These studies cover the ancient grouping of Hebrew Bible writings called Nevi’im (Prophets) and Ketuvim (Writings). These books include from Joshua through Malachi in the conventional Christian canon.
The account of Gideon’s son Avimelech (Abimelech) in this chapter is a good illustration of what the oft-misinterpreted Torah phrase, “eye for eye, tooth for tooth,” really means. What Avimelech sowed in grasping for power came down on him like a millstone.
Daniel Agee shows how the initially unassuming judge, or champion leader, of Israel called Gideon completed the victory God gave his 300 men over the 180,000-strong Midianite invading army. However, the lure of idolatry was so strong in the land of Israel that even Gideon’s best intentions to remain humble and pure before God unraveled starting with the attempted creation of a monarchy by his son.
https://hallel.info/wp-content/uploads/file/071215%20Judges%207.mp3Podcast: Play in new window | Download (Duration: 59:02 — )Subscribe: RSSThe account of Gideon’s 300 and their victory over an 185,000-man army is well-known to Bible students. However, Daniel Agee looks into an important lesson in this chapter God has the time of year — seemingly just after Passover — this event happened.
With the beginning of the account of Gideon, we meet a new type of judge for Israel and symbolic of kings to follow. Gideon in some ways parallels Moses in his interactions with the angel of the LORD in boldly asking for signs via the fleece.
Daniel Agee looks into the only two female judges of ancient israel, Devorah (Deborah) and Ya’el (Jael), and how that last battle against Canaan parallels the struggles we face today and will face on the Day of the LORD.
Daniel Agee leads an exploration into a couple of centuries of the first judges, or leaders, of Israel — Yehoshua (Joshua), Othniel, Ehud and Shamgar — after Moshe (Moses) and at the start of the conquest of Canaan. From the very beginning, Israel allowed itself to be corrupted.
The Psalms of Ascent (שִׁירים הַמַּעֲלוֹת Shirim haMa’alot, Psalms 120-135) are called such because they relate to the ancient practice of publicly singing these songs when going to God’s house in Yerushalayim (Jerusalem). These poems are connected to סוכת Sukkot, the Feast of Tabernacles, which runs for seven days from the 15th day of the seventh month on the biblical calendar.