Author: Charlie Garrett

Matthew 5:2

Charlie Garrett Daily Writing, Matthew (Written)

Red headed woodpecker on cedar.

Thursday, 7 November 2024

Then He opened His mouth and taught them, saying: Matthew 5:2

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 opened His mouth, He taught them, saying,” (CG).

In the previous verse, it noted that Jesus, seeing the great throng of people, ascended a mountain where He then sat and His disciples came to Him. The narrative continues with, “And having opened His mouth.”

It is an idiom indicating that a purposeful oration is about to follow. An excellent example is found in Psalm 78 –

“Give ear, O my people, to my law;
Incline your ears to the words of my mouth.
2 I will open my mouth in a parable;
I will utter dark sayings of old,
3 Which we have heard and known,
And our fathers have told us.
4 We will not hide them from their children,
Telling to the generation to come the praises of the Lord,
And His strength and His wonderful works that He has done.” Psalm 78:1-4

The words of this Psalm are ascribed to Christ in Matthew 13:35, thus showing that the Psalm is messianic in nature, anticipating Him and His ministry. Other examples of this idiom are found in Scripture. Next, it says, “He taught them, saying.”

The words of Jesus here are called a teaching. Though this is commonly known as the Sermon on the Mount, it is not simply a life application sermon, but an oration concerning learning which is to be considered and acted upon by His disciples. It is important to remember the context of Jesus’ words, however.

He is speaking to the people of Israel while they are still under the law of Moses. There are words taken from this teaching that are often misunderstood or misapplied because the context is not properly considered.

Life application: There are a seemingly innumerable number of idioms to be found in the Bible alone. If rightly considered, they can help us get a fuller understanding of what the intent behind the words is.

Someone, or a group of people, may be called stiff-necked, or it may be said that a person stiffened his neck. The psalmist says he turned his feet to the Lord’s testimonies. At times, someone will raise his eyes or open his mouth.

Sometimes, idioms are obscured through the translation. In Acts 17:18, Paul is called a seed-picker, although most translations don’t use that term. When something is said to have been done ten times, it means a multitude of times. On and on, the idioms are found for the person who carefully considers what is being presented.

Getting a literal translation of the Bible will help, but even they will ignore the most literal translation at times. But they will generally help to discover real treats found in the word of God.

Take time to enjoy your time through the Bible. Don’t rush as you read. Instead, consider the words and think of why they are stated as they are. Your time in Scripture will be quite rewarding if you take the time and allow it to fill your thoughts and contemplations.

Glorious God, what a treat Your word is. We thank You for it and pray that You will open our eyes to see wonderful things in it as we read and study it. Thank You, O God, for Your precious and wonderful word. Amen.

 

Matthew 5:1

Charlie Garrett Daily Writing, Matthew (Written)

Pink Orchids.

Wednesday, 6 November 2024

And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. Matthew 5:1

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 seen the crowds, He ascended to the mountain, and He, having sat down, His disciples – they came to Him” (CG).

Chapter 4 finished with the note that great multitudes followed Jesus from many locations. With this great throng about him, Chapter 5 begins with, “And having seen the crowds, He ascended to the mountain.”

Matthew identifies the mountain with the definite article, but gives no more explanation. Because of this, the article seems more of a designation of the time in which the event occurs rather than a particular mountain in relation to the people.

In other words, it is as if God had appointed a mountain for this sermon to take place, and the timing for which that event to take place had now come to pass. We may say something like this about a great event that we participated in, “This was the moment, and this was the spot where it all came to pass.”

Because Matthew is writing in relation to a singular historical event that has defined the ministry of Jesus for millennia, this appears to be a proper explanation of why it says, “the mountain.” Once He had so ascended, it next says, “and He, having sat down.”

This was the standard form of teaching at the time. Today, someone will go to a podium or pulpit, or he may stand on a stage. If it is a more formal setting with an aged and respected person, there may be chairs and a moderator asking questions of the teacher. However, in the Jewish culture, one sat on the ground while others gathered around.

Maimonides actually gave a description of this type of learning –

“The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, “the master used to sit”, and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.”

Once Jesus had sat, it next says, “His disciples – they came to Him.”

This is the first use of mathétés, disciple, in the New Testament. It is derived from math which is using the mental effort necessary to think through something. Thus, it speaks of a learner, or a student who increases his knowledge.

This is the point where the teaching began. Some of the words here are mirrored in other discourses recorded in the gospels. This doesn’t mean they have to be the same discourse and that the surrounding details contradict.

Rather, just as any preacher will repeat and restate points of doctrine, Jesus would have done so too. He would have weaved these thoughts into the greater idea being presented at the time. As such, it is a way of unifying various concepts to show that the theology is consistent while repeating thoughts for the sake of remembrance through repetition.

Life application: At times, a preacher may speak for an hour on a single verse of Scripture. Later, he may begin a sermon on a completely different point of theology, but he will use thoughts from his previous sermon to make a point.

There is nothing wrong with this. In fact, it is often necessary to show how divergent thoughts in the Bible are not at odds with one another but are rather both tenets that reveal a harmony that is actually united by a single theology.

As this is true with sermons today, it would be dishonest to try to find a contradiction in Scripture because Jesus said something in one location, and then someone else records that He said the same thing in another location. Rather, He is using words to explain key points at various times, which will inevitably overlap with other key points at other times.

Don’t rush to believe people who supposedly find contradictions in the Bible. Rather, be diligent in determining why different stories or details are actually a harmonious outcropping of what God is telling us in the pages of Scripture.

Glorious God, it sure is great to read Your word and discover its wonderful secrets. Information from Your mind is being transmitted to us when we read the Bible. May we always consider it this way and treat the word with respect, just as if You are speaking directly to us because we know that You are. Amen.

 

Matthew 4:25

Charlie Garrett Daily Writing, Matthew (Written)

Litte baby coconut tree, just getting started.

Tuesday, 5 November 2024

Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan. Matthew 4:25

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).

To read the Chapter 4 translation on YouTube (Click Here). To read it on Rumble (Click Here).

“And great throngs, they followed Him from the Galilee, and Decapolis, and Jerusalem, and Judea, and beyond the Jordan” (CG).

In the previous verse, people brought the sick from all the areas of Syria, and Jesus healed them. Next, Matthew records, “And great throngs.”

It is the first use of ochlos, a throng, in the New Testament. It is a word that can indicate a crowd, mob, the common people in general, etc. In this case, because of the masses of humanity around Jesus, intensified by the word “great,” and because it is plural, the word throng gives a good sense. The people were not just a crowd, as if from the local village, but from all over, as Matthew next says, beginning with the words, “they followed Him from the Galilee.”

As previously noted, the Galilee is not merely referring to the sea and its immediate surroundings. Rather, it is an entire circular region with many cities that extend well beyond the sea itself. Next, it says, “and Decapolis.”

The word is a transliteration from the Greek Dekapolis. It is derived from deka, ten, and polis, city. Albert Barnes says –

“Decapolis was the name of a region of country in the bounds of the half-tribe of Manasseh, mainly on the east of Jordan. It was so called because it included 10 cities – the meaning of the word Decapolis in Greek. Geographers generally agree that Scythopolis was the chief of these cities, and was the only one of them west of the Jordan; that Hippo (Hippos), Gadara, Dion (or Dios), Pelea (or Pella), Gerasa (or Gergesa), Philadelphia, and Raphana (or Raphanae), were seven of the remaining nine, and the other two were either Kanatha and Capitolias, or Damascus and Otopos. These cities were inhabited chiefly by foreigners (Greeks) in the days of our Saviour, and not by Jews.”

Next Matthew notes, “and Jerusalem.”

Depending on the route traveled, the distance from Capernaum to Jerusalem is about one hundred and twenty miles. This is a long way to walk, but people traversed the country in order to see the One they had heard about. If there were lame or sick among them, they would either be carried or placed on a donkey. Thus, it would have been a tiring journey for those involved. After this, it next says, “and Judea.”

This includes the entire region in the south of Israel. It extended from Samaria to the north to Beersheba in the south. It also covered the area from the Jordan and Dead Sea to the Mediterranean Sea. It is an expansive area, filled with cities. Lastly, the words end with, “and beyond the Jordan.”

The meaning is anything east of the Jordan not already covered by the term Decapolis. The area at the time was known as Peraea, the name of which is probably derived from the words “beyond Jordan.” The word translated as “beyond” is peran. In other words, anywhere that Jews lived that was beyond the Jordan is included. Today, this area is mostly encompassed by the nation of Jordan.

Due to the great amount of land included in the description, and the large number of cities found throughout it, the word “throngs” is an excellent descriptor of the situation. These words close out Chapter 4, but in Chapter 5, the gathering of these throngs will lead to the great Sermon on the Mount delivered by the Lord.

Life application: The word of Jesus spread throughout all the areas where the Jews were staying in the immediate region of Israel. His ministry was directed to these people first. It was a ministry conducted under the Law of Moses but which anticipated a time that extended beyond the Law.

The reason for this, as He will say in Chapter 5, was that He and His ministry came not to destroy the law, but to fulfill it. In other words, Jesus Himself was not setting aside the law merely by His coming, but through His time of having come. He voluntarily placed Himself under the law. Within that state, He then lived out the precepts of the law perfectly, having never violated its precepts.

In fulfilling the law, it was then set aside for all who come to Him through faith. When Jesus was conducting His ministry, the people of Israel had no idea that His work would later be inclusive of the Gentiles, people who were never under the law. Thus, when we read His words, and those of the writers of the synoptic gospels in particular, we need to understand the context of what He is saying.

Because the words of His ministry really start to take shape in Chapter 5, keep this in mind. If you are a Gentile, or a Jew who has already received Jesus, don’t shove yourself into the words. Determine the context and then ask yourself, is this section referring to me too, or is it only to those who have not yet received Jesus? At times, they will speak of one or the other, but the majority of what is said is directed to Jews who are under the law and their need to come to Jesus to be freed from its heavy yoke.

Heavenly Father, thank You for Chapter 4 of Matthew. It has been a great experience and a joy to consider. We look forward to the next chapter. Help us to keep things in context and to remember the rules of biblical interpretation as we go. Be with us in this time of discovery. Amen.

 

Matthew 4:24

Charlie Garrett Daily Writing, Matthew (Written)

Monday, 4 November 2024

Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them. Matthew 4:24

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 the hearing of Him, it went into all Syria. And they brought Him all the sickly, having various diseases and constraining torments, and demon-possessings, and moon-strikings, and paralytics, and He cured them” (CG).

The previous verse noted the ministry of Jesus going throughout the Galilee and that He cured every disease and malady in the people. Because of this, the fame of His ministry became known beyond the Galilee. That is recorded in the next words, which say, “And the hearing of Him, it went into all Syria.”

The meaning of the words is debated because the scope of the region of Syria at that time was not fully known. Albert Barnes says –

“It was, perhaps, the general name for the country lying between the Euphrates on the east, and the Mediterranean on the west; and between Mount Taurus on the north, and Arabia on the south. Through all this region his celebrity was spread by his power of working miracles; and, as might be expected, the sick from every quarter were brought to him, in the hope that he would give relief.”

The point is that what He was doing extended beyond the region of the Galilee. So convinced were the people of His power for healing that it next says, “And they brought Him all the sickly.”

The word translated as “sickly” is an adverb, kakós. It is derived from the adjective kakos meaning bad or evil which is applied in a very wide sense. HELPS Word Studies describes this adverb as “sore-misery related to experiencing grievous harm (affliction).” Thus, it can be a physical or moral condition. Matthew next describes the types of afflictions beginning with “having various diseases.”

The word translated as “various” actually means motley, as in multi-colored. Hence, it speaks of a variety of nosos, or diseases, which is the same word that was just used in the previous verse. Next, Matthew notes, “and constraining torments.”

The word translated as constraining, sunechó, means to hold together and thus to constrain. That is used to describe the “torments” which are from the Greek basanos. HELPS Word Studies says the word was “originally (from oriental origin) a touchstone; a ‘Lydian stone’ used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as ‘torture.’”

The sense of the two words is then an affliction that is so grievous that it binds a person, making him unable to continue a normal life. Next, it says, “and demon-possessings.”

It is a single Greek word, daimonizomai, meaning exactly as translated. These people were possessed by demons and were unable to free themselves from their afflicters. Jesus, however, was able to cure them of this particular malady. Along with them it next says, “and moon-strikings.”

It is a word found only here and in Matthew 17:15, seléniazomai, coming from selḗnē, the moon. It speaks of a person “controlled by the moon” rather than by his normal faculties, hence, a lunatic. Many translations say this signifies epileptics, but that seems unlikely. Because it is associated with the moon, it is more properly defining a crazy person.

Next, Matthew finishes the list with, “and paralytics.” One can see where our English word is derived from when noting the Greek, paralutikos. It is derived from paraluó which signifies enfeebled or weakened, literally “to loose on the side.” It is an apt description for those who are paralyzed or who suffer from palsy. Of all of these afflictions brought to Jesus, the verse ends with, “and He cured them.”

People who were broken in body or mind were restored through His healing hand. Likewise, those whose afflictions were from an external source were cured as well. The power of Jesus to accomplish these things validated His power over the source of such things, meaning the power of sin which was first introduced into humanity by the serpent in the Garden of Eden.

What would have seemed as absolutely hopeless in many of these cases was easily handled by the Lord Jesus because He is the Lord over the creation, having come to restore man to God. The physical afflictions point us to a greater spiritual reality.

Life application: There is no reason to assume that those who were said to be demon-possessed were not actually possessed by demons but were rather just schizophrenic or something. Demons are spoken of as a reality in the Bible. However, there is no instruction given for the casting out of demons provided in Scripture.

As this is so, it can be inferred that it is not a point of doctrine that is to be pursued as a separate category as the Roman Catholic Church and some aberrant denominations proclaim. In other words, it is not a point of doctrine that bears a particular remedy that needs to be addressed. For example, a person who is possessed by a demon doesn’t need a rite of exorcism.

Instead, demon possession is to be handled in the same manner as any other spiritual condition. Those who are so possessed are to be told the gospel. If the person accepts the salvation offered through the gospel, the demon must depart. A person will be under the authority of the master that is appointed over him. In coming to Jesus, his Master, Jesus will now be the Lord over him.

Having said this, Christians can still be afflicted by demons. This is why Paul gives the instructions found in Ephesians 6. The devil and his demons are there. We must use the implements God has given us to stand against them.

As such, remember, believers cannot be possessed by demons, but they can be afflicted by them. Non-believers can certainly be possessed by demons. It seems quite likely that half the politicians in the world must be at this point. People need Jesus to free them from the spiritual afflictions they face. From there, they need to get into the word and know how to stand against these foes in their daily walk.

Heavenly Father, how great it is to know that, through the power of the gospel of Jesus Christ, we can be freed from every spiritual affliction. Someday, we will likewise be freed from our body of death and translated into a new existence, free from pains, afflictions, and sorrows. May that day be soon. Amen.

 

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

Charlie Garrett Judges (Written)

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.