table. Those who are there may say to all believers that the Lord also invites them to His Table. It is His Table, not that of a group. It is about the place where the Lord Jesus is, not where such nice or oddly believers are. We must not say: ‘Come with us’, but: ‘Let us remember the Lord together at His Table’.
We can and must only be ‘exclusive’ to evil. In the face of the good, we must always be open and not closed. All believers are ‘free brethren’ when it comes to what they are in Christ and all are ‘closed brethren’ when it comes to their responsibility. Whoever wants to act according to the Lord’s will in this will avoid all sectarianism and likewise the freedom of the flesh.
Every Israelite is invited by Phinehas to come there. Later Hezekiah does the same (2 Chronicles 30:1). It is about the whole people of God, that is now the church of God. The church is represented, among other things, by a body, because that picture aptly depicts the unity of the church, that is, the whole people of God. The Table of the Lord belongs to all the people. There God’s people can experience unity in a Scriptural way.
There God’s people also find a place of worship and priesthood, while in professing Christianity the emphasis is generally on preaching. Where can we still find the desire to give God what He is entitled to and less the question of what is in it for me? We must not make it more difficult for all who seek this place than Scripture indicates. For this it is necessary to possess and reveal the spirit of someone like Phinehas.
After this invitation follows the second warning example, which is Achan (Joshua 7:1; 19-26). Achan did not bring false teaching, but was guided by the desire for the worldly things. In him we see how the flesh is given the opportunity to introduce the things of the world into God’s people, while they may have no place there. An example of this is the desire to be attractive to young people and therefore to introduce popular forms of worship by using compelling melodies and dance and drama.
Judges 6:8
The Impression the Altar Makes
Phinehas and the ten chiefs come to the two and a half tribes. They speak with them on behalf of the whole people. They address those who also belong to the people, but who in practical terms do not live up to it. The accusation is: acting unfaithfully against the LORD and His people, which will have bad consequences for all people. To underline their words, the delegation points to two examples that they also know and in which sin has also brought discipline over the whole people: the iniquity of Peor, and Achan who has seized of the things under the ban. These examples show two major dangers, also in the church, as to holiness.
At Peor, the terrible thing is the teaching of Balaam to destroy the people of God by mixing good and false religion, the service of God and that of the idols of Midian (Numbers 25:1-3; Numbers 31:16). Then the true religion is increasingly outstripped by idolatry. Therefore, God’s wrath has come upon the whole. Phinehas warns the two and a half tribes of this danger with the building of this altar. The construction may seem small in comparison with the iniquity of Peor, but if this iniquity is not nipped in the bud it will have the same terrible effect as the iniquity of Peor.
After mentioning the first danger, the second danger is not immediately mentioned. First comes, between the indications of the two dangers, the kind invitation to come to the LORD anyway, to His land and His altar (Joshua 22:19). Here we hear that all who belong to God’s people – for the church this means: all believers – are invited. Phinehas appeals to their spiritual discernment. Only if they see their chosen inheritance as unclean – that is to say, not sanctified by God’s presence – will they want their place in God’s land and be allowed to possess it. But the two and a half tribes do not draw that conclusion.
As for the believers of the church, they are all but guests of the Lord at His altar, that is His Table. Those who are there may say to all believers that the Lord also invites them to His Table. It is His Table, not that of a group. It is about the place where the Lord Jesus is, not where such nice or oddly believers are. We must not say: ‘Come with us’, but: ‘Let us remember the Lord together at His Table’.
We can and must only be ‘exclusive’ to evil. In the face of the good, we must always be open and not closed. All believers are ‘free brethren’ when it comes to what they are in Christ and all are ‘closed brethren’ when it comes to their responsibility. Whoever wants to act according to the Lord’s will in this will avoid all sectarianism and likewise the freedom of the flesh.
Every Israelite is invited by Phinehas to come there. Later Hezekiah does the same (2 Chronicles 30:1). It is about the whole people of God, that is now the church of God. The church is represented, among other things, by a body, because that picture aptly depicts the unity of the church, that is, the whole people of God. The Table of the Lord belongs to all the people. There God’s people can experience unity in a Scriptural way.
There God’s people also find a place of worship and priesthood, while in professing Christianity the emphasis is generally on preaching. Where can we still find the desire to give God what He is entitled to and less the question of what is in it for me? We must not make it more difficult for all who seek this place than Scripture indicates. For this it is necessary to possess and reveal the spirit of someone like Phinehas.
After this invitation follows the second warning example, which is Achan (Joshua 7:1; 19-26). Achan did not bring false teaching, but was guided by the desire for the worldly things. In him we see how the flesh is given the opportunity to introduce the things of the world into God’s people, while they may have no place there. An example of this is the desire to be attractive to young people and therefore to introduce popular forms of worship by using compelling melodies and dance and drama.
Judges 6:9
The Impression the Altar Makes
Phinehas and the ten chiefs come to the two and a half tribes. They speak with them on behalf of the whole people. They address those who also belong to the people, but who in practical terms do not live up to it. The accusation is: acting unfaithfully against the LORD and His people, which will have bad consequences for all people. To underline their words, the delegation points to two examples that they also know and in which sin has also brought discipline over the whole people: the iniquity of Peor, and Achan who has seized of the things under the ban. These examples show two major dangers, also in the church, as to holiness.
At Peor, the terrible thing is the teaching of Balaam to destroy the people of God by mixing good and false religion, the service of God and that of the idols of Midian (Numbers 25:1-3; Numbers 31:16). Then the true religion is increasingly outstripped by idolatry. Therefore, God’s wrath has come upon the whole. Phinehas warns the two and a half tribes of this danger with the building of this altar. The construction may seem small in comparison with the iniquity of Peor, but if this iniquity is not nipped in the bud it will have the same terrible effect as the iniquity of Peor.
After mentioning the first danger, the second danger is not immediately mentioned. First comes, between the indications of the two dangers, the kind invitation to come to the LORD anyway, to His land and His altar (Joshua 22:19). Here we hear that all who belong to God’s people – for the church this means: all believers – are invited. Phinehas appeals to their spiritual discernment. Only if they see their chosen inheritance as unclean – that is to say, not sanctified by God’s presence – will they want their place in God’s land and be allowed to possess it. But the two and a half tribes do not draw that conclusion.
As for the believers of the church, they are all but guests of the Lord at His altar, that is His Table. Those who are there may say to all believers that the Lord also invites them to His Table. It is His Table, not that of a group. It is about the place where the Lord Jesus is, not where such nice or oddly believers are. We must not say: ‘Come with us’, but: ‘Let us remember the Lord together at His Table’.
We can and must only be ‘exclusive’ to evil. In the face of the good, we must always be open and not closed. All believers are ‘free brethren’ when it comes to what they are in Christ and all are ‘closed brethren’ when it comes to their responsibility. Whoever wants to act according to the Lord’s will in this will avoid all sectarianism and likewise the freedom of the flesh.
Every Israelite is invited by Phinehas to come there. Later Hezekiah does the same (2 Chronicles 30:1). It is about the whole people of God, that is now the church of God. The church is represented, among other things, by a body, because that picture aptly depicts the unity of the church, that is, the whole people of God. The Table of the Lord belongs to all the people. There God’s people can experience unity in a Scriptural way.
There God’s people also find a place of worship and priesthood, while in professing Christianity the emphasis is generally on preaching. Where can we still find the desire to give God what He is entitled to and less the question of what is in it for me? We must not make it more difficult for all who seek this place than Scripture indicates. For this it is necessary to possess and reveal the spirit of someone like Phinehas.
After this invitation follows the second warning example, which is Achan (Joshua 7:1; 19-26). Achan did not bring false teaching, but was guided by the desire for the worldly things. In him we see how the flesh is given the opportunity to introduce the things of the world into God’s people, while they may have no place there. An example of this is the desire to be attractive to young people and therefore to introduce popular forms of worship by using compelling melodies and dance and drama.
Judges 6:10
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:11
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:12
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:13
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:14
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:15
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:16
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:17
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:18
Why the Altar Is Built
The two and a half tribes don’t get excited by the accusations. They answer calmly. Their responsibility reassures the other tribes. They do not want to introduce idolatry in any way. Nor do they in any way want to offer the LORD sacrifices on that altar. They understand that there is only one altar. By this visible sign, they only want to establish a testimony of unity for their children.
It is well-intentioned, but not correct. The intention to testify of unity is worked out according to a human model. Examples of this we see in confessions of faith. These are always set up to testify to the truth about falsehoods and to preserve the unity of God’s people. They originated from a desire to be appreciated in order to establish unity in doctrine for the whole people. But it is a human work.
History has shown that creeds have been placed on an equal footing with and even above Scripture. They play a decisive role in ecclesiastical circles; they must generally be signed in order to belong to that church. In so doing, they have brought division rather than unity. They are well-intentioned, yet human means to preserve unity. The worst false teachers sign the creeds and can continue with their false teachings. Every form of unity that is established by people and is used as a condition to experience unity, does not promote unity, but division.
It is not a seemingly altar that creates unity, but the altar in the place chosen by the Lord does. The altar of the two and a half tribes is a symbol of a fictional unity. The evangelical alliance is such a fictional unity. The joint organization of large evangelization campaigns by all kinds of churches and groups evokes the picture of the unity of all members involved. But after a campaign, everyone goes back to their own church to celebrate their own supper. For a moment there was an altar of a testimony of unity, but it disappeared soon afterward. At the altar of worship at the place where the Lord Jesus is, they have not appeared.
The fictional unity has not been preserved for long. The tribes of the wilderness side of the Jordan are the first to be deported in scattering (1 Chronicles 5:26). We must learn from this that our unity as Christians is not formed by human means. The Lord has made clear in His Word how we can show the unity of the believers. We do show this unity by celebrating the Lord’s Supper at His Table: “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).
Judges 6:19
Israel Accepts the Statement
Israel accepts the statement. The critical situation, where civil war is imminent, has turned for the better. A gentle answer has turned away wrath (Proverbs 15:1a). The report of the encounter works praise to God.
Judges 6:20
Israel Accepts the Statement
Israel accepts the statement. The critical situation, where civil war is imminent, has turned for the better. A gentle answer has turned away wrath (Proverbs 15:1a). The report of the encounter works praise to God.
Judges 6:21
Israel Accepts the Statement
Israel accepts the statement. The critical situation, where civil war is imminent, has turned for the better. A gentle answer has turned away wrath (Proverbs 15:1a). The report of the encounter works praise to God.
Judges 6:22
Israel Accepts the Statement
Israel accepts the statement. The critical situation, where civil war is imminent, has turned for the better. A gentle answer has turned away wrath (Proverbs 15:1a). The report of the encounter works praise to God.
Judges 6:23
The Name of the Altar
Why should a book that describes the taking possession and distributing of the promised land cover this single history in such detail? This will be because it brings out important principles with a view to the unity of the people of God, in the event that part of that people appears to prefer another position. In the name of the altar is expressed that also the deviating part will maintain its relationship with the LORD as their God, in accordance with the part of the people living in the land.
Judges 6:25
Introduction
In Joshua 23 and Joshua 24, the last two chapters of the book, the ancient Joshua addresses Israel. He looks back on what the LORD has done to give the people the promised land. Then he tells them how they can continue to enjoy the full blessing of their inheritance. This is first of all by keeping to God’s Word in everything. Secondly, this is by keeping oneself separated from the remnants of the peoples that are still around them.
It is the same for us. Only by listening to God’s Word in obedience in all things and by remaining separated from the world in all things will we be able to continue to enjoy the tremendous blessings given to us in Christ in the heavenly places.
Joshua 23 and Joshua 24 belong together. It is always a moving moment when a man of God says goodbye at the end of his life. We also see such a moment with Moses (Deuteronomy 31:14-30; Deuteronomy 32:45-47), with Samuel (1 Samuel 12:1-25) and with Paul (Acts 20:17-38). The farewell address of Paul is the only address in Acts to believers; the other addresses are all for unbelievers. These are the last words of Paul to the elders of Ephesus.
Joshua is a picture of the glorified Lord Who is now with His people in the Spirit to lead it after the death of Moses who is a picture of the Lord Jesus Who led His people through the wilderness. The Spirit dwells in all believers. But there are also leaders in whom the Spirit works to introduce God’s people into the heavenly blessings. The true leaders are those who lead the people of God into the heavenly blessings. What teachers do today is to draw from what the first leaders, who discovered these blessings, the apostles, have passed on.
Joshua Calls All Together
The explanation of these last chapters is not difficult. It is about a time when the leaders and elders are no longer there, but when the Word remains. Leaders may pass away; the words of God they have spoken remain. The Lord Jesus also remains. “Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. Jesus Christ [is] the same yesterday and today and forever” (Hebrews 13:7-8). Whoever believes, lacks nothing.
In Joshua and the elders we can see the generation of apostles, who are the founders of the church, and the elders they appointed. There comes a moment when Joshua dies. This is followed by a time when the elders are still there. They are, as it were, the second generation. But this generation will also die. And Joshua shows what will happen then. The people will remain alone. There will be no new leader. They will have to rely completely on God only as their Leader. This is also what Paul points to in connection with his passing away: “And now I commend you to God and to the word of His grace, which is able to build [you] up and to give [you] the inheritance among all those who are sanctified” (Acts 20:32).
Joshua first speaks to the elders, just as Paul does. Paul commends them to God and to the Word of His grace. He has no successor, no new generation of apostles. But the grace of God does not change, does not pass away, nor does His Word, which always remains with us, as does the Spirit. This allows us to receive and enjoy the inheritance among those who are sanctified. Paul has made known the heavenly blessings. Paul is no longer there, but his words are. So Joshua also wrote everything down (Joshua 24:26a).
Judges 6:26
Introduction
In Joshua 23 and Joshua 24, the last two chapters of the book, the ancient Joshua addresses Israel. He looks back on what the LORD has done to give the people the promised land. Then he tells them how they can continue to enjoy the full blessing of their inheritance. This is first of all by keeping to God’s Word in everything. Secondly, this is by keeping oneself separated from the remnants of the peoples that are still around them.
It is the same for us. Only by listening to God’s Word in obedience in all things and by remaining separated from the world in all things will we be able to continue to enjoy the tremendous blessings given to us in Christ in the heavenly places.
Joshua 23 and Joshua 24 belong together. It is always a moving moment when a man of God says goodbye at the end of his life. We also see such a moment with Moses (Deuteronomy 31:14-30; Deuteronomy 32:45-47), with Samuel (1 Samuel 12:1-25) and with Paul (Acts 20:17-38). The farewell address of Paul is the only address in Acts to believers; the other addresses are all for unbelievers. These are the last words of Paul to the elders of Ephesus.
Joshua is a picture of the glorified Lord Who is now with His people in the Spirit to lead it after the death of Moses who is a picture of the Lord Jesus Who led His people through the wilderness. The Spirit dwells in all believers. But there are also leaders in whom the Spirit works to introduce God’s people into the heavenly blessings. The true leaders are those who lead the people of God into the heavenly blessings. What teachers do today is to draw from what the first leaders, who discovered these blessings, the apostles, have passed on.
Joshua Calls All Together
The explanation of these last chapters is not difficult. It is about a time when the leaders and elders are no longer there, but when the Word remains. Leaders may pass away; the words of God they have spoken remain. The Lord Jesus also remains. “Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. Jesus Christ [is] the same yesterday and today and forever” (Hebrews 13:7-8). Whoever believes, lacks nothing.
In Joshua and the elders we can see the generation of apostles, who are the founders of the church, and the elders they appointed. There comes a moment when Joshua dies. This is followed by a time when the elders are still there. They are, as it were, the second generation. But this generation will also die. And Joshua shows what will happen then. The people will remain alone. There will be no new leader. They will have to rely completely on God only as their Leader. This is also what Paul points to in connection with his passing away: “And now I commend you to God and to the word of His grace, which is able to build [you] up and to give [you] the inheritance among all those who are sanctified” (Acts 20:32).
Joshua first speaks to the elders, just as Paul does. Paul commends them to God and to the Word of His grace. He has no successor, no new generation of apostles. But the grace of God does not change, does not pass away, nor does His Word, which always remains with us, as does the Spirit. This allows us to receive and enjoy the inheritance among those who are sanctified. Paul has made known the heavenly blessings. Paul is no longer there, but his words are. So Joshua also wrote everything down (Joshua 24:26a).
Judges 6:27
What Is Done for the People
Joshua especially addresses those who have a special responsibility in the midst of God’s people. He first wants to impress them with the great grace with which God has worked for His people.
Judges 6:28
What Is Done for the People
Joshua especially addresses those who have a special responsibility in the midst of God’s people. He first wants to impress them with the great grace with which God has worked for His people.
Judges 6:29
The LORD Will Continue to Help Them
The history of the conquest of the land is in fact that of the power and faithfulness of God. What they have seen in the past of God’s power and faithfulness, they can count on for the future. Joshua points to the grace that will remain with them in the future.
Judges 6:30
Call to Faithfulness to God
There are also conditions to be fulfilled. Joshua shows how to preserve the inheritance. He points out the dangers from outside, the peoples around them, with which they should not interfere. Thus Paul warns of intruders, and what will come forth from among them: “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29-30). There are dangers from outside and from inside. We are always surrounded by opponents and we still have the flesh in us.
The association with the remaining peoples begins with the naming of their gods. Therefore they should not even mention their names (Psalms 16:4b). Mentioning the names means paying attention to them. Thus the demons behind these idols are given the opportunity to exert their influence on the thinking of God’s people. A next step is to swear by them, followed by adhering to them and bowing to them.
Satan always tries to get room for his views first. Once he has been given an opening for this, the practice follows automatically. Therefore the admonition comes to us that certain things should not even be mentioned among us as believers (Ephesians 5:3-4).
Judges 6:31
Call to Faithfulness to God
There are also conditions to be fulfilled. Joshua shows how to preserve the inheritance. He points out the dangers from outside, the peoples around them, with which they should not interfere. Thus Paul warns of intruders, and what will come forth from among them: “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29-30). There are dangers from outside and from inside. We are always surrounded by opponents and we still have the flesh in us.
The association with the remaining peoples begins with the naming of their gods. Therefore they should not even mention their names (Psalms 16:4b). Mentioning the names means paying attention to them. Thus the demons behind these idols are given the opportunity to exert their influence on the thinking of God’s people. A next step is to swear by them, followed by adhering to them and bowing to them.
Satan always tries to get room for his views first. Once he has been given an opening for this, the practice follows automatically. Therefore the admonition comes to us that certain things should not even be mentioned among us as believers (Ephesians 5:3-4).
Judges 6:32
Call to Faithfulness to God
There are also conditions to be fulfilled. Joshua shows how to preserve the inheritance. He points out the dangers from outside, the peoples around them, with which they should not interfere. Thus Paul warns of intruders, and what will come forth from among them: “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29-30). There are dangers from outside and from inside. We are always surrounded by opponents and we still have the flesh in us.
The association with the remaining peoples begins with the naming of their gods. Therefore they should not even mention their names (Psalms 16:4b). Mentioning the names means paying attention to them. Thus the demons behind these idols are given the opportunity to exert their influence on the thinking of God’s people. A next step is to swear by them, followed by adhering to them and bowing to them.
Satan always tries to get room for his views first. Once he has been given an opening for this, the practice follows automatically. Therefore the admonition comes to us that certain things should not even be mentioned among us as believers (Ephesians 5:3-4).
Judges 6:33
The LORD Fights for His People
All the victories that the people have achieved are due to God. The enemy is defeated not by their own strength, but by God’s strength. That one was able to pursue a thousand is because God fought for them according to His promise (cf. 1 Samuel 14:6). Without God the strongest army can do nothing, while with God a few can defeat the biggest army.
Judges 6:34
The LORD Fights for His People
All the victories that the people have achieved are due to God. The enemy is defeated not by their own strength, but by God’s strength. That one was able to pursue a thousand is because God fought for them according to His promise (cf. 1 Samuel 14:6). Without God the strongest army can do nothing, while with God a few can defeat the biggest army.
Judges 6:35
Appeal to Love the LORD
Here we read for the third time the precept not to deviate from the LORD their God. The first prescription is obedience (Joshua 23:6). What we have seen in God’s Word, we must do, otherwise we will fall. This obedience can only be brought about by observing the second precept, that our soul cling to the Lord (Joshua 23:8), that is to say, knowing to be one with Him. The clinging to the Lord is again the result of loving Him from the heart, as the third precept says (Joshua 23:11). Love leads to the keeping of God’s commandments (1 John 5:3). Love brings to complete surrender and means life.
Judges 6:36
Warning
There are always enemies remaining that they have to drive out and for whom they have to beware that they are not going to serve their gods. Those enemies always want to try to be among God’s people. If they commit to it, it will have great and evil consequences. If they do not use God’s power to drive out the enemy, God will allow the enemy to remain among them and they will not be able to drive him out.
David later subdues the enemies that are still in Israel. Thus, when the Lord Jesus returns to earth, He will subdue the enemies of Israel. We are part of professing Christianity and constantly have to deal with these enemies, the wolves from outside, which we no longer get rid of. We also have an enemy within us, that is the flesh. We should not fight against this, but keep ourselves dead to it (Romans 6:11).
If we do not treat the enemy as God indicates, he will be a “snare” that will bring us down. We will be caught in his “trap”, which will prevent us from moving. He will become our “whip”, which means he will oppress us hard and cruelly. Finally, he will become “thorns in your eyes”, which means that he will cruelly and painfully blind us, so that we see nothing anymore of God’s blessings.
Judges 6:37
Warning
There are always enemies remaining that they have to drive out and for whom they have to beware that they are not going to serve their gods. Those enemies always want to try to be among God’s people. If they commit to it, it will have great and evil consequences. If they do not use God’s power to drive out the enemy, God will allow the enemy to remain among them and they will not be able to drive him out.
David later subdues the enemies that are still in Israel. Thus, when the Lord Jesus returns to earth, He will subdue the enemies of Israel. We are part of professing Christianity and constantly have to deal with these enemies, the wolves from outside, which we no longer get rid of. We also have an enemy within us, that is the flesh. We should not fight against this, but keep ourselves dead to it (Romans 6:11).
If we do not treat the enemy as God indicates, he will be a “snare” that will bring us down. We will be caught in his “trap”, which will prevent us from moving. He will become our “whip”, which means he will oppress us hard and cruelly. Finally, he will become “thorns in your eyes”, which means that he will cruelly and painfully blind us, so that we see nothing anymore of God’s blessings.
Judges 6:38
The LORD Has Fulfilled All His Promises
Joshua goes “the way of all the earth”, that is, he leaves the earth by death. Enoch and Elijah are exceptions (Genesis 5:24; 2 Kings 2:11). By emphasizing his death so emphatically, his words will have made an even greater impression.
Joshua honors God before the people by keeping God’s absolute faithfulness to all His promises to the people (Joshua 21:45; Hebrews 10:23b). He speaks of “all the good words”. God seeks only the good for His people, all His promises are good and He fulfills them without exception. All the promises that have already been fulfilled are a guarantee for all the promises that remain to be fulfilled.
Judges 6:39
Consequences of Unfaithfulness Announced
What applies to good things also applies to evil things. God is faithful to His Word in everything. Just as He has made good come, so He will also let evil come when His people become unfaithful to Him.
Judges 6:40
Consequences of Unfaithfulness Announced
What applies to good things also applies to evil things. God is faithful to His Word in everything. Just as He has made good come, so He will also let evil come when His people become unfaithful to Him.