Judges 21:20-25 (No King in Israel, Part XI)

Artwork by Douglas Kallerson.

Judges 21:20-25
No King in Israel, Part XI

(Typed 5 August 2024) While typing the Judges sermons, Sergio was also going through Judges and Ruth. One morning, he messaged me with the Mr. Exploding Head emoji and some great insights he pulled out of his personal study –

Judges ends with:
– Mourning for Benjamin, no wives/descendants
– Plan for survival: marry daughters of Shilo
– Last verse: “There was no king in Israel”

Book of Ruth:
– Naomi mourns loss of husbands/descendants
– Plan for survival with Boaz; Ruth births Obed
– Last verse: “and to Obed was born Jesse, and to Jesse, David.” — KING DAVID!

It is a marvelous pattern that exists between the two, and it was a nice catch that I have not seen elsewhere presented. It provides another of several reasons why Ruth, despite occurring during the time of the Judges, is maintained as its own book, separate from and placed after Judges.

God is slowly and methodically presenting us with the developing theme of redemption in Israel as it applies beyond their borders, even encompassing the entire world. In the book of Judges, it says that there was no king in Israel but everyone did what was right in his own eyes.

It would not make sense to put Ruth within the pages of Judges for that reason. In Israel, during the time of the judges, there was no king. In Israel after Christ departed, there has been no king. But a king was anticipated in Judges, and a King is anticipated in Israel’s future.

Everything is going forward, but we can look back in order to see what lies ahead. It is amazing what God has done for us in the pages of Scripture.

Text Verse: “O Israel, you have sinned from the days of Gibeah;
There they stood.
The battle in Gibeah against the children of iniquity
Did not overtake them.” Hosea 10:9

Hurricane Debby arrived while I was typing this sermon on August 5. Despite not being a big hurricane, Sarasota received an inordinate amount of rain. Our backyard was flooded from the high tides and our garage was flooded from the precipitation.

And more, it rained and stormed so much from midnight on that I got almost no sleep at all. In the morning, sermon typing began. When I finished typing, the rains had stopped and the garage was still full of water. Some things are just more important than others.

Today, we will close out the book of Judges. I personally would not have imagined the amount of intricate detail contained in the book when we started. The dispensational model of history is on full display, the rapture is alluded to a few times, and the consummation of all things is clearly seen in several of the stories. God has taken real events and real people’s lives from thousands of years ago and revealed to us truths using human history.

Some of those pictures are future to us now, including those found in the final chapter of Judges. The subject matter is Israel, but the idea of Israel makes no sense without her Messiah, their King. Yes, there is currently no king in Israel, even if Israel has a King. That is destined to change some wonderful day.

What an astonishing and marvelous thing God has presented to us through these types and pictures! Such great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. From the Whirlings (verses 20-25)

20 Therefore they instructed the children of Benjamin,

The written Hebrew does not correspond to the oral reading: vaysav eth b’ne vinyamin – “And commands [sg.], sons Benjamin.” The written has the word “command” as spoken by one, “he commands.” The oral has it as spoken by all, “they command.” There is usually no reason to deviate from the written unless there is confusion on the part of the Jewish scribes.

The surrounding verses are all in the plural, so they make this plural as well. However, verse 20:28 noted that Phinehas was at Bethel. He, as the high priest, could very well be the final word on the matter. It said in verse 21:2 that the people came up to Bethel. The next verses indicated the people petitioned the Lord.

As such, there was the implicit understanding that this was all being done with the guidance of the Lord. Thus, it was likely that either the Lord directly, or Phinehas on behalf of the Lord, gave this command.

20 (con’t) saying, “Go, lie in wait in the vineyards,

l’mor l’khu v’aravtem bak’ramiym – “to say, ‘Walk and lurk in the vineyards.’” The command was for these two hundred Benjamites to go to the area of Shiloh where the annual feast was and hide themselves in the vineyards. Whether this was a feast of Israel or a local feast only, these times of celebrations were when the vineyards were in full leaf. Thus, it would make it easy to hide without being noticed.

In Scripture, vineyards represent the cultural side of humanity. There are various vineyards that represent various cultures.

21 and watch; and just when the daughters of Shiloh come out to perform their dances,

There is a gender discord in the words. Also, as in verse 19, the name of the location is spelled without an “h” ending: urithem v’hineh im yetsu b’noth shilo lakhul bamkholoth – “And seen, and behold, if come [masc. pl.] daughters Shilo to whirl in the dances.” The word translated as “come” is masculine even though it refers to the dancing daughters.

The men hiding in the vineyards were to watch for women who whirled while dancing. The women were called the daughters of Shilo. This could mean they were only young women from that location, or if this was a pilgrim feast for the nation, it could extend to women from all over Israel who were staying there during the feast.

21 (con’t) then come out from the vineyards, and every man catch a wife for himself from the daughters of Shiloh; then go to the land of Benjamin.

Each of the verbs in this clause are in the perfect aspect: vitsathem min hakramim vakhataphtem lakhem ish ishto mibnoth shilo vahalakhtem erets Binyamin – “and came from the vineyards, and seized to them man, his wife, from daughters Shilo. And walked land Benjamin.” The women were out dancing without male supervision, totally unsuspecting that there were so many men lying in wait.

Because of this, it could not be thought that the men of Israel gave their daughters to the men of Benjamin. Thus, they would be released from any penalty of the oath. The general scholarly opinion is that this is deceitful and inappropriate.

However, if it was the Lord or Phineas who authorized this plan in the previous verse, that argument does not hold up. It is probably the reason why the singular was written in the first place. The verbs being in the perfect aspect make this a done deal.

Also, there is a new word to Scripture here, only found elsewhere in Psalm 10:9, khataph. It signifies to clutch, thus, to seize as a prisoner. The men were instructed to grab a girl and not let go. From there, they were to escape with her to the land of Benjamin…

22 Then it shall be, when their fathers or their brothers come to us to complain,

Again, there are gender discords in the words: vahayah ki yavou avotham o akhehem larov elenu – “And is when come their [masc. pl.] fathers, or their [masc. pl.] brothers, to contend unto us.” Nothing is noted about the complaints of the mothers. It would be natural that the men or brothers would complain as well as the mothers. The women had been taken away by the men of Benjamin. But that appears to be the only reason why they might complain, as is seen in the next words…

22 (con’t) that we will say to them, ‘Be kind to them for our sakes, because we did not take a wife for any of them in the war; for it is not as though you have given the women to them at this time, making yourselves guilty of your oath.’”

The words are very obscure and highly debated. Various manuscripts have modified them in an attempt to make sense. Also, depending on the reference, there appears to be another gender discord: v’amarnu alehem khanunu otham ki lo laqakhnu ish ishto bamilkhamah ki lo atem nathatem lahem kaeth tesamu – “and we said unto them, ‘Favor us, them [masc. pl.], for not we took man his wife in the war, for not you gave to them, according to the time trespassed.’”

The normal reading would be that the word “them” refers to the women, but it is again in the masculine, “Do us a favor concerning them.”

It could be referring to the men of Benjamin, but even then, the words remain complicated. Regardless, the complaint referred to is not that the daughters have been stolen away, and they miss them in the usual sense. The complaint is because the women have been given to Benjamin contrary to the oath, making the community guilty.

But this plan is not a violation of the vow for anyone whose daughter was seized. As such, there is no culpability on the part of the fathers or brothers. And yet, there has been a resolution to the dilemma of the wifeless men.

The words “according to the time trespassed” seem to mean that, at this time, there is no trespass on the part of these men of Israel. Having said that, the structure of the words is extremely unusual. So much so that Clarke leaves it up to the reader to decide what he prefers –

“It is an obscure sentence; and the reader, if not pleased with what is laid down, may endeavor to satisfy himself with others which he may find in different versions and commentators.” Adam Clarke

His words bear a sentiment I cannot agree with. We must work to determine meaning, not pick and choose.

23 And the children of Benjamin did so; they took enough wives for their number from those who danced, whom they caught.

vayaasu khen b’ne vinyamin vayisu nashim l’misparam min hamkhol’loth asher gazalu – “And do thus, sons Benjamin. And lift women, to their number, from the whirlings whom they plucked.” The words are somewhat poetically forceful. The women were lifted. This gives the sense of them being in a group where each man of Benjamin sees the one he likes and lifts her out as his own.

There would have been two hundred snatched away according to the number of those in Benjamin still needing wives. They were taken “from the whirlings,” meaning those who came out to dance. And they were, gazal, plucked, a word often used to indicate being kidnapped, robbed, or seized away.

23 (con’t) Then they went and returned to their inheritance, and they rebuilt the cities and dwelt in them.

vayelkhu vayashuvu el nakhalatam vayivnu eth hearim vayeshvu bahem – “And walk, and return unto their inheritance. And build the cities, and dwell in them.” It is a later description of what occurred, showing that this was compiled and recorded later, probably by Samuel. Benjamin retained his inheritance. As they grew in number, they would have expanded and continued to rebuild in the land given to them by the Lord.

24 So the children of Israel departed from there at that time, every man to his tribe and family; they went out from there, every man to his inheritance.

vayith’halkhu misham b’ne Yisrael baeth ha’hi ish l’shivto ul’mishpakhto vayesu misham ish l’nakhalatho – “And walk, from there, sons Israel in the time, the it. Man to his tribe and to his family. And go from there, man to his inheritance.” The words end the formal narrative. Benjamin was spared and rescued. The matter of wives for them was settled, so the people of Israel departed and headed home.

The repetition provides its own emphasis concerning the situation:

*And walk (dispersing), from there (Shiloh), sons Israel (all men of all tribes) in the time, the it. Man to his tribe (Judah, for example) and to his family (within the tribe).
*And go from there, man to his inheritance (the land granted by the Lord and which was then divided accordingly).

Saying that each man went to his inheritance is a way of indicating that the tribal inheritances remained intact. Despite almost losing one tribe, the nation remained according to the set design of the Lord. And this occurred, despite the fact that…

25 In those days there was no king in Israel;

The words are letter-for-letter identical to Judges 17:6: bayamim ha’hem ein melekh b’Yisrael – “In the days, the those, naught king in Israel.” Until there was a king, there was no king. To write that this was in the days when there was no king acknowledges that there was a king when the narrative is being presented.

The words imply that a king would rectify the situation. And this is just what the author (compiler or whatever) next presents…

*25 (fin) everyone did what was right in his own eyes.

ish ha’yashar b’enav yaaseh – “Man the straight in his eyes does.” As there was no king in Israel, everyone saw his own path as the straight one, and then took it. Thus ends Chapter 21 and the book of Judges.

Be strong and of good courage; I am with you
Fear not and be not dismayed
Others may depart, but I am faithful and true
It is I who have all your debts paid

I will bring you into the inheritance
And there I will place you forever
Of Me failing, there is not a chance
Nothing can the bond between us sever

Be strong and of good courage, trust in Me
Fear not and be not dismayed; I am with you
The word I have spoken, so shall it be
I am the Lord your God, faithful and true

II. Pictures of Christ

Verse 1 noted that Israel (He Strives With God) had sworn an oath at Mizpah (Watchtower) that no one would give his daughter to Benjamin as a wife. In Chapter 20, Benjamin pictured those with a messianic hope, even if it was wrongly directed. Mizpah signifies the Lord is watching over the process of what transpires.

To not give a daughter signifies to cut off such a person because there is no one to continue his name. No wife means no continuance. But with the war over, the people have realized that there are those who are of Israel but who have no chance of continuation. Therefore the nation made a great ululation before the God, meaning the true God.

In Verse 3, one tribe in Israel was visited, meaning it was judged. It tells us that messianic law observers will receive their judgment in the tribulation period. Most will be cut off. Israel had come against their false doctrine in Chapter 20, leaving only six hundred.

Six is the number of man, especially fallen man. Ten implies that nothing is wanting and the whole cycle is complete. In order to restore this tribe in Israel, two separate plans are devised. The first plan begins in verse 5, where it is asked who among the tribes did not come up to the battle against Benjamin. Anyone who didn’t had essentially aligned himself with Benjamin. Such were to be cut off.

Israel grieved for Benjamin because they had no future (verse 6). They had their inheritance, but without wives, there could be no continuance. Verse 7 also noted that they were a mere remnant from Benjamin.

To correct this, it was noted that no one had come up to Mizpah to the Lord from Jabesh Gilead. The meaning is Dry Perpetual Fountain. It was seen in Judges 11 that Gilead, without the article, speaks of Israel, the fountain.

To grasp the meaning, one must think of Israel as the means of providing the Fountain, regardless of whether individuals are included in its transmission or not (Ephesians 2:12). The Spirit is the Mode by which one is included.

Right now, Gentiles are brought into the commonwealth of Israel along with Jews. However, not all Jews nor all Gentiles receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use or lack of use of the article tells us this.

Understanding this, Dry Perpetual Fountain would reflect those who have no means of providing the Fountain. There is no possible connection to the Spirit, and that individual is foreign to Israel. These are those who have rejected the Lord in the tribulation and took the mark of the beast. They are to be eliminated.

As such, verse 10 says that twelve thousand valiant men were sent to wipe them out. It is the number of perfection of government or governmental perfection. Ten implies that nothing is wanting, and the whole cycle is complete. It tells us that the millennial government is set and ready to be put in place. The thought is reflected in Matthew 25 –

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. 32 All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.” Matthew 25:31, 32

Those who are to be killed will be slain with the mouth of the kherev, sword. That has consistently pictured the law given at Horeb. In this case, it is emblematic of Jesus, who fulfilled the law and whom they had rejected –

“And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.” Revelation 19:21

Four hundred virgins are spared (40×10). It is derived in two ways, both of which match the tribulation and the beginning of the millennium –

“It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

These virgins (implying purity) were brought to Shiloh (Tranquility) in the land of Canaan (Humbled). It signifies they have entered God’s rest, having been humbled before Him through the work of Christ.

With them at Shiloh, in verse 13, terms of peace were announced to Benjamin at the Rock of Rimmon. The Son of the Right Hand is accepted because of Christ and their new understanding of Him as the true Messiah. This is seen in the name Sela Rimmon – Lofty of the Mature Mind.

Verse 14 said these men came back and were given the women from Jabesh Gilead. That is explained in the words of Ezekiel 47 –

“‘Thus you shall divide this land among yourselves according to the tribes of Israel. 22 It shall be that you will divide it by lot as an inheritance for yourselves, and for the strangers who dwell among you and who bear children among you. They shall be to you as native-born among the children of Israel; they shall have an inheritance with you among the tribes of Israel. 23 And it shall be that in whatever tribe the stranger dwells, there you shall give him his inheritance,’ says the Lord God.” Ezekiel 47:21-23

Those of the Dry Fountain are brought into a permanent and right relationship with Israel with full rights in the land. Despite this there is a lack of two hundred women, the number of Insufficiency. The number is never stated, but it is implied. As such, the insufficiency applies to these men of Israel.

Despite the insufficiency, a plan was formed, which was in the form of an adamant assertion that there would be no lack in Israel, even if daughters could not be given to these men. They could not do so based on the oath noted in verse 18 that any who gave their daughter to Benjamin would be cursed.

As such, verse 19 noted the coming feast in Shilo. In that verse and twice more in 21, the location is given without the hay (h) ending. Like Geba in Chapter 20, the change in spelling has meaning.

Hay is the fifth letter of the Aleph Beth, the number of grace. It also is used when referring to a connection to the Spirit. Its meaning is Look, Reveal, and Breath. Each is something connected with the Spirit. As such, it is a confirming note that there will be people born in the millennium who do not originally have the Spirit. In any age, one receives the Spirit through faith. There are several verses in the Old Testament that confirm this.

After noting Shilo, the narrator then took the unusual step of explaining its location. Everything about the name Shilo, like its name having no hay (h), demonstrates a lack of connection to God, “which from north-ward to Bethel from ascension-ward, the sun, to highway – the ascending – from Bethel Shechem-ward, and from south to Lebonah.”

Northward, tsaphonah signifies Concealed, thus “Concealed to the House of God.”

Ascension-ward [mizrakhah, from zarakh, to arise] the sun [shemesh] signifies the time prior to Jesus’ coming, thus the time of the law –

“But to you who fear My name
The Sun [shemesh] of Righteousness shall arise [zarakh]
With healing in His wings.” Malachi 4:2

Shechem means the neck between the shoulders. Thus, it literally means Shoulder or Back. But that comes from shakam, to start or rise early, and so it gives the sense of (Having a Sense of) Responsibility, as in Personal Interest. As seen elsewhere, it speaks of the personal interest and responsibility of those under the law.

The south, negev, signifies Parched. It speaks of the time before the giving of the Spirit.

Lebonah means White or Frankincense (which is white), but the word laven has consistently been used in Scripture to describe works, as in man’s works, because bricks turn white when they are fired, but bricks are the work of men’s hands.

The entire verse speaks of being separate from the grace that is finally revealed to Israel at the end of the tribulation period.

The words “Walk and lurk in the vineyards” speak of cultures. As has been seen many times before in Scripture, vineyards represent the cultural side of humanity. There are various vineyards that represent various cultures. As the Jewish culture of today is a group of many cultures gathered together, the words could not be more appropriate.

In verse 21, the gender discord was noted. Such a gender discord, however, was first seen in verse 12. Speaking of the four hundred virgins, it said –

“And bring them [masc. pl.] unto the camp, Shiloh, which in land Canaan.”

Next, in verse 21, it said –

“And seen, and behold, if come [masc. pl.] daughters Shilo to whirl in the dances.”

When the women are seen, verse 21 said that every man was to seize a wife for himself from the vineyards and go to the land of Benjamin. The verbs were in the perfect aspect. It is a done deal when that takes place.

In verse 22, the highly complicated words contained another gender discord. In the Hebrew, the words are obscure and so there are many texts that have diverted from them –

‘Favor us, them [masc. pl.], for not we took man his wife in the war, for not you gave to them, according to the time trespassed.’”

If looked at from the perspective of the end times, they become clear. The daughters were not taken by these men during the time when they were warring against the Lord through false belief. Nor were they given by those who did believe. “According to the time trespassed” describes the state of the men before Christ appeared and cleared up their faulty doctrine.

The gender discords are speaking of people groups. In the Bible, people groups are always referred to in the masculine, such as goyim, Gentiles, or anashim, peoples. It explains why those gender discords are listed. They are referring to those bodies or groups whom they represent.

In the first four hundred women of verse 12, the men were given the daughters of Jabesh Gilead, Dry Fountain, and thus Gentiles, as noted in Ezekiel 47 cited earlier. In the two hundred additional women, they are obtaining daughters from those born in the millennium from the regathered peoples of Israel.

One can see the true believers in Israel saying, “We vow to not intermarry with anyone who is not a believer in the Lord Jesus. Those who followed false messiahs would be excluded from this covenant. But here, we are presented with ways in which those who make it through the millennium will be able to continue even if such vows were made.

Verse 23 noted that the two hundred Benjamites went, returned to their inheritance, rebuilt the cities, and dwelt in them. It is an appropriate statement in general for after the tribulation. There will be an inheritance for those who survive the ordeal, and they will rebuild and dwell in their cities.

Verse 24 likewise said that all of the children of Israel returned to their inheritances. The two descriptors said –

And walk (dispersing), from there (Shiloh), sons Israel (all men of all tribes) in the time, the it. Man to his tribe (Judah, for example) and to his family (within the tribe).

And go from there, man to his inheritance (the land granted by the Lord, which was then divided accordingly).

This provides the reason for the reexplanation of the tribal inheritances detailed in Ezekiel 48, which refers to the millennial dispensation.

Finally, verse 25 ended with the same thought that ended Judges 17:6, “In the days, the those, naught king in Israel. Man the straight in his eyes does.”

These two verses are bookends that anticipate the time when Israel would reject Jesus as their King even until the end of the tribulation period. That is clearly depicted in their own proclamation to Pilate on the day Christ was crucified –

“When Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha. 14 Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, ‘Behold your King!’
15 But they cried out, “Away with Him, away with Him! Crucify Him!’
Pilate said to them, ‘Shall I crucify your King?’
The chief priests answered, ‘We have no king but Caesar!’
16 Then he delivered Him to them to be crucified. Then they took Jesus and led Him away.” John 19:13-16

During all this time, Israel has done whatever it wanted. They rejected Moses from the beginning, paying mere lip service to the word of the Lord given through him. Then they rejected the One that Moses clearly wrote about, both explicitly and implicitly.

Further, the Law of Moses continues on in the writings that follow his time of service. In Judges alone, there have been an incredible number of pictures of Jesus, His work, the redemptive plan He laid out, etc.

It would be presumptuous to assume that all of the pictures I have presented in Judges have been interpreted correctly, but it is clear from the overall context of the Bible what is being presented, that the details – even if some were wrongly interpreted – are swallowed up in the surety of the overall pictures.

Among the pictures have been wonderful insights into core doctrines of Scripture, such as the deity of Christ, salvation by grace alone, seeking justification through works of the law only separate us further from God, dispensationalism, and so forth.

Along with those, many other useful doctrines have been presented to clear up the muddy waters of bad theology. There were several references to the rapture that solidified the surety of that teaching. Further, the timing of the rapture, being pre-tribulation, is clarified.

The fact that Israel of the past is the same group of people we see in the world today is also confirmed, demonstrating to us that the church has not replaced it, but is an extension of it. Gentiles are grafted into the commonwealth of Israel, but they remain Gentiles just as Jews remain Jews.

These and so many other points of doctrine have been carefully detailed in these ancient, difficult, and picturesque stories that have excited the minds of believers for thousands of years. In the order of biblical books, Ruth comes next. That has already been analyzed, and so soon we will begin 1 Samuel.

First, though, we will take a short diversion and head to a new book (or two) for a few weeks to see what is detailed elsewhere. No matter where we are in the Bible, however, we are sure to come across interesting secrets, find hidden treasures, and above all, see the Person of Jesus Christ being presented to us in a vast array of ways.

Everything about this word is centered on Him and what He has done and continues to do for His people. Let us never fail to pick up the Bible daily and search out its marvelous contents, looking for Him as we do.

I look for you, my Precious Lord
But then again, I lose my sight.
And even though I might get lost
I know you never leave my side.

I look for you in my every-days,
In so many moments, so many times.
I know that You are always there,
Yet, I can’t see You with my eyes.

To hear You, Lord it’s not an easy task.
My ears might never hear your voice.
But I know, Lord, that You are here,
Right inside my very soul.

I look for You in Your Word.
I look for You in my heart,
And I know Jesus through the cross,
Through transformation of my life.

So help me, Lord, to comprehend;
that to see You, Lord
is to know your grace.
That to hear You, Lord
is to know Your Word,
and through the faith
Is to be Yours.

So help me Jesus
to hear your voice,
not with my ears
but with my soul.

Help me to see
not with my eyes
but with your Spirit
inside my heart.

Izabela Bednara

Closing Verse: “Then say to them, ‘Thus says the Lord God: Surely I will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land; 22 and I will make them one nation in the land, on the mountains of Israel; and one king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two kingdoms again.” Ezekiel 37:21, 22

Next Week: Malachi 1:1-3 What a picture the Lord did draw… (Jacob and Esau) (1st Malachi Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

No King in Israel, Part XI

Therefore they instructed the children of Benjamin, saying
“Go, lie in wait in the vineyards for your chances
And watch; and just when the daughters of Shiloh
Come out to perform their dances

Then come out from the vineyards
And every man catch a wife for himself (we know you’re all-in)
From the daughters of Shiloh
Then go to the land of Benjamin

Then it shall be, when their fathers or their brothers
Come to us to complain, that we will say to them, for shor
‘Be kind to them for our sakes
Because we did not take a wife for any of them in the war

For it is not as though you have given
The women to them at this time
Making yourselves guilty of your oath
Thus, things will be fine

And the children of Benjamin did so
They took enough wives for their number
From those who danced, whom they caught
They acted and did not slumber

Then they went and returned to their inheritance
And they rebuilt the cities and dwelt in them
———-living out their second chance

So the children of Israel departed from there at that time
Every man to his tribe and family
They went out from there
Every man to his inheritance and his own territory

In those days there was no king in Israel
Everyone did what was right in his own eyes
———-so the word does tell

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And Lord God, thank you for this wonderful book
Judges! What a marvel to have studied it
Into every detail possible we took a look
And to You our thanks and praise we now submit!

Hallelujah to Christ our Lord!
Hallelujah for Judges, a marvelous part of Your superior word!

Hallelujah and Amen!
Indeed, Hallelujah and Amen…

 

20 Therefore they instructed the children of Benjamin, saying, “Go, lie in wait in the vineyards, 21 and watch; and just when the daughters of Shiloh come out to perform their dances, then come out from the vineyards, and every man catch a wife for himself from the daughters of Shiloh; then go to the land of Benjamin. 22 Then it shall be, when their fathers or their brothers come to us to complain, that we will say to them, ‘Be kind to them for our sakes, because we did not take a wife for any of them in the war; for it is not as though you have given the women to them at this time, making yourselves guilty of your oath.’ ”

23 And the children of Benjamin did so; they took enough wives for their number from those who danced, whom they caught. Then they went and returned to their inheritance, and they rebuilt the cities and dwelt in them. 24 So the children of Israel departed from there at that time, every man to his tribe and family; they went out from there, every man to his inheritance.

25 In those days there was no king in Israel; everyone did what was right in his own eyes.

 

 

 

 

 

 

 

 

 

 

 

 

 

Matthew 4:23

Pink Orchids.

Sunday, 3 November 2024

And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Matthew 4:23

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And Jesus, He traverses all the Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people’” (CG).

The previous verse included the note that James and John left the boat and their father and began following Jesus. Now, with the four disciples having been called, it next says, “And Jesus, He traverses all the Galilee.”

The word translated as “traverses” is periagó. It is derived from peri which gives the sense of all-around (meaning on every side) or encompassing, and agó, to lead, but with a variety of applications. Thus, “went about” captures the sense. But for a single word that meets the intent, “traverse” fits.

Jesus went here and there throughout the Galilee, the circular area which is found around the Sea of the Galilee. As He went, it next says He was “teaching.”

It is another new word, didaskó, meaning to teach, direct, admonish, etc. A literal explanation would be “to cause to learn.” The word will be used almost one hundred times, and it will be found in most books of the New Testament, thus indicating the great importance of the process of teaching within the faith. As for where Jesus was teaching, it was “in their synagogues.”

The synagogue (Greek: sunagógé) comes from the verb sunagó, signifying to gather together or assemble. Albert Barnes gives a description of the synagogue, saying –

“Synagogues were built in any place where ten men were found who were willing to associate for the purpose, and were the regular customary places of worship. … The synagogues were built in imitation of the temple, with a center building, supported by pillars, and a court surrounding it. … In the center building, or chapel, was a place prepared for the reading of the law. The law was kept in a chest, or ark, near to the pulpit. The uppermost seats were those nearest to the pulpit. The people sat around, facing the pulpit. When the law was read, the officiating person rose; when it was expounded, he was seated. Our Saviour imitated their example, and was commonly seated in addressing the people.”

To this day, synagogues are found throughout the world. They were an integral part of keeping the Jewish people united and distinct in their culture and heritage. Not only was Jesus teaching, but Matthew adds in, “and proclaiming the gospel of the kingdom.”

And yet another new word is seen, euaggelion, gospel. It is derived from the verb euaggelizó, meaning to announce the good news. That in turn comes from eu, good or well, and aggelos, a messenger. Thus, it literally means “good news.” However, there is a single English word that carries this exact meaning, gospel. That is from the Old English gōd, good and spel. news or story, thus gōdspel. That has evolved into our modern word gospel.

The word is found a total of seventy-six times: four in Matthew, eight in Luke, twice in Acts, many times by Paul, once in 1 Peter, and once in Revelation.

This good news, being of the kingdom, means the fulfillment of the many messianic promises made in the Jewish Scriptures. The people were waiting for freedom from oppression and a leader who would come to bring that about. By saying that Jesus preached the gospel of the kingdom, the implication is that He is the One who would usher in this freedom.

Remembering the meaning of “Galilee,” one can see the intent behind preaching the gospel in this area. Galilee is ultimately derived from galal, to roll or roll away. As such, it signifies liberty, as if a burden is rolled away from someone.

Thus, the Galilee means “The Liberty.” Jesus is proclaiming His good news of liberty in the area which describes the very thing He is doing. As a demonstration of His authority and ability to perform and lead in the proclamation He was making, it next says, “and curing every disease and every malady in the people.”

The word translated as “curing,” or some translations “healing,” is therapeuó. One can see the etymological root of our modern word “therapy.”  It gives the idea of restoring a person having a disease. We think of diseases as needing a cure while afflictions (such as a broken bone) need healing. Hence, the context will decide the best choice of wording.

The nosos, disease or sickness, describes a chronic disease, often one considered an incurable ailment. The malakia is a disease or condition that weakens the victim, coming from malakos, meaning soft, delicate, etc. Thus, a person is softened in his being and stamina through such a malady.

Jesus demonstrated His authority over such ailments through His curing hand, thus confirming His ability to provide liberty from affliction – good news indeed.

Life application: In this one verse, seven new words are introduced into Scripture. The words combine to form a beautiful picture of the work of the Messiah in and among the people of Israel. Beyond that, the greater context of the passage fits marvelously with what He is doing here.

The area He is in, the disciples that have followed Him (including the meaning of their names), the places He chose to conduct His teaching, etc., all have come together to paint a picture for us of the work of the Messiah.

The more we look into the details, the more we will get out of the word the treasures that God has placed in it. But don’t hesitate to look at the macro structures as well. There are many types of literary devices used in Scripture that will reveal even more.

Make yourself aware of the vast number of such devices and then pay attention to what is going on, both from a wider view and from a detailed view. In this approach, you will continue to discover wonder in the word. God has filled it with an immense amount of information. Keep studying it all the days of your lives!

Lord God Almighty, there seems to be no end to the amount of wonder to be found in Your word. How blessed we are to be able to study in the finest detail because of the hour in which we live. Everything is there on the internet, things that have been compiled for thousands of years, allowing us to access aspects of Your word in a way never previously imagined. Thank You for this wondrous time in which we live. Amen.

 

 

Matthew 4:22

White Orchid

Saturday, 2 November 2024

and immediately they left the boat and their father, and followed Him. Matthew 4:22

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And they, immediately, having left the boat and their father, they followed Him” (CG).

The previous verse noted James and John, sons of Zebedee being in a boat with their father preparing nets. While so engaged, Jesus called them. Next, it says, “And they, immediately.”

It isn’t said how Jesus called them, but whatever He said, it was enough for them to act. As speculation, He could have said something like, “It is time for My ministry to begin, follow Me.” Whether the words were many or few, the reaction was immediate, and so, Matthew next records, “having left the boat and their father.”

Mark 1:20 adds that they left their father, Zebedee, in the boat with the hired servants. At least he would have some help with the rest of the day’s tasks. As for James and John, once they left the boat, it says, “they followed Him.”

Jesus’ disciples have doubled in number in just two verses. From this point on, things will begin to grow in relation to His ministry within the land of Israel. Eventually, from this small start, the entire world will be transformed in a movement that continues to this day.

A question arises as to whether this is the same calling as that noted in Luke 5. The answer is “probably not.” The accounts are different in content, and Jesus was already preaching at this time. Thus, like the account of Peter and Andrew, the thought of these two men leaving everything permanently should not be pressed too hard.

They made a commitment to follow Jesus, but they would still return to work while in the area. This seems evident from Luke 5, but also as late as after the resurrection in John 21.

Life application: It is true that in Christian history, some missionaries have been called and, having departed, they never returned to their families again. But this is not a necessary condition for missionary service.

At any given time, there are missionaries flying overhead, returning to visit their families, going back to schools for additional training, and so forth. The disciples, some of whom were appointed as apostles, didn’t just sever family relationships, nor did they suddenly stop doing the things they once did –

“After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself: Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. Simon Peter said to them, ‘I am going fishing.’
They said to him, ‘We are going with you also.’ They went out and immediately got into the boat, and that night they caught nothing. But when the morning had now come, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Then Jesus said to them, ‘Children, have you any food?’
They answered Him, ‘No.’
And He said to them, ‘Cast the net on the right side of the boat, and you will find some.’ So they cast, and now they were not able to draw it in because of the multitude of fish.” John 21:1-6

God calls us to Himself, but we remain the same people. Our upbringing defines us, we think the same thoughts, we continue to like the same foods, etc. The difference in our lives is to be our priority. Whatever once motivated us is to be put aside or eliminated, depending on what it was.

At the same time, Jesus is to become our number one priority. Nothing should interfere with our devotion to Him, but nothing inappropriate should result from our committing to Him. In other words, some people over the years have used their calling to leave their wives. This cannot be accepted, nor is there anything that would even hint at this in the Bible. For example, Luke 14:26 cannot be used to justify abandoning one’s wife.

The verse speaks of priorities. A man’s wife is one of his priorities. She is just not to be the primary one any longer. Jesus must come first in our lives. In placing Him first, we will actually refine our love and devotion for our wives, not abandon it.

Use sense when evaluating Scripture. A single verse pulled out of its intended context and then being misapplied can completely upheave sound and rational theology.

Lord God, may we rightly consider all things in our lives in relation to You. If we once were gluttons, when we rightly pursue You, we can still enjoy food. If we once were obsessed with money, we can still carry money in our pockets. Such things are not contrary to being devoted to You. Rather, they have found their proper place in our lives. Help us in this, O God. Amen.

 

 

Matthew 4:21

Sea grapes. The red ones are ready for a’snakin’

Friday, 1 November 2024

Going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, Matthew 4:21

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And having advanced thence, He saw others, two brothers – James, the ‘of Zebedee,’ and John, his brother – in the boat with Zebedee their father, repairing their nets. And He called them” (CG).

In the previous verse, Simon and Andrew were said to have left their nets and followed Jesus. Now, it next says, “And having advanced thence.”

The meaning is from where Simon and Andrew were but still along the shore of the sea. The word ekeithen is used. It is an adverb meaning “from there.” A single English word, also an adverb, that gives the sense is the word thence. Continuing along, it says, “He saw others, two brothers.”

Jesus started with the brothers Peter and Andrew and now He directs His attention to another set of brothers. They are “James, the ‘of Zebedee,’ and John, his brother.”

Quite often in the Bible, the state of belonging to or possession is implied. In this case, most translations add in the words “son of,” such as “James the son of Zebedee.” Some translations avoid that by saying, “James of Zebedee.” That is acceptable, but the Greek reads, “James the Zebedee.” The state of belonging is found in the article itself. Thus, saying, “James the ‘of Zebedee’” conveys the full intent.

The name James (Greek: Iakóbos) comes from the Greek of the Hebrew name Jacob (Greek: Iakób, Hebrew: Yaaqov). That is derived from the word aqev, the heel. The reason for the name is based on the birth of Jacob in Genesis 25 where he grabbed the heel of his brother during birth. This name has a few different meanings which are based on the idiom “takes hold by the heel.”

The idea is that in , someone by the heel, you will trip him up. But there is also the idea of a deceiver, one who supplants, or one who follows closely behind. All of these fit the life and circumstances of Jacob. But grabbing the heel, or “following after,” gives the right sense. His name was, and remains to this day, a popular name for Jews and Christians.

The name Zebedee comes from the Hebrew name Zebadiah (Hebrew: Zebadyah). That is derived from zabad, to bestow, and Yah, a shortened form of the name of the Lord, Yehovah. Thus, it means Gift of Yah or Given of Yah.

The name John (Greek: Ióannés) is from the Hebrew name Yochanan. That is derived from Yah and khanan, to show favor or grace. Thus, the name means Yah is Gracious, Yah Has Been Gracious, or something similar. With the names explained, it next says they were “in the boat with Zebedee their father.”

It appears that Peter and Andrew were casting from the shore, but it is possible they were on a pier or even a boat as well. The narrative didn’t specify other than to say they were casting a net into the sea. These two are on a boat with their father. But instead of casting, it says they were “preparing their nets.”

The Greek word katartizó is used. It means to prepare. This could include repairing, mending, or simply getting them ready to be used. The idea is bringing something into its proper condition. Before fishing, nets have to be properly arranged. After fishing, they need to be reorganized so that they are not all tangled up.

At times, nets need to be mended or more fully repaired. It isn’t stated what the case is here. They could have been on their way out to go fishing, just finishing up their fishing, or repairing the nets after having fished. No matter which, the next words indicate that dad will probably have to finish up without them because Matthew records, “And He called them.”

Like Peter and Andrew, Jesus came upon the men while they were engaged in their activities. The calling at this time is purposeful – “You are in the middle of something important to you. Rather than waiting till you are done, I am calling to you now. What is your priority?”

Life application: Every person who has believed in Jesus has a calling. This doesn’t have to be something big like dropping everything and heading to Thailand, but it is a calling, nonetheless. When you first believed in Jesus, you probably didn’t know much beyond a few sentences conveyed to you about what He had done for you.

You accepted that premise and the Bible says that in your act of faith, He saved you. Your calling, then, is to get to know your Savior. If someone calls a woman to be his wife through an arranged marriage, the wife now has the responsibility to know her husband, what he expects, what he likes and doesn’t like, and so forth.

The same is true with new employment, joining the military, etc. When you enter boot camp, it is to know and learn what you have committed to. The Christian’s boot camp includes the technical manual for his work in his new assignment. This is the Bible. The Christian’s new Husband has expectations of His bride. He has things that please Him and things that don’t please Him.

How can you be an effective bride if you don’t attempt to learn how to please the Lord? How can you be an effective soldier if you don’t know the training manual for soldiering? Both of these metaphors are used concerning Christian life. And yet, how great a percent of Christians hardly bother with these things at all.

Rather than a secondary focus in our lives, it should be the main focus. Everything else we do should be relegated to a lesser state of importance as we learn obedience to the Lord. Are you doing this? If not, then why not? Get on it! Start today! Be the Christian that you have been called to be!

Lord God, help us to be faithful followers of the Lord Jesus who saved us from our sins. May we diligently study the word that tells us of our responsibilities as believers. May this be the primary focus of our lives all our days. Yes, Lord, may it be so to Your glory. Amen.

 

 

Matthew 4:20

Native Florida Orchid.

Thursday, 31 October 2024

They immediately left their nets and followed Him. Matthew 4:20

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And immediately, having left the nets, they followed Him” (CG).

In the previous verse, Jesus told Simon, called Peter, and Andrew to follow Him, and He would make them fishers of men. With that called out, it next says, “And immediately.”

There is no sense of hesitation. When Jesus was baptized, it said that He immediately went up from the water. One act followed directly after the next. That is how it is here. From the parallel account, it is understood that they already knew Jesus was the Messiah, having come with Him to the region of the Galilee.

While there, they went back to work in order to continue their profession. In responding to this call, however, a break from that has taken place. This should not be pressed too far as they will continue to fish even after the resurrection, as noted in John 21. However, upon receiving this call, it next says, “having left the nets.”

Again, though sermons and scholarly writings indicate that they simply walked away from the nets, leaving behind their livelihood, that must be inserted into the narrative. Were they with others who they left the nests with? Did they roll them up and put them in the boat for later use? Or did they just drop the nets and walk away? Our minds will make up what we want the narrative to say regardless of whatever really happened.

The word translated as nets is diktuon. This is the first use of it in Scripture and it is completely different than the word used in verse 4:18. Thayer’s Greek Lexicon says it is the generic term for any type of net, including fishing. Whatever they did with them, they left them, and “they followed Him.”

Smart move on their part. Nothing in the narrative is forced. Nothing says that they were regenerated in order to follow. Jesus called them and they responded in faith that He was their Messiah. This is recorded in John 1 –

“Again, the next day, John stood with two of his disciples. 36 And looking at Jesus as He walked, he said, ‘Behold the Lamb of God!’
37 The two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and seeing them following, said to them, ‘What do you seek?’
They said to Him, ‘Rabbi’ (which is to say, when translated, Teacher), ‘where are You staying?’
39 He said to them, ‘Come and see.’ They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).
40 One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon, and said to him, ‘We have found the Messiah’ (which is translated, the Christ). 42 And he brought him to Jesus.
Now when Jesus looked at him, He said, ‘You are Simon the son of Jonah. You shall be called Cephas’ (which is translated, A Stone).” John 1:35-42

Life application: You may have sat in a church and heard a sermon on this passage. Think of what you heard. The pastor probably said how amazing it was that these two got a call from someone, they were stunned at His offer, and they simply walked away from their nets and started a new life, abandoning everything in the process.

You may have inserted your own thoughts into the narrative as well, such as the color of the water, the size of the Sea of Galilee (if you had never seen it), the color of the sky, and so forth. You may have even made a mental image of Jesus and the two apostles. Of this verse, John Gill says –

“That is, as soon as he had called them, they left their worldly employment, and followed him; they gave up themselves to his service, and became his disciples; they not only left their “nets”, but their fishing boats, and fishing trade, and all that belonged to it, even all their substance; and also their relations, friends, and acquaintance, see Matthew 19:27 which shows what a mighty power went along with the words and call of Christ; and what a ready, cheerful, and voluntary subjection this produces, wherever it takes place.”

Obviously, based on the commentary above, his words are not actually supportable from what the rest of the gospels continue to show. But this is how Gill perceived things.

People often get in a tizzy over movies about the Bible, especially movies about Jesus. They will spend all of their time cutting apart the movie as if it is supposed to be some type of exacting presentation of Scripture, and any deviation from it is heretical.

But you have just been thinking of the color of the sky and what Jesus looks like to you while reading my comments. With that type of logic, either my words were leading you into heresy, or your thoughts have led you into it (terrifying, for sure!). That is unreasonable.

People who have watched and loved The Ten Commandments with Charlton Heston may refuse to watch The Passion of the Christ or a series like The Chosen. Why? Probably because one is a Hollywood blockbuster that was never intended to be anything but a drama about the life of Moses, while the others are held to some inordinately high standard for… for what reason?

Innumerable people love The Greatest Story Ever Told, and yet Max Von Sydow (Jesus) was an atheist or agnostic (he wasn’t sure). Curiously, he also played the devil in Needful Things. But what do those things have to do with the content of The Greatest Story Ever Told? Lots of people watched that, and probably many of them malign other more biblically accurate movies or series.

As for actors, it is common for people to ridicule The Passion of the Christ because some of the actors are sinners (hmm….), but they don’t mind watching The Ten Commandments with Yul Brynner as one of the actors. But it is generally accepted that he was bisexual. In Ben Hur, another great movie, the lady who played Esther, the female star, Haya Harareet, was a twice-divorced Ashkenazi Jew. Throw up your arms! She didn’t even believe in Jesus.

The movie won 11 Academy Awards and is loved by Christians everywhere, and yet it has almost nothing to do with Scripture, and nobody cares about the actors’ personal lives. The attack by Christians over well-made Christian movies is totally hypocritical.

And more to the point, the same people who tear apart Christian movies are almost 100% guaranteed to watch any given Hollywood movie or TV show. Which is going to be more edifying?

Don’t let people rob your joy over presentations of Scripture that may not be minutely precise. If that is what you are looking for, you probably should not think while reading the Bible, lest your mind insert something that actually didn’t happen in whatever story you are reading.

A town in Germany, Oberammergau, has held a Passion play every decade since 1634. It is performed on the world’s largest open-air stage. One can be assured that the play is directed by sinners, played by sinners, and does not exactingly follow Scripture, and yet it has been a cherished part of their history for almost four hundred years.

Instead of tearing apart those who are trying to make a difference in films and videos in regard to their efforts to exalt the Lord, be someone who is willing to simply enjoy these treasures for what they are. Fill your life with Jesus in whatever way is edifying and which exalts Him.

Lord God, thank You for plays, films, and reenactments of our Lord Jesus. They help us to keep our mind on what is good, even if they are not word for word in accord with Your word. They are there to make a difference, and for many of us, they truly do. But, Lord, help us always to put Your word above all else when it comes to our understanding of You and what You expect for us. Amen.