Sons and Daughters of God

1 The sons of Issachar: Tola, Puah, Jashub, and Shimron, four. 2 The sons of Tola: Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel, heads of their fathers’ houses, namely of Tola, mighty warriors of their generations, their number in the days of David being 22,600. 3 The son of Uzzi: Izrahiah. And the sons of Izrahiah: Michael, Obadiah, Joel, and Isshiah, all five of them were chief men. 4 And along with them, by their generations, according to their fathers’ houses, were units of the army for war, 36,000, for they had many wives and sons. 5 Their kinsmen belonging to all the clans of Issachar were in all 87,000 mighty warriors, enrolled by genealogy.

6 The sons of Benjamin: Bela, Becher, and Jediael, three. 7 The sons of Bela: Ezbon, Uzzi, Uzziel, Jerimoth, and Iri, five, heads of fathers’ houses, mighty warriors. And their enrollment by genealogies was 22,034. 8 The sons of Becher: Zemirah, Joash, Eliezer, Elioenai, Omri, Jeremoth, Abijah, Anathoth, and Alemeth. All these were the sons of Becher. 9 And their enrollment by genealogies, according to their generations, as heads of their fathers’ houses, mighty warriors, was 20,200. 10 The son of Jediael: Bilhan. And the sons of Bilhan: Jeush, Benjamin, Ehud, Chenaanah, Zethan, Tarshish, and Ahishahar. 11 All these were the sons of Jediael according to the heads of their fathers' houses, mighty warriors, 17,200, able to go to war. 12 And Shuppim and Huppim were the sons of Ir, Hushim the son of Aher.

13 The sons of Naphtali: Jahziel, Guni, Jezer and Shallum, the descendants of Bilhah.

14 The sons of Manasseh: Asriel, whom his Aramean concubine bore; she bore Machir the father of Gilead. 15 And Machir took a wife for Huppim and for Shuppim. The name of his sister was Maacah. And the name of the second was Zelophehad, and Zelophehad had daughters. 16 And Maacah the wife of Machir bore a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem. 17 The son of Ulam: Bedan. These were the sons of Gilead the son of Machir, son of Manasseh. 18 And his sister Hammolecheth bore Ishhod, Abiezer, and Mahlah. 19 The sons of Shemida were Ahian, Shechem, Likhi, and Aniam.

20 The sons of Ephraim: Shuthelah, and Bered his son, Tahath his son, Eleadah his son, Tahath his son, 21 Zabad his son, Shuthelah his son, and Ezer and Elead, whom the men of Gath who were born in the land killed, because they came down to raid their livestock. 22 And Ephraim their father mourned many days, and his brothers came to comfort him. 23 And Ephraim went in to his wife, and she conceived and bore a son. And he called his name Beriah, because disaster had befallen his house. 24 His daughter was Sheerah, who built both Lower and Upper Beth-horon, and Uzzen-sheerah. 25 Rephah was his son, Resheph his son, Telah his son, Tahan his son, 26 Ladan his son, Ammihud his son, Elishama his son, 27 Nun his son, Joshua his son. 28 Their possessions and settlements were Bethel and its towns, and to the east Naaran, and to the west Gezer and its towns, Shechem and its towns, and Ayyah and its towns; 29 also in possession of the Manassites, Beth-shean and its towns, Taanach and its towns, Megiddo and its towns, Dor and its towns. In these lived the sons of Joseph the son of Israel.

30 The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah. 31 The sons of Beriah: Heber, and Malchiel, who fathered Birzaith. 32 Heber fathered Japhlet, Shomer, Hotham, and their sister Shua. 33 The sons of Japhlet: Pasach, Bimhal, and Ashvath. These are the sons of Japhlet. 34 The sons of Shemer his brother: Rohgah, Jehubbah, and Aram. 35 The sons of Helem his brother: Zophah, Imna, Shelesh, and Amal. 36 The sons of Zophah: Suah, Harnepher, Shual, Beri, Imrah. 37 Bezer, Hod, Shamma, Shilshah, Ithran, and Beera. 38 The sons of Jether: Jephunneh, Pispa, and Ara. 39 The sons of Ulla: Arah, Hanniel, and Rizia. 40 All of these were men of Asher, heads of fathers' houses, approved, mighty warriors, chiefs of the princes. Their number enrolled by genealogies, for service in war, was 26,000 men. – 1 Chronicles 7:1-40 ESV

As the chronicler nears the end of his lengthy genealogical record, he provides details concerning some of the remaining tribes of Israel. For his original audience, the various lists of names served an important purpose; it was their link to the past to remind them of their heritage as sons and daughters of God. They were the chosen ones, descended from Abraham, Isaac, and Jacob, and each of them could trace their roots back to one of the sons of Jacob. Surrounded by the uncertainty of their new life in Judah, these recently transplanted exiles would desperately cling to this lifeline to the past to give them hope. In a way, they must have felt like strangers in a strange land but, in reading these genealogical records, they were reminded that they belonged. This was their home. They were God’s people. And the inheritance promised to Abraham was rightfully theirs.

In this chapter, the author covers the lines of Issachar, Benjamin, Naphtali, Manasseh, Ephraim, and Asher, but he leaves out the tribes of Dan and Zebulun. No reason is given for their absence, but because the author has already included the tribe of Levi and dealt with the two halves of the tribe of Manasseh separately, it appears that he wanted to keep the number of tribes at 12. Including Dan and Zebulun would have given the impression that there were 14 tribes. It seems that it was more important to the writer to maintain a total of 12 tribes than to worry about which ones were left out or included.

But the chronicler gave special emphasis to the tribes of Judah and Benjamin. The tribe of Benjamin is covered in verses 6-12 of chapter 7 and all of chapter 8. Judah is also given more extensive coverage. His focus on these two tribes is most likely linked to their role in providing Israel with its first two kings. Saul, who served as the first king of Israel, was Benjamite, while David hailed from the tribe of Judah.

There was a time when the people of Israel had been ruled by judges whom God appointed over them. The last of these was a man named Samuel, who was also a prophet of God. When he grew old, the people of Israel feared that he would appoint one of his wicked sons to serve in his place. So, they declared their demands for a king.

“Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations.” – 1 Samuel 8:5 ESV

While this request angered Samuel, God decided to give them exactly what they wanted. He even warned them how things would turn out if they got a king like all the other nations (1 Samuel 5:10-18). But the people ignored God’s warning and Saul became their first king. In time, the people discovered that God had been right. Saul proved to be a bad king and was eventually replaced by David, whom God declared to be a man after His own heart. So, for their role in giving Israel its first two kings, the tribes of Benjamin and Judah were given more significant coverage.

But it seems that the chronicler is going out of his way to emphasize that God is the God of all the tribes of Israel. They had all been returned by God from exile in Babylon to the land of promise. Every person who read this account could trace back his lineage to one of these tribes. They could relate to the history of Saul and David. They all shared the same covenant-keeping God. God had a plan for all of Israel, not just Judah, but He was going to use Judah to establish His kingdom – in the future. From the tribe of Judah would come the Messiah.

By providing the lengthy genealogies, the writer is reminding the people of Israel of their significance in the world. They have a rich heritage and are each descendants of Abraham, and, as such, are the chosen people of God. This fact could have easily been forgotten after spending 70 years in exile. So God reminds them of who they are and from whence they have come. He has returned them to the land, and while things might not look so good at the moment, He is far from done.

As Christ-followers we too can easily forget our rich heritage. We are sons of God and joint heirs with Jesus Christ. But, like the Israelites, we find ourselves living like strangers in a strange land. When we lose our identity as God’s people, we can end up compromising our convictions and growing complacent and far too comfortable with the world. Rather than maintaining our God-given distinctiveness, we adopt and adapt the ways of this world. But the apostle John warns us to avoid this love affair with the world.

Do not love this world nor the things it offers you, for when you love the world, you do not have the love of the Father in you. For the world offers only a craving for physical pleasure, a craving for everything we see, and pride in our achievements and possessions. These are not from the Father, but are from this world. And this world is fading away, along with everything that people crave. But anyone who does what pleases God will live forever. – 1 John 2:15-17 NLT

Paul provides us with a similar admonition.

Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect. – Romans 12:2 NLT

Not to be outdone, James adds his own warning against growing comfortable with the world.

Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God. – James 4:4 NLT

The 12 tribes of Israel were expected to recall their ancestry and remember their calling as God’s chosen people. Seventy years of exile had done nothing to diminish their unique status as children of God. Their bloodline determined their heritage and their inheritance. Many of those who returned from exile had been born in Babylon, but God wanted them to know that they were still sons and daughters of Abraham, and as such, they were heirs of the promise.

We too are heirs of a rich heritage and bear the distinction of being God’s chosen people. But we must constantly remind ourselves what Jesus said: “You are no longer part of the world. I chose you to come out of the world” (John 15:19 NLT). We are God’s sons and daughters and are citizens of a different Kingdom.

…our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ. – Philippians 3:20 ESV

We may find these lengthy genealogical lists difficult to read and even harder to apply, but they should remind us of our unique status as God’s people and His desire that we live out our new identity with confidence and hope in His eternal promises. Peter provides us with a powerful reminder of our one-of-a-kind status as Kingdom citizens.

…you are a chosen people. You are royal priests, a holy nation, God’s very own possession. As a result, you can show others the goodness of God, for he called you out of the darkness into his wonderful light.

“Once you had no identity as a people;
    now you are God’s people.
Once you received no mercy;
    now you have received God’s mercy.”

Dear friends, I warn you as “temporary residents and foreigners” to keep away from worldly desires that wage war against your very souls. Be careful to live properly among your unbelieving neighbors. Then even if they accuse you of doing wrong, they will see your honorable behavior, and they will give honor to God when he judges the world. – 1 Peter 2:9-12 NLT

English Standard Version (ESV)
The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT)
Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Trying To Be God’s King Without God’s Help

31 Now Barzillai the Gileadite had come down from Rogelim, and he went on with the king to the Jordan, to escort him over the Jordan. 32 Barzillai was a very aged man, eighty years old. He had provided the king with food while he stayed at Mahanaim, for he was a very wealthy man. 33 And the king said to Barzillai, “Come over with me, and I will provide for you with me in Jerusalem.” 34 But Barzillai said to the king, “How many years have I still to live, that I should go up with the king to Jerusalem? 35 I am this day eighty years old. Can I discern what is pleasant and what is not? Can your servant taste what he eats or what he drinks? Can I still listen to the voice of singing men and singing women? Why then should your servant be an added burden to my lord the king? 36 Your servant will go a little way over the Jordan with the king. Why should the king repay me with such a reward? 37 Please let your servant return, that I may die in my own city near the grave of my father and my mother. But here is your servant Chimham. Let him go over with my lord the king, and do for him whatever seems good to you.” 38 And the king answered, “Chimham shall go over with me, and I will do for him whatever seems good to you, and all that you desire of me I will do for you.” 39 Then all the people went over the Jordan, and the king went over. And the king kissed Barzillai and blessed him, and he returned to his own home. 40 The king went on to Gilgal, and Chimham went on with him. All the people of Judah, and also half the people of Israel, brought the king on his way.

41 Then all the men of Israel came to the king and said to the king, “Why have our brothers the men of Judah stolen you away and brought the king and his household over the Jordan, and all David’s men with him?” 42 All the men of Judah answered the men of Israel, “Because the king is our close relative. Why then are you angry over this matter? Have we eaten at all at the king’s expense? Or has he given us any gift?” 43 And the men of Israel answered the men of Judah, “We have ten shares in the king, and in David also we have more than you. Why then did you despise us? Were we not the first to speak of bringing back our king?” But the words of the men of Judah were fiercer than the words of the men of Israel. – 2 Samuel 19:31-43- ESV

The closing verses of chapter 19 serve as a foreboding preface for all that lies ahead. As David attempted to reestablish his hold on the throne of Israel, he was faced with the task of rewarding those who had stood by his side during Absalom’s short-lived coup. At the same time, he needed to win back the allegiance of those who had sided with Absalom in his rebellion. There were some, like Barzillai, who had aided David in his escape from Jerusalem. This wealthy octogenarian had provided David and his followers with food while they were in Mahanaim. Barzillai was from Gilead, a region east of the Jordan River that was divided between the tribes of Gad and Manasseh. While his tribal membership is not mentioned, Barzillai had proven to be an ally during those difficult days after David was forced to abdicate his throne. When David invited Barzillai to return with him to Jerusalem, the elderly man politely declined the offer, choosing instead to live out his remaining days in the familiar surroundings of his hometown. But as an expression of gratitude for David’s generous offer, Barzillai suggested that Chimham take his place. Chimham, who was likely Barzillai’s son, returned to Jerusalem with David and received the benefit of the king’s gratitude. 

But there was a storm brewing. David’s return to the throne was going to be a rocky one, and simply handing out rewards to those who had stood by his side was not going to make the transfer of power any easier. Absalom’s well-orchestrated coup attempt had divided the kingdom. His plan to win the hearts of the people had been highly effective and had caused a large portion of the nation to turn against David. While David’s physical return to Jerusalem went smoothly, he was going to have a much more difficult time restoring public confidence in his leadership.

When Joab finally convinced David to end his excessive mourning over Absalom’s death, David’s first course of action was to seek the support of his own clan, the tribe of Judah. He knew he was going to need their support if he was going to reestablish his fractured and weakened kingdom. call for the tribe of Judah to come to his aid. In a message that appears to utilize guilt as its primary motivating factor, David confronted the leaders of Judah.

“Why are you the last ones to welcome back the king into his palace? For I have heard that all Israel is ready. You are my relatives, my own tribe, my own flesh and blood! So why are you the last ones to welcome back the king?” – 2 Samuel 19:11-12 NLT

David was painting his kinsmen as holdouts, suggesting that they were the last ones to the party. To hear David tell the story, he received a hero’s welcome when he returned to Jerusalem, but that wasn’t exactly the case. David’s return was no more triumphant than his humiliating exit had been. Yet, in an attempt to shame his fellow Judahites into action, he gives an overly optimistic assessment of his current situation. But the text paints a slightly different picture.

Meanwhile, the Israelites who had supported Absalom fled to their homes. And throughout all the tribes of Israel there was much discussion and argument going on. The people were saying, “The king rescued us from our enemies and saved us from the Philistines, but Absalom chased him out of the country. Now Absalom, whom we anointed to rule over us, is dead. Why not ask David to come back and be our king again?” – 2 Samuel 19:9-10 NLT

The nation was in a state of turmoil as people tried to assess all that had taken place. David’s stellar reputation as the warrior-king had taken a serious hit as a result of Absalom’s bloodless coup. The man who had slain Goliath and led Israel in victories over their enemies had lost his throne to his own son and failed to put up a fight. This left the people questioning whether David was the right man for the job. Had political polling been available, David would have scored low in consumer confidence and popular support. He was damaged goods and attempting to rule over a divided and demoralized people.

So, despite David’s assertion that the tribe of Judah was late to the party, not everybody had lined up to welcome David home. The Israelites, representing the ten tribes besides Judah and the Benjaminites, were divided in their thoughts regarding David. Many were scared that he would seek retribution against them for siding with Absalom. Others argued that David had been successful against the enemies of Israel, but had fled at the sight of Absalom. The only real vote of confidence that David received was that, with Absalom’s death, he was the only logical choice as a replacement. That is not exactly a rousing endorsement. Yet, David was under the somewhat deluded impression that all of Israel was ready to welcome him back and used this thought to goad the tribe of Judah into action. In doing so, David actually made his problem worse.

His message produced results but probably not what David expected. The text states that “All the troops of Judah and half the troops of Israel escorted the king on his way” (2 Samuel 19:40 NLT). He was able to garner the full support of his own tribe but not everyone was on board with David’s return. Many remained in hiding, fearing what David would do when he returned to power. 

To a certain extent, the nation of Israel remained a loosely held-together confederation of 12 tribes. David had located his capital in Jerusalem, within the borders of his own tribe of Judah. The other tribes wrestled with thoughts of jealousy and envy at Judah’s hold on the reins of power and they demonstrated their dissatisfaction by accusing David of cronyism. 

But all the men of Israel complained to the king, “The men of Judah stole the king and didn’t give us the honor of helping take you, your household, and all your men across the Jordan.” – 2 Samuel 19:41 NLT

These men knew that they had their work cut out for them because they had chosen to side against David. Now that he was back in power, they were going to have to get back into his good graces. When they saw the tribe of Judah accompanying David back into the capital, they feared that David was going to hold them accountable for the allegiance they showed to Absalom. They believed David’s close ties to his own tribe would leave everyone else in the not-so-pleasant position of being outsiders. They knew their actions against David were going to make reconciliation difficult. So, they went out of their way to portray themselves as victims. They claimed that they were being overlooked and left out of the plans for the nation’s reunification.

It’s important to remember that these people had just fought a major battle against one another in which 20,000 men had died. There were still emotional and physical wounds to be healed. The civil war that had just taken place, while short-lived, had left deep-seated animosities between the tribes. Every step David took, both literally and figuratively, was going to be hyper-analyzed. His leadership skills were going to be put to the test. His ability to navigate the stormy and dangerous waters of reunification was going to require a wisdom greater than he possessed. If David ever needed God, it was now. But there is a marked absence of any reference to God in any of this narrative.

At so many other times in his life, when facing difficulty, David sought God. He would seek the Almighty’s counsel and refrain from making any decisions until he knew what God would have him do. But here, in the heat of the moment, David appears to be acting on impulse. Perhaps he was in a hurry to put this nasty episode behind him and restore a sense of normalcy to the situation. But every decision he makes seems to blow up in his face. In ignoring God’s will, David would suffer the consequences, but he would also learn the difficult lessons that come with leadership. Simply wearing the crown did not make him a king. Getting his kingdom back wasn’t going to win his people back. Handing out rewards was not going to heal the wounds that plagued his nation. David needed the wisdom of God. Without His help, David was like any other man, susceptible to outside influences, filled with inner conflicts, motivated by fear, plagued by thoughts of self-preservation, capable of anger, and always subject to sin.

Far too often, we read the stories of David’s life and attempt to turn him into an icon of virtue and a model for spirituality and godly leadership. But David was a man. Yes, he was a man after God’s own heart, but that doesn’t mean he always did what God would have him do. The real lessons to be learned from the life of David have to do with the faithfulness of God, not the righteousness of David. His life is a stark reminder of mankind’s need for the assistance of a holy and righteous God.

David was God’s anointed king; he had been hand-picked for the role. But without constant reliance upon God, David was an accident waiting to happen. Apart from God, his life tended to end up as a train wreck with bodies strewn across the landscape. The good news of the gospel is not just that we have been chosen by God to receive His mercy and grace made available through His Son’s death on the cross, but that we have been given access to His wisdom and power every day of our lives. We have received unlimited forgiveness for the sins we will inevitably commit. We have His unfailing love even when we fail to love Him consistently or completely.

David wasn’t a perfect king, but he was God’s king. His life provides us with a powerful reminder that our best days will be those in which we recognize our weakness and our need for God’s power. Trying to be God’s king without God’s help would never work out well for David. In the same way, when we attempt to be good Christians without the benefit of God’s power, grace, and mercy, it will never produce the results we are hoping for. David was going to learn to trust in God, not himself. He was going to find out that winning the support of men would never replace his need for the sovereign power of God in his life. 

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Lord is There

1 “These are the names of the tribes: Beginning at the northern extreme, beside the way of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the northern border of Damascus over against Hamath), and extending from the east side to the west, Dan, one portion. 2 Adjoining the territory of Dan, from the east side to the west, Asher, one portion. 3 Adjoining the territory of Asher, from the east side to the west, Naphtali, one portion. 4 Adjoining the territory of Naphtali, from the east side to the west, Manasseh, one portion. 5 Adjoining the territory of Manasseh, from the east side to the west, Ephraim, one portion. 6 Adjoining the territory of Ephraim, from the east side to the west, Reuben, one portion. 7 Adjoining the territory of Reuben, from the east side to the west, Judah, one portion.

8 “Adjoining the territory of Judah, from the east side to the west, shall be the portion which you shall set apart, 25,000 cubits in breadth, and in length equal to one of the tribal portions, from the east side to the west, with the sanctuary in the midst of it. 9 The portion that you shall set apart for the Lord shall be 25,000 cubits in length, and 20,000 in breadth. 10 These shall be the allotments of the holy portion: the priests shall have an allotment measuring 25,000 cubits on the northern side, 10,000 cubits in breadth on the western side, 10,000 in breadth on the eastern side, and 25,000 in length on the southern side, with the sanctuary of the Lord in the midst of it. 11 This shall be for the consecrated priests, the sons of Zadok, who kept my charge, who did not go astray when the people of Israel went astray, as the Levites did. 12 And it shall belong to them as a special portion from the holy portion of the land, a most holy place, adjoining the territory of the Levites. 13 And alongside the territory of the priests, the Levites shall have an allotment 25,000 cubits in length and 10,000 in breadth. The whole length shall be 25,000 cubits and the breadth 20,000. 14 They shall not sell or exchange any of it. They shall not alienate this choice portion of the land, for it is holy to the Lord.

15 “The remainder, 5,000 cubits in breadth and 25,000 in length, shall be for common use for the city, for dwellings and for open country. In the midst of it shall be the city, 16 and these shall be its measurements: the north side 4,500 cubits, the south side 4,500, the east side 4,500, and the west side 4,500. 17 And the city shall have open land: on the north 250 cubits, on the south 250, on the east 250, and on the west 250. 18 The remainder of the length alongside the holy portion shall be 10,000 cubits to the east, and 10,000 to the west, and it shall be alongside the holy portion. Its produce shall be food for the workers of the city. 19 And the workers of the city, from all the tribes of Israel, shall till it. 20 The whole portion that you shall set apart shall be 25,000 cubits square, that is, the holy portion together with the property of the city.

21 “What remains on both sides of the holy portion and of the property of the city shall belong to the prince. Extending from the 25,000 cubits of the holy portion to the east border, and westward from the 25,000 cubits to the west border, parallel to the tribal portions, it shall belong to the prince. The holy portion with the sanctuary of the temple shall be in its midst. 22 It shall be separate from the property of the Levites and the property of the city, which are in the midst of that which belongs to the prince. The portion of the prince shall lie between the territory of Judah and the territory of Benjamin.

23 “As for the rest of the tribes: from the east side to the west, Benjamin, one portion. 24 Adjoining the territory of Benjamin, from the east side to the west, Simeon, one portion. 25 Adjoining the territory of Simeon, from the east side to the west, Issachar, one portion. 26 Adjoining the territory of Issachar, from the east side to the west, Zebulun, one portion. 27 Adjoining the territory of Zebulun, from the east side to the west, Gad, one portion. 28 And adjoining the territory of Gad to the south, the boundary shall run from Tamar to the waters of Meribah-kadesh, from there along the Brook of Egypt to the Great Sea. 29 This is the land that you shall allot as an inheritance among the tribes of Israel, and these are their portions, declares the Lord God.

30 “These shall be the exits of the city: On the north side, which is to be 4,500 cubits by measure, 31 three gates, the gate of Reuben, the gate of Judah, and the gate of Levi, the gates of the city being named after the tribes of Israel. 32 On the east side, which is to be 4,500 cubits, three gates, the gate of Joseph, the gate of Benjamin, and the gate of Dan. 33 On the south side, which is to be 4,500 cubits by measure, three gates, the gate of Simeon, the gate of Issachar, and the gate of Zebulun. 34 On the west side, which is to be 4,500 cubits, three gates, the gate of Gad, the gate of Asher, and the gate of Naphtali. 35 The circumference of the city shall be 18,000 cubits. And the name of the city from that time on shall be, The Lord Is There.” – Ezekiel 48:1-35 ESV

In this closing chapter of his book, Ezekiel provides a detailed layout of the tribal allotment within the Millennial Kingdom. Beginning in the north and working his way down, he describes God’s plan for the geographical arrangement of the 12 tribes, beginning with Dan and ending with Gad. Each tribe will occupy a portion of the land of promise that extends from east to west, from the Mediterranean Sea to the Jordan River. The tribes of Issachar, Zebulun, and Gad will have the “Brook of Egypt” as their western border. Unlike the division of the land under Joshua, the Millennial Kingdom will allot equal portions of real estate to each of the tribes. When Moses had set aside the land for the people of Israel, he had done so based on the population size of each tribe. But in the Millennial Kingdom, the distribution of the land will be based on very different criteria. Rather than size, it appears to be based on faithfulness.

Genesis 35 provides the names of the 12 sons of Israel (Jacob).

Now the sons of Jacob were twelve. The sons of Leah: Reuben (Jacob's firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Bilhah, Rachel's servant: Dan and Naphtali. The sons of Zilpah, Leah's servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram. – Genesis 35:21-26 ESV

In examining the north-to-south allotment of the land, it becomes clear that there is an intended progression to their order. Dan, one of the most unfaithful tribes, will find itself located in the far north of the land.  The tribe of Gad will bookend the land from its location in the south. It’s interesting to note that the four sons born to Jacob’s concubines (Dan, Asher, Naphtali, and Gad) all occupy land on the extreme edges of the Kingdom. Yet Judah and Benjamin are located on either side of the holy district, the site of the Millennial Temple. These were the two tribes that made up the southern kingdom of Judah after God split Solomon’s kingdom in two. During the days of the divided kingdom, the tribes of Judah and Benjamin displayed the greatest degree of faithfulness to Yahweh and yielded the largest number of godly kings. Their reward for their faithfulness will be in the form of land allotments on either side of the holy district. The rest of the sons born to Jacob’s two wives, Leah and Rachel, will occupy land toward the center of the kingdom.

Proximity to the Millennial Temple seems to be the point in all of this because that is where God’s presence will dwell. Ezekiel saw the vision of God’s glory reentering the new temple and taking up residence in the Most Holy Place (Ezekiel 43:4). The Millennial Temple will sit within the holy city, and Ezekiel describes this future Jerusalem (Zechariah 14:8) as being six miles in circumference. It will have 12 gates, three on each side, dedicated to the 12 tribes of Israel. 

His description of the city and its gates mirrors the one given by the apostle John in the book of Revelation. But John was describing the New Jerusalem.

And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal. It had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of Israel were inscribed— on the east three gates, on the north three gates, on the south three gates, and on the west three gates. – Revelation 21:10-13 ESV

He was not describing the Jerusalem of the Millennial Kingdom, but yet another iteration of the holy city that will appear at the end of the millennial age when God makes all things new (Revelation 21:5). This New Jerusalem will have 12 gates named after the 12 tribes of Israel, but it will also feature 12 foundations, dedicated to the 12 apostles.

And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb. – Revelation 21:14 ESV

The greatest difference between these two versions of the city of Jerusalem appears to be the timing of their appearance. The Jerusalem that will exist during the Millennial Kingdom will feature a temple and a reinstated sacrificial system. The city will be occupied by both Jews and Gentiles, but not all will be Christ followers. In the New Jerusalem, the occupants will be from every tribe, nation, and tongue, and share a common faith in Christ. It will be filled with the elect of God from all eras, including both Jews and Gentiles.

The Millennial Kingdom is dedicated to the nation of Israel, the descendants of Abraham, Isaac, and Jacob. Its very existence culminates God’s covenant promises to the patriarchs and fulfills every commitment He had made to them. But that kingdom will come to an end and be replaced by the New Jerusalem and the eternal state, and at that time, “it will be “true” Israel—those who have trusted in Jesus Christ—that will enter the gates of the Kingdom of Heaven. It is through the twelve gates of the New Jerusalem that the true tribal people—believers of Jewish descent as well as Gentiles who have been “grafted in” with God’s people (Romans 11:17–25)—will enter the joy of the Lord (see Matthew 25:21). (https://www.gotquestions.org/twelve-gates-Revelation.html).

But there is one important factor that both Jerusalems have in common: The presence of God. John describes his vision of the New Jerusalem descending out of heaven.

I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” – Revelation 21:1-4 ESV

The dwelling place of God will be with man. He will dwell with them. God himself will be with them as their God. There is a promise of permanence in this passage. God will come to live among His people – on earth. Our final destination is not heaven, but earth. All the redeemed will live in perfect unity with God the Father and God the Son – for all eternity. And in this future Jerusalem, there will be no temple.

And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it… – Revelation 21:22-24 ESV

But the Jerusalem of the Millennial Kingdom, with its glorious temple filled with the glory of God, will also enjoy God’s presence. In fact, the very name of the main gate that will lead into this future city is “The Lord Is There” (Ezekiel 48:35 ESV).

The book of Ezekiel has finally come to an end. It has been 22 years since Ezekiel first saw his vision of God and received his commission as God's prophet to the people of Judah. His ministry began with an unbelievable glimpse of the glory of God. He was given a word to deliver from the very mouth of God, predicting the coming siege of Jerusalem, the destruction of the temple, and the deportation of the people of Judah to Babylon. In chapter ten, Ezekiel was shown the real tragedy of it all – the glory of God departing the temple. The very presence and power of God were removed from the midst of the people due to their sin and rebellion. But two decades later, God gave Ezekiel another vision of a rebuilt temple, a restored Jerusalem, and a revived relationship with the people of God.

The book of Ezekiel ends with the city of Jerusalem referred to by the name, "The Lord Is There," and if the Lord is there that means His glory has returned once again to the city. This book began with the glory of God and ends with it. God will one day take up residence in the city of Jerusalem. The abiding presence of God is a powerful image with which to sum up this book. While God had to punish His people for their sins, He never abandoned them completely. He remained faithful and committed to His plan for them. Even while they were in exile, He sent His prophets to communicate His message to them. And ultimately, God returned them to the land. But there is a day yet future when God will complete His plan for the people of Israel and fully fulfill His promises to them. He will once again make His place among them, so that the city of Jerusalem can truly be called, "The Lord Is There."

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Sport of Competitive Conception

3 Then she said, “Here is my servant Bilhah; go in to her, so that she may give birth on my behalf, that even I may have children through her.” 4 So she gave him her servant Bilhah as a wife, and Jacob went in to her. 5 And Bilhah conceived and bore Jacob a son. 6 Then Rachel said, “God has judged me, and has also heard my voice and given me a son.” Therefore she called his name Dan. 7 Rachel’s servant Bilhah conceived again and bore Jacob a second son. 8 Then Rachel said, “With mighty wrestlings I have wrestled with my sister and have prevailed.” So she called his name Naphtali.

9 When Leah saw that she had ceased bearing children, she took her servant Zilpah and gave her to Jacob as a wife. 10 Then Leah’s servant Zilpah bore Jacob a son. 11 And Leah said, “Good fortune has come!” so she called his name Gad. 12 Leah’s servant Zilpah bore Jacob a second son. 13 And Leah said, “Happy am I! For women have called me happy.” So she called his name Asher.

14 In the days of wheat harvest Reuben went and found mandrakes in the field and brought them to his mother Leah. Then Rachel said to Leah, “Please give me some of your son’s mandrakes.” 15 But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?” Rachel said, “Then he may lie with you tonight in exchange for your son’s mandrakes.” 16 When Jacob came from the field in the evening, Leah went out to meet him and said, “You must come in to me, for I have hired you with my son’s mandrakes.” So he lay with her that night. 17 And God listened to Leah, and she conceived and bore Jacob a fifth son. 18 Leah said, “God has given me my wages because I gave my servant to my husband.” So she called his name Issachar.

19 And Leah conceived again, and she bore Jacob a sixth son. 20 Then Leah said, “God has endowed me with a good endowment; now my husband will honor me, because I have borne him six sons.” So she called his name Zebulun. 21 Afterward she bore a daughter and called her name Dinah.

22 Then God remembered Rachel, and God listened to her and opened her womb. 23 She conceived and bore a son and said, “God has taken away my reproach.” 24 And she called his name Joseph, saying, “May the Lord add to me another son!” – Genesis 30:3-24 ESV

This story reads like a 1970s television soap opera. The interpersonal intrigues are difficult to keep up with and the sheer number of births is mind-boggling. Moses provides no timeline for this narrative, but suffice it to say, Jacob was a busy man. In the span of 19 verses, Moses describes Jacob as fathering seven sons by four different women. And it’s impossible to read this story and not see the similarities found in the lives of Jacob’s parents and grandparents. But it is if Jacob, Rachel, and Leah have taken the art of conception to a whole new level. It has become a competitive sport, with the women in Jacob’s life batting him like a helpless shuttlecock in a game of badminton.

In fact, it got so bad that Jacob functioned more like a prostitute than as the patriarch of his own family. When his wives ordered him to sleep with their maidservants, he seemed to passively comply. At one point, his wife Leah actually sold some mandrakes to Rachel and used sexual access to Jacob as her bartering chip. Having paid for his services, she simply informed Jacob of the arrangement.

“You must come and sleep with me tonight!” she said. “I have paid for you with some mandrakes that my son found.” So that night he slept with Leah. – Genesis 30:16 NLT

It’s difficult to keep up, but at this point in the story, Jacob has fathered 11 sons. Leah has given him Reuben, Simeon, Levi, Judah, Issachar, and Zebulun. Her handmaid Zilpah has added Gad and Asher. Rachel’s handmaid provided Dan and Naphtali. And, after God opened her womb, Rachel delivered Joseph.

Due to her barrenness, Rachel had been unable to bear Jacob any children – until God had intervened. As her husband’s favorite wife, she found herself shamed by her infertility and her frustrating inability to give Jacob the one thing he desired most: A son. So, in an effort to compete with her sister’s prolific child-bearing capabilities, she had come up with the idea to have children through a surrogate.

“Take my maid, Bilhah, and sleep with her. She will bear children for me, and through her I can have a family, too.” – Genesis 30:3 NLT

In a fit of jealousy and driven by purely selfish motives, Rachel ordered Jacob to father a son through her servant. And just as Abraham had followed the same advice from his wife, Sarah, Jacob complied. Not once, but twice. And this little act of competitive conception encouraged Leah to take up the sport. She too offered her servant to Jacob and, once again, he willingly took her up on the offer. The result? Two more sons.

It would be easy to read this story and be left with the impression that things have gotten completely out of control. There is no referee in this game of one-upmanship. Each of these women seems to make up the rules as the game unfolds. And Jacob comes across like a triple-A prospect who suddenly gets called up to the big leagues. This little country boy from Beersheba was going up against the pros.

But, Moses wants his readers to know that this is not some no-rules, make-it-up-as-you-go-along free-for-all. God is fully in control and operating behind the scenes in order to accomplish His divine will. Yes, it’s messy and incorporates all the subterfuge and self-promotion that Rachel and Leah bring to the table, but it is far from out of control. As Moses lists the various names of the boys born to Jacob, his Jewish readers would have recognized the names of their individual tribes. These boys would grow to become men and father 11 of the 12 tribes of Israel. And on two separate occasions, Moses deliberately pauses the narrative at the mention of the names of Judah and Joseph. When Leah had given birth to her fourth son, she had named him Judah, then Moses wrote, “Then she ceased bearing” (Genesis 29:35 ESV). It seems that God had turned off the tap. He sovereignly sealed her womb, not permanently, but for a period of time.

As stated in yesterday’s blog, Judah was to become the tribe through whom the Messiah of Israel would be born. Judah was going to play a major role in the national affairs of Israel and the future fate of the world. And the same thing is true of Joseph.

Rachel, the favored wife of Jacob, could not bear children. That is until God sovereignly ordained it. And when He miraculously opened her womb, Rachel gave birth to a boy named Joseph. Little did Rachel know that this long-awaited son would play a vital role in the future salvation and preservation of the people of Israel. Moses readers would have been highly familiar with the story of Joseph. He would grow to become the favorite son of Jacob, a designation that would make him the envy of his 10 older brothers. Jacob would lavish the favored son of his favorite wife with affection and gifts, a move that would make Joseph the target of his brothers’ ire.

Jacob loved Joseph more than any of his other children because Joseph had been born to him in his old age. So one day Jacob had a special gift made for Joseph—a beautiful robe. But his brothers hated Joseph because their father loved him more than the rest of them. They couldn’t say a kind word to him. – Genesis 37:3-4 NLT

Yet, like Judah, Joseph was destined to play a special role in his family’s future. While Rachel and Leah were busy conniving and competing, God had more serious and world-changing plans in mind. He was using the selfish and shortsighted machinations of these two women to fulfill the covenant promise He had made to Abraham, Isaac, and now, Jacob. As usual, the characters in the story remain oblivious to the unseen actions of God. They believed themselves to be in control and driving the narrative. Oh, they give God lip service.

“God has vindicated me! He has heard my request and given me a son.” – Genesis 30:6 NLT

“God has rewarded me for giving my servant to my husband as a wife.” – Genesis 30:18 NLT

“God has given me a good reward.” – Genesis 30:20 NLT

“God has removed my disgrace…” – Genesis 30:23 NLT

But they were operating according to their own agendas and in keeping with their own selfish desires. Yet, God was righteously redeeming their flawed actions in order to bring about the plan He had developed long before any of them ever existed.

With the birth of Joseph, a new chapter in the story will begin. For nearly two decades, Jacob had been living in Haran with his father-in-law Laban. He had been waiting on word from his mother, Rachel, informing him that Esau had forgiven him and it was safe to return home. But that message had never come. In all likelihood, Rachel had died while Jacob had been away. He now had two wives, two concubines, and 11 sons. God had blessed him and he realized it was time to return to Canaan. According to God, it was there that his inheritance would be found. When Jacob had stopped in Bethel on his way to Haran, God had appeared to him in a dream and said:

“I am the Lord, the God of your grandfather Abraham, and the God of your father, Isaac. The ground you are lying on belongs to you. I am giving it to you and your descendants. Your descendants will be as numerous as the dust of the earth! They will spread out in all directions—to the west and the east, to the north and the south. And all the families of the earth will be blessed through you and your descendants. What’s more, I am with you, and I will protect you wherever you go. One day I will bring you back to this land. I will not leave you until I have finished giving you everything I have promised you.” – Genesis 28:13-15 NLT

Now, it was time to go back to the land because Jacob knew that Canaan was where the promises of God would be fully fulfilled.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

New English Translation (NET)NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.