'Directors'

'Judges'

Every government exists on the basis of 'obedience'. There is a struggle to have it. Authority is based on spiritual formation and must be innovative, but loses the connection with and appreciation for people who have to work normally. It is moving towards regulation and is becoming unpopular with legislation (Judg1). Priests don't argue, they complain. For them, salvation must come from above. Religion is under divine rule (Judg2-3). In Galilee, secular rulers wanted to know what moved believers. For twenty years, faith was discussed with people who had been struggling with it for a long time. On “Mount Tabor” the result was shown as an enlightening authority. It was carefully considered. Then drilled into the ground by priests. Priestly authority elevated to power; celebrated with a psalm song (Judg4-5).

When religion combines itself with authority and power, conflicts of faith result. Believers are then confronted with the choice to hide or defend themselves. Withdrawal is preferable, but then you give away your own opinion. Know-it-alls and braggarts are like parasites; lay claim to life; it benefits no one. In religion, service comes first (Judg 6:1-10). 'Gideon' stood for social assistance at the time; did not believe in the usefulness of priestly sacrifices, nor in divine revelation. He tore down the altar of God's rule. She cannot depend on earthly servitude; so it was argued at the time (Judg 6:11-40). But only a select group of believers wanted to hear about this; opponents did not show themselves. Thus, “Gideon” was forced to have a high-level conversation at a low level. He tried it with proclamation, with enlightenment and with like-mindedness; without result. Rebellious people only find a hearing among fellow believers, for whom the high priestly authority does not seem to be accountable (Judg7).

Church leaders may feel passed over by a rebel like 'Gideon'. But what their high existence means for society is not something that affects them. They consider themselves primarily responsible for the purity of religious existence (Judg8:1-9). The absence among monks is quite great when they are confronted with the evil in the world for which they are responsible. But that makes no sense at all if one does not consider involving their spiritual institute in the future of the world (Judg8:10-17). This is where the witnessing of Mount Tabor comes into play. It could have led to the rejuvenation and enlightenment of the priesthood. But only 'Gideon showed the decisiveness necessary for this (Judg8:18-21). But “Gideon” did not want to be king. Wealth was elevated to power at that time. For forty years the country was governed only economically and nothing came of the management of the earth. Kingship was introduced by descendants of 'Gideon'. That of 'Abimelech' served as a model for this. And after 'Gideon' died, the adultery of religion linked to power revived again. YHWH was forgotten, let alone that Israel still thought about the administration of the earth (Judg8:22-35).

It is citizens who choose to have a say. For people who want to live in freedom with legal equality and brotherhood, authority, as it were, disappears. And where one thinks authority is given from above, one first builds it up from below. As career makers, we know how that goes. And if one rises above its struggle, one loses oneself in vanity (Ri9-10). “Jephthah” (liberated). brought up the Egyptian past. It led to a frank reflection on what Israel was and should have been. Problems were solved, frustrations were acknowledged, the monarchy was left. However, it did not come to fruition; an annual meeting of four days in commemoration (Judg11) sufficed.

With 'Beth-Lehem' (house of bread) a choice was made for social exchange; its results were recognized for a time by the priests. But this turned into a tradition, which the priests abused for a number of years. Ultimately, its existence was left to pastoral workers; and they did nothing more with it (Judg12). 'Samson' (man of the Sun) speaks of a last attempt to save the priesthood traditionally associated with Egypt with the help of the Philistines. But the Philistines showed no understanding; appeared to only support the revival of the old patriarchy. Parties competed with each other in boasting; until it dawned on 'the man of the Sun' (Samson) that he had to use his common sense. He investigated the capacity of an ecclesiastical alliance. The entire structure collapsed (Judg13-16). 'Micah' represents the question that arises from all whoring of religion with power. The only answer we find is the realization that there is a difference between religious and secular people; and that this worldly attitude remains very necessary (Judg17-21).

 

'priests in the Name of God'

'1Samuel'

It started with a priestly reformation, which focused on heavenly grace and turned away from a completely degenerate priesthood (1Sm1-2). The reformer had the 'Ark of Covenant' in mind. However, he did not delve into it. She was used in the fight against the Philistines. They discovered that it was an anti-priestly witness. Israel had no interest in it (1Sm3-6). 'Samuel' showed himself worthy of the priesthood after he had transferred the administration of justice to the kingship of 'Saul' (1Sm7-8). But 'Saul' found himself confronted with a decadent priesthood. He conducted an investigation into what this priestly authority should actually be (1Sm9-12). The result was 'Jonathan' (with YHWH given). It brought about a general enlightenment ('Ab-Ner' = 'the Father is Light') (1Sm13-14). Since then, however, 'Samuel' chose a different kingship, 'David' came from 'Beth-lehem', where he lived a subordinate existence (1Sm15-16). The Philistines had difficulty with that. For them, a king had to show a certain greatness. A battle followed that was characterized by boasting and contempt. David's head was faster and more clever than his opponent. With David as the victor, both minds were then settled in Jerusalem (1Sm17). To Saul, however, David was not a fellow believer. Although David accepted Jonathan's faith content, he still dealt with it differently than Saul. Saul became irritated. But David avoided any confrontation (1Sm18-20). David sought to connect priesthood with kingship; a foolish undertaking, yet people comply. His spiritual authority provided David with religious security and as king he appeared from a castle in the midst of an obliging environment (1Sm21-22). We are explained in detail why the power of a religious leader is reprehensible; and nevertheless untouchable (1Sm23-27). David became the priest-king of Judah. Judah derived a twelvefold construction of authority and power from it (1Sm28-30). Saul was defeated. The powerful people of Israel resigned themselves to the loss of power (1Sm31).

 

'commanders'

1'Kings'

Solomon became king in Jerusalem instead of David. They hoped to resume Saul's kingship, but Solomon did not think this possible. His kingdom was dedicated to the construction of a temple; his priesthood connected with other cities and placed under the authority of YHWH. However, the knowledge of good and evil was obtained from 'God'. Doing justice was translated into case law and declared to be generally applicable (1 Kings 1-4). Solomon mainly gained fame with the construction of the temple in Jerusalem. The purchase of materials was arranged at a high level; the sacrifices raised from below and the labor costs minimized through forced labor. The result was overwhelming; a temple complete with palace (1 Kings 5-7). Sobering answers arose when people wondered what the purpose of all this was. The end of the priestly kingdom soon came into view. Egypt showed its disapproval, Priests kept aloof. Edomites in Galilee gained control. Israel itself showed an emancipation movement. And Judah experienced the rise of the prophetic movement (1 Kings 8-11).

After the death of Solomon, the expansion of the priestly kingdom became a priority in Judah. In Israel, on the other hand, a development started based on the old popular belief, which ultimately culminated in the movement of 'Samaria' (the preservation of YHWH). Arameans and Assyrians also took part in it (1 Kings 12). Interference from Judah was not forthcoming. Judah became a cradle for prophets. Their pedantic behavior did not benefit either the faith of 'YHWH Father' nor the existence of Judah and Israel. The scroll 'Chronicles' was written around 300 BC and gives an idea of the religious life at that time (1 Kings 13-16). “Elijah” was a wishful thinking; the priestly appointment of God united with the Jewish interpretation of YHWH. She settled among people whose lot in life consisted in anticipation of what was yet to come to them. 'Elijah' asked them to share in what life still had to offer them. There was no longer any question of a church life at the time, but the shared experience of what worries us humans has been given to us from childhood (1 Kings 17). Within 'the brotherhood of the Father' people were particularly receptive to this; especially through the actions of prophets, who clouded the life of faith with ideas that had no relevance. Religion can only exist in the cultivation of the earth. Spiritual thinking is thinking away from reality and leaving to others what needs to be done (1 Kings 18). The actions of 'Elijah' must be placed in a rapidly changing world with the rise of Canaanite shipping. All attention was focused on what this did to the existing religious life. The thinking of 'Elijah' was given little space; was not a sound that was earth-shattering. It found its way into the development of 'Samaria' (the preservation of 'YHWH'); the joint efforts of Edomites and Arameans in Galilee and the land of Syria. The actions of 'Elisha' (God - Redeemer) were also related to this development (1 Kings 19). The struggle arose when 'the brotherhood of the Father' in Israel was approached as a religious relative by the 'Samaria' movement. It did not leave 'the lion of Judah' unmoved. Then the battle was waged by prophets (1 Kings 20).

Spirituality is not innocent. It develops a control that can no longer be taken away, even if it transcends social demand. Her purity is established in an exchange of letters among notables. She devotes herself to the elevation of the spiritual life and the destruction of evil. The highest goal is an authority that believes itself to be infallible (1 Kings 21:1-13). However, all this has nothing to do with earthly existence. To think spiritually is to violate heaven in order to gain more control on earth. Purity of mind is seen as necessary for the establishment of supreme authority. But those who storm heaven are also like 'vultures' (1 Kings 21:14-29). The fight against the Jewish community was still a number of years away. It was planned at the highest priestly level, but first the high priest wanted to know the judgment of YHWH. When this did not happen, the prophets were asked for their opinion. They all showed themselves to be hostile to Jews (1 Kings 22:1-12). With 'Micha' the question was asked about the unnameable. But 'Micha' could only say how he understood the Jewish faith. When asked by the king whether action should be taken, Micah replied that the king should have known this himself. After all, Israel was a people who allowed themselves to be led by the powers of the world; but had no leader himself (1 Kings 22:13-17). In this the king listened to a rebuke. He turned to the high priest. He knew no better than that for 'the brotherhood of the Father' YHWH was authoritative and that as a result the priestly eminence had to be opposed because everyone just said something there (1 Kings 22:18-23). However, 'YHWH is righteousness' (Sidkiah) did not accept this. No one can claim that YHWH speaks differently to one person than to another. But 'Micah' countered that the difference lies in listening (1 Kings 22:24-25). And the king realized that people were still listening from two worlds of thought; 'Amun' (the ancient supreme god of Egypt) and YHWH. In between, he had to secure his own authority; which was considered impossible by 'Micah' (1 Kings 22:26-28). King and high priest then went together to battle against the sublimity within the faithful existence. The king said to the high priest, “I will submit to you, so that you may maintain your dignity” (1 Kings 22:29-30). The entire Jewish community also took part in that battle by showing what moved them. Only the kingship was discussed at that time; the priesthood remained undisturbed (1 Kings 22:31-33). Only the king was hit to the core. He did not fight, but he was involved in the battle. He stood his ground against the Jewish community with everything that inspired him. But what moved him slowly drained from him. And when the 'Sun' set, the call also sounded: Let everyone return to where he came from (1 Kings 22:34-36). The king died and they buried him as a Samaritan. Within the movement of Samaria, pastors internalized the charge of his compassion. And they cleansed the movement of ecclesiastical harlotry in accordance with YHWH (1 Kings 22:37-38). And don't be fooled by what is written in 'Chronicles'. The 'brotherhood of the Father' did not build expensive palaces or cities. She only supported the priestly authority of Judah, because she said this was in accordance with the judgment of YHWH (1 Kings 22:39-40).

Priesthood, however, does not belong to created reality. It is the beginning of war violence. Priesthood sees itself charged with eliminating evil, which was never created in eternity (1 Kings 22:41-48). And while one might want to reproach Israel for its participation in seafaring in those days, one may also note that for the priesthood of Judah, seafaring became an enterprise for enrichment. In Jerusalem, rulers were buried with honor and rulers of Israel were charged with evil (1 Kings 22:49-54).