TOPIC 4.

Settlement: God's Gift of Land

This Unit will examine the themes and tensions at the beginning of Israel’s history through the
reading of Joshua and Judges.

The book of Joshua tells us of the manner the Israelites occupied the Promised land under the
leadership of Moses’ successor, Joshua. The book presents the understanding that the
promised land is a concrete gift of God’s grace received by the people not on their own merit but
purely out of God’s grace and goodness upon them.

The book of Judges, on the other hand, tells us of the time when Israel was ruled by the Judges
during the tribal confederacy. These Judges hold important roles in the Israelite struggle for
survival in the promised land.

Israel’s History in Retrospect

The Deuteronomic Teaching and Its View of Israel’s History.

Readings:

Moses' last instruction: Deut. 4:1-40; 6:1-9, 7:1-8:20; 10:12-22; 17:14-20; 16:18-20; 28:1-68.

Joshua Moses' successor: Joshua 1: 1-1:1-9; 2:1-3:17; 6:1-27; 24:1-28

Judges: 2:1-23; 3:12-30 (Ehud); 4:1-24 (Deborah); 6:11-7:25 (Gideon); Abimelek 9:1-57;
11:1-40 (Jephthah); 14:1-16:31; 19:1-21:25 (the tribe of Benjamin betrays the 12 tribe alliance).

The book of Numbers ends with the Israelites about to enter the Promised Land after wandering
in the wilderness for 40 years. Deuteronomy, the next book is presented to us as Moses’
farewell address to the congregation which he faithfully served since leaving Egypt (Deut.
1:3-5). Thus, the book recounts the laws given at the Holy Mountain, and the lessons learned
throughout their desert wanderings. The name of the book itself means “a copy of the law” or
second law. Central to the book of Deuteronomy is the reiteration of the importance of observing
God’s law. This is enforced by the attendant blessings that come with faithful observance of
God’s commands (Deuteronomy 28:1-14). In contrast disobedience to the law would bring
suffering. Very strongly worded the curses that come with disobedience are meant to compel
obedience (Deut. 28:15-69).

The main teaching of Deuteronomy is obedience to God is rewarded with a blessing on

the other hand disobedience will bring instead of blessing curses (read Deut. 28: 1-14;
15-45).

Deuteronomistic History. The books of Joshua, Judges, I & II Samuel, and I & II Kings are
called Deuteronomistic history because they are based on Deuteronomy’s view of history. This
work is collectively called the Early (or Former) Prophets in the Hebrew Scripture. This work
covers the history of Israel from the occupation of the land to the time of Josiah and extended
up to the end of Babylonian Exile. It attempts to illustrate the truth of the Deuteronomistic
teaching: Israel’s sufferings are the result of their unfaithfulness to their covenant with God
stipulated in the law. From this perspective, the utter humiliation and destruction of God’s
chosen people made sense, the loss of land and the temple led to the realization that God is
righteous in his judgment of their disobedience (read II Kings 22:13; 25:1-21). At the same time,
the law gives Israel hope -- obedience opens new possibilities in the future. They failed to
observe the law but their only hope is also the law—a new beginning perhaps? The account
ends with a hopeful note, while in Babylon the Israelite king was released from prison and was
allowed to dine with the King of Babylon (II Kings 25:27-30).

Joshua and Judges

The Deuteronomistic Historian presents the book of Joshua with characteristically

Deuteronomic formula, ‘… be strong and be very courageous, being careful to act in
accordance with all the law my servant Moses commanded you, do not turn from it to the right or
to the left, so that you may be successful wherever you go’ (Joshua 1:7). The book though
recounts the story of Israel’s entrance and settlement in the Promised land through the
leadership of Moses’s successor, Joshua.

Judges covers the two hundred years of Israel being ruled by Judges in a system known as the
tribal confederacy. From the Deuteronomic point of view it was a time when the Israelites did
what was right in their own eyes (Judges 17:25). Israel according to this view of history would
repeatedly lapse to anarchy and unfaithfulness. Consequently God would give them over to
their enemies. Deliverance through a Judge, would only come when they realize their
unfaithfulness and turn to God for help.

The book of Judges also illustrate that from the very start, Israel already had a tendency to
forget God and follow after the ways of the other nations (read Judges 2:11-23). Every time they
forget God, other nations prevail over them, oppressing them. In their distress they would cry
out to Yahweh whom they know to be just and merciful to the oppressed. In answer to their
cries, God will send them “Judges”—charismatic (filled with God’s spirit) leaders who will rescue
them from their enemies. But they would forget again and again repeating the cycle.

The Deuteronomistic History also called the early prophets books illustrate the need for Godly
leaders. In Deuteronomy Moses is portrayed as the model leader who upholds law. His
successor Joshua was also a good leader who observes the law and leads the people to God.
-------------------------------------------------------------------------------------------------------------------------------
TOPIC 5
Monarchy: God's Gift of Nationhood

MONARCHY: GOD’S GIFT OF NATIONHOOD

Readings: 1 Samuel 2:12-5:12; 1 Samuel 8: 1-22; 2 Samuel 11:1- chapter 24:25; 1 Kings
2-11

Objectives: At the end of the lesson students are expected to:

1. Analyze the relationship of the state and religion during the time of each king (Saul, David,
Solomon)

2. Enumerate each king’s achievements and setbacks

3. Compare their rule with the current political-social-economic situation in our country

Israel Chose To Be Like Other Nations

For two-hundred years, Israel deliberately held on to a social structure called Tribal
Confederacy refusing what was prevalent then – the statist system. The statist system is a
social organization where the king and the people around him--mainly military leaders and a few
religious leaders--control the society. In principle, this system was based on the idea that the
land was owned by the king. It is also the king who served as the people’s defender in times of
war, and it is the king whom God has anointed to rule the people in his behalf. According to this
ideology, it is but fitting that the people submit to the king and give a portion of their produce to
the king. This system of belief was taught by the religious leaders, submission to the king was
part of the people’s religious duties to ensure the order of the society. Further the military is at
the king’s disposal—making sure that the king’s will and order was enforced.

The order seemed acceptable, and even reasonable. After all, even modern people support
their governments and believe that their leaders are entrusted with responsibilities and therefore
deserving honor. Religion also serves to nurture people’s beliefs so that they become peace
loving law-abiding citizens. But like the present government people in authority could be so
corrupted with power that most kings rule as virtual tyrants with no regard for the well-being of
their subjects. In the time of the Old Testament, this would mean confiscation of close to 50% of
the peoples produce leaving the peasant with very little, pushing them to starvation and slavery
since many could not pay taxes and would either sell themselves to pay for debts or offer their
services in exchange for food, while the king and his cohorts accumulate excess goods and
products affording them luxurious lifestyles.

In addition to the taxes the people can be forced to render free labor for the king’s projects.
Over time, wealth comes under the control of the king and his few loyal officials while the
majority of the people wallow in grinding poverty and hard labor.
 It is therefore understandable why Israel refused this system. Having been former slaves and
victims of this same system, they rejected it, preferring a social arrangement where everyone
stands as equals (more or less)—the tribal system.

But the threat posed by the more technologically advanced and more centralized Philistines
cities exposed the weakness of the Tribal Confederacy. Israel was vulnerable to attacks as they
have no ready well-trained, and well-organized army. Consensus is difficult to secure, in times of
war, most fighting men/able-bodied men would want the safety of their homes. The story of
Deborah illustrates Israel’s predicament (read Judges 4-5). Most of the tribes did not send their
army of volunteers and there was just no way of making the tribes comply with their obligations.
Furthermore, the citizen army would have less training and were disorganized.

In I Samuel, after two hundred years the people wanted to change to statist system—a
monarchy—the Canaanite and other nations’ social structure. To be competitive, Israel has to
exert all efforts to advance in technology and tighten their social organization, to be able to
harness all their resources and become a strong state. The older generation of leaders brought
up in the values of the tribal confederacy (equality and justice after –all they were a family and
former slaves) resisted the proposal coming from forward-looking leaders to adopt the
Canaanite system. They see the need for a strong leader entrusted with powers to make and
decisions for the whole nation. The conflict between the people who still cherish the old order,
and the proponents of monarchy is narrated in I Samuel 8. The account in I Samuel shows a
seeming consensus among the elders to adopt monarchy. Samuel however, knowing the
implications of the proposed change especially to the most vulnerable in the society very clearly
disapproved of the popular clamor (I Samuel 8:11-18). God on his part, was understood to have
given the people the freedom to make the decision themselves even if such a request was seen
as rejection of God’s own rule. That is, after warning them of the evils of a centralized social
structure where the leader is given so much power.

Saul - Israel’s first king

Saul (I Samuel 10:17-27; 11:1-15; 15:1-35) made very little change in the social structure of
Israel. He ruled by virtue of his charisma, winning the cooperation of the people. The army that
fought his battles were supported by their own families as the story of Goliath illustrates. Saul
himself coming from a wealthy family was self-supporting and may have also extended his
support to his loyal followers. Save for Abner, the commander of the people’s army, Saul
appointed no officials but may have retained the structure of the tribal confederacy. Having
spent all his life fighting Israel’s battles, Saul had no time to enjoy the luxury and privileges of a
monarch. Saul died valiantly defending the nation of Israel. But his reign was adjudged mainly
on the basis of the sins committed during his term. The first was committed when Saul took over
a religious task of offering a sacrifice I Sam. 13:8ff, and the second, was his disregard of the
instruction to kill the king of the Amalekites and destroy everything as a way of sacrificing them
to the Lord ( 1 Sam. 15:18). A rejected king—that was how Saul was portrayed in the Bible.
King David.
 The stories about David and Saul were meant to show that David was anointed and worthy
successor (read 1 Samuel 16:1-13; 17:1-58; 1 Samuel 24:1-22; 26:1-25). Having lived among
the Philistines, he may have seen how things were done in a monarchy. He later adopted it for
Israel. Thus, when he was acclaimed as king first in the south and later in the north as well,
David proceeded in consolidating his rule, by establishing a capital city, Jerusalem. The
pre-imminence of David’s city was seen in the building of palaces and government structures
symbols of the power and opulence of David’s rule. Moreover, David brought the Ark of the
Covenant in Jerusalem, establishing it as the religious capital of Israel. He even wanted to build
a temple in the pattern of Phoenician temples, but was hindered from doing so by the prophet
Nathan. Politically, David appointed his own officials (2 Sam. 8:15-18). Being careful not to fully
abandon the old tribal order, he retained the commander of Israel’s army Joab, and Ahimelec
(survivor of the massacre of the priest in Nob (2 Sam. 22:6ff). But he also had in his own
officials --people who clearly represent the interests of the monarch: Benaiah the commander of
the kings own foreign troops would readily defend the king and his prerogatives, and Zadok the
priest as the king’s anointed would be deeply indebted to David. While, Ahimelec, still
represented the old order where priests in different shrines scattered throughout Israel protect
and defend the interest of the people whom they serve and of which they were a part.

With his own set of officials in place, David was in control of the mechanisms which influence
the people’s opinions. He had his own set of court recorders and religious teachers and
preachers who without doubt helped to persuade the people that David was the God-anointed
ruler and it was but proper that the people accord him the honor and reverence due him. His
commands were accorded with authority making the changes brought by the monarchy
acceptable. The visible luxury of David’s house therefore seemed justified even in face of the
poverty of the majority. With the attention given to Jerusalem which was located in the boundary
of the north and south, there was a sentiment which arouse in the north that they have no
portion in David's kingdom. David’s was perceived to have a bias for the south since he himself
came from a southern tribe --the tribe of Judah (2 Sam. 20:1). Saul in turn was a Benjamenite --
the north. The centralization of power on the king and few of his select men would have resulted
in prosperity mainly among those close to king. Those who had hoped for the enforcement
policies towards a more just and equal society would have been disappointed. But David indeed
had created an efficient military, subdued Israel’s enemies and even colonized the small nations
around Israel to the economic benefit of his kingdom. It was a good time to be called an Israelite
with government structure and might evident in the seat of David’s power –Jerusalem

The stories in 2 Samuel 11:1 to Chapter 24:25 show weaknesses of David as a person, father
and king. In the story of Bathsheba David committed adultery knowing that Bathsheba was a
married woman. The later arranged for the death of Uriah a loyal soldier. Having many wives his
children did not get along well. Amnon his eldest son raped Tamar one of his other children,
whole brother in turn murdered Amnon. He could not act decisively about Absalom because of
his love for him, the same reason for perhaps not punishing Amnon, being his eldest and
successor. Absalom later rebelled against him. We see David again mourning the death of the
son who rose in revolt against him II Samuel 18: 33. In contrast Saul and his sons fought and
died in the same battle. Yet David is portrayed in the Hebrew Bible “as a man after God’s own
heart (1 Samuel 13:14). Despite his weaknesses he was dependent on God, accepting of
rebuke (Read Psalm 51). It is to David that God gives the unconditional promise of a Kingdom
that will be established forever (2 Samuel 7:1-17)

Solomon: His Wisdom and Folly!

Solomon, David’s son with Bathsheba was anointed to succeed David by the prophet Nathan.
He proceeded in eliminating Adonijah his brother who was a legitimate successor to the throne
being the eldest of the surviving sons of David. The stories in kings portray Solomon to be a
man of wisdom – a God-given gift. Solomon was obviously a very intelligent man showing
knowledge about plants and animals; having interests in proverbs, poetry, and philosophy;
known to be a very discerning judge, good in business, and a man of the arts. The books of
Proverbs, Ecclesiastes, and Song of Songs were traditionally attributed to Solomon.

Brought up in the palace, Solomon had no appreciation of the foundational values upon which
Israel as a nation was established. David’s attempt at balancing the new and the old order was
done away with. Building on the centralized structure, Solomon appointed 12 officials with the
task of collecting taxes and started the policy of forced labor. 1 Kings 4:20 ff. describes the
magnificence and abundance of Solomon’s court. According to the king’s wishes palaces,
garrisons and later the temple was built. The magnificent temple became the center of rituals
which affirmed the pre-imminence of Jerusalem and legitimized the prerogatives of the king.
With the support of a military dedicated to the king’s wishes, Solomon’s hold on the nation was
complete.

One of the accomplishments of Solomon was the building of temple. It was a very beautiful
temple patterned after the Canaanite temples. Led by the temple officials, religious rituals
developed and worship came to be more elaborate. But the worship of Yahweh took a new turn
in that religion served to legitimize and support the rule of monarchs instead of affirming and
proclaiming the just requirements of the God of the Exodus. The Exodus tradition was
overshadowed by the teaching that the king was the God-anointed ruler and that God had “an
everlasting covenant with the house of David” (1kings 8:14-29). Alongside the temple, other
shrines and worship of other gods and goddesses were allowed by Solomon. Jerusalem
became a cosmopolitan city.

Thus, Israel became “a nation like other nations”. Losing some of the revenues coming from the
colonized nations as these colonies rebelled and won independence, Solomon has to exact the
needed resources for his building projects and for the support of his court from his very own
people. Thus, he enforced the policy of forced labor mainly from the northern tribes (I kings
5:13) and taxed the people heavily. Some cities in Galilee had to be ceded to The King of Tyre
as payments for all goods and services which Solomon’s building projects required (1Kings
9:10ff).
We can imagine the effects of the forced labor and heavy taxation on the peasant farmers.
Living mainly on the produce of their ancestral lots, the people had to part with their grains and
farm animals to pay their obligations to the king. In the long run debts would accumulate.
Inability to pay taxes could mean the loss of land through confiscation. Some would be forced
sell their lots. While some lots would for some period of time be left idle because the male
members of the household has to render free service to the king. Without land the main source
of production in an agricultural society, families would have been pushed to poverty and
eventually to slavery. Those coming from the elite class would have the advantage of being able
to buy land. Indeed Israel can boast of a beautiful city Jerusalem and a king known for his
wisdom, but the grandeur and prosperity in the cities was superficial in that it was forcibly taken
from the people who had to live with less and even work as slaves. Again, the Israelites were
enslaved, this time by their very own kings!

Most of the nations colonized by David rebelled against Solomon. Nearer home one of
Solomon’s officials—Jeroboam led a revolt. It was however, at the death of Solomon that his
kingdom fell apart. His son Rehoboam refused to grant the request of the people for relief from
tax burdens, but was powerless to suppress the rebellion of the Northern tribes(I Kings 12). The
name Israel came to be retained by the 10 northern tribes. Rehoboam was left with two tribes:
the tribe of Judah and the tribe of Benjamin came to be called Judah.

Suggested Learning Activities:

§ Make sure you read the passages mentioned in this lesson.

§ List some of the qualifications of each of the kings. List their undesirable acts as a king?

§ Ponder: Which of the leaders we have mentioned is the best leader for you? Why?
Deuteronomistic History
Recap.

The first five books of the Hebrew Scripture, namely,

Genesis, Exodus, Leviticus, Numbers and Deuteronomy
is known as the books of the Law (Torah Hebrew, or
Pentateuch Greek “five books”) and cover the story of
creation, the ancestors and the people’s history.
 Exodus:
God’s Gift of Freedom
• describes the departure of a group of oppressed people
from Egypt to a sacred mountain in Sinai where they enter
into a covenant with the God they believed rescued them

• central and constitutive event in the history of Israel.

 Leviticus : Be Holy

• The name of the book refers to the Levites. These descendants of

Levi were chosen to work at the sanctuary
• The book mainly contains laws and regulations related to the cult:
sacrifices, ordination, purity, day of atonement; as well as laws and
regulations for all the people.
• Its main concern is that all people will be holy, which also means to
stay clean and pure… (19:2)
 Numbers:
Protests and fears, 40 years in the wilderness
• The book is called numbers because the Israelites where counted in the first
chapter of the book, and another census in Numbers 26.
• But the book mainly contains laws, stories and poems. Main Characters:
✓Moses – his leadership was challenged… but God confirmed his outstanding
role: only with Moses did God speak face-to-face (12:8)
✓Aaron – his position was also questioned but God confirmed his position as
the ancestor of all the priests by making his staff blossomed.
✓Joshua and Caleb – only spies among the 12 who believed that they can
occupy the land because God would help them. They were rewarded to enter
the Promised land. Joshua was appointed to become the successor of Moses.
✓Balaam – Non Israelite prophet who was ordered by Balak, King of Moab to
curse Israel. He instead bless it.
 Deuteronomy:
Only one God, one people and one Temple

• Dt is composed of speeches of Moses held in the plains of Moab.

• In these speeches, the liberation and the events during the time of
the wilderness, but specially the cultic and the social laws given at
Mt. Sinai are recapitulated, some of them revised or added.
• The book is called Deuteronomy, which means, “second law” and it
completes and offers explanation for the Mosaic law.
The Deuteronomic Teaching and
Its View of Israel’s History.
Deuteronomy’s basic element:
➢Oneness and unity and obedience to the terms of the
covenant
1. For Deuteronomy, there is only one God for Israel
to worship and obey.
✓All other gods or idols being worshipped by other
peoples and nations are no gods at all.
✓The sanctuaries of such no gods are therefore subject to
destruction, lest they become source of temptation and
sin.
2. The worship of this one God should only be
undertaken by the people in only one place…
• That one place designated and chosen by Yahweh is
no other than the city of Jerusalem.
• To try to worship in places other than Jerusalem is to
violate the central divine command (idolatry)
Deuteronomic Formula:
➢ Refers to the reward principle which is the consequence
of loyal, faithful obedience to the terms of the covenant
laws…
• Long and happy life, prosperity, posterity, victory over
enemies, etc.
➢ It also refers to the expected punishment as the fruit of
gross acts of violation and unfaithfulness to the covenant
(worship of Baal idols)
▪ Death, poverty, loss of freedom, unproductive land, etc.
The main teaching of Deuteronomy is
obedience to God is rewarded with
blessing on the other hand disobedience
will bring instead of blessing curses
 Deuteronomistic History (6 books)
Former Prophets

1) Joshua: Conquest of the Land

2) Judges: Disorder, Chaos, and Charismatic Leaders
3 – 4) 1 & II Samuel : The Rise of the Monarchy
5 – 6) I & II Kings: The Divided Kingdom
Tells history of Israel’s past, it does so by
filtering all of that through a theological
lens. They recount Israel’s history using the
same mindset of those who produce the
book of Deuteronomy.
Core Deuteronomistic principle:
Deuteronomy 11: 26ff

“See, I am setting before you today a blessing and a curse: the

blessing, if you obey the commandments of the LORD your God,
which I command you today, and the curse, if you do not obey
the commandments of the LORD your God, but turn aside from
the way that I am commanding you today, to go after other
gods that you have not known. (Deuteronomy 11:26-28).
The Books of Joshua and Judges
• Describe Israelite settlement of the Promised Land and their
relationship to various Canaanite tribes.
• Both books give differing accounts of how the Chosen
People conquered the Promised Land
a) Joshua – gives the impression the conquest was swift and
sure (ex. Jericho and Ai)
b) Judges – reports a series of bitter struggles against the
Canaanites and other peoples
Conquest in the Book of Joshua

▪ Joshua leads the initial conflicts into the Promised Land

▪ Scripture says Jericho was conquered by means of a miracle
of God
▪ The latter chapters mainly explain how the land was divided
among Israel’s tribes
▪ Joshua’s speech (24:13-14) to the diverse audience supports
the idea that the Promised Land was gradually assimilated
by the Israelites
Conquest in the Book of Judges

• Judges includes a peaceful settlement of the land.

• Judges suggests some settlement preceded the battles
• The description of an encounter with king Jabin
• Judges suggests pagan peoples co-existing alongside the
Israelites, while Joshua describes a complete conquest.
 Message vs. Facts
Ex. Dr. Noriel Capulong understands the story of Jericho to be a symbol
of the fall of the Canaanite power in that the blowing of the horn
signals the proclamation of the year of Jubilee when debts are
cancelled, land is returned to its original owners and slaves are
emancipated, actions which may have constituted the reformation
initiated by Josiah.
Moreover, the book of Joshua conveys a strong message that the land
of Canaan is to be understood as a concrete gift of God’s grace,
received by the people not on their own merit but purely out of God’s
grace and goodness upon them.
 The Book of Judges
The Israelite situation :
➢ They lived in Canaan, the promised land
➢ Surrounded by hostile Canaanite kingdoms.
➢ Their enemies were greater in number and
technologically more advanced - iron weapons
(Philistines).
➢ Everybody did as he saw fit / evil in the sight of the Lord
 The Judges

▪ Role: military leaders, settled political disputes within their

tribes, and reminded the people to turn to God
▪ Filled the gap in leadership between Joshua and the
beginning of the monarchy
▪ Were spiritually selected by God to lead the tribes
▪ Refused kingship, reminding the people that YHWH alone is
their God.
 Tribal Confederacy vs Statist System

• When they arrived in the land, they attempted to practice

the alternative community they wanted – an egalitarian
society. Rejecting the statist system (small group rulers rule over
the majority) they deliberately choose tribalism as an
organizational system.
• Mutual help and responsibility. Clans composing a tribe,
pledge to help each other in times of emergencies like
crop failure, and attacks from hostile neighbors.
• Their faith functions to promote equality among the
individuals, families, clans, and tribes composing their
community.
• In addition, their belief in a God who leads them towards a
future, led to a linear view of time.
• Their system of leadership also upholds equality.
The patriarchs in each family, clan, and tribe
served as elders who decide about important
matters through consensus.
• The over-all welfare of the groups composing the
confederacy is the main consideration in decision-
making since they are their own people.
 Baalism vs Yahwism

Baal religion was practiced in the land of Canaan while

Yahwism was brought in by the group that came from Egypt.
The Israelites understood Yahweh as a desert God for it was in
the desert where they experienced the birth of their unique
religious experience.
In the desert they encountered Yahweh
➢ as a God who saves his people from oppression and as a
God who enters into a personal relationship with the
people he liberated.
➢ As one who wanders with them from place to place in
their wanderings in the wilderness.
➢ As a God more identified with the image of a warrior-
liberator.
▪ In Canaan, such faith underwent a serious challenge –
settled, farming community
▪ In Canaan, farming practices were linked to the religion
practiced by those farming the land – that is the Baal
religion.
▪ It assumed that
• Baal is the owner and lord of the land
• Baal is the one providing for the abundance of harvest (as
he brings fertility to the land through the rains that he
regularly brings upon the faithful)
Temple Prostitution – regarded as sacred act
of ritual sex with the priests and priestesses
of the temple to ensure a good harvest.

The system upholds the status quo with the

king as god-anointed leader of both land
and people.
• Thus, the peasant Canaanites, has to contend with
their rulers, who forcibly take their produce in form
of taxes, and appropriate this for their personal
use, justifying and maintaining such an
arrangement with military troops who purportedly
are to defend the people in times of war.
• Tribal system institutionalizes the ideals of the former slaves and peasants:
justice and equality.
• But daily living is almost always not the ideal.
• Having been nomads, the newly settled Israelites has to learn the practice of agriculture
from Canaanites, whose ways are interwoven with the Canaanite concept of land
fertility and worship of Baal. To survive, most Israelites adopted Canaanite ways. The
Israelites also wanted comfortable lives and material advancement as opposed to the
priority given to the survival and welfare of the community while in the desert.
• Based on mutual responsibility and volunteerism, there was no way of
ensuring and compelling the respective tribes and clans to follow through
their commitments (Tribal confederacy a failure?).
Wanted! Heroes!
• the stories show that under the leadership of a judge, everything would be
well. But when a judge dies, the Israelites would again lapse into
disobedience. For the two hundred years of tribal confederacy, Israel
according to this view of history would repeatedly lapse to anarchy and
unfaithfulness.
• Without a leader, there was no way the way of enforcing justice and mutual help
in times of war and famine. The foundational values upon which the
confederacy was founded could not work without a way of enforcing such good
practices. Thus, the need for centralized power to impose peace, justice and
order.
(Deuteronomic historian was in favor of kingship particularly Davidic dynasty)
Journal entry # 3: My Most Admired Local Heroes
and Leaders and Why

The Israelite Judges, human as they are, were tribal/local

leaders who led their tribe in their struggle for freedom
from domination and oppression. We too have our own
stories of people who serve and stand for the Filipino
people and fight for their interest especially against
injustice and oppression. With this in mind write your 3rd
Journal Entry
Topic 6. The Divided Kingdom: People of God under Judgment

In this unit, students will be acquainted to the general situation of the Northern Kingdom
(Israel) and the Southern Kingdom (Judah) after the division of the kingdom, and the
role of the prophets in both kingdom.

The learning activities are geared towards enabling students to describe the political
and socio-economic situation of Israel and Judah under the rule of the kings, as well as
describe the prophets and their function in the society. Learners are also expected to be
able to appropriate the prophet’s message to the present Philippine situation.

The Kingdom of Israel and Judah

UNIT 6: THE DIVIDED KINGDOM: PEOPLE OF GOD UNDER JUDGMENT

Readings: I Kings 12, 16:15-22:40; 2 Kings 2; Deuteronomy 6, 26; II Kings 22-23:30;

Capulong pp. 126-129, 164-167, 170-180; Ceresko pp. 123-133, 181-192
Solomon’s famed wisdom did not show in his governance. The people were taxed
heavily to support the king’s building projects. The policy of forced labor was enforced
mainly upon the Northern tribes. Although worship was done in the temple (which
Solomon built) and was more elaborate and the rituals more impressive, but these do
not compensate nor is it a substitute for doing justice which was sorely lacking in
Solomon’s rule. The exploitative and oppressive policies of Solomon resulted in popular
rebellions from the different territories which were annexed by David to the Kingdom of
Israel and eventually to the division of the kingdom.

1. The Northern Kingdom and God’s Messengers

The main reason why the Northern tribes rebelled and seceded from the Davidic
monarchy were the oppressive policies of Solomon. It was Jeroboam, formerly
in-charge of the forced labor who led the revolt. He was later chosen to be the king of
the Northern Kingdom. But, Jeroboam had to rule still following the norms in a statist
system. Thus he also had to establish a capital –Shechem, and to secure his Kingdom.
Recognizing the important role of religion in influencing the people opinions, Jeroboam
built two temples in the North one in Bethel, and one in the Northernmost part of the
Kingdom in Dan. This action was condemned in the books of Kings and Chronicles,
earning the label for Jeroboam as “the king who made Israel sin.” …

The Northern Kingdom Israel experienced political stability during the Omri and
Jehu dynasties giving room for Israel to prosper. But this prosperity was confined to the
rich and powerful at the expense of the poor and weak peasantry. In such a time the
prophets emerged reminding particularly the leaders and the rich of the very
foundations upon which Israel was built: justice and righteousness- the core demands of
the covenant.

2. The Southern Kingdom and God’s Covenant with Israel

Judah was a little better off compared with the Israel. Enjoying a more compact
territory in the southern highlands afforded Judah with better cohesion. The Davidic
dynasty ruled from Jerusalem enjoying popular support(11 Kings 11) and political
stability. From time to time, Judah was blessed with good kings such as king such kings
Hezekiah, Amaziah (I Kings 14) a contemporary of Jeroboam II, his son Azariah, and
Josiah. Manasseh the grandfather of Josiah earned the honor of being the wicked king
in the south.

Like Israel, Judah also prospered, especially during the long and stable of
Jeroboam’s contemporary in the south Azariah, sometimes called Uzziah. But, like
Israel, Judah has lost its ideals. Jerusalem the capital city, where the ruling elite lived,
was a showcase of prosperity. But the villages were languishing in poverty, due in part
to the centralized system which siphons off the resources to the ruling elite’s control
through taxation.
UNIT 6: THE DIVIDED KINGDOM: PEOPLE OF GOD UNDER JUDGMENT
Readings: I Kings 12, 16:15-22:40; 2 Kings 2; Capulong pp. 164-167, 170-180; Ceresko
pp. 181-192

Unit Objectives: At the end of the lesson students are expected to:
• Describe the general situation in the Northern Kingdom and the Southern Kingdom
after the division of the Kingdom
• describe prophets and their function in the society
• show familiarity with the important prophets both in the north: Elijah and Elisha,
Amos, Hosea, and Isaiah, Micah, Jeremiah, and Ezekiel and in the South.
• describe the political and socio-economic situation the respective prophets
addressed and summarize their messages.
• Appropriate the prophets’ messages to the present Philippine situation

1. The Northern Kingdom and God’s Messengers

Solomon’s famed wisdom did not show in his governance. The people were taxed
heavily to support the king’s building projects. The policy of forced labor was enforced
mainly upon the Northern tribes. Although worship was done in the temple (which
Solomon built) and was more elaborate and the rituals more impressive, but these do not
compensate nor is it a substitute for doing justice which was sorely lacking in Solomon’s
rule. The exploitative and oppressive policies of Solomon resulted in popular rebellions
from the different territories which were annexed by David to the Kingdom of Israel and
eventually to the division of the kingdom.

More of the Same in the North

The main reason why the Northern tribes rebelled and seceded from the Davidic
monarchy were the oppressive policies of Solomon. It was Jeroboam, formerly in-charge of
the forced labor who led the revolt. He was later chosen to be the king of the Northern
Kingdom. But, Jeroboam had to rule still following the norms in a statist system. Thus he
also had to establish a capital –Shechem, and to secure his Kingdom. Recognizing the
important role of religion in influencing the people opinions, Jeroboam built two temples in
the North one in Bethel, and one in the Northernmost part of the Kingdom in Dan. This
action was condemned in the books of Kings and Chronicles, earning the label for Jeroboam
as “the king who made Israel sin.”
Except for the unproductive central highlands, the north of Israel was productive.
Compared with the south the north had a larger territory with a more varied topography
and more heterogeneous population religiously and politically. Consequently, the north
was less cohesive and more difficult to rule than the south. Moreover, Jeroboam’s name
was not as established as the Davidic monarchy in the south.
Political instability marked the Northern kingdom’s history. Nadab, Jeroboam’s son
reigned for only 2 years. He was assassinated by Baasha. Following Jeroboam, Baasha’s son,
Elah was assassinated and his son’s assassin Zimri ruled in his stead only to be killed
himself by another pretender to the throne Omri. Omri was able to establish a dynasty. He
was succeeded by Ahab, Ahab by his son Ahaziah, and Ahaziah by his brother Jehoram or
Joram. It was through a very bloody take-over that the house of Ahab ended to be replaced
by another dynasty – the dynasty of Jehu. One of Jehu’s sons by name also of Jeroboam
brought Israel to the peak of its prosperity as nation. Jeroboam’s (II) death signaled the
downward turn of Israel’s fortunes ending in a devastating defeat in the hands of Assyria in
722 B.C.E. The stories in the Bible lumped all the kings in the North as bad.
The periods of political stability during the Ahab and Jehu dynasties ushered in a
period of prosperity in Israel. This was made possible by the power vacuum among
competing big nations surrounding Israel: Assyria, and Babylon to the North and Egypt to
the south. Like what happened during the time of Solomon however, the wealth enjoyed
the powerful and privileged class was created at the expense of the ordinary Israelites who
had to scrimp and sacrifice to be able to pay their dues to the king. Their lot was
exacerbated by the constant war the nations has to fight requiring the able bodied men to
go battle and leave their lot underutilized while at the same time contributing to the
revenues that would be used in war efforts. Periodic droughts would add to the hardship of
the peasant farmers. Hunger was their constant lot. Those who had resources and were
privileged took advantage of the situation to consolidate their land holdings. The poor has
nowhere and no one to turn to, with their kings and the judges clearly biased for those who
have power and money. Reduced to selling their very own bodies as slaves to be able to eat,
most farmers became slaves working in large landholdings. Land cultivation then was
directed towards growing the most profitable crops enabling the rich to engage in the
export of goods in demand in other nations and in turn import goods they wanted for
themselves. Inevitably, the highly centralized statist system produced a highly stratified
society. On one hand the rich landowners who were able to efficiently and profitably
cultivate the land employing cheap the labors of their slaves, and on one hand the farmers
toiling but having no access to the goods they themselves produced.

The Prophets: The Troublemakers of Israel?

It was during the time of the kings that prophetic proclamation flourished. Prophets
as religious practitioners started to be mentioned at the onset of the monarchy. The
prophets claim to authority come from God, whose very own words they proclaim. One of
the early prophets was Samuel who proclaimed God’s words to Saul, and David. The
prophet Nathan fearlessly confronted David of his sin, and it was a prophet who
proclaimed the division of the Kingdom of Israel as judgment on Solomon, and it was by a
prophet’s instigation that Jehu started a revolution.
Prophets may come from all sectors of the society, rich, poor, priests, farmers, of
royal blood, marginalized. They receive a special calling to the prophetic office so
compelling that that they could but accept. The prophet Jonah was a classic example of a
prophet’s reluctance to accept the calling since it runs contrary to desires of the prophets
themselves. Jeremiah later on poignantly declares the suffering brought upon him by the
prophetic office.
The prophets were called to declare the very words of God, to God’s people
especially the king. Since the time of the kings was an evil time, such a ministry demanded
courage and willingness to face the ire even hostility of the kings –and that was exactly
what the prophets reaped. Most prophets were persecuted by the kings and by the people
who found their words unacceptable. During the time of apostasy, when people turned to
the worship of Baal and seemed to have forgotten their covenant with God Elijah and
Elisha served as Yahweh’s spokespersons confronting the kings and giving hope to the
people. The stories in the book of Kings about Elijah and Elisha were like cameras which
turned on the suffering people, featuring their lot, as the book of Kings focus on the king’s
life and deeds. These stories expose the abuses of power of the kings. Take for instance the
story of Naboth’s vineyard. Ahab’s childish attitude was contrasted by the responsibility
shown by Naboth. Jezebel showed the typical attitude of monarch (1 Kings 21:7) who had
no qualms in violating peoples’ rights and had no regard for what was right and just. Thus,
we see the stories shifting from the court of the kings to the dire suffering of widows,
orphans and ordinary Israelites who were affected by wars, and droughts.
About a century after Elijah and Elisha, during the prosperous reign of Jeroboam II,
two prophets come out to proclaim God’s word to the Northern Kingdom. Amos was a
shepherd and a vine keeper from the south but had a compelling message to the ruling elite
in the North. In a time of security and prosperity Amos declared an eminent judgment
coming. Hosea a decade later saw the prophecies of Amos fulfilled and addressed Israel as
he would a beloved unfaithful wife –tenderly offering his love and a renewed life.

To sum up, the Northern Kingdom Israel experienced political stability during the
Omri and Jehu dynasties giving room for Israel to prosper. But this prosperity was confined
to the rich and powerful at the expense of the poor and weak peasantry. In such a time the
prophets emerged reminding particularly the leaders and the rich of the very foundations
upon which Israel was built: justice and righteousness- the core demands of the covenant.
Elijah and Elisha were prophets in the North who reminded especially the Kings of the
excesses in their exercise of power, and their departure from Yahwism and their neglect of
the covenant. They ministered to the poor doing mighty works which show God’s loving
concern for them and God’s work through them.

2. The Southern Kingdom and God’s Covenant with Israel

Readings: Deuteronomy 6, 26; II Kings 22-23:30, Capulong, pp. 126-129; Ceresko pp.
123-133.

Judah’s Failure to Learn From History!

Judah was a little better off compared with the Israel. Enjoying a more compact
territory in the southern highlands afforded Judah with better cohesion. Except the time
when Athaliah a daughter of Omri reigned, when Ahaziah then visiting Jehoram king of
Israel (Joram) was also killed along by Jehu, the Davidic dynasty ruled from Jerusalem
enjoying popular support(11 Kings 11) and political stability. From time to time, Judah was
blessed with good kings such as king such kings Hezekiah, Amaziah (I Kings 14) a
contemporary of Jeroboam II, his son Azariah, and Josiah. Manasseh the grandfather of
Josiah earned the honor of being the wicked king in the south.
Like Israel, Judah also prospered, especially during the long and stable of Jeroboam’s
contemporary in the south Azariah, sometimes called Uzziah. But, like Israel, Judah has lost
its ideals. Jerusalem the capital city, where the ruling elite lived, was a showcase of
prosperity. But the villages were languishing in poverty, due in part to the centralized
system which siphons off the resources to the ruling elite’s control through taxation. Tax
burden doubled when a nation is colonized which was true for most of the time after the
rise of Assyria as world power. By the time of king Jotham (742-732), Assyria had extended
its power to southern smaller nations. To be spared from destruction Ahaz sent the articles
in the temple as a gift to the king of Assyria (2 Kings 16:7). From then on, Judah had to live
as subject state of Assyria paying tribute and opening its doors to Assyrian interference.
Many of the kings in the south with Manasseh standing out, were too willing to
accommodate Assyrian wishes to the disadvantage of their own people. It was Assyria
which put an end to Israel the northern kingdom, for daring to be a part of the alliance with
Syria and Egypt to resist Assyria.
The situation in the southern kingdom --Judah was described in the early chapters
of Isaiah. Following the language of Hosea, Isaiah describes Israel as a harlot who has
abandoned the central demands of their covenant with God –justice and righteousness (Is.
1:21 ff). The same assessment was echoed throughout the book condemning the rich’s
unbounded greed (Is. 3:12;5: 8ff, 10:1ff). Isaiah’s contemporary, the prophet Micah used a
more graphic language to describe the callousness and insensitivity of the rich towards
toward the poor and helpless calling them cannibals in their violence (Micah 2: 1-3, 8-10;
3:1-3,9).
But like Israel, Judah’s ways were set. More than a hundred years later, after the evil
reign of Manasseh, Jeremiah’s voice could again be heard proclaiming the judgment coming
upon the stubborn nation. The prophets in the south along with Micah and Isaiah were
unanimous in condemning the voracious greed of those who were in power (Jer. 5:16-1,
26-27, Ezekiel 22: 9-12, 27-29). This time, Assyria had its time in history, and Babylon was
becoming a world power. The inevitable expansion of Babylon to the south was seen by
Jeremiah and Ezekiel as an instrument of God’s judgment upon an evil nation who ignored
its covenant obligations to God. The prophets with the exception of Isaiah did not see
Israel’s kings as bringer of hope. In fact, they condemn these rulers for their willful neglect
of God’s just requirements.
The perceived unconditional covenant with the Davidic throne was not the central
theme of the prophetic preaching. Instead they brought back the image of the Exodus, and
the dessert wandering when Yahweh brought his people out of the land of bondage. Hosea
in the north prophesied that while Israel is incorrigibly adulterous, God, in his great love
has not given up on Israel and will ultimately fulfill God’s purpose by wooing them again,
bringing the image of their formative years in the desert. Amos reminders were laced with
images of God bringing them out of Egypt (Amos 2:10; 4:10). Similarly, Jeremiah when he
talked about Judah’s future saw it as a second Exodus affecting a radical change among
God’s people – a new covenant (Jeremiah 31:31-34). Speaking in a time of despair, when
Jerusalem was hopelessly surrounded by the Babylonian army, Jeremiah bought a field and
spoke with certainty of a future for God’s people.
Ezekiel following Jeremiah also proclaimed a new people coming out of the
devastation before the actual destruction of Jerusalem. Speaking among the Exiles, with
whom he was taken to Babylon, he declares a new people will be raised to from the lifeless
valley of bones! The seemingly hopeless situation of Israel was the beginning of a new
action God was initiating among his People.
Isaiah, coming from the family of David found hope through the Davidic monarchy.
Indeed the understanding of God as king dispensing justice, reigning in peace and
prosperity was an imagery brought by the monarchy. Building on the concept of a just and
righteous king, Isaiah envisioned a future king coming from the line of David who would
usher in a time of peace and prosperity for all Israel (Is. 9: 1-6; 11:1-9) and other nations as
well. Hints about this coming king were also found in Micah ( Micah 5:1;4:1-7).
Going back to Judah however, even the zealous reforms of Josiah failed to avert the
violent end of Jerusalem. The last chapters of II Kings describe in graphic detail the fate of
beautiful city built by David and Solomon. Jeremiah who from the very start felt the pain of
uttering the very things he was in dread of lived to see the realization of his prophesies.
Lamentations is generally attributed to him regarded as his laments as he saw the utter
devastation of Jerusalem and later on its destruction by the Babylonian army.

Learning Activities

▪ Read the required readings

▪ Identify important kings in the north (Israel) and in the south (Judah) and briefly
describe their rule? Note the names mentioned in this lesson and the role they
played in Israel and Judah’s history.
▪ Read the story of Naboth? Can you recall any contemporary story similar to this?
Where did you read such story? Who usually take the side of the weak ad powerless
in our time now?
▪ In what ways did the centralization of power on the king and his officials affect the
lives of the ordinary Israelite? What were the main policies of monarchy which
affected the daily living of the Israelites?

Question to Ponder
• Connect the message of the prophets to what is happening in our country at present.
Name the sins observed by the prophets in Israel and Judah which are still
observable in the present? What do you think will the prophets say to the leaders of
our nations at present?
Topic 7. Hope and Faith Amidst Suffering: Prophetic Hope and Wisdom Writings

This Unit will acquaint students of the Prophetic Hope and the Wisdom Tradition of
Israel. The learning activities are geared towards enabling the students to describe the
situation of the Exile that led to the inauguration of a new revitalized Israelite religion –
Judaism, and generate important insights from Israel's national crisis and relate it to the
Philippine situation.

The Undying Hope of God’s People

The Growth of Judaism

Readings: Ezekiel 37, Jeremiah 31:31-34; Isaiah 49: 8-13, Isaiah 66.

Babylon attacked Jerusalem. For more than two years Jerusalem was surrounded by
the Babylonian army, cut off from food and water supplies from outside the city. Hunger
and thirst was the lot of those inside. Finally the wall was breached, the Judean army
attempted to escape but was overtaken and Zedekiah was made to witness the
slaughter of all his sons, before his eyes were gouged out. He was dragged in heavy
chains to Babylon together with the substantial number of the population leaving only
the poorest among the ruins of Jerusalem and countryside of Judah.

The disappointment brought by the destruction of the temple was great. The symbols of
Israel’s special relation with God: the temple with the Ark of the Covenant in it, the land,
and the Davidic monarchy have been destroyed; it was in Babylon a foreign land that
God’s people realized that their relationship God can continue even in the absence of
the ritual sacrifices and the king as the mediator of God’s rule. Rediscovering their
written traditions, the law and its practice became the central focus of their religiosity.
Community gathering took the place of temple rituals. Prayers reading of the law and its
exposition, and the actual practice of the law kept their traditions alive. It was in face of
the possibility of loss of what they believed to be the revelation of God’s will and
purpose for them, that the books we now call the Old Testament came to be collected,
transmitted, and served as the guide for living.

Thus, the hope and longing for God’s rule was always treasured by the nation of former
slaves, in the time when they were again subdued and repressed by another nation.
The prophecies of the prophets were again and again reinterpreted in the view of the
reality they were facing. Thus the prophecy of Isaiah was for example reinterpreted in
the time of the exile and later after the exile. These hopes were not without
disappointment, but even these became occasions for expression and reinterpretation
of those same hopes. It is precisely for these hopes of which the Hebrew Bible spoke
so eloquently, that the Jews gave the other nations a legacy.

The Bible’s Wisdom Literature

The Bible is full of rich wisdom that is incredibly relevant to our modern world.
Specifically, the Bible’s wisdom literature—Job, Ecclesiastes, and Proverbs—reveals
the collected wisdom of generations of godly people, inviting us to consider both the
complexities and simplicities of life.

These books are asking the same question: What does it mean to live a good life? And
they all offer different solutions.

PROVERBS

This book is the accumulation of wisdom from generations of godly insightful people. It
promotes a life of virtue and “fear of the Lord,” so that you can truly experience the good
life.

The book of Proverbs is written from the perspective of a brilliant teacher, who offers her
insights on almost every aspect of life on earth. The book’s central message is that
God’s divine wisdom can guide us in our lives. It’s accessible to anyone, bringing with it
blessings and gifts. But if we are to truly benefit from the gift of divine wisdom, we must
also respect and recognize God as the ultimate giver of wisdom.

PROVERBS YOUTUBE VIDEO

ECCLESIASTES

In this book we hear the skeptical voice of “the teacher.” He observes that sometimes
life is hard and defies neat explanations. How do you live with that tension, and still
strive for wisdom?

Hevel, hevel, all is hevel. This is the refrain of the book of Ecclesiastes, the rough
translation being that life is like a vapor—fleeting and meaningless. Ecclesiastes is
written from the perspective of a critic, who offers a much different perspective than we
saw from the wise teacher in Proverbs. Time passes on, forgetting everyone eventually.
We will all die, and even while we’re on earth, life is random. Sometimes good, wise
people experience horrible tragedy and hardship while those who act foolishly are
rewarded. What is the point? Ecclesiastes doesn’t shy away from some of the darkest
aspects of human life, but it also doesn’t leave you hanging. The critic explains how we
can live good and godly lives—finding true joy and fulfilment—despite the hevel of it all.

ECCLESIASTES YOUTUBE VIDEO

JOB

How do you trust God even when life isn’t fair and you suffer for no good reason? Job’s
story invites us to consider what it means that God runs the world by wisdom, and how
this truth can bring peace in dark times. Job is the last of the three books that explore
these themes of biblical wisdom.

Is God Truly Just?

The book of Job asks the crucial question of whether or not God is just—or more
accurately, whether or not God acts within our strict human principles of just retribution.
Job is a man who is called blameless. He is a loyal servant of God, yet God allows him
to go through unimaginable suffering, losing his family, his land, and everything he
values. Job’s friends are quick to explain that he must have done something to deserve
this misfortune, and Job himself begins to question God’s justice. Why was he being
made to suffer like this?

God’s response to Job is surprising, illustrating how little Job understands about the
universe God commands. Yet God also makes clear to Job that despite humanity’s brief
time on earth, God still cares deeply for our individual lives.

JOB YOUTUBE VIDEO

Together, all three of these wisdom books show us the meaning of life and what it
means to live in the wisdom of God.

SONGS

The Song of Songs (also known as the Song of Solomon) celebrates a kind of union: a
man and a woman becoming one. It’s a ballad of love and longing. It’s an exchange of
love notes. It’s a story of adoration, satisfaction, delight, and sexual desire. It’s the tale
of a young woman preparing to marry her love: a handsome gent who adores her. They
describe their emotions, their passions, their appearances, their fears. This short video
will help us understand this love song.

SONG OF SONGS YOUTUBE VIDEO

•Psalm – derived from the Greek translation, “Psalmoi'' meaning “Songs of Praise.” In
Hebrew, the title is simply ‘tehilim,” meaning, “praises.” The setting of its origin and use
is the worship life of the people as centered in the temple in Jerusalem.

•The book of Psalms has undergone a long history of compilation from as early as the
Preexilic period (in the days of David) to as late as the Postexilic period.

•It acquired its final canonical form in the reconstructed Temple during the time of
Zerubbabel, and functions as a vital means to unify the people, thus it is also called, the
“Hymnbook of the Second Temple.”

•Psalms are primarily addressed to Israel’s God, either as prayer or as songs of praise,
thanksgiving or laments.