Judges 18:1-15

The Migration of Dan

18:1 In those days there was no king in Israel. And in those days the tribe of the Danites was seeking for itself a territory to live in; for until then no territory among the tribes of Israel had been allotted to them. 2 So the Danites sent five valiant men from the whole number of their clan, from Zorah and from Eshtaol, to spy out the land and to explore it; and they said to them, “Go, explore the land.” When they came to the hill country of Ephraim, to the house of Micah, they stayed there. 3 While they were at Micah’s house, they recognized the voice of the young Levite; so they went over and asked him, “Who brought you here? What are you doing in this place? What is your business here?” 4 He said to them, “Micah did such and such for me, and he hired me, and I have become his priest.” 5 Then they said to him, “Inquire of God that we may know whether the mission we are undertaking will succeed.” 6 The priest replied, “Go in peace. The mission you are on is under the eye of the LORD.”

7 The five men went on, and when they came to Laish, they observed the people who were there living securely, after the manner of the Sidonians, quiet and unsuspecting, lacking nothing on earth, and possessing wealth. Furthermore, they were far from the Sidonians and had no dealings with Aram. 8 When they came to their kinsfolk at Zorah and Eshtaol, they said to them, “What do you report?” 9 They said, “Come, let us go up against them; for we have seen the land, and it is very good. Will you do nothing? Do not be slow to go, but enter in and possess the land. 10 When you go, you will come to an unsuspecting people. The land is broad-God has indeed given it into your hands-a place where there is no lack of anything on earth.”

11 Six hundred men of the Danite clan, armed with weapons of war, set out from Zorah and Eshtaol, 12 and went up and encamped at Kiriath-jearim in Judah. On this account that place is called Mahaneh-dan to this day; it is west of Kiriath-jearim. 13 From there they passed on to the hill country of Ephraim, and came to the house of Micah.

14 Then the five men who had gone to spy out the land (that is, Laish) said to their comrades, “Do you know that in these buildings there are an ephod, teraphim, and an idol of cast metal? Now therefore consider what you will do.” 15 So they turned in that direction and came to the house of the young Levite, at the home of Micah, and greeted him. (Judges 18:1-15, NRSV)

The following comments are repeated here from August 22, 2006 (Tuesday in the week of the Sunday closest to August 17, Year Two):

After another reminder, the second of four, that “in those days there was no king in Israel,” we are told that “the tribe of the Danites was seeking for itself a territory to live in; for until then no territory among the tribes of Israel had been allotted to them” (Judg. 18:1, but cf. Josh. 19:40-48). According to K. Lawson Younger, they “could not control their allotment in the south (Judg. 1:34) [so] they abandoned this and migrated to the far north of Galilee” (NOAB, 3^rd ed., 2001, on Judg. 18:1-31). Yairah Amit explains the situation this way: “The tribe of Dan was forced to leave its territory in the coastal lowlands, near Zorah and Eshtaol, and to seek a new territory, while none of the other tribes came to their help (see 1:34-35; Josh. 19:47)” (The Jewish Study Bible, 2004, p. 548 on Judg. 18:1). They begin by sending out “five valiant men” to “spy out the land and to explore it” (v. 2). These spies come to Micah’s house in the hill country of Ephraim, and upon learning of the presence of the Levite priest (vv. 3-4), they have his “inquire of God” about the success of their mission (v. 5). “Here,” says Younger, “to inquire of God refers to divination” (on v. 5). Amit says, “before carrying out any task it was customary to inquire of God; see 1 Sam. 23:1-13 and the opening v. of Judges” (op. cit., on v. 5). They are reassured by the priest, “Go in peace. The mission you are on is under the eye of the LORD” (v. 6).

The five scouts resume their journey and come to Laish, about twenty-three miles north of the Sea of Galilee (according to the scale of the map in NOAB, 2001)–the “far north,” that is, of Israelite territory (Judg. 18:7a)–where “they observed the people who were there living securely, after the manner of the Sidonians, quiet and unsuspecting, lacking nothing on earth, and possessing wealth” (v. 7b). But they were without protection, “far from the Sidonians and had no dealings with Aram” (v. 7c). So they return and report what they have seen (vv. 8-9a), urging the people, “Do not be slow to go, but enter in and possess the land” (v. 9b). The land, they say, is God’s gift (v. 10), but, as in Joshua, they must prepare for war to drive out the inhabitants. “Six hundred men of the Danite clan, armed with weapons of war, set out from Zorah and Eshtaol” (v. 11). They camp west of Jerusalem “at [i.e. west of] Kiriath-jearim in Judah,” a place “called Mahaneh-dan [‘Camp of Dan’ NRSV text note d] to this day” (v. 12), but quickly pass on to the house of Micah in “the hill country of Ephraim” (v. 13). According to Amit, the phrase “in these buildings” (v. 14 NRSV; ‘in these houses’ NJPS 1985, 1999), means that “Micah’s house was not an isolated house in the hill country of Ephraim, but was located within a settlement whose name is not given. It seems to refer to Bethel (cf. Jer. 4:15)” (ibid., pp. 548-549 on v. 14).

The five spies inform the Danite warriors of Micah’s possessions, “an ephod, teraphim, and an idol of cast metal” (v. 14), which proves to be a distraction, as they “turned in that direction and came to the house of the young Levite, at the home of Micah, and greeted him” (v. 15). We might have hoped that they would destroy Micah’s shrine “according to Deut. 12:2-3" (cf. Younger on vv. 15-17), but that is not the case (as we will learn in tomorrow’s reading). Younger adds that this story “further deprecates northern worship.” We learn later, of course that Jeroboam I, who rebelled against Rehoboam, Solomon’s son, set up calves for worship in Dan and Bethel (1 Kings 12:26-30). A later editor of Judges may well have seen the connection.

Acts 8:1-13

8 1 And Saul approved of their killing him.

Saul Persecutes the Church

That day a severe persecution began against the church in Jerusalem, and all except the apostles were scattered throughout the countryside of Judea and Samaria. 2 Devout men buried Stephen and made loud lamentation over him. 3 But Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison.

Philip Preaches in Samaria

4 Now those who were scattered went from place to place, proclaiming the word. 5 Philip went down to the city of Samaria and proclaimed the Messiah to them. 6 The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did, 7 for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured. 8 So there was great joy in that city.

9 Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great. 10 All of them, from the least to the greatest, listened to him eagerly, saying, “This man is the power of God that is called Great.” 11 And they listened eagerly to him because for a long time he had amazed them with his magic. 12 But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13 Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place. (Acts 8:1-13, NRSV)

On July 3, 2007 (Tuesday in the week of the Sunday closest to June 29, Year One), comments were repeated with editing and supplement from August 22, 2006 ( (Tuesday in the week of the Sunday closest to August 17, Year Two), when comments were repeated from June 28, 2005 (Tuesday of the week of the Sunday closest to June 29, Year One). The revised comments are repeated here with editing and supplement:

This reading brings us to a significant transition in the life of the early Christian community. On the day of Stephen’s death as the first Christian martyr, Luke tells us, “That day a severe persecution began against the church in Jerusalem, and all except the apostles were scattered throughout the countryside of Judea and Samaria” (Acts 8:1b). Luke has perhaps simplified the situation here. According to Beverly Roberts Gaventa, “that all Christians except the apostles left Jerusalem seems highly improbable in view of later references to the Jerusalem church (11:2, 22). More likely, Jewish Christians from the Diaspora [the group to which Stephen belonged] fled Jerusalem, leaving the Jerusalem church in the hands of local residents (see the Hebrews in 6:1-6)” (HarperCollins Study Bible, rev. ed., 2006, on Acts 8:1b). She adds that “Luke’s portrait of the flight of all except the apostles, who have already resisted persecution, underscores their importance for the Jerusalem community” (Ibid.).

After Stephen’s death, Luke tells us, “Devout men buried [him] and made loud lamentation over him” (v. 2). As noted above, his martyrdom marks a beginning of severe persecution for the Christian believers, as “Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison” (v. 3). Saul thus takes the lead in this persecution (cf. Gal. 1:13).

Luke makes the persecution a point of departure for the apostles’ mission to “be my [i.e., Jesus’] witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (1:8). With the departure of Christians, “all except the apostles,” from Jerusalem, the focus of Luke’s interest in the spreading of the gospel of Jesus Christ moves from “Jerusalem” to “Judea and Samaria” (8:1, 5, 28; cf. 1:8). “Now those who were scattered,” says Luke, “went from place to place, proclaiming the word” (v. 4). “Ironically,” says Christopher R. Matthews, “severe persecution leads to proclaiming the word in new places” (NOAB, 3^rd ed., 2001, on Acts 8:4).

At this point we learn that “Philip went down to the city of Samaria and proclaimed the Messiah to them” (v. 5). According to the NRSV text note d, “other ancient authorities read a city [for ‘the city’]. There are good early witnesses (i.e. mss., etc.) for both readings (cf. Nestle-Aland, Novum Testamentum Graece, 26^th rev. ed., 1979, apparatus to Acts 8:5). Samaria was a city, the capital of North Israel, in Old Testament times. According to James D. Purvis:

During the Assyrian and Persian periods Samaria was the capital of the province of the same name. Following conquest by the Macedonians (332 B.C.) The city was rebuilt as a Greek polis (city). It was destroyed by John Hyrcanus in 108 B.C. and rebuilt magnificently by Herod the Great (ca. 30 B.C.), who renamed it Sebaste in honor of Augustus (Gk. Sebastos). The Greek name is still preserved in the name of the modern Ara village, Sebastiyeh. (Harper’s Bible Dictionary, 1985, s.v. Samaria, City of)

Given this renaming of Samaria as Sebaste, one might suppose that the definite article would be dropped by some scribes, changing “the city of Samaria” to “a city of Samaria. Gaventa explains “the city of Samaria [as] probably either Sebaste or Shechem (see. 7:16)” (op. cit., on v. 5). In this place, we are told, “The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did, for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured” (vv. 6-7). In consequence, “there was great joy in that city” (v. 8). The description of Phillip’s “signs” (8:6-8) compares with those of Peter and the other apostles (2:43; 3:1-8; 5:12). Gaventa observes, “The response in Samaria parallels the initial response in Jerusalem” (see 5:12-16).

But one person’s response was perhaps less welcome than it might have been, for “a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great” (v. 9). Simon the magician had a considerable following. “All of them [i.e., the Samaritans], from the least to the greatest, listened to him eagerly, saying, “This man is the power of God that is called Great.” And they listened eagerly to him because for a long time he had amazed them with his magic” (vv. 10-11). According to Matthews, “Acts displays great interest in distinguishing between magic and Christian signs (see 13:6-12; 19:13-20)” (op. cit., on v. 9). But these followers of Simon changed their loyalties. “But when they believed Philip,” says Luke, “who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women” (v. 12). Even Simon himself is said to have believed ( ejpivsteusen, episteusen, aorist [past] tense, and “after being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place” (v. 13). According to Gaventa, “Simon’s baptism signals the superiority of Philip’s ministry, although vv. 18-19 demonstrate that Simon’s conversion is incomplete” (op. cit., on v. 13). Although Simon “believed,” his interest in “the signs and great miracles” signals something of his motivation (which will emerge in tomorrow’s reading).

John 5:30-47

Witnesses to Jesus

30 “I can do nothing on my own. As I hear, I judge; and my judgment is just, because I seek to do not my own will but the will of him who sent me.

31 “If I testify about myself, my testimony is not true. 32 There is another who testifies on my behalf, and I know that his testimony to me is true. 33 You sent messengers to John, and he testified to the truth. 34 Not that I accept such human testimony, but I say these things so that you may be saved. 35 He was a burning and shining lamp, and you were willing to rejoice for a while in his light. 36 But I have a testimony greater than John’s. The works that the Father has given me to complete, the very works that I am doing, testify on my behalf that the Father has sent me. 37 And the Father who sent me has himself testified on my behalf. You have never heard his voice or seen his form, 38 and you do not have his word abiding in you, because you do not believe him whom he has sent.

39 “You search the scriptures because you think that in them you have eternal life; and it is they that testify on my behalf. 40 Yet you refuse to come to me to have life. 41 I do not accept glory from human beings. 42 But I know that you do not have the love of God in you. 43 I have come in my Father’s name, and you do not accept me; if another comes in his own name, you will accept him. 44 How can you believe when you accept glory from one another and do not seek the glory that comes from the one who alone is God? 45 Do not think that I will accuse you before the Father; your accuser is Moses, on whom you have set your hope. 46 If you believed Moses, you would believe me, for he wrote about me. 47 But if you do not believe what he wrote, how will you believe what I say?” (John 5:30-47, NRSV)

On January 31, 2008 (Thursday in the week of the Third Sunday after the Epiphany, Year Two), comments were repeated from December 16, 2007 (the Third Sunday of Advent, Year Two), when comments were repeated from August 19, 2007 (the Sunday closest to August 17, Year One), when they were combined with revision and adaptation from December 20, 2004 (Monday in the week of the Fourth Sunday of Advent, Year One), from December 11, 2005 (the Third Sunday of Advent, Year Two), and from August 22, 2006 (Tuesday in the week of the Sunday closest to August 17, Year Two), when comments were repeated from February 25, 2005 (Friday in the week of the Second Sunday of Lent, Year One), and from January 26, 2006 (Thursday in the week of the Third Sunday after the Epiphany, Year Two). The combined comments are repeated again here:

This debate with “the Jews” (i.e. Jewish leaders) was occasioned by Jesus’ healing of the lame man at the pool of Bethzatha (Jn. 5:2-9). He is challenged by those who “were seeking all the more to kill him, because he was not only breaking the sabbath, but was also calling God his own Father, thereby making himself equal to God” (Jn. 5:18). Jesus describes his relation to God (vv. 19-29), including “identity of his will and actions with the Father’s” (Donald G. Miller and Bruce M. Metzger, NOAB, 2^nd ed., 1994, on vv. 19-20) and the ability of both to give life (vv. 21-22), which includes eternal life (v. 24) and resurrection (vv. 25, 29). So, at first the issue was the healing on the sabbath (vv. 9-10, 16), but Jesus’ assertion, “My Father is still working, and I also am working” (v. 17), introduced the issue of his identity. (The debate will continue on similar terms through chapters 5, 7-10.)

Jesus asserts that he does “the will of him who sent me” (Jn. 5:30). Jesus does not rely on his own testimony (v. 31), but refers to the testimony of John the Baptist (vv. 32-35). But there is “testimony greater than John’s,” that is “the works that the Father has given me to complete,” including the healing of the lame man, which “testify on my behalf that the Father has sent me” (v. 36). With the testimony of “the Father . . .himself” (v. 37a), that amounts to three witnesses, more than the two required by Deuteronomy 19:15 (cf. Deut. 17:6). Jesus challenges the Jews, “You have never heard his voice or seen his form, 38 and you do not have his word abiding in you, because you do not believe him whom he has sent [i.e. Jesus]” (vv. 37b, 38). They “search the scriptures” expecting “eternal life” from them, but the scriptures “testify on my behalf,” that is, on Jesus’ behalf–a fourth witness!–(v. 39). But they refuse to accept Jesus (vv. 40, 43), which means they “do not have the love of God in you [i.e. themselves]” (v. 42). Jesus does not have to accuse them; for Moses, the author of the Torah, accuses them (v. 45). They “do not accept” Jesus, but accept “another [who] comes in his own name” (v. 43); they “accept glory from one another [but] do not seek the glory that comes from the one who alone is God” (v. 44). Jesus’ assertions here anticipate his very powerful statement made to the Jews later: “Very truly, I tell you, before Abraham was, I am” (Jn. 8:58; cf. Ex. 3:14).

As though challenged in court, “You are testifying on your own behalf; your testimony is not valid” (cf. Jn. 8:13), Jesus responds with a series of witnesses (noted by Raymond E. Brown, The Gospel according to John I-XII, Anchor Bible 29, 1966, 227-228): John the Baptist (Jn. 5:33-35), Jesus’ miracles (v. 36), the testimony of the Father himself (vv. 37-38), the Scriptures (v. 39). But though “these are the witnesses who come forward for Jesus . . . the sad outcome of the trial (vs. 40) is that ‘the Jews’ are not ready to believe in Jesus” (ibid., p. 228). Brown adds in reference to verses 41-47:

What “the Jews” are rejecting is not one sent from God–they willingly accept self-proclaimed messiahs (vs. 43). They are actually rejecting the giving or dedicating of one’s life to God (“love of God” in 42; seeking the glory of God in 44) which is the implicit demand of Jesus’ message. The failure to accept Jesus is really the preference of self.

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The last verses of the discourse (45-47) attack “the Jews” on their most sensitive point. They justify their refusal to believe in Jesus in the name of their loyalty to Moses (ix 29), and yet Moses will condemn them for this failure to believe. In Jewish thought . . . Moses was to intercede before God for Jews; now he will become their prosecutor. (p. 229)

Speaking of several similar encounters of Jesus with others in John’s Gospel, a current textbook says:

On the basis of the witnesses called, every person must pass judgment on Jesus. Each one becomes a judge in a court of law, adjudicating the truthfulness of the testimony borne by the witnesses. But the irony is that in assuming the role of judge and in passing judgment on Jesus, people indirectly pass judgment on themselves. If they deny that Jesus comes from God and makes God known, they reveal their alignment with “the world” rather than with God. . . . The responses of belief and unbelief thus reveal whether a person stands in light or darkness, in the realm of life or the realm of death. . . . Those who do not believe pass the sentence of death on themselves. The tragic irony of the Gospel is that those who seek Jesus’ death unwittingly reject the life that he has offered. (Paul J. Achtemeier, Joel B. Green, Marianne Meye Thompson, Introducing the New Testament, 2001, p. 194)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net