References for Walk Courageously With God​—Section 1

© 2025 Watch Tower Bible and Tract Society of Pennsylvania

CHAPTER 1

He Walked With God

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Enoch Walked With God in an Ungodly World

In the days of Enosh, almost four centuries before Enoch’s time, “a start was made of calling on the name of Jehovah.” (Genesis 4:26) The divine name had been used since the beginning of human history. Hence, what began when Enosh was alive evidently was not a calling on Jehovah in faith and pure worship. Some Hebrew scholars hold that Genesis 4:26 should read “began profanely” or “then profanation began.” Men may have applied Jehovah’s name to themselves or to other humans through whom they pretended to approach God in worship. Or perhaps they applied his name to idols.

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Enoch Walked With God in an Ungodly World

We can appropriately imitate the faith of godly humans. (Hebrews 13:7) It was by faith that Enoch served as the first faithful prophet of God. The world of Enoch’s day was like ours​—violent, profane, and ungodly. However, Enoch was different. He had true faith and was exemplary in godly devotion. Yes, Jehovah gave him a weighty judgment message to declare, but he also strengthened him to proclaim it. Enoch courageously carried out his commission, and God took care of him in the face of enemy opposition.

CHAPTER 2

He Condemned the World

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Why Did That Ancient World Perish?

In certain respects, the pre-Flood civilization enjoyed advantages that we do not have today. For example, all of mankind spoke one common language. (Genesis 11:1) This would have favored achievements in arts and sciences that require the collective effort of many people with diverse skills. Also, the long life span that most people then enjoyed meant that they could continue to build on what they had learned over the centuries.

Some claim that the human life span was not really so long back then and that the years mentioned in the Bible account were really months. Is that true? Well, consider the case of Mahalalel. The Bible says: “Mahalalel lived on for sixty-five years. Then he became father to Jared. . . . All the days of Mahalalel amounted to eight hundred and ninety-five years and he died.” (Genesis 5:15-17) If a year means a month, Mahalalel fathered his son when only five years old! No, people then were closer to the perfect vitality of the first man, Adam. They really did live for centuries. What did they achieve?

Many centuries before the Flood, earth’s population had grown to such an extent that Adam’s son Cain was able to build a city, which he called Enoch. (Genesis 4:17) Down through the pre-Flood ages, a variety of industries developed. There were forges for “every sort of tool of copper and iron.” (Genesis 4:22) Doubtless these tools were used for construction, carpentry, tailoring, and agriculture. All these trades are referred to in the accounts of the earth’s earliest human inhabitants.

Accumulated knowledge would have made it possible for successive generations to develop such specialties as metallurgy, agronomy, rearing sheep and cattle, writing, and the fine arts. Jubal, for example, was “the founder of all those who handle the harp and the pipe.” (Genesis 4:21) Civilization developed extensively. Yet, everything came to a sudden end. What happened?

What Went Wrong?

With all its advantages, pre-Flood society had a bad start. Its founder, Adam, was a rebel against God. Cain, the builder of the first recorded city, murdered his own brother. Little wonder that evil snowballed! The consequences of the defective legacy that Adam left his offspring were cumulative.​—Romans 5:12.

Things were evidently coming to a head when Jehovah determined that he would allow the situation to continue just another 120 years. (Genesis 6:3) The Bible says: “The badness of man was abundant in the earth and every inclination of the thoughts of his heart was only bad all the time. . . . The earth became filled with violence.”​—Genesis 6:5, 11.

it “Noah” No. 1 ¶12

Noah

Nimrod’s Rebellion. Noah was the first patriarch of the post-Flood society. (Ge 10:1-32) Nevertheless, during his lifetime false religion again rose up among those under the leadership of Nimrod, as is seen in their rebellious attempt to build “a tower with its top in the heavens” for fear that they might be scattered “over all the surface of the earth.” This was in direct opposition to God’s command to “fill the earth,” and was a rebellion also against Noah’s position as God’s prophet. Noah died about two years before the birth of Abraham. He therefore got to see Jehovah’s judgment on the builders of the Tower of Babel and the scattering of those rebellious ones over the face of the earth. Noah and Shem were not involved in the tower building and consequently would not suffer confusion of their language, but would continue to speak man’s original language, which God gave to Adam.​—Ge 9:1, 28, 29; 11:1-9.

CHAPTER 3

She Refused to Look Back

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“What a Beautiful Woman You Are”

Sarah is known in the Bible for her great faith​—but it was not faith in the moon-god widely worshipped in Ur, where a tower to that god loomed over the city. Rather, Sarah worshipped the true God, Jehovah. The inspired record does not say how she gained that faith. Her father, for a time at least, was an idolater. At any rate, she married Abraham, a man ten years her senior. (Genesis 17:17) He later became known as “the father of all those having faith.” (Romans 4:11) Together they built a fine, strong marriage, one that was marked by respect, good communication, and a mutual willingness to work through difficult problems together. Above all, though, their union was marked by their love for their God.

[Footnote]

Sarah was the half sister of Abraham. Terah was father to both of them, but they had different mothers. (Genesis 20:12) While such a marriage is improper today, it is important to keep in mind how different things were back then. Humans were closer to the perfection that Adam and Eve had enjoyed but lost. For such robust people, marriage between close relatives evidently did not present genetic dangers to offspring. Some 400 years later, though, life spans were similar to ours. At that time, the Mosaic Law outlawed all sexual unions between close relatives.​—Leviticus 18:6.

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“What a Beautiful Woman You Are”

As Sarah packed her things, she faced the dilemma of what to keep and what to leave behind. She could keep no item that was too big for a caravan of donkeys and camels to carry, nothing that would be impractical in a nomadic life. No doubt many of their possessions would have to be sold or given away. Gone, too, would be the conveniences of city living​—the ready access to markets or bazaars where she could shop for grain, meats, fruit, clothing, and other necessities and comforts.

Perhaps it was harder still for Sarah to give up her home itself. If it was like many of the houses that archaeologists have uncovered in Ur, Sarah faced the loss of some very real comforts. Some of those houses had over a dozen rooms, as well as freshwater fountains and plumbing. Even a humble house might offer a solid roof, walls, and a door that could be bolted shut. Could a tent offer similar protection against thieves? Or against lions, leopards, bears, and wolves​—all of which were common in the Bible lands in those times?

And what of family? Whom would Sarah be leaving behind? God’s command to “go out from your land and from your relatives” may have been especially challenging for her. A warm, affectionate woman, she may well have had brothers and sisters, nieces and nephews, and aunts and uncles to whom she was very attached and whom she might never see again. Yet, Sarah bravely went forward, day by day, getting ready for departure.

Despite the challenges, Sarah was packed and ready to go on the appointed day. Terah, as family patriarch, was to accompany Abraham and Sarah, though he was about two centuries old. (Genesis 11:31) Sarah would no doubt have much to do with caring for this elderly parent. Lot too would join them as they obeyed Jehovah and “went out of the land of the Chaldeans.”​—Acts 7:4.

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“What a Beautiful Woman You Are”

Still, the family was not immune to the troubles of this world. A famine struck the land of Canaan, and Abraham decided to lead his family south toward Egypt. However, he sensed a particular danger in that region. So he spoke to Sarah: “Please listen! I know what a beautiful woman you are. So when the Egyptians see you, they will surely say, ‘This is his wife.’ Then they will kill me but keep you alive. Please say you are my sister, so that it may go well with me because of you, and my life will be spared.” (Genesis 12:10-13) Why did Abraham make such an unusual request?

Abraham was neither a liar nor a coward, as some critics have charged. Sarah was, in truth, his half sister. And Abraham’s caution was well-founded. Abraham and Sarah knew that nothing was more important than God’s purpose to produce a special offspring and nation through Abraham, so Abraham’s safety became of paramount importance. What is more, archaeological evidence has shown that it was not unheard of for men of power in Egypt to abduct a man’s wife and kill the husband. So Abraham acted wisely, and Sarah humbly cooperated with his decision.

Before long, events proved that Abraham’s fears were well-founded; some of Pharaoh’s princes noticed Sarah’s stunning beauty​—a remarkable trait at her age. They reported on her to Pharaoh, and he ordered that the woman be taken! It is hard to imagine the anguish of Abraham or the fears that must have afflicted Sarah. However, it seems that she was treated, not as a hostage, but as an honored guest. Perhaps Pharaoh planned to woo her and impress her with his wealth and then negotiate with her “brother” to obtain her as a wife.​—Genesis 12:14-16.

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What Does Headship in Marriage Really Mean?

Does a wife’s subjection require her to be completely passive? Consider Sarah, cited in the Bible as an example of obedience to her husband, Abraham. (1 Peter 3:5, 6) She subjected herself to him in matters large and small, from leaving a comfortable home for a nomadic life in tents to preparing a meal on short notice. (Genesis 12:5-9; 18:6) In connection with a serious matter, however, she repeatedly expressed a view contrary to Abraham’s. This occurred when she wanted him to dismiss his concubine, Hagar, and his firstborn son, Ishmael, from the household. Instead of reproving Sarah, God told Abraham to “listen to her voice.” Meanwhile, Sarah continued to subject herself to Abraham by waiting for him to act instead of trying to drive out Hagar and Ishmael herself.​—Genesis 21:8-14.

Sarah’s example shows that rather than merely living in her husband’s shadow, the wife is to be her husband’s “partner,” holding a place of honor. (Malachi 2:14) As his partner, she provides valuable input concerning family decisions and is given a measure of authority in the family, often managing many household and even some financial matters. Of course, as the family head, the husband is responsible for making final decisions.​—Proverbs 31:10-31; 1 Timothy 5:14.

CHAPTER 4

The First Man to Wage a Righteous War

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Abraham​—God’s Prophet and Friend

What about Abraham’s victory over Chedorlaomer, king of Elam? In the early 19th century, little was known about the Elamites. Bible critics rejected the idea that Elam ever had influence over Babylonia, let alone Palestine. Now, the Elamites are viewed differently. Archaeology reveals them to have been a powerful warfaring nation. Funk & Wagnalls Standard Reference Encyclopedia states: “The Elamites destroyed the city of Ur about 1950 B.C. . . . Subsequently they exerted considerable influence on the rulers of Babylonia.”

Furthermore, the names of Elamite kings have been found on archaeological inscriptions. Some of them begin with the expression “Kudur,” similar to “Chedor.” An important Elamite goddess was Lagamar, similar to “laomer.” Thus, Chedorlaomer is now accepted by some secular sources as a historical ruler, his name possibly meaning “Servant of Lagamar.” One set of Babylonian inscriptions has names similar to three of the invading kings​—Tudhula (Tidal), Eri-aku (Arioch), and Kudur-lahmil (Chedorlaomer). (Genesis 14:1) In the book Hidden Things of God’s Revelation, Dr. A. Custance adds: “Besides these names were details which seemed to refer to the events which transpired in Babylonia when the Elamites established their sovereignty over the country. . . . So confirmatory of Scripture were these tablets that the Higher Critics jumped on them and did everything in their power to deliberately suppress the significance of them.”

What about the invasion by the four kings? Is there any archaeological evidence in Transjordan and the Negeb to support this? Yes. In his book The Archaeology of the Land of Israel, Professor Yohanan Aharoni refers to the disappearance of a pre-Israelite civilization that had “impressive” settlements in Transjordan and the Negeb, “around 2000 B.C.E.” Other archaeologists say this happened about 1900 B.C.E. “The pottery of both the Negeb and Transjordan for this period are identical and both show sudden, catastrophic termination of the civilization,” states Dr. Harold Stigers in his Commentary on Genesis. Even Bible critics, such as John Van Seters, accept the evidence for this. “One unsolved problem is where these people went, if anywhere, at the end of the period,” he states in his book Abraham in History and Tradition.

Genesis chapter 14 provides a possible solution to the problem. According to Bible chronology, Abraham arrived in Canaan in 1943 B.C.E. Chedorlaomer’s destructive invasion must have taken place shortly after that. Later, in that same century, God brought fiery destruction upon the immoral cities of Sodom and Gomorrah. This forever changed the ecology of the once fertile lower Jordan Valley. (Genesis 13:10-13; 19:24, 25) It was no longer the prize of foreign invaders.

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Salt Sea

Sodom and Gomorrah. It is generally believed that Sodom and Gomorrah were located near the southern end of the Salt Sea. The kings of these cities were among those who battled in “the Low Plain of Siddim, that is, the Salt Sea,” and the way this is phrased suggests that the Low Plain of Siddim came to be covered by the Salt Sea. (Ge 14:3) The region of Sodom and Gomorrah where Lot settled was ‘well watered, like the garden of Jehovah.’ (Ge 13:10-12) Even today, in the plain along the SE shore, vegetation is abundant, and wheat, barley, dates, and vines can be grown there. The large amounts of bitumen and salt, especially in this southern section, also match the Biblical account of Sodom and Gomorrah.​—Ge 14:10; 19:24-26.

it “Salem”

Salem

(Saʹlem) [Peace].

An ancient city where Melchizedek was king and priest. (Ge 14:18) The Hebrew spelling of “Salem,” as incorporated in the name Jerusalem, suggests a dual form and, therefore, the word may be defined as “Twofold Peace.” That the name means “Peace” is confirmed by the inspired words of Hebrews 7:2.

Ancient Jewish tradition identifies Salem with Jerusalem, and Scriptural evidence supports this. Abraham met the king of Sodom and Melchizedek in “the king’s Low Plain.” Since King David’s son Absalom centuries later erected a monument there, this low plain must have been near Jerusalem, the capital of the kingdom. (Ge 14:17, 18; 2Sa 18:18) The word “Salem” is, in fact, incorporated in the name “Jerusalem,” and the psalmist used it in parallel with “Zion.” (Ps 76:2) Also, it would have been fitting for Melchizedek to be king and priest in the very place where later the kings of the Davidic line and the Levitical priesthood served and where Jesus Christ, the one chosen to be a king and priest “according to the manner of Melchizedek,” was offered in sacrifice.​—Heb 3:1; 7:1-3, 15-17.

it “High Priest” ¶27-28

High Priest

The High Priesthood of Jesus Christ. The Bible book of Hebrews points out that Jesus Christ, since his resurrection and entry into heaven, is “a high priest according to the manner of Melchizedek forever.” (Heb 6:20; 7:17, 21) To describe the greatness of Christ’s priesthood and its superiority over the Aaronic priesthood, the writer shows that Melchizedek was both a king and a priest by designation of the Most High God, and not by inheritance. Christ Jesus, not of the tribe of Levi, but of Judah and of the line of David, did not inherit his office by descent from Aaron, but obtained it by direct appointment of God, as did Melchizedek. (Heb 5:10) In addition to the promise recorded at Psalm 110:4: “Jehovah has sworn (and he will feel no regret): ‘You are a priest to time indefinite according to the manner of Melchizedek!’” which appointment makes him a heavenly King-Priest, Christ also possesses Kingdom authority by reason of his descent from David. In the latter case, he becomes the heir of the kingship promised in the Davidic covenant. (2Sa 7:11-16) He therefore holds in combination the offices of kingship and priesthood, as did Melchizedek.

In another way the surpassing excellence of Christ’s high priesthood is shown, namely, in that Levi, the progenitor of the Jewish priesthood, in effect, gave tithes to Melchizedek, for Levi was still in the loins of Abraham when the patriarch gave a tenth to Salem’s priest-king. Moreover, in that sense Levi was also blessed by Melchizedek, and the rule is that the lesser is blessed by the greater. (Heb 7:4-10) The apostle also calls attention to Melchizedek’s being “fatherless, motherless, without genealogy, having neither a beginning of days nor an end of life” as being representative of the everlasting priesthood of Jesus Christ, who has been resurrected to “an indestructible life.”​—Heb 7:3, 15-17.

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Abraham​—A Man of Courage

Abraham looks at his family and servants as they prepare to head out into Canaan. (Genesis 12:1-5) Surveying this large group of people who depend on him for their livelihood, Abraham keenly senses his responsibility toward them. How will he provide for their material needs while in an unknown land? Might such a task have been easier back in Ur, a prosperous area with extensive pastures, fertile soil, and an ample water supply? What if he becomes ill or dies in the new land? Who will take care of his family? If Abraham has any such worries, he does not let his fears paralyze him. He is determined to act, to obey God’s commands, come what may​—a sign of true courage.

HOW DID ABRAHAM DISPLAY COURAGE? Abraham was willing to go against the crowd. Abraham grew up in an environment where people worshipped a multitude of gods and idols. Yet, he did not let fear of what others would think hold him back from doing what he knew was right. Rather, Abraham boldly took a different course in life, choosing to worship only one God​—“the Most High God,” Jehovah.​—Genesis 14:21, 22.

Abraham put his worship of the true God ahead of material interests. He was willing to give up his comfortable life in Ur and head out into the wilderness, fully trusting that Jehovah would care for his material needs. Of course, as the years went on, Abraham may have thought about some of the comforts he had enjoyed in Ur. But Abraham was certain that Jehovah would always provide for him and his family. Clinging to Jehovah as the most important Person in his life, Abraham found the courage to obey God’s commands.

CHAPTER 5

He Faced His Hardest Challenge

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The Bible​—A Book of Accurate Prophecy, Part 1

ABRAHAM​—A HISTORICAL PERSON

◼ Clay tablets from the early second millennium B.C.E. list cities that match the names of Abraham’s relatives. These cities include Peleg, Serug, Nahor, Terah, and Haran.​—Genesis 11:17-32.

◼ At Genesis 11:31, we read that Abraham and his family emigrated from “Ur of the Chaldeans.” The ruins of this city were discovered in southeastern Iraq. The Bible also states that Abraham’s father, Terah, died in the city of Haran, which probably now lies in Turkey, and that Abraham’s wife, Sarah, died in Hebron, one of the oldest still-inhabited cities of the Middle East.​—Genesis 11:32; 23:2.

it “Abraham” ¶22-23

Abraham

Historicity. Jesus and his disciples referred to Abraham more than 70 times in their conversations and writings. In his illustration of the rich man and Lazarus, Jesus referred to Abraham in a symbolic sense. (Lu 16:19-31) When his opponents boasted that they were the offspring of Abraham, Jesus was quick to point out their hypocrisy, saying: “If you are Abraham’s children, do the works of Abraham.” (Joh 8:31-58; Mt 3:9, 10) No, as the apostle Paul said, it is not fleshly descent that counts, but, rather, faith like that of Abraham that enables one to be declared righteous. (Ro 9:6-8; 4:1-12) Paul also identified the true seed of Abraham as Christ, along with those who belong to Christ as “heirs with reference to a promise.” (Ga 3:16, 29) He also speaks of Abraham’s kindness and hospitality to strangers, and in his long list in Hebrews chapter 11 of illustrious witnesses of Jehovah, Paul does not overlook Abraham. It is Paul who points out that Abraham’s two women, Sarah and Hagar, figured in a symbolic drama that involved Jehovah’s two covenants. (Ga 4:22-31; Heb 11:8) The Bible writer James adds that Abraham backed up his faith by righteous works and, therefore, was known as “Jehovah’s friend.”​—Jas 2:21-23.

Archaeological discoveries have also confirmed matters related in the Biblical history of Abraham: The geographic locations of many places and customs of that period of time, such as the purchase of the field from the Hittites, the choice of Eliezer as heir, and the treatment of Hagar.

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“Like the Stars of the Heavens”

“I shall surely multiply your seed like the stars of the heavens and like the grains of sand that are on the seashore.” (Genesis 22:17) Thus God promised the patriarch Abraham. A recent issue of the publication Bible Review, however, points to a seeming problem with this text.

The Bible is scientifically correct in comparing the number of stars in the heavens to the billions of grains of sand on the seashore. However, that stars number into the billions was apparently unknown in ancient times. Explains Bible Review: “There really aren’t that many stars in heaven that can be seen with the unaided eye. Astronomers tell us that without some form of telescope, we can see only between 2,000 and 4,000 stars, even on a good night.” The World Book Encyclopedia states that “about 6,000 stars shine bright enough to be seen without a telescope.”

How, then, does one explain the Bible’s remarkable accuracy in making this comparison? One explanation would be that the Bible is “inspired of God.” (2 Timothy 3:16) The article in Bible Review, however, goes to great lengths to circumvent this conclusion by suggesting that perhaps Abraham was an astronomer! This rather astounding conjecture was followed by the question: “Could the ancients have had telescopes that revealed stars the naked eye could not see?” To back this theory, the article cited evidence that crystals discovered in Nineveh and other ancient sites could have served as primitive lenses.

However, evidence that the ancients used such lenses for stargazing is nonexistent. And even if ancient telescopes existed, what evidence is there that Abraham or the writer of Genesis had access to one? Actually, God’s promise to Abraham is just one of many examples of the Bible’s scientific accuracy. It was apparently without the aid of a telescope that the prophet Jeremiah reported a similarly accurate observation: ‘The army of the heavens cannot be counted, neither can the sand of the sea be measured.’​—Jeremiah 33:22.

CHAPTER 6

She Ventured Into the Unknown

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Finding a Wife for Isaac

The man was Abraham’s servant, “the oldest one of his household.” (Genesis 24:2) Though not named in the account, apparently this was Eliezer, whom Abraham at one time referred to as ‘a son of his household’ and whom he spoke of as being in line to ‘succeed him as heir.’ (Genesis 15:2, 3) Of course, that was when Abraham and Sarah were childless. Now their son, Isaac, was 40 years old, and although Eliezer was no longer Abraham’s principal heir, he was still his servant. So he complied when Abraham made a challenging request. What was it?

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Finding a Wife for Isaac

In Abraham’s day a marriage affected not only the family but also the entire tribe, or patriarchal community. Therefore it was customary for the parents to select a mate for their children. In searching for a wife for his son Isaac, however, Abraham was faced with a dilemma. The ungodly ways of the local Canaanites made marriage to one of them out of the question. (Deuteronomy 18:9-12) And while it was customary for a man to marry within his own tribe, Abraham’s relatives lived hundreds of miles away in northern Mesopotamia. He could not simply have Isaac relocate there, for Jehovah had promised Abraham: “To your seed I am going to give this land,” the land of Canaan. (Genesis 24:7) Hence, Abraham said to Eliezer: “Go to my country and to my relatives, and you will certainly take a wife for my son, for Isaac.”​—Genesis 24:4.

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Rebekah

Abraham’s servant, recognizing that his prayer had been answered, bestowed upon Rebekah a gold nose ring and two beautiful gold bracelets (worth c. $1,350 in modern-day values). These she showed to her family​—her mother and her brother Laban—​who, in turn, extended the hospitality of their home to the visitor and the attendants with him. (Ge 24:22-32) But before he would eat, the man stated his business. Laban and his father Bethuel gave their consent for Rebekah to marry Isaac; gifts, consisting of precious articles of gold and silver and exquisite garments, were given to Rebekah and her family, and then they all ate together. (Ge 24:33-54) This transaction constituted an honorable marriage contract, not between Rebekah and Isaac, but between their parents, according to the custom of the time. Rebekah was in this way betrothed to Isaac and was from then on, in effect, his wife.

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“I Am Willing to Go”

Bethuel’s family blessed their beloved Rebekah. Then she and her childhood nurse, Deborah, along with some servant girls, set off with Eliezer and his men. (Genesis 24:59-61; 35:8) Before long, Haran was far behind them. The journey was a long one, 500 miles (800 km) or so, and it lasted perhaps three weeks. It was likely not a comfortable trip. Rebekah had seen camels aplenty in her life, but we cannot assume that she was an experienced camel rider. The Bible portrays her family as shepherd folk, not as traders who drove caravans of camels. (Genesis 29:10) Novice camel riders often complain of discomfort​—even after a very short ride!

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Rebekah​—A Godly Woman of Action

Does Rebekah Qualify?

Rebekah is Abraham’s grandniece, and besides being beautiful, she is virtuous. She does not shrink back from talking to a stranger, nor is she unduly familiar. She obliges Eliezer when he asks for a drink. That is only to be expected, since it is a mark of common courtesy. What about the second part of the test?

Rebekah says: “Drink, my lord.” But it did not stop there. Rebekah continues: “For your camels too I shall draw water until they are done drinking.” She offers more than what might normally be expected. With alacrity ‘she quickly empties her jar into the drinking trough and runs yet again and again to the well to draw water and keeps drawing for all his camels.’ She is a whirl of activity. ‘All the while,’ says the account, ‘the man is gazing at her in wonder.’​—Genesis 24:19-21.

On learning that the maiden is related to Abraham, Eliezer prostrates himself in thanks to Jehovah. He inquires as to whether there is room at her father’s house for him and those with him to spend the night. Rebekah responds positively and runs home with news of the visitors.​—Genesis 24:22-28.

After listening to Eliezer’s story, Rebekah’s brother, Laban, and her father, Bethuel, perceive that God is guiding things. Surely Rebekah is designated for Isaac. “Take her and go,” they say, “and let her become a wife to the son of your master, just as Jehovah has spoken.” How does Rebekah feel? Asked if she will depart immediately, she answers with one word in Hebrew, meaning: “I am willing to go.” She is not obliged to accept this proposal. Abraham said as much in freeing Eliezer from his oath “if the woman should not wish” to depart. But Rebekah too sees God’s hand in the matter. So without delay, she leaves her family to marry a man she has never met. That courageous decision is an outstanding demonstration of faith. She is indeed the right choice!​—Genesis 24:29-59.

On meeting Isaac, Rebekah veils herself as evidence of submission. Isaac takes her as his wife, and no doubt because of her excellent qualities, he falls in love with her.​—Genesis 24:62-67.

Twin Sons

Rebekah is childless for some 19 years. At length, she conceives twins, but the pregnancy is difficult, for the children struggle in her womb, causing Rebekah to cry out to God. We may do the same thing in times of great distress in our life. Jehovah hears Rebekah and reassures her. She will become mother to two nations, and “the older will serve the younger.”​—Genesis 25:20-26.

Those words may not be the only reason for Rebekah’s greater love for her younger son, Jacob. The boys are different. Jacob is “blameless,” but Esau has such an unconcerned attitude toward spiritual things that for one meal, he sells his birthright, his right to inherit God’s promises, to Jacob. Esau’s marriage to two Hittite women shows disregard​—if not contempt—​for spiritual values, causing his parents great distress.​—Genesis 25:27-34; 26:34, 35.

Procuring the Blessing for Jacob

The Bible does not say whether Isaac knows that Esau must serve Jacob. In any case, both Rebekah and Jacob know that the blessing belongs to him. Rebekah springs into action on hearing that Isaac intends to bless Esau when he takes his father a dish of game. The decisiveness and zeal that characterized her in her youth have not deserted her. She ‘commands’ Jacob to bring her two kids of goats. She will prepare a dish her husband is fond of. Then Jacob must impersonate Esau to obtain the blessing. Jacob objects. His father is bound to become aware of the ruse and curse him! Rebekah insists. “Upon me be the malediction meant for you, my son,” she says. Then she makes the dish, disguises Jacob, and sends him to her husband.​—Genesis 27:1-17.

Why Rebekah acts this way is not stated. Many condemn her action, but the Bible does not, nor does Isaac on discovering that Jacob has received the blessing. Rather, Isaac amplifies it. (Genesis 27:29; 28:3, 4) Rebekah knows what Jehovah foretold about her sons. So she acts to see that Jacob secures the blessing that is rightfully his. This is clearly in harmony with Jehovah’s will.​—Romans 9:6-13.

Jacob Sent to Haran

Rebekah now thwarts Esau by urging Jacob to flee until his brother’s rage passes. She seeks Isaac’s consent to her plan but kindly avoids mentioning Esau’s ire. Rather, she tactfully appeals to her husband by voicing anxiety lest Jacob ever marry a Canaanite. The very idea is enough to persuade Isaac to order Jacob to avoid such a marriage and to send him to Rebekah’s family to find a God-fearing wife. There is no record that Rebekah ever sees Jacob again, but her actions do yield a rich reward for the future nation of Israel.​—Genesis 27:43–28:2.

What we know of Rebekah moves us to admire her. She was very attractive, but her real beauty lay in her godly devotion. That was what Abraham sought in a daughter-in-law. Her other good traits likely surpassed all that Abraham had even hoped for. Her faith and courage in following divine guidance and her zeal, modesty, and generous hospitality are qualities that all Christian women do well to imitate. These are the qualities that Jehovah himself looks for in a truly exemplary woman.

CHAPTER 7

He Faced Danger to Protect His Family

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Jacob Appreciated Spiritual Values

In no way did Jacob usurp Esau’s inheritance. Before the boys were born, Jehovah said that ‘the older would serve the younger.’ (Genesis 25:23) ‘Would it not have been easier if God had caused Jacob to be born first?’ someone might ask. What followed taught important truths. God does not reserve blessings for those who feel that they have a claim on them, but he does show undeserved kindness to those whom he chooses. The birthright thus went to Jacob, not to his older brother, who did not appreciate it. Similarly, because the natural Jews as a nation showed the same attitude as Esau, they were replaced by spiritual Israel. (Romans 9:6-16, 24) Good relations with Jehovah today never come by effortless inheritance, even if one is born into a God-fearing family or environment. All who would have divine blessings must strive to be godly, truly appreciating spiritual things.

w03 10/15 28 ¶3–29 ¶1

Jacob Appreciated Spiritual Values

In a dream, God showed Jacob angels ascending and descending a ladder, or a “rising flight of stones,” between heaven and earth and stated that he would protect Jacob and his seed. “By means of you and by means of your seed all the families of the ground will certainly bless themselves. And here I am with you and I will keep you in all the way you are going and I will return you to this ground, because I am not going to leave you until I have actually done what I have spoken to you.”​—Genesis 28:10-15; footnote.

How reassuring! Jehovah confirmed that promises given to Abraham and Isaac would spiritually enrich Jacob’s family. Jacob was made aware that angels can minister to those having God’s approval, and he was assured of divine protection. In grateful recognition, Jacob vowed to be faithful to Jehovah.​—Genesis 28:16-22.

w03 10/15 31 ¶1

Jacob Appreciated Spiritual Values

Then the unexpected occurred. A stranger, who turned out to be an angel, grappled with Jacob by night, and with one touch he put Jacob’s thigh out of joint. Jacob refused to let go unless the angel first blessed him. The prophet Hosea later said that Jacob “wept, that he might implore favor for himself.” (Hosea 12:2-4; Genesis 32:24-29) Jacob knew that previous angelic appearances concerned the outworking of the Abrahamic covenant through his seed. So he exerted himself in vigorous wrestling and obtained a blessing. At this time, God changed his name to Israel, meaning “Contender (Perseverer) With God,” or “God Contends.”

w95 9/15 21 ¶4, ftn.

Godly Families of the Past​—A Pattern for Our Day

Some years later, however, after Jacob had moved into the land of Canaan, he apparently was unaware that his daughter Dinah had developed the dangerous habit of associating with the pagan Canaanites. (Genesis 34:1) He also failed to act when he became aware of the presence of heathen paraphernalia in his household. At any rate, after the tragic rape of Dinah by a Canaanite, Jacob took decisive action. “Put away the foreign gods that are in the midst of you and cleanse yourselves,” he directed.​—Genesis 35:2-4.

[Footnote]

It should be noted that prior to this, Jacob had taken firm steps to protect his family from the influence of the Canaanites. He built an altar, doubtless of a style that set him apart from his Canaanite neighbors. (Genesis 33:20; Exodus 20:24, 25) Furthermore, he pitched his camp outside the city of Shechem and established his own water supply. (Genesis 33:18; John 4:6, 12) Dinah would thus have been well aware of Jacob’s desire that she not associate with the Canaanites.

CHAPTER 8

He Resisted Temptation

g 11/10 15 ¶2

A Book You Can Trust​—Part 1

Titles and terms. Accurate history is often revealed in the details​—customs, etiquette, names and titles of officials, and so on. How do the books of Genesis and Exodus, the first two books of the Bible, measure up in this respect? Regarding the Genesis narrative about Joseph, a son of the patriarch Jacob, as well as the Bible book of Exodus, J. Garrow Duncan says in his book New Light on Hebrew Origins: “[The Bible writer] was thoroughly well acquainted with the Egyptian language, customs, beliefs, court life, and etiquette and officialdom.” He adds: “[The writer] employs the correct title in use and exactly as it was used at the period referred to. . . . In fact, nothing more convincingly proves the intimate knowledge of things Egyptian in the Old Testament, and the reliability of the writers, than the use of the word Pharaoh at different periods.” Duncan also states: “When [the writer] brings his characters into the presence of Pharaoh, he makes them observe the correct court etiquette and use the correct language.”

w96 5/1 11 ¶4

God and Caesar

⁴ In pre-Christian times, Jehovah permitted some of his servants to occupy prominent positions in State governments. For example, in the 18th century B.C.E., Joseph became prime minister of Egypt, second only to the reigning Pharaoh. (Genesis 41:39-43) Subsequent events made it evident that Jehovah maneuvered this so that Joseph could serve as an instrument in preserving the ‘seed of Abraham,’ his descendants, for the outworking of His purposes. Of course, it should be borne in mind that Joseph was sold into slavery in Egypt, and he lived at a time when God’s servants had neither the Mosaic Law nor “the law of the Christ.”​—Genesis 15:5-7; 50:19-21; Galatians 6:2.

CHAPTER 9

“By Faith Moses Was Hid”

g04 4/8 4 ¶4–5 ¶1

Moses​—Man or Myth?

Many scholars today dismiss these events as fiction. “The fact is,” says Christianity Today, “that not one shred of direct archaeological evidence has been found for [the years] the children of Israel sojourned in Egypt.” While direct physical proof may be lacking, there is considerable indirect evidence that the Bible account is credible. In his book Israel in Egypt, Egyptologist James K. Hoffmeier says: “Archaeological data clearly demonstrates that Egypt was frequented by the peoples of the Levant [countries bordering on the eastern Mediterranean], especially as a result of climatic problems that resulted in drought . . . Thus, for a period roughly from 1800 to 1540 B.C., Egypt was an attractive place for the Semitic-speaking people of western Asia to migrate.”

Furthermore, it has long been acknowledged that the Bible’s description of Egyptian slavery is accurate. The book Moses​—A Life reports: “The biblical account of the oppression of the Israelites appears to be corroborated in one often-reproduced tomb painting from ancient Egypt in which the making of mud bricks by a gang of slaves is depicted in explicit detail.”

g04 4/8 6 ¶1-2

Moses​—Man or Myth?

The Bible’s description of the tiny ark Jochebed used likewise rings true. The Bible says that it was made of papyrus, which, according to Cook’s Commentary, “was commonly used by the Egyptians for light and swift boats.”

Still, is it not hard to believe that a national leader would order the cold-blooded murder of infants? Scholar George Rawlinson reminds us: “Infanticide . . . has prevailed widely at different times and places, and been regarded as a trivial matter.” Indeed, one need not look far to find equally chilling examples of mass murder in modern times. The Bible account may be disturbing, but it is all too credible.

it “Midwife”

Midwife

The Hebrew term for “midwife” is a feminine participle of the verb ya·ladhʹ (bear; give birth) and thus literally refers to a woman who helps to bear or give birth to a child. (See BIRTH.) A midwife helps the mother during the ordeal of labor, and once the child is born she severs its navel cord and washes the infant. In ancient times she would also rub it with salt and swaddle it with cloth bands.​—Eze 16:4.

Close friends or relatives and older women in the community sometimes served in this capacity, but because of the special knowledge, skill, and experience necessary, particularly when the delivery was difficult, midwifery was pursued as a profession by few. In the case of Benjamin’s birth, when “it was going hard with [Rachel] in making the delivery,” the midwife was able to assure Rachel that she would have the son, though Rachel herself died. (Ge 35:16-19) During the complicated delivery of Tamar’s twins, Perez and Zerah, the midwife was alert to identify the one she expected to be the firstborn. She quickly tied a scarlet piece on the extended hand of Zerah. However, the hand was drawn in and his brother emerged first, causing a perineal rupture of the mother.​—Ge 38:27-30.

Midwives among the Israelites during their slavery in Egypt found themselves in a very critical and dangerous position. Pharaoh summoned two of them by name, Shiphrah and Puah, and commanded them to put to death every Hebrew male baby as soon as it was born. Probably these two women served as heads of the profession and were responsible to pass the orders of the king on to their associates. However, “the midwives feared the true God, and they did not do as the king of Egypt had spoken to them, but they would preserve the male children alive.” For this they were called to account by Pharaoh, who demanded: “Why is it you have done this thing?” Feigning that the matter was beyond their control, they insisted that the Hebrew women were “lively” and gave birth ‘before the midwife could come in to them.’ (Ex 1:15-19) Because these midwives feared Jehovah and refused to practice infanticide, he blessed and rewarded them with families of their own.​—Ex 1:20, 21.

CHAPTER 10

He Made His Choice

w02 6/15 10 ¶2-4

Something Greater Than the Treasures of Egypt

Jochebed “took the child and nursed him. And the child grew up. Then she brought him to Pharaoh’s daughter, so that he became a son to her.” (Exodus 2:9, 10) The Bible does not say how long Moses lived with his natural parents. Some think it must have been at least until he was weaned​—two or three years—​but it may have been longer. Exodus simply states that he “grew up” with his parents, which can signify reaching any age. In any case, Amram and Jochebed doubtless used the time to make their son aware of his Hebrew origin and to teach him about Jehovah. How well they succeeded in instilling a faith and love for righteousness in Moses’ heart, only time would tell.

On being returned to Pharaoh’s daughter, Moses was educated “in all the wisdom of the Egyptians.” (Acts 7:22) That would imply training designed to fit Moses for government office. The vast learning of Egypt included mathematics, geometry, architecture, construction, and other arts and sciences. Presumably, the royal family would have wanted him to receive instruction in Egyptian religion.

Moses may have received his privileged education along with other royal offspring. Among those who benefited from such elite education were “children of foreign rulers who were sent or taken as hostages to Egypt to be ‘civilized’ and then returned to rule as vassals” faithful to Pharaoh. (The Reign of Thutmose IV, by Betsy M. Bryan) Nurseries connected to royal palaces seem to have prepared youths to serve as court officials. Inscriptions dating to the Egyptian Middle and New Kingdom periods reveal that several of Pharaoh’s personal attendants and high-ranking government officers retained the honorable title “Child of the Nursery” even as adults.

Court life would test Moses. It offered wealth, luxury, and power. It also presented moral dangers. How would Moses react? Where would his loyalties be? Was he at heart a worshiper of Jehovah, a brother of the oppressed Hebrews, or did he prefer all that pagan Egypt could offer?

it “Egypt, Egyptian” ¶28

Egypt, Egyptian

Beliefs about the dead. Strikingly prominent in Egyptian religion was the concern for the dead and the preoccupation with ensuring one’s welfare and happiness after the “change” of death. The belief in reincarnation or the transmigration of the soul was an all-pervading doctrine. The soul was believed to be immortal; nevertheless, it was believed that the human body must also be preserved so that the soul might return and use it on occasion. Because of this belief, the Egyptians embalmed their dead. The tomb in which the mummified body was placed was considered the deceased’s “home.” The pyramids were colossal residences for the royal dead. The necessities and luxuries of life, including jewelry, clothing, furniture, and supplies of food, were stored away in the tombs for future use by the deceased, along with written spells and charms (such as the “Book of the Dead”) to provide the departed with protection from evil spirits. (PICTURE, Vol. 1, p. 533) However, these spells did not even protect them from the human tomb robbers who eventually ransacked virtually every major tomb.

it “Midian” No. 2 ¶1-2

Midian

2. The descendants of Abraham’s son Midian are collectively designated as “Midian” and “Midianites.” (Nu 31:2, 3) At times the Bible seemingly refers to them as Ishmaelites. (Compare Ge 37:25, 27, 28, 36; 39:1; Jg 8:22, 24.) This may imply that the descendants of Abraham through his sons Ishmael and Midian were much alike in their way of life, and there may have been a further amalgamation through intermarriage among the two peoples. It also appears that at least some of the Kenites were known as Midianites. Since the Kenites are already mentioned as a people before Midian’s birth, this may mean that Moses’ Kenite brother-in-law Hobab was a Midianite merely from a geographic standpoint.​—Ge 15:18, 19; Nu 10:29; Jg 1:16; 4:11; see ISHMAELITE; KENITE.

Being descendants of Abraham, the Midianites likely spoke a language that closely resembled Hebrew. Gideon, for instance, apparently had no difficulty in understanding the Midianites. (Jg 7:13-15; 8:18, 19) There is also a possibility, however, that Gideon learned the tongue of the Midianites, Israel having been under their domination for seven years.​—Jg 6:1.

CHAPTER 11

“Go In to Pharaoh”

g04 4/8 7 9 ¶1

Moses​—Man or Myth?

True, no Egyptian record of this event has been found. But the Egyptians were not above altering historical records when the truth proved to be embarrassing or went against their political interests. When Thutmose III came to power, he tried to obliterate the memory of his predecessor, Hatshepsut. Says Egyptologist John Ray: “Her inscriptions were erased, her obelisks surrounded by a wall, and her monuments forgotten. Her name does not appear in later annals.” Similar attempts to alter or conceal embarrassing facts have even taken place in modern times.

it “Gods and Goddesses” ¶24-26

Gods and Goddesses

The Ten Plagues. By means of the plagues he visited upon the Egyptians, Jehovah humiliated and executed judgment upon their gods. (Ex 12:12; Nu 33:4; PICTURES, Vol. 2, p. 530) The first plague, the turning of the Nile and all the waters of Egypt into blood, brought disgrace to the Nile-god Hapi. The death of the fish in the Nile was also a blow to Egypt’s religion, for certain kinds of fish were actually venerated and even mummified. (Ex 7:19-21) The frog, regarded as a symbol of fertility and the Egyptian concept of resurrection, was considered sacred to the frog-goddess Heqt. Hence, the plague of frogs brought disgrace to this goddess. (Ex 8:5-14) The third plague saw the magic-practicing priests acknowledging defeat when they proved to be unable by means of their secret arts to turn dust into gnats. (Ex 8:16-19) The god Thoth was credited with the invention of magic or secret arts, but even this god could not help the magic-practicing priests to duplicate the third plague.

The line of demarcation between the Egyptians and the worshipers of the true God came to be sharply drawn from the fourth plague onward. While swarms of gadflies invaded the homes of the Egyptians, the Israelites in the land of Goshen were not affected. (Ex 8:23, 24) The next plague, the pestilence upon the livestock, humiliated such deities as the cow-goddess Hathor, Apis, and the sky-goddess Nut, who was conceived of as a cow having the stars affixed to her belly. (Ex 9:1-6) The plague of boils brought disgrace to the gods and goddesses regarded as possessing healing abilities, such as Thoth, Isis, and Ptah. (Ex 9:8-11) The severe hailstorm put to shame the gods who were considered to have control of the natural elements; for example, Reshpu, who, it appears, was believed to control lightning, and Thoth, who was said to have power over the rain and thunder. (Ex 9:22-26) The locust plague spelled defeat for the gods thought to ensure a bountiful harvest, one of these being the fertility god Min, who was viewed as a protector of the crops. (Ex 10:12-15) Among the deities disgraced by the plague of darkness were sun-gods, such as Ra and Horus, and also Thoth the god of the moon and believed to be the systematizer of sun, moon, and stars.​—Ex 10:21-23.

The death of the firstborn resulted in the greatest humiliation for the Egyptian gods and goddesses. (Ex 12:12) The rulers of Egypt actually styled themselves as gods, the sons of Ra, or Amon-Ra. It was claimed that Ra, or Amon-Ra, had intercourse with the queen. The son born was, therefore, viewed as a god incarnate and was dedicated to Ra, or Amon-Ra, at his temple. Hence, the death of Pharaoh’s firstborn, in effect, actually meant the death of a god. (Ex 12:29) This in itself would have been a severe blow to Egypt’s religion, and the complete impotence of all the deities was manifested in their being unable to save the firstborn of the Egyptians from death.​—See AMON No. 4.

it “Exodus” ¶46, 51

Exodus

Width and depth of place of crossing. Since Israel crossed the sea in one night, it could hardly be assumed that the waters parted in a narrow channel. Rather, the channel may have been a kilometer or more in width. Though in fairly close marching formation, such a group, along with what wagons they had, their baggage, and their cattle, even when rather closely ranked, would occupy an area of perhaps 8 sq km (3 sq mi) or more. It appears, therefore, that the sea-opening allowed the Israelites to cross on a fairly wide front. If there was about a 1.5-km (1 mi) front, then the depth of the Israelite column would probably be about 5 km (3 mi) or more. If it was about a 2.5-km (1.5 mi) front, the depth might be about 3 km (2 mi) or more. It would take such a column several hours to get into the seabed and travel across it. While they did not go in panic, but maintained their battle formation, they would no doubt move with considerable haste.

Had it not been for the cloud, the Egyptians would have easily overtaken and slaughtered many. (Ex 15:9) When the Israelites had gone into the sea and the cloud behind them had moved ahead to reveal this fact to the Egyptians, they pursued. Here, again, is emphasized the necessity of considerable breadth and length of dry seabed, for Pharaoh’s military force was great. Bent on destruction and recapture of their former slaves, the entire force went well into the seabed. Then, during the morning watch, which ran from about 2:00 to 6:00 a.m., Jehovah looked out from the cloud and began to throw the camp of the Egyptians into confusion, taking the wheels off their chariots.​—Ex 14:24, 25.

The Israelites, by the approaching of morning, got safely across on the eastern shore of the Red Sea. Then Moses was commanded to stretch his hand out so that the waters would come back over the Egyptians. At this “the sea began to come back to its normal condition,” and the Egyptians fled from encountering it. This also would indicate that the waters had opened up widely, for a narrow channel would have immediately overwhelmed them. The Egyptians fled from the enclosing walls of water toward the western bank, but the waters kept converging until their depth completely covered all the war chariots and the cavalrymen belonging to Pharaoh’s military forces; not so much as one of them was let remain.

It is obvious that such an overwhelming inundation would be impossible in a marsh. Moreover, in a shallow marsh dead bodies would not wash up on the shore, as actually took place, so that “Israel got to see the Egyptians dead on the seashore.”​—Ex 14:22-31; MAP and PICTURE, Vol. 1, p. 537.

Waters “congealed.” According to the Bible description, the surging waters were congealed to let Israel pass through. (Ex 15:8) This word “congealed” is used in the American Standard Version, the King James Version, and translations by J. N. Darby, I. Leeser, R. Knox, and J. Rotherham. As defined in Webster’s Third New International Dictionary (1981), congeal means “to change from a fluid to a solid state by or as if by cold . . . : freeze . . . : to make (a liquid) viscid or of a consistency like jelly: curdle, coagulate.” The Hebrew word here translated “congealed” is used in Job 10:10 with regard to curdling milk. Therefore, it does not of necessity mean that the walls of water were frozen solid, but that the consistency of the congealed substance may have been like gelatin or curds. Nothing visible was holding back the waters of the Red Sea on each side of the Israelites, hence the water had the appearance of being congealed, stiffened, curdled, or thickened so that it could remain standing like a wall on each side and not collapse in an inundation upon the Israelites, to their destruction. This was how they looked to Moses when a strong E wind divided the waters and dried up the basin so that it was not miry, nor frozen, but was easily traversable by the multitude.

The pathway opened in the sea was wide enough that the Israelites, numbering possibly three million, could all cross to the eastern banks by morning. Then the congealed waters began to be released and to move in from either side, surging and overwhelming the Egyptians as Israel stood on the eastern bank contemplating Jehovah’s unparalleled deliverance of an entire nation from a world power. They realized the literal fulfillment of Moses’ words: “The Egyptians whom you do see today you will not see again, no, never again.”​—Ex 14:13.

CHAPTER 12

He Fought Loyally for His God

w06 6/15 16 ¶1-2

“Take Care of This Vine”!

THE 12 spies walked the length and breadth of the Promised Land. Moses had told them to observe the inhabitants and to bring back samples of the land’s produce. Which product particularly attracted their attention? Not far from Hebron, they found a vineyard where the grapes were so large that it took two of the spies to carry just one cluster. So impressive was the crop that the spies named the fertile area “the torrent valley of Eshcol,” or “Cluster of Grapes.”​—Numbers 13:21-24; footnote.

During the 19th century, a visitor to Palestine reported: “Eshcol, or Grape valley, . . . is still clad with vines, and the grapes are the finest and largest in Palestine.” Although the vines of Eshcol excelled, much of Palestine produced fine grapes in Bible times. Egyptian records indicate that the Pharaohs imported wine from Canaan.

w11 3/1 ¶2, 4

“A Land Flowing With Milk and Honey”

As the Israelites settled in the Promised Land, they raised cows, sheep, and goats, thus having an abundant supply of milk. What, though, about honey? Some believe that the expression refers to sweet syrup made from dates, figs, or grapes. And most of the specific Bible references to the honey of bees is to wild honey, not to a cultivated crop. (Judges 14:8, 9; 1 Samuel 14:27; Matthew 3:1, 4) Was the land really “flowing” with honey as well as with milk?

The archaeologists found more than 30 beehives in three rows, and they estimated that the total area would have contained some 100 beehives. Study of the beehives has found parts of bees’ bodies and beeswax molecules in the remains. Scholars estimate that “as much as half a ton of honey could be culled each year from these hives.”

w93 5/15 28 ¶4–29 ¶1, 6

Do You Follow Jehovah Fully?

He Followed Jehovah Fully

As a veteran of many battles, Caleb stands before Joshua and says: “Forty years old I was when Moses the servant of Jehovah sent me out of Kadesh-barnea to spy out the land, and I came bringing him back word just as it was in my heart. And my brothers who went up with me caused the heart of the people to melt; but as for me, I followed Jehovah my God fully.” (Joshua 14:6-8) Yes, Caleb has followed Jehovah fully, loyally doing God’s will.

“Consequently,” Caleb adds, “Moses swore on that day, saying, ‘The land upon which your foot has trod will become yours and your sons’ as an inheritance to time indefinite, because you have followed Jehovah my God fully.’ And now here Jehovah has preserved me alive, just as he promised, these forty-five years since Jehovah made this promise to Moses when Israel walked in the wilderness, and now here I am today eighty-five years old. Yet I am today as strong as on the day of Moses’ sending me out. As my power was then, so my power is now for the war, both to go out and to come in. And now do give me this mountainous region that Jehovah promised on that day, for you yourself heard on that day that there were Anakim there and great fortified cities. Likely Jehovah will be with me, and I shall certainly dispossess them, just as Jehovah promised.” Caleb now gets Hebron as an inheritance.​—Joshua 14:9-15.

Aged Caleb has received the toughest of assignments​—a region infested with men of unusual size. But this is not too hard for this 85-year-old warrior. In time the bullies inhabiting Hebron are vanquished. Othniel, the son of Caleb’s younger brother and a judge in Israel, captures Debir. Both cities are later occupied by Levites, and Hebron becomes a city of refuge for the unintentional manslayer.​—Joshua 15:13-19; 21:3, 11-16; Judges 1:9-15, 20.

Always Follow Jehovah Fully

Caleb and Joshua were imperfect humans. Nevertheless, they faithfully did Jehovah’s will. Their faith did not wane during the 40 years of hardship in the wilderness that resulted from Israel’s failure to obey God. Similarly, Jehovah’s modern-day servants let nothing interfere with their service to God’s praise. Aware that a fight is on between God’s organization and that of Satan the Devil, they are steadfast, consistently seeking to please their heavenly Father in all things.

Caleb was surely blessed for loyally following Jehovah fully, always seeking to do the divine will. Like him, others have had great joy and rich blessings in God’s service. May that be your experience as a person who continually follows Jehovah fully.

CHAPTER 13

He Followed Unusual Instructions

w09 12/1 17 ¶4, ftn.

He Wants Us to Succeed

Joshua can draw courage and strength from the inspired writings. “Take care to do according to all the law that Moses my servant commanded you,” Jehovah says. (Verse 7) At the time, Joshua likely has just a few books of the Bible in written form. However, the mere possession of God’s Word will not guarantee success. In order to benefit from it, Joshua needs to do two things.

[Footnote]

The inspired writings available to Joshua likely included the five books of Moses (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), the book of Job, and one or two psalms.

w15 11/15 13 ¶2-3

Questions From Readers

What evidence is there that the ancient city of Jericho was conquered without a long siege?

▪ According to Joshua 6:10-15, 20, Israelite forces marched around Jericho once a day for six days. On the seventh day, they went around the city seven times, and God caused Jericho’s formidable walls to fall. This allowed the Israelites to enter Jericho and conquer it. Does archaeological evidence corroborate what the Bible says about the short siege of Jericho?

In ancient times, it was common for attackers to besiege a fortified city. Regardless of how long a successful siege lasted, the victors would plunder the city’s riches, including any remaining provisions. In Jericho’s ruins, however, archaeologists found large supplies of food. In this regard, Biblical Archaeology Review states: “The most abundant item found in the destruction, apart from pottery, was grain. . . . This is unique in the annals of Palestinian archaeology. Perhaps a jar or two might be found, but to find such an extensive amount of grain is exceptional.”

According to the Scriptural account, the Israelites had good reason not to plunder Jericho’s grain. Jehovah had commanded them not to do so. (Josh. 6:17, 18) The Israelites attacked in the spring of the year, just after harvesttime when grain supplies were abundant. (Josh. 3:15-17; 5:10) The fact that much grain remained in Jericho indicates that the Israelite siege was of short duration, just as the Bible describes it.

w98 9/15 21 ¶8

Is God Real to You?

For example, read the prophecy about the penalty for rebuilding Jericho and then consider its fulfillment. Joshua 6:26 states: “Joshua had an oath pronounced at that particular time, saying: ‘Cursed may the man be before Jehovah who gets up and does build this city, even Jericho. At the forfeit of his firstborn let him lay the foundation of it, and at the forfeit of his youngest let him put up its doors.’” Fulfillment came some 500 years later, for we read at 1 Kings 16:34: “In [King Ahab’s] days Hiel the Bethelite built Jericho. At the forfeit of Abiram his firstborn he laid the foundation of it, and at the forfeit of Segub his youngest he put up its doors, according to Jehovah’s word that he spoke by means of Joshua the son of Nun.” Only a real God could inspire such prophecies and see to their fulfillment.

w02 12/1 ¶1-4, 12

What Joshua Remembered

Fellowship with Moses, who, according to historian Josephus, was 35 years older than Joshua, must have strengthened Joshua’s faith immensely. Their relationship has been called “the contact of maturity and youth, of the master and the scholar,” resulting in Joshua’s becoming “a firm, solid-set man.” We do not have prophets like Moses in our midst today, but congregations of Jehovah’s people do include older ones who because of their experience and spirituality represent a real source of strength and encouragement. Do you appreciate them? And are you benefiting from their company?

A Spy in Canaan

A crucial episode in Joshua’s life took place shortly after Israel received the Law. He was chosen to represent his tribe in spying out the Promised Land. The story is well-known. All 12 spies agreed that the land was indeed “flowing with milk and honey,” just as Jehovah had promised. However, ten faithlessly feared that Israel could not dispossess the inhabitants of the land. Only Joshua and Caleb urged the people not to rebel out of fear, for Jehovah would surely be with them. At that, all the assembly protested and talked of pelting the two with stones. Perhaps they would have done so had Jehovah not intervened with a manifestation of his glory. For their lack of faith, God decreed that none of those registered in Israel from 20 years old upward would live to enter Canaan. Of these, only Joshua, Caleb, and the Levites survived.​—Numbers 13:1–16, 25-29; 14:6-10, 26-30.

Had not all the people seen Jehovah’s mighty acts in Egypt? What, then, enabled Joshua to have faith in God’s help while the majority doubted? Joshua must have kept clear in his mind all that Jehovah had promised and done, and he meditated on these. Years later he could say that ‘not one word of all the good words that Jehovah had spoken to Israel had failed. They had all come true.’ (Joshua 23:14) Joshua thus had faith that all the promises that Jehovah had made with regard to the future would also without fail be fulfilled. (Hebrews 11:6) This should move a person to ask: ‘What about me? Has the effort I have devoted to studying and pondering Jehovah’s promises convinced me of their trustworthiness? Do I believe that God can protect me along with his people during the coming great tribulation?’

Not only did Joshua exercise faith but he also displayed moral courage. He and Caleb stood alone, and all the assembly talked of stoning them. How would you have felt? Intimidated? Not Joshua. He and Caleb firmly said what they believed. Loyalty to Jehovah may require that we do the same one day.

Commissioned as Moses’ Successor

When Moses’ death drew near, he asked God to appoint his successor so that Israel might not become “like sheep that have no shepherd.” Jehovah’s response? Joshua, “a man in whom there is spirit,” was to be commissioned before all the assembly. They were to listen to him. What a recommendation! Jehovah had seen Joshua’s faith and ability. Israel’s leadership could not have been entrusted to more qualified hands. (Numbers 27:15-20) Still, Moses knew that Joshua faced enormous challenges. So Moses urged his successor to be “courageous and strong,” for Jehovah would continue with him.​—Deuteronomy 31:7, 8.

God himself repeated the same encouragement to Joshua and added: “Take care to do according to all the law that Moses my servant commanded you. Do not turn aside from it to the right or to the left, in order that you may act wisely everywhere you go. This book of the law should not depart from your mouth, and you must in an undertone read in it day and night, in order that you may take care to do according to all that is written in it; for then you will make your way successful and then you will act wisely. Have I not commanded you? Be courageous and strong. Do not suffer shock or be terrified, for Jehovah your God is with you wherever you go.”​—Joshua 1:7-9.

With Jehovah’s words ringing in his ears and with the experience he had already accumulated, how could Joshua doubt? Conquest of the land was assured. Difficulties would arise, of course, not least of which was the very first challenge, fording the Jordan River at flood stage. Yet, Jehovah himself had commanded: “Get up, cross this Jordan.” So, what problem could there be?​—Joshua 1:2.

Successive events in Joshua’s life​—the conquest of Jericho, the progressive subjugation of their enemies, and the apportioning of the land—​reveal that he never lost sight of God’s promises. Close to the end of his days, when Jehovah had given Israel rest from their enemies, Joshua assembled the people to review God’s dealings with them and to urge them to serve Him wholeheartedly. As a result, Israel solemnly renewed its covenant with Jehovah, and no doubt inspired by the example of their leader, “Israel continued to serve Jehovah all the days of Joshua.”​—Joshua 24:16, 31.

Joshua provides an excellent example for us. Christians today face numerous tests of faith. Meeting them successfully is vital to maintaining Jehovah’s approval and ultimately to inheriting his promises. Joshua’s success depended on his strong faith. True, we have not seen God’s mighty acts as Joshua did, but if anyone should doubt, the Bible book bearing Joshua’s name provides eyewitness testimony to the trustworthiness of Jehovah’s word. We, like Joshua, are assured wisdom and success if we read God’s Word daily and take care to put it into practice.

Are you sometimes hurt by the conduct of fellow Christians? Think of Joshua’s endurance during the 40 years he was obliged, through no fault of his own, to wander in the wilderness with faithless companions. Do you find it difficult to stand up for what you believe? Recall what Joshua and Caleb did. For their faith and obedience, they received a splendid reward. Yes, Joshua truly had faith that Jehovah would fulfill all his promises. May the same be true of us.​—Joshua 23:14.

CHAPTER 14

She Chose Jehovah Over Her Own People

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She Was “Declared Righteous by Works”

Rahab was a prostitute. That stark fact so alarmed some Bible commentators in the past that they claimed that she was merely an innkeeper. The Bible, though, is quite clear and does not whitewash the facts. (Joshua 2:1; Hebrews 11:31; James 2:25) In Canaanite society, Rahab’s profession was probably respectable enough. However, culture cannot always eradicate conscience, that inner sense of right and wrong that Jehovah has given us all. (Romans 2:14, 15) Rahab may have keenly sensed that her way of life was degrading. Perhaps, like many today in such walks of life, she felt that she was trapped, with no other choice if she wanted to care for her family.

No doubt Rahab longed for a better life. Her homeland was full of violence and depravity, including incest and bestiality. (Leviticus 18:3, 6, 21-24) The prevalence of such evils in the land had much to do with religion. The temples promoted ritual prostitution, and the worship of such demonic gods as Baal and Molech included the burning of children alive in sacrificial fires.

Jehovah was not blind to what was going on in Canaan. In fact, because of the many wicked practices of the Canaanites, Jehovah said: “The land is unclean, and I shall bring punishment for its error upon it, and the land will vomit its inhabitants out.” (Leviticus 18:25) What did “punishment for its error” involve? In general, Israel was given this divine promise: “Jehovah your God will certainly push these nations away from before you little by little.” (Deuteronomy 7:22) Centuries earlier, Jehovah had promised the land to the family of Abraham, and “God . . . cannot lie.”​—Titus 1:2; Genesis 12:7.

However, Jehovah also decreed that certain groups in the land were to be completely wiped out. (Deuteronomy 7:1, 2) As the righteous “Judge of all the earth,” he had read every heart and knew well how deeply entrenched their wickedness and depravity were. (Genesis 18:25; 1 Chronicles 28:9) What was it like for Rahab to live in such a condemned city? We can only imagine how she felt as reports about Israel reached her ears. She learned that the God of Israel had led his people​—a downtrodden nation of slaves—​to complete victory over the army of Egypt, the mightiest fighting force in the world of that time. And now Israel was about to attack Jericho! Yet, the people of that city persisted in their wickedness. We can see why the Bible speaks of Rahab’s fellow Canaanites as “those who acted disobediently.”​—Hebrews 11:31.

it “Prostitute” ¶16

Prostitute

Rahab. Rahab is an example of a prostitute who expressed faith in God and was counted righteous. (Jas 2:25) Men sent by Joshua to spy out Jericho lodged at Rahab’s house. (Jos 2:1) It would not be reasonable to assume that they did so for immoral purposes. As to their motive, Professors C. F. Keil and F. Delitzsch, in Commentary on the Old Testament remark: “Their entering the house of such a person would not excite so much suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. But the Lord so guided the course of the spies, that they found in this sinner the very person who was the most suitable for their purpose, and upon whose heart the tidings of the miracles wrought by the living God on behalf of Israel had made such an impression, that she not only informed the spies of the despondency of the Canaanites, but, with believing trust in the power of the God of Israel, concealed the spies from all the inquiries of her countrymen, though at the greatest risk to herself.” (1973, Vol. II, Joshua, p. 34) In view of God’s statement that Israel was to drive out the Canaanites because of their immoral practices and in view also of God’s blessing on the conquest of Jericho and upon Rahab herself, it would be entirely unreasonable to assume that the spies committed immorality with Rahab or that she continued her practice of prostitution afterward.​—Le 18:24-30.

it “Flax” ¶2-4

Flax

A plant that has been cultivated from ancient times, the fibers of which were, as now, commonly made into linen. Flax (Linum usitatissimum) may grow from 0.3 to 1.2 m (1 to 4 ft) in height. The slender stalk of the plant, with its pale-green linear leaves, branches out only at the top. Each branch or branchlet terminates in a deep- or pale-blue (rarely white), five-petal flower.​—PICTURE, Vol. 1, p. 544.

When the flax had “flower buds” it was ready for harvesting (Ex 9:31), which was done by pulling or hoeing it up. The flax was then dried. Likely the stalks of flax on the roof of Rahab’s house at Jericho had been laid there for this purpose.​—Jos 2:6.

The method employed by the Hebrews in processing flax probably corresponded to the description given by Pliny the Elder of the first century C.E. in his Natural History (XIX, III, 17, 18) and to the ancient pictorial representation preserved at Beni Hasan in Egypt. After the seedpods had been removed, the stalks of flax were completely submerged in water and weighted down with stones to prevent them from floating. As the flax soaked in water, the woody part rotted, freeing the fibers. After the exterior part, or rind, of the stalks became loose, the stalks were taken out of the water and were repeatedly turned over in the sun until completely dry. The flax was thereafter beaten with mallets on stone slabs, and the fibers were separated and cleansed by combing. The inferior fibers next to the rind were used for lampwicks (see Isa 42:3; 43:17; Mt 12:20), whereas the interior fibers, whiter and of a finer quality, were made into yarn that was polished by striking it again and again on a hard stone.

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Highlights From the Book of Joshua

2:4, 5​—Why does Rahab mislead the king’s men who are searching for the spies? Rahab protects the spies at the risk of her life because she has come to have faith in Jehovah. Therefore, she is under no obligation to divulge the spies’ whereabouts to men who are seeking to harm God’s people. (Matthew 7:6; 21:23-27; John 7:3-10) In fact, Rahab was “declared righteous by works,” including the act of misdirecting the emissaries of the king.​—James 2:24-26.

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Where Should You Be When the End Comes?

WHEN Jehovah brings an end to the present wicked system of things at Armageddon, how will upright individuals fare? Proverbs 2:21, 22 answers: “The upright are the ones that will reside in the earth, and the blameless are the ones that will be left over in it. As regards the wicked, they will be cut off from the very earth; and as for the treacherous, they will be torn away from it.”

How, though, will the blameless be left over in the earth? Will there be a place of refuge for them? Where should the upright be when the end comes? Four Scriptural accounts of survival shed light on these matters.

What Counted Most?

For the Israelites in Egypt and for Rahab in Jericho, deliverance depended on remaining in their houses. This required faith and obedience. (Heb. 11:28, 30, 31) Imagine how each Israelite family must have fixed their eyes on their firstborn as “there began arising a great outcry” in one Egyptian household after another. (Ex. 12:30) Imagine how Rahab must have huddled together with her family as she felt the rumbling of Jericho’s collapsing walls coming closer and closer. It took real faith on her part to remain obedient and stay in that house.

Soon the end will come for Satan’s wicked world. How Jehovah will protect his people in the fear-inspiring ‘day of his anger,’ we do not yet know. (Zeph. 2:3) Regardless of where we are and what our situation is at that time, however, we can be sure that our survival will depend on our faith in Jehovah and our obedience to him. Meanwhile, we should cultivate a proper attitude toward what Isaiah’s prophecy refers to as our “interior rooms.”

“Enter Into Your Interior Rooms”

“Go, my people, enter into your interior rooms, and shut your doors behind you,” states Isaiah 26:20. “Hide yourself for but a moment until the denunciation passes over.” This prophecy may have had its first fulfillment in 539 B.C.E. when the Medes and the Persians conquered Babylon. Upon entering Babylon, Cyrus the Persian apparently commanded everyone to stay indoors because his soldiers were ordered to execute any found out-of-doors.

In our day, the “interior rooms” of this prophecy could be closely associated with the more than 100,000 congregations of Jehovah’s Witnesses around the world. Such congregations play an important role in our lives. They will continue to do so through “the great tribulation.” (Rev. 7:14) God’s people are commanded to go into their “interior rooms” and hide themselves “until the denunciation passes over.” It is vital that we develop and maintain a wholesome attitude toward the congregation and be firmly resolved to stay in close association with it. We can take to heart Paul’s exhortation: “Let us consider one another to incite to love and fine works, not forsaking the gathering of ourselves together, as some have the custom, but encouraging one another, and all the more so as [we] behold the day drawing near.”​—Heb. 10:24, 25.

CHAPTER 15

They Faced Tragedy Together

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A Word That Meant So Much!

The Bible uses an especially kind and tender word when referring to certain women. Jesus used it when he spoke to a woman who had suffered from a flow of blood for 12 years. The way she approached Jesus was not in strict harmony with God’s Law, which stated that a person in her condition was unclean. It could be argued that she should have kept herself separate from others because of her condition. (Lev. 15:19-27) But she was desperate. In fact, “she had suffered much at the hands of many physicians and had spent all her resources, and she was no better but, rather, had become worse.”​—Mark 5:25, 26.

The woman quietly made her way through the crowd, approached Jesus from behind, and touched the fringe of his outer garment. Her flow of blood stopped immediately! The woman hoped that she could escape notice, but Jesus asked: “Who touched me?” (Luke 8:45-47) At this, the frightened and trembling woman fell down before Jesus “and told him the whole truth.”​—Mark 5:33.

To put the woman at ease, Jesus kindly said: “Take courage, daughter!” (Matt. 9:22) According to Bible scholars, the Hebrew and Greek words for “daughter” can be used metaphorically as an expression of “kindness and tenderness.” Jesus went on to give her more reassurance by saying: “Your faith has made you well. Go in peace, and be healed from your grievous sickness.”​—Mark 5:34.

“Daughter.” That was how the wealthy Israelite Boaz addressed the Moabitess Ruth. She too had reason to feel unsure of herself because she was gleaning barley on the land of a man unknown to her. “Listen, my daughter,” said Boaz. He then urged Ruth to keep on gleaning in his fields. Ruth fell facedown before Boaz and asked why he had been so kind to her, a foreigner. Boaz answered by giving further reassurance: “A full report was made to me of all you have done for your mother-in-law [the widow Naomi] . . . May Jehovah reward you for what you have done.”​—Ruth 2:8-12.

CHAPTER 16

“I Will Certainly Go With You”

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“I Arose as a Mother in Israel”

Sisera! The very name caused terror and panic in Israel. The Canaanite religion and culture were brutal, featuring child sacrifice and temple prostitution. What was it like to have a Canaanite general and his army dominating the land? Deborah’s song reveals that travel was nearly impossible in the land and village life had all but ended. (Judges 5:6, 7) We may imagine people cowering in the woods and hills, afraid to farm or to live in unwalled villages and terrified to travel on the open roads lest they be attacked, their children taken, and their women raped.

[Footnote]

The song of Deborah indicates that Sisera often returned from his military actions with plunder that included girls, sometimes more than one for each soldier. (Judges 5:30) The word used for “girl” in that verse literally means “womb.” Such language reminds us that those women were valued mainly for their reproductive organs. Rape was likely commonplace.

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Questions From Readers

◼ How many judges, such as Samson and Gideon, were there?

When you count up the judges, the number you arrive at depends on how you view certain Israelites. But it can safely be said that 12 men served as judges between Joshua and Samuel.

During the days of Moses and Joshua, some older men in the congregation were judges in the sense that they were chosen to hear and decide legal cases. (Exodus 18:21, 22; Joshua 8:33; 23:2) After Joshua’s death, Israel fell away from true worship and came to be afflicted by other peoples. Judges 2:16 says: “So Jehovah would raise up judges, and they would save them out of the hand of their pillagers.” Jehovah first raised up as a judge, or ‘savior,’ the man named Othniel. (Judges 3:9) After that came Ehud, Shamgar, Barak, Gideon, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, and Samson.

Aside from these 12, the Bible mentions Deborah, Eli, and Samuel in connection with judging. (Judges 4:4; 1 Samuel 4:16-18; 7:15, 16) However, Deborah is called first a prophetess, and she is linked with Judge Barak, who particularly took the lead in delivering the people from oppression. Similarly, Eli was principally a high priest, not a ‘savior’ who led Israel to freedom through battle. (Nehemiah 9:27) Hence, while Deborah and Eli had a role in judging Israel, there is reason not to list them with the 12 men who clearly and primarily were especially ‘raised up’ as judges. Acts 13:20 says that “judges [were given] until Samuel the prophet.” This limits what might be known as the period of the judges, and it shows why Samuel and his sons are usually not counted among the judges either.​—1 Samuel 8:1.

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“I Arose as a Mother in Israel”

Terror reigned for 20 years, until Jehovah saw evidence that his stubborn people were ready to change or, as the inspired record of the song of Deborah and Barak says, “Until I, Deborah, rose up, until I arose as a mother in Israel.” We do not know if Deborah, the wife of a man named Lappidoth, was a mother in a literal sense, but this expression was intended figuratively. In effect, Jehovah assigned Deborah to provide the nation with motherly protection. He commissioned her to summon a strong man of faith, Judge Barak, and direct him to rise up against Sisera.​—Judges 4:3, 6, 7; 5:7.

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Highlights From the Book of Judges

5:20​—How did the stars fight from the heavens in behalf of Barak? The Bible does not say whether this involved angelic assistance, meteorite showers that were interpreted ominously by Sisera’s wise men, or perhaps astrological predictions for Sisera that proved false. Undoubtedly, however, there was some type of divine intervention.

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Through Faith, Barak Routed a Mighty Army

Lessons for Us

The account of Barak teaches us important lessons. Problems and frustrations will surely afflict any who exclude Jehovah from their lives. Freedom from oppression of various kinds is possible for those who repentantly turn to God and exercise faith in him. And should we not also cultivate the spirit of obedience? Even when God’s requirements seem to go contrary to human reasoning, we can be confident that his instructions are always for our lasting good. (Isaiah 48:17, 18) Only by exercising faith in Jehovah and obeying divine instructions did Barak ‘rout the armies of foreigners.’​—Hebrews 11:32-34.

The poignant conclusion to the song of Deborah and Barak is: “Let all your enemies perish, O Jehovah, and let your lovers be as when the sun goes forth in its mightiness.” (Judges 5:31) How true this will prove to be when Jehovah brings an end to Satan’s wicked world!

CHAPTER 17

“Most Blessed of Women”

it “Heber” No. 2

Heber

2. The Kenite husband of Jael (the woman who put Jabin’s army chief Sisera to death) and a descendant of Hobab, “whose son-in-law Moses was.” Heber had evidently separated himself from the rest of the Kenites and was at peace with Jabin the king of Hazor.​—Jg 4:11, 17, 21; 5:24.

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“I Arose as a Mother in Israel”

Later, Barak came in search of his quarry. When Jael showed him the corpse with the tent pin through the temples, he knew that Deborah’s prophecy had come true. A woman had killed the mighty warrior Sisera! Modern-day critics and skeptics have called Jael all manner of vile names, but Barak and Deborah knew better. In their song, they were inspired to praise Jael as “most blessed of women” for her courageous deed. (Judges 4:22; 5:24) Note the generosity of Deborah’s spirit. She did not begrudge Jael such praise; rather, she cared only that Jehovah’s word had come true.

CHAPTER 18

Courageous and Cautious

it “Barley” ¶7

Barley

Nevertheless, barley was a common and a lowly food, and some commentators suggest that these qualities are represented in the figure of “a round cake of barley bread” that was seen in the Midianite’s dream and that symbolized Gideon’s humble army.​—Jg 7:13, 14.

it “Horn” ¶3

Horn

The shoh·pharʹ was basically used as a signaling instrument. It assembled the Israelite forces, sometimes sounded the “alarm signal” against a city to be attacked, and directed other maneuvers in warfare. (Jg 3:27; 6:34; 2Sa 2:28; Joe 2:1; Zep 1:16) In case of enemy attack, the shoh·pharʹ gave warning. (Ne 4:18-20) Being just a signaling instrument in battle, the sound of 300 of these horns would, under normal circumstances, indicate an army of considerable size. So when the Midianites heard the horns blown by everyone in Gideon’s band of 300 men, “the whole camp got on the run,” terror stricken.​—Jg 7:15-22.

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“Wisdom Is With the Modest Ones”

¹¹ Gideon, a stalwart young man of the tribe of Manasseh, lived during a turbulent time in Israel’s history. For seven years, God’s people had suffered under Midianite oppression. However, the time had now come for Jehovah to deliver his people. Hence, an angel appeared to Gideon and said: “Jehovah is with you, you valiant, mighty one.” Gideon was modest, so he did not bask in the glory of this unexpected compliment. Instead, he respectfully said to the angel: “Excuse me, my lord, but if Jehovah is with us, then why has all this come upon us?” The angel clarified matters and told Gideon: “You will certainly save Israel out of Midian’s palm.” How did Gideon respond? Instead of hungrily seizing the assignment as an opportunity to make himself a national hero, Gideon replied: “Excuse me, Jehovah. With what shall I save Israel? Look! My thousand is the least in Manasseh, and I am the smallest in my father’s house.” What modesty!​—Judges 6:11-15.

¹² Before sending Gideon into battle, Jehovah tested him. How? Gideon was told to demolish his father’s altar to Baal and to cut down the sacred pole that stood alongside it. This assignment would take courage, but Gideon also showed modesty and discretion in the way he carried it out. Instead of making a public spectacle of himself, Gideon worked under cover of night when he would most likely pass unnoticed. Furthermore, Gideon approached his assignment with due caution. He took along ten servants​—perhaps so that some could stand guard while the rest helped him to destroy the altar and the sacred pole. In any event, with Jehovah’s blessing, Gideon carried out his assignment, and in time he was used by God to liberate Israel from the Midianites.​—Judges 6:25-27.

Displaying Modesty and Discretion

¹³ There is much we can learn from Gideon’s modesty. For example, how do we respond when a privilege of service is extended to us? Do we think first of the prominence or prestige that will result? Or do we modestly and prayerfully consider whether we can fulfill the demands of the assignment? Brother A. H. Macmillan, who finished his earthly course in 1966, set a fine example in this regard. C. T. Russell, the first president of the Watch Tower Society, once asked Brother Macmillan for his thoughts on who might take charge of the work in his absence. In the discussion that followed, Brother Macmillan did not once promote himself, though it would have been quite convenient for him to do so. In the end, Brother Russell invited Brother Macmillan to consider accepting the assignment. “I stood there half dazed,” Brother Macmillan wrote years later. “I did think it over, very seriously, and prayed about it for some time before I finally told him I would be happy to do all that I could do to assist him.”

¹⁴ Not long afterward, Brother Russell passed away, leaving the office of the Watch Tower Society’s presidency vacant. Since Brother Macmillan was in charge during Brother Russell’s final preaching tour, a brother remarked to him: “Mac, you have a strong chance of getting in yourself. You were Brother Russell’s special representative when he was gone, and he told all of us to do as you say. Well, he went away and never did return. It looks like you’re the man to carry on.” Brother Macmillan responded: “Brother, that’s not the way to look at this matter. This is the Lord’s work and the only position you get in the Lord’s organization is what the Lord sees fit to give you; and I am sure I’m not the man for the job.” Then Brother Macmillan recommended someone else for the position. Like Gideon, he had a modest view of himself​—a view we do well to adopt.

¹⁵ We too should be modest in the manner in which we carry out our assignment. Gideon was discreet, and he strove not to anger his opposers unnecessarily. Similarly, in our preaching work, we should be modest and discreet about how we talk to others. True, we are engaged in a spiritual warfare to overturn “strongly entrenched things” and “reasonings.” (2 Corinthians 10:4, 5) But we should not talk down to others or give them any valid cause for taking offense at our message. Instead, we should respect their views, emphasize what we may hold in common, and then focus on the positive aspects of our message.​—Acts 22:1-3; 1 Corinthians 9:22; Revelation 21:4.

CHAPTER 19

They Fulfilled a Difficult Vow

it “Jephthah” ¶6

Jephthah

Ammonites Threaten War. For 18 years oppression by the Ammonites continued. This was permitted by God because the Israelites had unfaithfully turned to serving the gods of the nations round about. But now the sons of Israel were brought to their senses, repenting of their folly and calling on Jehovah for help. They began to do away with their idols and to serve Jehovah. At this point Ammon gathered together in Gilead for large-scale warfare. (Jg 10:7-17; 11:4) This fact indicates that it was actually the great invisible enemy of God, Satan the Devil, who incited the pagan nations against Israel and that the real issue was worship of the true God.​—Compare Re 12:9; Ps 96:5; 1Co 10:20.

it “Jephthah” ¶11

Jephthah

Jephthah’s Vow. Jephthah now saw that a fight with Ammon was God’s will. With God’s spirit energizing him, he led his army to the fight. Similar to Jacob’s action some 600 years previously, Jephthah made a vow, demonstrating his wholehearted desire for Jehovah’s direction and attributing any success he would have to Jehovah. (Jg 11:30, 31; Ge 28:20-22) Jehovah heard his vow with favor, and the Ammonites were subdued.​—Jg 11:32, 33.

it “Jephthah” ¶2

Jephthah

A judge of Israel, of the tribe of Manasseh. (Nu 26:29; Jg 11:1) He administered justice over the territory of Gilead for six years perhaps during the priesthood of Eli and the early life of Samuel. (Jg 12:7) Jephthah’s reference to “three hundred years” of Israelite control E of the Jordan would seem to place the start of his six-year judgeship around 1173 B.C.E.​—Jg 11:26.

CHAPTER 20

He Found Courage in a Time of Weakness

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Questions From Readers

How could Samson touch dead bodies that he had slain and still remain a Nazirite?

In ancient Israel, an individual could voluntarily make a vow and become a Nazirite for a certain length of time. One of the restrictions resting upon the one making this vow stipulated: “All the days of his keeping separate to Jehovah he may not come toward any dead soul. Not even for his father or his mother or his brother or his sister may he defile himself when they die.” What if someone “should die quite suddenly alongside him”? Such an accidental touching of a dead body would defile his Naziriteship. Thus, it was stated: “The former days will go uncounted.” He would need to go through a purification ceremony and start the Nazirite period over again.​—Numbers 6:6-12.

Samson, though, was a Nazirite in a different sense. Before Samson’s birth, Jehovah’s angel told his mother: “Look! you will be pregnant, and you will certainly give birth to a son, and no razor should come upon his head, because a Nazirite of God is what the child will become on leaving the belly; and he it is who will take the lead in saving Israel out of the hand of the Philistines.” (Judges 13:5) Samson took no vow of Naziriteship. He was a Nazirite by divine appointment, and his Naziriteship was for life. The restriction against touching a corpse could not apply in his case. If it did and he accidentally touched a dead body, how could he start over a lifelong Naziriteship that began with his birth? Evidently, then, the requirements for lifetime Nazirites differed in some ways from those for voluntary Nazirites.

Consider Jehovah’s commandments to the three lifelong Nazirites​—Samson, Samuel, and John the Baptizer—​mentioned in the Bible. As noted earlier, Samson was required not to cut the hair of his head. Concerning her yet to be conceived child​—Samuel—​Hannah made the vow: “I will give him to Jehovah all the days of his life, and no razor will come upon his head.” (1 Samuel 1:11) In the case of John the Baptizer, Jehovah’s angel said: “He must drink no wine and strong drink at all.” (Luke 1:15) Moreover, “John had his clothing of camel’s hair and a leather girdle around his loins; his food too was insect locusts and wild honey.” (Matthew 3:4) None of these three individuals were commanded not to come near a dead soul.

Though a Nazirite, Samson was among the judges whom Jehovah raised up to save the Israelites out of the hand of their pillagers. (Judges 2:16) And in fulfilling this assignment, he came in contact with dead bodies. On one occasion, Samson struck down 30 Philistines and stripped off their outfits. Later, he went smiting the enemy, “piling legs upon thighs with a great slaughter.” He also took a moist jawbone of an ass and killed a thousand men with it. (Judges 14:19; 15:8, 15) Samson did all of this with Jehovah’s favor and backing. The Scriptures refer to him as a man of exemplary faith.​—Hebrews 11:32; 12:1.

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Samson Triumphs in the Strength of Jehovah!

If the silver pieces were shekels, the offer of 5,500 shekels was a huge bribe. Abraham paid 400 shekels for a burial place for his wife, and a slave sold for just 30. (Genesis 23:14-20; Exodus 21:32) The fact that the axis lords​—rulers of five Philistine cities—​appealed to Delilah’s greed and not to her ethnic loyalty suggests that she was perhaps an Israelite woman. In any case, Delilah accepted the offer.

it “Samson” ¶10

Samson

While Samson languished in prison, the Philistines arranged for a great sacrifice to their god Dagon, to whom they attributed their success in having captured Samson. Great throngs, including all the axis lords, were assembled in the house used for Dagon worship. On the roof alone there were 3,000 men and women. The merry Philistines had Samson, whose hair had meanwhile grown luxuriantly, brought out of prison to provide amusement for them. Upon his arrival, Samson asked the boy who was leading him to let him feel the pillars that supported the structure. He then prayed to Jehovah: “Remember me, please, and strengthen me, please, just this once, O you the true God, and let me avenge myself upon the Philistines with vengeance for one of my two eyes.” (Jg 16:22-28) It may be that he prayed to avenge himself for only one of his eyes because of recognizing that the loss of them had come about partly through his own failure. Or, it may be that he felt it would be impossible to avenge himself completely as Jehovah’s representative.

CHAPTER 21

A Boy Who Spoke Up for Jehovah

w92 11/1 8 ¶3-6–9 ¶2

Going to Shiloh​—Good Children and Bad

Scenes From the Promised Land

WHEN you think of cities, towns, or areas of the Promised Land, do certain notable men and women come to your mind? Probably so, for most Biblical accounts involve adults. But what of the children back then? Do you imagine them in the scenes?

The view above can help us to focus on accounts involving youths, some of whom were fine examples for Christians and others of whom were warning examples. The rounded hill in the center is evidently the site of Shiloh.

You likely recall that when Israel entered the Promised Land, they first located God’s tabernacle at Gilgal near Jericho. (Joshua 4:19) But when the land was being divided, this sacred tent​—the focus of Israel’s worship—​was moved here to Shiloh. (Joshua 18:1) This was about 20 miles [30 km] north of Jerusalem in the mountainous region of Ephraim. Men and women from all over Israel made their way to Shiloh; large masses could gather in the valley south of where the tabernacle likely stood. (Joshua 22:12) Can you picture children coming here?

Some did. The most notable example that we should know of was young Samuel. His parents, Elkanah and Hannah, lived in a town over the hills to the west. Each year they traveled here, perhaps bringing along some children by Elkanah’s other wife. Finally Jehovah blessed Hannah with a son, who was named Samuel. In time his parents brought him to live at Shiloh so that he could serve at the tabernacle with high priest Eli.​—1 Samuel 1:1–2:11.

The boy had chores to do at God’s house, and he must have had many opportunities to hike in the nearby hills. (1 Samuel 3:1, 15) Some of them were terraced and full of olive trees, as seen in the picture on page 9. Note the small stone watchtower. Isolated farmers or shepherds could keep watch from such a watchtower, but you can imagine young Samuel climbing up for a look too. (Compare 2 Chronicles 20:24.) This would be a fine vantage point from which to watch for wild animals.

Back then, there were more trees than now, even forests where wild animals roamed. (Joshua 17:15, 18) We see this from an incident that happened when Elisha had become God’s main prophet. Elisha was traveling up from Jericho toward Bethel, so he was in this area, some ten miles [16 km] south of Shiloh. What reception would he receive from the people of Bethel, which had become a center for the worship of a golden calf? (1 Kings 12:27-33; 2 Kings 10:29) Evidently the adults were antagonistic toward Jehovah’s prophet, and their attitude seems to have rubbed off on their offspring.

Second Kings 2:23, 24 tells us that a band of youths jeered God’s prophet: “Go up, you baldhead! Go up, you baldhead!” In response, Elisha “called down evil upon them in the name of Jehovah. Then two she-bears came out from the woods and went tearing to pieces forty-two children of their number.” Such Syrian brown bears could be ferocious when surprised or when their cubs seemed threatened. (2 Samuel 17:8; Proverbs 17:12; 28:15) God used them to execute divine justice against those who grossly despised his representative and thus despised Jehovah himself.

That a child might meet such wildlife in the hills around Shiloh should help us to appreciate more the faith that Samuel’s parents showed in bringing him to serve at the tabernacle.

it “Eli, I” ¶5-7

Eli, I

In the course of time a prophet of God comes with a dire message of warning: The power and influence of the house of Eli is to be chopped off, so that there will not come to be an old man in his house. His corrupt sons are appointed to die in one day. (1Sa 2:27-36) Through none other than the young boy Samuel, Jehovah reaffirms the adverse judgment upon the house of Eli. (1Sa 3:11-14) Samuel is afraid to relate the message, but does so at Eli’s request. Eli then meekly submits, saying: “It is Jehovah. What is good in his eyes let him do.”​—1Sa 3:15-18.

Jehovah Judges His House. Retribution comes according to God’s word. Israel loses about 4,000 men in battle with the Philistines. The Israelites decide to get the Ark from Shiloh and to bring it into the camp, thinking that this will result in deliverance from their enemies. But the Philistines step up their battle efforts. Thirty thousand Israelites are slain. The Ark is captured. Hophni and Phinehas, who are there with the Ark, die. A man from Benjamin hurries from the battle lines to bring the report to Eli. Blind and feeble, 98-year-old Eli is sitting on a seat by the roadside, his heart atremble concerning the Ark. Upon hearing that the Ark has been captured, Eli falls over backward and dies of a broken neck.​—1Sa 4:2-18.

Further retribution against the house of Eli came at the hands of King Saul, who ruthlessly ordered the murder of the priests of Nob, the descendants of Eli through Phinehas’ son Ahitub. (1Sa 14:3; 22:11, 18) Only Abiathar, a son of Ahimelech, escaped the massacre and continued serving as priest throughout David’s reign. (1Sa 22:20; 2Sa 19:11) However, Abiathar was removed as priest by Solomon for having offered help to the rebellious conspirator Adonijah. (1Ki 1:7; 2:26, 27) Thus the judgment of Jehovah on Eli’s house was fulfilled, and his descendants were ousted from the high-priestly office for all time.​—1Sa 3:13, 14.