Gad was born to Zilpah, Jacob’s first wife Leah’s handmaid (Genesis 35:26). In Genesis 49:19, Jacob predicted that “Gad will be attacked by a band of raiders, but he will attack them at their heels.” Later on, Moses spoke of Gad being “like a lion, tearing at arm or head” (Deuteronomy 33:20), and back when Gad was born, Leah cried out “A troop is coming!” (Genesis 30:11). Put those three together and a picture emerges of Gad and his descendants being a warrior clan of fierce fighters. 

This got them into hot water with Moses, however, because Moses got it into his head that the Gadites weren’t willing to fight, and just when their warrior skills were most needed too, for conquering the land west of the Jordan River as God had instructed. 

The Gadites, however, had huge herds and flocks and the land east of the Jordan River was perfect for their livestock, Numbers 32:1, so they asked Moses if they could settle that land instead and not go any further west across the Jordan (2-5). 

Well that really got Moses’ back up, and he yelled at them, “Shall your countrymen go to war while you just sit here?” (6). He had a point, though, because the Gadites not proceeding any further west could “discourage the rest of the Israelites from going over into the land (west of the Jordan) that the Lord has given them” (7). And that was a sore point for Moses, because forty years earlier the Israelites had been discouraged back then too from entering the Promised Land as God instructed, because of the spies negative report of the land, resulting in God burning with anger and having the Israelites wander round the desert for another forty years (8-13).

So Moses let fly at the Gadites again in verse 14: “And here you are now, you brood of sinners, doing exactly what your fathers did, which means God will get angry and have us wandering round the desert all over again, and you’ll be the cause of it” (15). 

But this is when the Gadites proved themselves to be the “troopers” Leah had called them, but in an even better way than being warriors, because they didn’t get all huffy at Moses calling them a brood of sinners. Instead, despite being hardy fighting men to the core, the Gadites humbly approached Moses with a proposal that would prove to him they could be trusted. It’s an intriguing example of “How anger can be diffused by diplomacy”….(next blog) 

When it came to “putting a seal on the foreheads of the servants of our God” in Revelation 7:3, the tribe of Dan is not included. The total number sealed was “144,000 from all the tribes of Israel,” 12,000 from each tribe (4), but no 12,000 from Dan. 

One explanation is that because Judah and Dan had collaborated so closely together in the past, Dan was absorbed into Judah, in the same way that Ephraim is not mentioned in the 144,000 either, but is included in with his father Joseph (8) instead.

Another explanation for why both Dan and Ephraim are missed out by name in the 144,000 is in 1 Kings 12. The story here is that only two generations after king David’s reign a major rift had developed between David’s grandson, king Rehoboam, and Jeroboam who’d returned from exile in Egypt having fled there after king Solomon tried to kill him for rebelling against him (11:26-40). 

On his return, Jeroboam begged Rehoboam to ease up on the heavy taxes inflicted on them by his father king Solomon. But Rehoboam refused, resulting in ten Israelite tribes breaking away and making Jeroboam their king (12:1-20). To provide the ten tribes with an alternative to the temple in Jerusalem, Jeroboam had two golden calves made, claiming they were “the gods who brought you up out of Egypt” (12:28), and set them up in Bethel and Dan (29). Bethel was in Ephraim, Jeroboam being an Ephraimite himself. 

So Dan and Ephraim became the two breakaway centres of worship, but of false gods with non-Levite priests and pagan shrines, and a festival of Jeroboam’s own making for offering sacrifices (31-33). In only two generations after king David, then, his kingdom had been divided by Jeroboam, who also made Ephraim and Dan the religious centres for Israel, that led to Israel’s demise at the hands of the Assyrians who carted them off into captivity and out of the pages of history. Did God, therefore, take all this into account in Revelation 7 when thinking of Dan and Ephraim and their role in drawing Israel away from him?

God had also predicted through Jacob that Dan would “provide justice for his people” (Genesis 49:16), which Dan did not do, so was it pure justice, therefore, that made God leave Dan out in Revelation 7? On then to the tribe of “Gad: the warrior clan”….(next blog)

In rescuing the Israelites from the iron grip of the Philistines, God had Samson miraculously born to an infertile woman. He then gave Samson miraculous strength during his lifetime too, so that with “a donkey’s jawbone he killed a thousand men,” Judges 15:15-16. 

But to fully free the Israelites from their Philistine enemies, Samson would need to die, which he did willingly when bringing the temple crashing down on himself and all the Philistine rulers (16:25-30). So here we have a man in Scripture who was miraculously conceived to deliver his people from their enemies (13:2-5), was miraculously strengthened during his tenure as a judge for twenty years to overcome his enemies, who then willingly gave up his life in his prime to fully save them.  

And God engineered all this from Samson’s conception to his death, purely in answer to the Israelites’ need for salvation from their enemies. The parallels with Jesus are too obvious. So is this why Samson had to die, as a precursor to Jesus having to die as God’s means of saving all humanity from the overwhelming power of evil (1 John 3:8)?

It would seem so, but with one huge difference: Jesus was perfect in his lifetime, but Samson was arrogant, headstrong, provocative and vengeful. And God’s salvation through Samson was by violence too, but not so through Jesus. Jesus, therefore, was the only perfect man in history whose life and death made the salvation of all humanity from our worst enemy possible.

But in Samson God revealed some interesting things about himself, in not only creating such a flamboyant and flawed man in the first place, but also backing him up with superhuman power to kill people. And we find out the reason why God did it too. In Judges 14:4 God was “seeking an occasion to confront the Philistines.” So God had a personal score to settle with the Philistines, because of what they were doing to the Israelites. And if that meant creating such a man as Samson, and having him die to deal with these obnoxious Philistines, so be it. 

But God had Jesus go through the same thing, and for the same reason. Which has to tell us something about how God feels personally about his beloved humans being hounded and destroyed by the powers of evil. Which raises a question: Since God created a great man in Samson from the tribe of Dan to destroy evil, “Why isn’t Dan in the 144,000?”….(next blog)

Samson was born in an age when Israel had no king, and no Joshua or Moses to lead them either. And only one generation after Joshua’s death the Israelite clans had already exchanged “the God of their fathers” for the “various gods of the peoples around them,” Judges 2:12.

So “In his anger against Israel the Lord handed them over to raiders who plundered them” (14), and “Whenever Israel went out to fight, the hand of the Lord was against them to defeat them” (15). But in response to their cries of distress God “raised up judges, who saved them out of the hands of these raiders” (16). Unfortunately, this became the pattern all through the time of the judges. A good judge would die, Israel would return to “following other gods,” God would get angry (3:8), but when Israel cried out in their distress, God would raise up another “deliverer” (3:9) in the form of another judge, like Ehud (chapter 3), Deborah (chapters 4 and 5), Gideon (chapters 6 to 8) and several others, leading up to the birth of Samson in Judges 13 from the tribe of Dan.

Samson had a flamboyant start in life, similar in several ways to Jesus, in that Samson was also miraculously conceived, his birth was announced by an angel to his mother (Judges 13:2-3, 6-7), he was “set apart to God from birth (5) to begin the deliverance of Israel” (just like Jesus in Matthew 1:21), and “the Spirit of the Lord (13:25) began to stir Samson” (again like Jesus in Luke 4:18). In Samson’s case “The Spirit of the Lord came upon him in (physical) power, enabling him to tear a lion apart with his bare hands” (14:6). In strength alone he was impressive, and in his flamboyant looks too, with his long flowing uncut hair (13:5).

But Samson was also flawed. He chose a Philistine lass for his wife against his parents’ wishes (14:1-3), but God was “seeking an occasion to confront the Philistines who were ruling over Israel at the time,” and Samson’s reckless pig-headedness fit in perfectly with his rescue plan (4). And so did Samson riling up the Philistines at his marriage feast too. Samson made a deal with thirty of them (11), that if they could answer a riddle he put to them he’d give them thirty linen garments and thirty sets of clothes, but if they failed they owed him the same amount (12-13). In response the Philistines threatened Samson’s wife with death to get the answer out of him (15). She did it too, but only after crying for the full seven days of their marriage feast to get him to tell her (16-17). 

God’s response was to give Samson sufficient Spirit power to kill thirty other Philistines in Ashkelon and use their clothes to pay his debt (19). And that marked the start of God delivering Israel from the Philistines. But “Why did Samson need to die?”….(next blog) 

Under Joshua’s leadership God set the pattern for how a nation thrives. First of all, in God’s own words to Joshua, “be careful to obey all the law my servant Moses gave you,” Joshua 1:7, because “Then you will be prosperous and successful,” verse 8. 

According to God’s instructions, then, Joshua enforced a Rule of Law, to which the people voluntarily replied in verse 18: “Whoever rebels against your word (Joshua) and does not obey your words, whatever you may command them, will be put to death.” 

Also according to God’s instructions, Joshua designated six “cities of refuge,” Joshua 20:2-9, “so that anyone who kills a person accidentally and unintentionally may flee there (3), stand in the entrance of the city gate and state his case before the elders of that city and find protection from the avenger of blood (4)….and he is to stay in that city until he has stood trial (6).” So along with a Rule of Law Joshua set up a Justice system too, to provide a fair trial in cases where a law had been broken but “unintentionally and without malice” (5). 

But following the death of Joshua “another generation grew up,” Judges 2:8-10, that “deserted God” and “took up with the gods of the peoples around them” (12). God “raised up judges” (16) to provide some Godly leadership, but the Israelites took no notice of them and “quickly turned from the way in which their fathers had walked, the way of obedience to the Lord’s commands” (17). So the Rule of Law died. In its place “everyone did as he saw fit” (17:6), which did away with justice too, as we see in the story of the tribe of Dan in chapter 18.

Which is ironic because Jacob predicted his son Dan would be “a provider of justice” (Genesis 49:16). But it was the Danites who, in “seeking a place of their own,” Judges 18:1, set their sights on an area where “the people were Iiving in safety, unsuspecting and secure. And since their land lacked nothing, they were prosperous” (7). And this is when law and justice really died, because the Danites “attacked (these totally innocent folks) with the sword and burned down their city” (27), then rebuilt it, settled there themselves and renamed it “Dan” (28-29). 

With Dan the rule of Law and Justice died, with horrible results. But God did provide justice for Israel through one great Danite, “Samson: flamboyant and flawed”….(next blog)

In Jacob’s prophecy for his son Judah, it was very much about the law. Judah would hold the “sceptre” and “the ruler’s staff” (Genesis 49:10), representing royal authority and the ruler’s right to govern and uphold the law. “Obedience” to that law (verse 10) would therefore become an essential part of being a nation. And God got that point across in Judah “the lion cub” (9). 

In Jacob’s prophecy for his son Dan, it was very much about “providing justice for his people” (16). So in the making of a nation, or kingdom, God revealed the need for both law and justice. And with Dan and Judah already collaborating in advancing and protecting God’s kingdom of Israel, and in building and beautifying God’s dwelling place in that kingdom too (previous blog), it’s not surprising to see the two lion cubs collaborating again. 

And it’s that collaboration of law and justice pictured by Judah and Dan that’s been the backbone of nations wherever Christianity has been a major influence. God set the pattern in the Old Testament nation of Israel, instituting a rule of law at Mount Sinai, clearly stated in ten commandments engraved by God’s own hand on stone tablets, and expanded into other constitutional laws that provided for the protection and safety of the people. It’s not surprising, then, that Christian influenced nations have placed great importance on a rule of law enshrined in a Bill of Rights or Charter of Rights, and in the Magna Carta that made the king and his government just as subject to the rule of law as everyone else.

But with Israel in the Old Testament God also took into account the need for justice, that allowed for adjustments to the law, or even protection from the penalties of breaking the law, because of circumstances. The head of an axe flying off its handle and killing someone, for instance, would not be considered murder. And six cities of refuge were provided for those causing unintentional harm to safely hole up in while their case was being judged. 

Justice in God’s world required a fair trial, proper compensation and appropriate punishment. The rule of law provided clear boundaries, but justice prevailed if those boundaries were crossed by accident, mistake, or ignorance. And that was the pattern God set for his people, but something went desperately wrong, that serves to show us all – in any age or nation – what happens “When law and justice die”….(next blog)

When Jacob “gathers his sons around to tell them what will happen to them in days to come” in Genesis 49:1, he says in verse 9, “You are a lion’s cub, O Judah.” 

And when Moses pronounced blessings on the Israelite tribes just before his death in Deuteronomy 33:1, he says in verse 22, “Dan is a lion’s cub,” so in nature and strength Judah and Dan are brother lions. They’re both called “cubs,” but the adult lions of the future are in the making. 

They made a great team too. When the Israelites traveled as a troop, they had the lion cub Judah leading them at the front and the lion cub Dan at the back, making sure no stragglers were left behind. Between the two lion cubs, therefore, Israel had both a rear guard to fend off a surprise attack from behind, and a spear head up front to take on all comers who dared to stand in their way as they moved forward. 

God also used the collaboration between Judah and Dan when choosing one man from each tribe to team up and lead in the building of the tabernacle in Exodus 35. He chose Bezalel from Judah, “filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts – to make artistic designs for work in gold, silver and bronze, to cut and set stones and work in wood” (30-33). To Oholiab from Dan he gave “the ability to teach others,” and together with Bezalel they led and taught a highly skilled team of “craftsmen, designers, embroiderers in blue, purple and scarlet yarn and fine linen, and weavers….to whom the Lord had given ability” (35:34 to 36:1).

So again the pair of lion cubs combined forces to play an essential part together in Israel. It looks like a pattern emerging, and of God’s choosing too – which Scripture hints at again when describing Israel’s boundaries in Canaan as being “from Dan to Beersheba” (Judges 20:1). Dan was the northern most boundary (Joshua 19:40-48), and Beersheba in the region of Simeon and Judah the furthest south (Joshua 15:20-28, 19:1-2). Just like the Israelite tribes travelling through the wilderness were between Judah at the front and Dan at the back, so all the tribes in Canaan were between Dan in the north and Judah in the south. 

Is there any further significance, then, in God combining Dan and Judah? Yes, in what Jacob predicted for the two of them in Genesis 49 that shows “The need for both justice and law”….(next blog) 

When the Israelites “set out from the Desert of Sinai” in Numbers 10:12, each tribe had its allotted place in the huge column of people as it “traveled from place to place.”  

“Judah went first” (14), followed in their assigned order by the other tribes (15-24), until “Finally, as the rear guard for all the units” came the tribe of Dan (25). So Judah the largest tribe, with 186,440 (2:9), led the way, and Dan the second largest tribe, with 157,600 (2:31), brought up the rear. When it came to taking the fight to their enemies up front Judah was God’s choice (Judges 1:1-11), but Dan was God’s choice to protect them from enemies striking at the rear. 

And that was a hugely important job, because in Deuteronomy 25:17 Moses reminded Israel of what the Amalekites had done to them right after the Israelites “came out of Egypt.” It was when the Israelites were at their weakest – “weary and worn out” – that the Amalekites attacked them from the rear and “cut off all who were lagging behind” (18).

It became Dan’s job, then, to protect the rear where the weakest people were. They made sure no one was left behind, or left to fend for themselves. And the entire company of Israelites knew that. They knew that God had provided them with protection at their weakest spot, so that stragglers from any of the tribes would be cared for. 

And the Israelites were well protected too, because of the second part of Jacob’s prediction about his son Dan back on Genesis 49:17, that “Dan will be a serpent by the roadside, a viper along the path, that bites the horse’s heels so that its rider tumbles backward.”  

The tribe of Dan would deal with any sneaky attacks on Israel from the rear with “viper-like” swiftness and venomous results. They were constantly on the lookout for danger, and if attacked would fight to the death to protect the most vulnerable. And being such a large tribe, they had the numbers as well as their God-given gift of sensitivity for the most needy to inspire confidence in those struggling to keep up. 

God had provided a powerful partnership in Judah at the front and Dan at the back to protect the Israelites on their travels. Their partnership would make “Judah and Dan: brother lions” in other crucial ways too….(next blog)

In Genesis 49:16, Jacob told his son Dan that his descendants would “provide justice for his people as one of the tribes of Israel.” 

Justice: what a gift to have, the ability to judge people fairly and interpret the law accurately in each person’s situation, without favouring one’s own bias, or pushing the current political narratives or ideological fads. Imagine living in a world with a judicial system like that. Well, God provided such a system for Israel in Dan, because justice is crucial for a nation and its people to be at peace, knowing that they will be fairly treated and real crime will be swiftly dealt with. 

But “judging” for Dan was a foregone conclusion from the day of his birth. His birth mother was Bilhah, Rachel’s handmaid, but Rachel named him because in her words, “God has judged me, and has also heard my voice, and has given me a son (through Bilhah), therefore she called his name Dan” (30:6) – “Dan” meaning “he will judge.” 

What Rachel meant by the word “judge” was connected to “God has judged me” in verse 6, which in turn was connected to “he has also heard my voice.” She had desperately wanted a child, and here she had a son, at last – not quite the natural birth she’d hoped for, but in her mind God had heard her desperation and frustration and in judging her situation this was the answer he’d provided

To Rachel, then, God was the perfect judge of her life. He’d obviously been aware of – and sensitive to – her frustration and sorrow at not being able to bear children herself, so like a lawyer in a court case God had “pleaded her case.” He was on her side, in her corner, totally understanding how she felt. His answer, therefore, had, and would, perfectly fit in with both her need and his plan. 

His plan being to provide Israel with Dan, gifted like himself with good and wise judgment. Or as Jacob later phrased it, Dan would “provide justice for his people.” The Hebrew word for “justice” in that verse is yadin from the root word “din” meaning law or judgement – so Dan would be very good at judging how God’s law applied to a person’s situation. He would be given a sensitivity to a person’s need, and just like God did with Rachel he’d come up with an answer that best suited. 

Is there any evidence in the history of Israel, then, of “Dan’s sensitivity toward the needy”?….(next blog) 

The tribe of Issachar learnt what their God-given gifts were when a situation arose in Israel that needed their gifts for the benefit of the entire nation (1 Chronicles 12:32). It worked that way with Jesus too: God “anointed him with the Holy Spirit and power” in Acts 10:38, gifts that enabled him to “go around doing good and healing all who were under the power of the devil.” 

So just like the tribe of Issachar, Jesus was gifted with exactly what was needed for the benefit of the people in his day too. Gifted by the Spirit “he preached good news to the poor, healed the brokenhearted, loosed people from their prison of guilt, gave sight to the blind, and freed people from their debilitating burdens,” Luke 4:18.

When he ascended back to heaven, he then began “giving gifts to people,” Ephesians 4:8, to enable us – like himself – to do good and be of service to others (12, 16). We then learn, as needs arise and we find ourselves wanting and able to meet them, what our gifts are. That’s what happened to the tribe of Issachar. They found out they had a gift for “understanding the times and knowing what Israel should do” when a crisis arose that needed such a gift. 

The Spirit is working the same way with us. All sorts of needs arise and “different kinds of service,” 1 Corinthians 12:5, that require “different kinds of gifts,” verse 4. The intent of such gifts is always “for the common good,” verse 7, so where there’s a need there’s someone with a gift to meet it. And really practical gifts too, like “a word of wisdom” (8), where, like the 200 chiefs of Issachar, someone “understands the situation and knows what to do.”

But maybe like Issachar we have no idea what our gifts are, or the help they give to others, until someone tells us. Like the person enduring pain every day who never complains and just studies away trusting God, who has no idea how inspiring their example is. So imagine what it does for them hearing that the gift of endurance God has given them has been of benefit to others. 

But that’s the whole point of God gifting us; it’s to “build us up in love, as each part does its work,” Ephesians 4:16. He’d love us to learn what our gifts are, then, because he gave them to us – just like he gave Issachar their gift, and Jesus his gifts – to do good. To the next tribe of Israel, then, “Dan: the gifted judge”….(next blog)