Judges (Written)

Artwork (Sermon Text and Text Verse) by Douglas Kallerson

Judges 11:1-11
Jephthah, Judge of Israel, Part I

(Typed 19 February 2024 – President’s Day) In reading Adam Clarke’s commentary on Judges 11:8, I couldn’t help but think of the relationship between Israel and Jesus. Israel turned away from Him, spurning Him as their Messiah. That has cost them for the past two thousand years.

To this day, they still don’t realize it. But a time is coming when that will change. Think of the words of the elders of Israel in the future as I read what Clarke said about the elders’ words to Jephthah –

“Therefore we turn again to thee now – We are convinced that we have dealt unjustly by thee, and we wish now to repair our fault, and give thee this sincere proof of our regret for having acted unjustly, and of our confidence in thee.” Adam Clarke Commentary on Judges 11:8

Jephthah was driven from his father’s house by his brothers so he went to the land of Tob. Jesus has been all but driven out of the house of His brothers, the Jewish people. They often won’t even speak His name unless they use it as a curse.

And yet, someday, they will come before Him and admit that they regret their conduct and that they have acted unjustly toward Him. That isn’t a maybe. It will happen. The Bible has prophesied it, and it is simply a matter of when it will come to pass.

Text Verse: “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! ³⁸ See! Your house is left to you desolate; ³⁹ for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” Matthew 23:37-39

Those who hold to replacement theology claim that Jesus’ words in our text verse were fulfilled at the time of Palm Sunday when the multitudes proclaimed, “Blessed is He who comes in the name of the LORD!” as they hailed Him as their Messiah.

There are two obvious problems with that. The first is that Jesus’ words come chronologically after that, even if that is obscured between the gospel narratives. More importantly, He was saying this in response to what had just happened.

The multitudes, as they came to Jerusalem, hailed Jesus in this manner, but it says after that in Matthew 21:10, “And when He had come into Jerusalem, all the city was moved, saying, ‘Who is this?’” Even if the multitudes were gladly making this proclamation, the city of Jerusalem, the seat of power in the nation, was not.

Jesus was using that event of Palm Sunday and telling Jerusalem that until they heralded Him, just as the multitudes had done, they would see Him no more. To this day, He is hidden from them. But that will change someday. The leaders of the nation will call out for Him and He will return to them.

One can see the hints of a parallel concerning that in the opening words of the narrative about Jephthah. In the end, the Lord is trying to awaken Israel, as well as the world at large, to the fact that He has come to dwell among His people and that He will return again to judge the world.

This is an absolute certainty because it is spoken of in God’s 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. Jephthah (verses 1-3)

The narrative of Chapter 10 leads directly into the account being presented here. Israel commits “the evil,” the Lord withholds His hand of protection, Israel is oppressed, and the people cry out to the Lord. The chapter ends with the people of Ammon gathering and encamping against Israel. Then came the question of who would lead them in battle.

Whoever it was would be head over all the inhabitants of Gilead. Chapter 11 opens by naming the person who will be that leader…

Now Jephthah

v’yiphtakh – “And Jephthah.” Without yet saying it, it is the response to the question of who will lead the people. The name Jephthah comes from the verb pathakh, to open. Thus, it means something like He Opens, He Will Open, etc. Abarim says –

“… since the opening of lips precedes speaking, and the opening of ears precedes hearing, our verb may also mean to speak and to hear (and to see, to be hospitable, to ask for with open hands, and so on). Our verb may be applied to the opening of constricting things, which gives it the meaning of to loosen or release. This verb (or perhaps a whole separate one) may also be used to mean to engrave, although engraving and opening a surface so that the surface speaks are not that far apart.”

He is next noted as…

^{1 (con’t)} the Gileadite

ha’giladi – “the Gileadite.” These words have three distinct but possible meanings. The first is that Gilead is the name of a location, usually noted as ha’gilad, or “the Gilead,” as in Judges 10:8. It could also be the name of a person, a descendant of Machir as recorded Numbers 26 –

“The sons of Manasseh: of Machir, the family of the Machirites; and Machir begot Gilead; of Gilead, the family of the Gileadites.” Numbers 26:29

The third option is that this is a descendant of that Gilead who has the same name as his ancestor. In this case, it is probably either of the first two. Normally, when a person is identified by his father’s name, it will specifically say he is “the son of [insert someone cool, like ‘Charlie’ here].”

Jones’ Dictionary of the Old Testament Proper defines the name Gilead as coming from gulla, a spring or basin, and ad, perpetuity. Thus, it is Perpetual Fountain. Of Jephthah, he…

^{1 (con’t)} was a mighty man of valor,

hayah gibor khayil – “was mighty valor.” The words are not unlike those used to describe Gilead in Judges 6, “The Lord is with you, you mighty man of valor!” The narrative has identified the protagonist, carefully describing him in advance of relaying his coming heroic leadership.

^{1 (con’t)} but he was the son of a harlot;

The word “but” is subjective, as in “he was this, but…” That is not a necessary contemplation. Rather, the narrative simply conveys facts: v’hu ben ishah zonah – “and he son woman, harlot.” The verb zanah, to be a harlot, is used.

Various commentaries try to diminish this, as they did with the account of Rahab, by saying she is an innkeeper or something similar. But the wording is precise and it means a woman who commits fornication as in a harlot. This then sets the tone for his life until his calling to be the leader. Concerning his parentage, however, Deuteronomy 23:2 says –

“One of illegitimate birth shall not enter the assembly of the Lord; even to the tenth generation none of his descendants shall enter the assembly of the Lord.”

The meaning is one born of incest or who is illegitimately generated, such as in the case of Jephthah. Exactly what “enter the assembly of the Lord” means is debated. Whatever the actual meaning, at the time, it was understood by the people.

The word qahal, or assembly, is not the same as edah, or congregation. Therefore, it may be that such a person could be a part of the congregation, but not entitled to the benefits of the assembly. Regardless, of his genealogy, it says…

^{1 (con’t)} and Gilead begot Jephthah.

vayoled gilad eth yiphtakh – “And begat Gilead Jephthah.” The words are highly debated. Is this referring to Gilead, the son of Machir, already noted in Numbers 26? Is the name of the location Gilead, taking the place of an unidentified personal name? Or is the name Gilead, like those of Tola and Puah of Judges 10, a family name being used by a later descendant of the first Gilead?

The latter seems most likely. It is certainly not the name of the location. If it was, it would say ha’gilad, the Gilead. However, no matter what its meaning, the account is focusing on the name itself.

² Gilead’s wife bore sons;

vateled eshet gilad lo banim – “And bore, wife Gilead, to him sons.” This refers to a legitimate wife. Jephthah was born to a harlot but lived in the house as a son. These are sons born to Gilead’s wife.

^{2 (con’t)} and when his wife’s sons grew up, they drove Jephthah out,

vayigd’lu b’ne ha’ishah vay’garshu eth yiphtakh – “And grown sons the wife. And expelled Jephthah.” The father has obviously died at this point. He raised Jephthah as a member of the family, but he was driven out by the grown sons when the father was no longer in the picture.

^{2 (con’t)} and said to him, “You shall have no inheritance in our father’s house, for you are the son of another woman.”

vayomru lo lo tinkhal b’beith avinu ki ben ishah akhereth atah – “and said to him, ‘No inheriting in house our father, for son woman another, you.’” The word akher, another, is obviously being used contemptuously. They were sons of the wife of Gilead while Jephthah was the son of a harlot. The same word is used in relation to false gods throughout the Old Testament, such as in the previous chapter –

“Yet you have forsaken Me and served other gods [elohim akherim]. Therefore I will deliver you no more.” Judges 20:13

While they had no compunction about serving other gods, these brothers were unwilling to live with a brother from another mother. Because of his expulsion by them, it next says…

³ Then Jephthah fled from his brothers and dwelt in the land of Tob;

va’yivrakh yiphtakh mipne ekhav vayeshev b’erets tov – “And bolted, Jephthah, from faces his brothers, and dwelt in land Tob.” There are different words translated as fled. For example, one signifies to flee as in escaping. The word used here means to flee as in bolting. Jephthah was driven out of his house and so he simply bolted to Tob.

The name Tob means Good. It could be the name of a particular land or a person named Tob, of which the area is then identified. Even if a person, the area will later have the person’s designation stamped on it –

“When the people of Ammon saw that they had made themselves repulsive to David, the people of Ammon sent and hired the Syrians of Beth Rehob and the Syrians of Zoba, twenty thousand foot soldiers; and from the king of Maacah one thousand men, and from Ish-Tob twelve thousand men. ⁷ Now when David heard of it, he sent Joab and all the army of the mighty men. ⁸ Then the people of Ammon came out and put themselves in battle array at the entrance of the gate. And the Syrians of Zoba, Beth Rehob, Ish-Tob, and Maacah were by themselves in the field.” 2 Samuel 10:6-8

Ish-Tob means Man of Tob. Thus, he is a man from the area of Tob. It is located, according to Barnes, “to the north of Gilead, toward Damascus.” In that area, it says…

^{3 (con’t)} and worthless men banded together with Jephthah and went out raiding with him.

vayithlaqtu el yiphtakh anashim reqim vayetsu imo – “And gathered unto Jephthah men empties. And went out with him.” Here, the same word is seen as was used to describe the men who went out with Abimelech, req. It is an adjective meaning empty, coming from ruq, to pour out. They were men of no substance be it in their persons or in their pockets.

As for the word “raiding,” that is conjecture. If that was the intent the text probably would have said it. Rather, they simply allied with him and whatever they did, they did it under his authority. If it was raiding or the like, unlike Abimelech, it was likely directed against Israel’s foes rather than against his own people.

Because of his obvious leadership and authority in whatever ventures they undertook, notice was taken and word returned to those in Gilead.

Who is faithful to the Lord?
Who will lead us against the enemy?
This One will lead us toward
The final goal and victory

We will appoint Him as our Head
And we will follow where He may lead
No more false gods, but instead
We will follow the One we truly need

Only the Lord can gain the victory
And so, we will follow the One He has sent
This is not at all contradictory
This One is the Lord, one hundred percent

II. Did You Not Hate Me? (verses 4-8)

⁴ It came to pass after a time that the people of Ammon made war against Israel.

vayhi miyamim vayilakhmu b’ne amon im Yisrael – “And was from days, and warred sons Ammon with Israel.” These words return to the narrative of Judges 10:7-9 –

“So the anger of the Lord was hot against Israel; and He sold them into the hands of the Philistines and into the hands of the people of Ammon. ⁸ From that year they harassed and oppressed the children of Israel for eighteen years—all the children of Israel who were on the other side of the Jordan in the land of the Amorites, in Gilead. ⁹ Moreover the people of Ammon crossed over the Jordan to fight against Judah also, against Benjamin, and against the house of Ephraim, so that Israel was severely distressed.”

Probably during the time of Israel’s enemies harassing and oppressing them, Jephthah was expelled. Eventually, the people realized that the other gods they served were the source of their problems and they put them away (10:16). During this time, Jephthah was establishing himself as a man of valor. As such, the Lord was raising him up to be the ruler and judge of Israel…

⁵ And so it was, when the people of Ammon made war against Israel, that the elders of Gilead went to get Jephthah from the land of Tob.

v’hi ka’asher nilkhamu b’ne amon im Yisrael vayelkhu ziqne gilad laqakhath eth yiphtakh meerets tov – “And was according to which warred sons Ammon with Israel, and went elders Gilead to take Jephthah from land Tob.” This now returns to the narrative of Judges 10:17, 18 –

“Then the people of Ammon gathered together and encamped in Gilead. And the children of Israel assembled together and encamped in Mizpah. ¹⁸ And the people, the leaders of Gilead, said to one another, “Who is the man who will begin the fight against the people of Ammon? He shall be head over all the inhabitants of Gilead.”

That is where Judges 10 ended. The leaders mentioned there are the same as the elders mentioned here in Chapter 11. Instead of mentioning them in their own position as leaders, it identifies them based on their age and sagacity.

In other words, one could see Jephthah saying, “You all are leaders of your people. Why don’t you become the commander.” However, in identifying them as elders, it is like saying, “We elders (the wise and mature) have come to you understanding you would make a great commander.”

Until this point, the first verses of Chapter 11 have provided details left unstated from Chapter 10. Now the two harmoniously join together to continue the narrative. These leaders, who are the elders went to Tob…

⁶ Then they said to Jephthah, “Come and be our commander, that we may fight against the people of Ammon.”

The final verb is cohortative: vayomru l’yiphtakh l’khah v’hayitah lanu l’qatsin v’nilakhamah bivne amon – “And said to Jephthah, ‘Come, and be to us to ruler, and we are fighting in sons Ammon.’” In other words, “We want you to be our ruler. Once you agree, we are going to fight against the sons of Ammon.”

In their request, they use the word qatsin, a chief or ruler. They are not asking for a king. It is the Lord who appoints a judge, something Jephthah will later be designated as in Judges 12:7.

In verse 10:18, the elders had asked who the man would be who would begin to fight against the people of Ammon. It seems that nobody volunteered. Because of this, someone suggested they go retrieve Jephthah whom they had heard about. With their surprising proposal set before him, Jephthah naturally questions their reasoning…

⁷ So Jephthah said to the elders of Gilead, “Did you not hate me, and expel me from my father’s house?

va’yomer yiphtakh l’ziqne gilad ha’lo atem s’nethem othi vatgarshuni mibeith avi – “And said, Jephthah, to elders Gilead, ‘Not you hated me, and expelling me from house my father?’” The similarity to what the people did to the Lord is not to be missed.

In the previous chapter, the people essentially kicked the Lord out of their lives. But in their distress, they came back to Him looking for deliverance. Now they are doing the same thing with Jephthah.

The tenor of the Lord’s question in Judges 10:11 is the same as that of Jephthah here. Both begin with the same negative particle. It is notable that Jephthah places the actions of his brothers upon the elders of the land.

In essence, what his brothers did to him was condoned by, and thus the responsibility of, these leaders, the elders of the land. Their hatred of him led to his expulsion by them.

^{7 (con’t)} Why have you come to me now when you are in distress?”

u-madua batem elay atah kaasher tsar lakhem – “And why you come now according to which distressed you?” Again, there is similarity to the response of the Lord in the previous chapter –

“Go and cry out to the gods which you have chosen; let them deliver you in your time of distress.” 10:14

“Why have you come to me now when you are in distress?” 11:7

The uncaring or belligerent attitude of the people is highlighted and contrasted to the logical, rational response to their actions.

⁸ And the elders of Gilead said to Jephthah, “That is why we have turned again to you now,

vayomru ziqne gilad el yiphtakh laken atah shavnu elekha – “And said, elders Gilead, unto Jephthah, ‘Thus, now turned unto you.’” The distress is the reason for their coming to him. “Because of the distress, we have turned to you.” As such, there is a need which is next stated…

^{8 (con’t)} that you may go with us and fight against the people of Ammon, and be our head over all the inhabitants of Gilead.”

Rather than “that,” as if the following words are the reason they came, the distress led to them to search out a deliverer. Only after he is identified is the note concerning his leadership in battle stated.

Keil says, “Therefore (לכן, because we have formerly done thee wrong) we have now come to thee again to make thee our head, if thou comest with us and fightest against the Ammonites.” He is right that it is something formerly stated, but he misidentifies what it is. It isn’t that the people did Jephthah wrong, even though that is true. Instead, it refers to the distress they are facing from their enemies.

The verbs are in the perfect aspect: v’halkhta imanu v’nilkhamta bivne amon v’hayitha lanu l’rosh l’khol yoshve gilad – “And gone with us, and fought in sons Ammon. And are to us to head to all inhabiting Gilead.”

The fighting isn’t the reason (that you may…). Rather, the distress (Thus) is the reason. Once the turning is accomplished, their words about the fighting are also as if it is accomplished. Compare the two:

“Thus, now turned unto you. And gone with us, and fought in sons Ammon. And are to us to head to all inhabiting Gilead.’” CGT

“We are turning to you now because we want you to go with us and fight the Ammonites and lead all the people of Gilead.” GNT

What is being seen here is the same as what was seen in the previous chapter –

“And said, sons Israel, unto Yehovah, ‘Sinned!’ Do, You, to us, according to all the good in Your eyes. Only, deliver us, we pray, the day the this.’” Judges 10:15

The people turned to the Lord. They then petition the Lord to deliver them. The Lord sends distress in order to show their need for Him. In identifying the need, they can then rightly ask Him to deliver them.

The elders noted their need. They turned to Jephthah because he is the one the Lord has provided to accomplish the delivery. As a result, they are confident he has met the need, and he is their commander. Because of this Jephthah affirms the matter…

The Lord shall be hearing this day
The words that we have spoken
May He judge accordingly, so we say
If our oath, we have broken

We shall trust in the Lord
Who has set You before us
We shall be obedient to the word
We shall forever follow Jesus

Yes, the Lord has heard what we have said
He is witness to the commitment made by us
With the Lord, we shall always tread
As we walk together with Jesus

III. I, I Shall Be Your Head (verses 9-11)

⁹ So Jephthah said to the elders of Gilead,

vayomer yiphtakh el ziqne gilad – “And said, Jephthah, unto elders Gilead.” The men have acknowledged that they are in distress. It is the reason why they have come to Jephthah. They have stated that Jephthah will fight for them and he will be their head. As such, an acknowledgment is made…

^{9 (con’t)} “If you take me back home to fight against the people of Ammon, and the Lord delivers them to me, shall I be your head?”

Charles Ellicott says, “We must not be surprised if Jephthah does not display a disinterested patriotism. He was only half an Israelite; he had been wronged by his father’s kin; he had spent long years of his manhood among heathens and outlaws, who gained their livelihood by brigandage or mercenary warfare.”

He has misread the entire passage. Jephthah is not at all disinterested. Nothing in the account says his mother was not an Israelite. It says she was a harlot. And we have no idea what he did with his time away from Israel. Not a word about it is provided.

Jephthah’s words are not a question, but an emphatic statement: im m’shivim atem othi l’hilakhem bivne amon v’nathan Yehovah otham l’phanai anokhi ehyeh lakhem l’rosh – “If taking you, me, to fight in sons Ammon, and has delivered Yehovah, them, to my face, I, I am, to you to head.”

The “if” is not a question but an assertion based on what they have just said. Essentially, he responds, “As you are taking me to fight against Ammon. Once Yehovah has delivered them, then I will certainly be your head.”

Not only is this an assertion, but it is based on his reliance in the covenant keeping Lord, Yehovah, not merely “God” which could be misconstrued. Israel has been faithfully unfaithful to Yehovah, pursuing other gods. Jephthah is calling their attention to the Lord alone.

John Lange, supporting the view of Keil that this is not a question but an affirmation, says –

“The position of affairs has altogether erroneously been so apprehended, as if Jephthah were fearful lest, after victory achieved, they would then no longer recognize him as head, and wished to assure himself on this point beforehand. This view originates in the failure to perceive the spiritual background on which the action is projected. Jephthah is not a man who will be their head at any cost. There is no trace of ambition in his language. He is willing to be their head, if they are such members as will insure the blessing of God. Whoever knows his countrymen as he knew them, and has himself turned to God, will not be willing to be their leader, unless they have become other than they were. For that reason he says: If you bring me back, in order truly and unitedly to fight Ammon, and be worthy of God’s blessing,—in that case, I will be your head. The guaranty of victory is sought by this valiant man, not in his own courage, but in the worthiness of the warriors before God.”

To sum up Lange’s thought, we can look to a parallel in Jesus. Jesus came. His disciples know that He is the Messiah for their state of distress. There is a need to be relieved from that distress as they cannot save themselves. They come to Him to relieve that distress because they know He is the Lord’s instrument of delivery. In coming to Him, they say, “You have gone with us. You have fought the enemy. You are our Head.”

Based on that, the response is, “If you will take Me to fight this battle, I, I will certainly be your Head.” What did Peter say to Him in John 6? –

“But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life.’” John 6:68

Peter identified the need, knowing he did not possess eternal life but that Jesus did. He needed to be relieved. He went to Jesus to be relieved because he knew that Jesus was the Lord’s instrument of delivery. He acknowledges that Jesus will go with them, He will defeat the enemy, and He is their Head.

Jesus’ response is, “If you will trust me with this, I will certainly be your Head.” Jephthah understands their need and he knows his position. He is affirming their words, not questioning them. Therefore…

¹⁰ And the elders of Gilead said to Jephthah, “The Lord will be a witness between us,

vayomru ziqne gilad el yiphtakh Yehovah yihyeh shomea benotenu – “And said, elders Gilead, unto Jephthah, ‘Yehovah shall be hearing between us.” They acknowledge Yehovah’s presence, and they state that He will be a witness to what they commit to. By saying “hearing,” it is as if He is the Judge of a case set before Him.

Understanding this, we can remember that in Chapter 10, it said –

“And the children of Israel cried out to the Lord, saying, ‘We have sinned against You, because we have both forsaken our God and served the Baals!’ Judges 10:10

Again, after Yehovah chided them, they spoke further –

“‘We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray.’ ¹⁶ So they put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel.” Judges 10:15, 16

After acknowledging their state, recognizing their appointed leader, and hearing his words, they call the Lord as a Judge between them…

^{10 (con’t)} if we do not do according to your words.”

im lo kidbarkha ken naaseh – “if not according to your word, thus we do.” The words “according to your word” confirm that what Jephthah said was not a question but an affirmation. If he had questioned them, they would have said something like, “Surely we will do as you have asked.”

Rather, they respond with “You have spoken, we will act accordingly.” What Jephthah has said, they have committed to. Therefore…

¹¹ Then Jephthah went with the elders of Gilead,

vayelekh yiphtakh im ziqne gilad – “And walked, Jephthah, with rulers Gilead.” There is a three-step process involved in the matter. The first step was for the elders to petition Jephthah and wait on his reply. After a favorable reply, Jephthah went with them to the second step, which involved all of the people who had gathered as detailed in verse 10:17…

^{11 (con’t)} and the people made him head and commander over them;

vayasimu ha’am oto alehem l’rosh u-l’qatsin – “and set the people, him, over them to head to ruler.” Nothing is said about how this came about, but it is a formal acknowledgment of their acceptance of Jephthah as their head and ruler. With that, the third step of the process is…

*^{11 (fin)} and Jephthah spoke all his words before the Lord in Mizpah.

vaydaber yiphtakh eth kal d’varav liphne Yehovah bamitspah – “And spoke, Jephthah, all his words to face Yehovah, in the Mizpah.” The words “to face Yehovah” are rightly paraphrased “before the Lord.” This is an acknowledgment that Jephthah spoke the agreement between the people and himself in the presence of the Lord.

There is no need to assume that this was done in the presence of the ark, the high priest, or any other such thing. It is just a way of acknowledging that the Lord is included in the proclamation and that He was a witness to the agreement.

The elders confirmed their words were heard by the Lord, witnessing to what they had said to Jephthah. In like manner, he now speaks his words before all the people in the presence of the Lord.

As for the name the Mizpah, it means The Watchtower.

With the verses of the passage complete for today, we can remember the parallel that was noted at the beginning of the sermon. Jephthah was driven out from among his brothers, but the leaders of his people came to be reconciled to him and to recognize him as their head.

Israel will someday do just the same with Jesus. With them back in the land, and with the animosity of the great alliance of those mentioned in Ezekiel 38 shaping up, it probably won’t be long until the time when they face that battle, known as Gog/Magog.

With that, the end times will begin on a global scale. The lack of faith and trust in the Lord that Israel now displays will come to an end. Whatever will direct them to seek out Jesus, it will have its intended effect.

They will respond by acknowledging Him as their ruler and He will be there to rescue them from the woes that would otherwise seem impossible to overcome.

As for us, that is already realized. Jesus Himself said that to His apostles, and it is a truth that belongs to us as well, “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world” (John 16:33).

Have faith in this as you go through those times of tribulation that you are certain to face. It is not always an easy life, but we possess a certain hope. Hold fast to it and don’t let the world bring you down. As for the ongoing narrative, more about Jephthah lies ahead. Stay tuned.

Closing Verse: “For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. ⁵ Who is he who overcomes the world, but he who believes that Jesus is the Son of God?” 1 John 5:4, 5

Next Week: Judges 11:12-28 Hoorah, as a judge, he is really swell, it is true.. (Jephthah, Judge of Israel, Part II) (34^th Judges 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.

Jephthah, Judge of Israel, Part I

Now Jephthah the Gileadite
Was a mighty man of valor, yes suh!
But he was the son of a harlot
And Gilead begot Jephthah

Gilead’s wife bore sons; and when his wife’s sons grew up
They drove Jephthah out, and said to him
“You shall have no inheritance in our father’s house
For you are the son of another woman, to us that’s grim

Then Jephthah fled from his brothers
And dwelt in the land of Tob
And worthless men banded together with Jephthah
And went out raiding with him, raiding places they did probe

It came to pass after a time, as the record does tell
That the people of Ammon made war against Israel

And so it was, when the people of Ammon
Made war against Israel
That the elders of Gilead went to get Jephthah
From the land of Tob, they needed him for a spell

Then they said to Jephthah, yes to him they did moan
Come and be our commander, that we may fight against
———-the people of Ammon

So Jephthah said to the elders of Gilead
“Did you not hate me, and expel me? Oh such a mess!
From my father’s house?
Why have you come to me now when you are in distress?

And the elders of Gilead said to Jephthah
“That is why we have turned again to you now, a deal not so bad
That you may go with us and fight against the people of Ammon
And be our head over all the inhabitants of Gilead

So Jephthah said to the elders of Gilead
“If you take me back home to fight instead
Against the people of Ammon
And the LORD delivers them to me, shall I be your head?

And the elders of Gilead said to Jephthah
“The LORD will be a witness between us
If we do not do according to your words
Just come quickly, no more fuss!

Then Jephthah went with the elders of Gilead
And the people made him head, oohrah!
And commander over them
And Jephthah spoke all his words before the LORD in Mizpah

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 we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Now Jephthah the Gileadite was a mighty man of valor, but he was the son of a harlot; and Gilead begot Jephthah. ² Gilead’s wife bore sons; and when his wife’s sons grew up, they drove Jephthah out, and said to him, “You shall have no inheritance in our father’s house, for you are the son of another woman.” ³ Then Jephthah fled from his brothers and dwelt in the land of Tob; and worthless men banded together with Jephthah and went out raiding with him.

⁴ It came to pass after a time that the people of Ammon made war against Israel. ⁵ And so it was, when the people of Ammon made war against Israel, that the elders of Gilead went to get Jephthah from the land of Tob. ⁶ Then they said to Jephthah, “Come and be our commander, that we may fight against the people of Ammon.”

⁷ So Jephthah said to the elders of Gilead, “Did you not hate me, and expel me from my father’s house? Why have you come to me now when you are in distress?”

⁸ And the elders of Gilead said to Jephthah, “That is why we have turned again to you now, that you may go with us and fight against the people of Ammon, and be our head over all the inhabitants of Gilead.”

⁹ So Jephthah said to the elders of Gilead, “If you take me back home to fight against the people of Ammon, and the Lord delivers them to me, shall I be your head?”

¹⁰ And the elders of Gilead said to Jephthah, “The Lord will be a witness between us, if we do not do according to your words.” ¹¹ Then Jephthah went with the elders of Gilead, and the people made him head and commander over them; and Jephthah spoke all his words before the Lord in Mizpah.

 

 

 

 

Artwork by Douglas Kallerson

 

Judges 10:6-18
We Have Sinned!

(Typed 12 February 2024) There will not be an explanation of typology at the end of these verses, but there will be an explanation of why that is not yet needed. As for the verses, despite translational differences from the NKJV at times, the words are simple and clear in their meaning with one exception.

In the first clause of the final verse, the words become complicated and seemingly make no sense. What scholars argue will be noted. As for the translations, every single one of them that I reviewed, a total of thirty-nine translations, all carry the same general meaning.

However, in my translation, which seemed obvious to me from the start, the thought is presented in a completely different manner. Despite this, I confidently finished the analysis of the verse under the assumption that the translation was correct.

However, I could not verify if my thinking was right because Sergio was flying home from Italy. Despite that, about an hour later he responded from the flight still traveling over the Atlantic. He asked what I needed and I sent him the contents of verse 18, waiting anxiously to see if I would have to redo an hour of typing.

Text Verse: “Then the word of the Lord came to me, saying: ⁶ ‘O house of Israel, can I not do with you as this potter?’ says the Lord. ‘Look, as the clay is in the potter’s hand, so are you in My hand, O house of Israel! ⁷ The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, ⁸ if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it. ⁹ And the instant I speak concerning a nation and concerning a kingdom, to build and to plant it, ¹⁰ if it does evil in My sight so that it does not obey My voice, then I will relent concerning the good with which I said I would benefit it.’
¹¹ ‘Now therefore, speak to the men of Judah and to the inhabitants of Jerusalem, saying, “Thus says the Lord: ‘Behold, I am fashioning a disaster and devising a plan against you. Return now every one from his evil way, and make your ways and your doings good.’”’” Jeremiah 18:5-11

It took a while, but Sergio finally responded, “I see no other better way to translate than the way you did.” Boy did that make me happy. Then another message –

“Before I read your translation in Hebrew, it made perfect sense to me. I had no difficulty reading it. Then you started saying that others translate it differently, and I thought, ‘Why?? It’s so simple. We Hebrews say it that way all the time, even today.’”

Why something seemingly obvious was overlooked is a mystery to me, but I appreciated Sergio’s comments. He finished his words with, “Thank you for using Sergio’s Hebrew Services from the Air.” Rather, thank you, Sergio.

The text verse mirrors what is going on in today’s passage. And there is a reason for that. God is consistent in how He deals with people, including Israel. As we progress through the verses, try to keep this in mind. It pertains to individuals as much as it does to nations. Jeremiah 18 tells us this explicitly.

As for Israel’s attitude concerning their relationship with the Lord, John Lange beautifully expresses it, as well as the relationships of churches, denominations, and even nations today –

“Sin and forgiveness are the hinges of all history; especially of the history of Israel, including in that term the spiritual Israel of modern times. They follow each other like night and morning. As soon as the prayers and faith of a great man cease from among the people, and the earth is heaped over his grave, the new generation breaks loose, like an unrestrained youth.”

Other than his words about “the spiritual Israel,” he is exactly right. A church is only as sound as the leader of that church. A denomination will begin to apostatize as soon as one corrupt leader enters its body. And a nation will only follow the Lord as long as the leader of that nation is a proper example to his people.

The history of Israel is being outlined in the story of its judges. Let us consider how quickly the people departed from the Lord once a judge was gone. In learning the lesson of Israel’s judge, we can then consider our own walk before the Lord in a more perfect light.

It is the Lord, not a leader, to whom we should hold fast. Even if we are guided by a sound leader, we should never divert our attention from the Lord to the leader. He is there to motivate, direct, and teach, but only so far as it is with the Lord as the focus of the motivation, direction, and instruction

This is a certain truth that is 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. We Have Sinned! (verses 6-10)

⁶ Then the children of Israel again did evil in the sight of the Lord,

It doesn’t say either, then, or again. Rather: vayosiphu bene Yisrael laasoth ha’ra b’ene Yehovah– “And added, sons Israel, to do the evil in eyes Yehovah.” The words are identical to the opening clause of Judges 3:12 and Judges 4:1. It is as if there is a divine scale being added with weight with every evil act of Israel. And it isn’t just evil, but “the evil.” Saying this adds stress to the words.

This is the seventh of eight times it will be seen in Judges, and it will continue throughout the Old Testament, especially in the books of Kings and Chronicles.

For example, the word ra, or evil, is used nineteen times in Judges, but eight times it includes the article, ha’ra, the evil, when referring to the people’s conduct before the Lord. As here, each time, it says the evil was done b’ene Yehovah, or “in eyes of Yehovah.” The offense is personal in the relationship between the people and the Lord.

In Judges, the article ha is always used in relation to the conduct of the sons of Israel, meaning the people collectively. However, later, when kings rule the land, that same term will usually refer to the conduct of the king, being the one to do “the evil.”

Thus, during the time of the Judges, the Lord is the ultimate leader of the people. It is the judge, the Lord’s temporarily appointed leader, who is called to bring the people back from doing “the evil.” Once the kingdom is established, it is the king himself who causes the people to err or who brings them back to the Lord.

As for this instance of doing “the evil,” it next says…

^{6 (con’t)} and served the Baals and the Ashtoreths,

Israel dines on a smorgasbord of rebellion, beginning with: vayaavdu eth habalim v’eth ha’ashtaroth – “and served the Baals and the Ashtaroth.”

The false gods already named and worshipped in Judges, and which were overthrown by past judges, are the first to be mentioned. The Baals and the Ashtaroth were first named in Judges 2:13. At the time of Gideon, he destroyed the altar of Baal and the wooden image of Asherah that was upon it.

The worship of baal has been seen several times in Judges. The word means a master, owner, lord, etc. Among other things, for example, it can refer to a husband in relation to a wife, the owner of a piece of property, a master of assemblies, or the captain of the guard.

In this context, it is used in the sense of gods. They can be general gods, such as worshiping the sun or stars, or they can be the names of specific gods, such as Baal-Zebub, Baal-Berith, etc.

Ashtaroth is a plural word. It is the name of a Sidonian deity. The Asherahs were represented by large wooden pillars or images set up in honor of Ashtaroth.

In serving other gods, they are dealing falsely with the Lord. This is reflected in the name Israel – He Strives with God. Israel strives with God (for God) or he strives with God (against God). Either way, Israel strives with God. So it is when they worship the Lord or when they worship other gods.

Along with these, it next notes…

^{6 (con’t)} the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines;

v’eth elohe aram v’eth elohe tsidon v’eth elohe moav v’eth elohe b’ne amon v’eth elohe plishtim – “and gods Aram, and gods Sidon, and gods Moab, and gods sons Ammon, and gods Philistines.” The apostasy of Israel spreads in seemingly every direction.

Aram was not yet a nation at this time, but the people group was to Israel’s northeast. Sidon is to Israel’s northwest. Moab is to Israel’s southeast. Ammon is directly east. The Philistines lay on Israel’s southwest.

Thus, Israel reached for the false gods within and without instead of holding fast to the Lord who had granted them their land in the first place. In all, seven sets of false gods are named in this one verse.

It is a sad and scathing indictment on the state of Israel that they were so willing to abandon the Lord in their search for religious pleasure and false spirituality.

As for the names, Aram means High or Elevated. Sidon comes from tsud – to hunt. Thus, it is Hunting Place. As it is on the coast, it means to hunt fish and thus, Fishery. Moab is the people group descended from Lot through the union with his older daughter. It means From Father.

The Ammonites were descendants of Lot through his younger daughter. Thus, they stood in relation to Israel as relatives. The name Ammon means A People based on her calling her son Ben Ammi, Son of My People.

The Philistines were from the area of Phoenicia. The name comes from palash, signifying to roll in the dust as an act of mourning. They are the Grievers or Weakeners. As for Israel, it next says…

^{6 (con’t)} and they forsook the Lord and did not serve Him.

vayaazvu eth Yehovah v’lo avaduhu – “and forsook Yehovah, and no served Him.” The words tell us that Israel simply walked away from the Lord. The people were so delighted with other gods that they left behind any part of the rites and rituals laid down in the law.

This would mean that the tabernacle was neglected, and the annual feasts were ignored. If they were observed, it would be considered serving the Lord, even if it was in conjunction with other gods, but these words clearly indicate that no service was given to the Lord, even if cultural aspects of the society – such as circumcision – may still have been practiced. Because of this…

⁷ So the anger of the Lord was hot against Israel;

vayikhar aph Yehovah b’Yisrael – “And burned nostril Yehovah in Israel.” It is the all-too-common expression where it is as if the Lord is standing in the midst of the people, fuming. His face is flushed, and smoke and fire come pouring out of His nose in righteous indignation. Therefore…

^{7 (con’t)} and He sold them into the hands of the Philistines and into the hands of the people of Ammon.

vayimkerem b’yad p’lishtim u-b’yad b’ne amon – “and sold them in hand Philistines and in hand sons Ammon.” This is a general statement of what is to come in the chapters ahead. As noted, Ammon was directly east of Israel.

The coming account of Jephthah in Judges 11 & 12 will detail the struggle between Israel and Ammon. Also, it was noted that the Philistines were located to Israel’s southwest. The struggle against them will be noted in the lengthy account of Samson in Judges 13-16.

These two people groups oppressed Israel from both sides, like a vice squeezing until the pain of affliction was too much for them. Only then would they remember the Lord and turn to Him for divine assistance.

⁸ From that year they harassed and oppressed the children of Israel

The words make a devastating alliteration: vayiratsu vayr’otstsu eth b’ne Yisrael ba’shanah hahi – “And shattered, and crushed, sons Israel, in the year, the it.” The first word, raats, is used for the second and last time in Scripture. It signifies to shatter. The second word, ratsats, signifies to crush. Taken together, it gives the sense of a pot being cast down, shattered, and then someone stomping on the broken pieces, crushing them till they are like the fine powdery dust that blows in in the Gobi Desert.

One can imagine the land and the people being laid waste by the actions of those who came against them.

As for the words, “in the year, the it” or “in that year,” there is no explicit reference given. My best guess, because the narrative will next deal with the oppression of the sons of Ammon, is that this is referring to that account. Thus, the oppression of Ammon lasted…

^8 (con’t) for eighteen years

sh’moneh esreh shanah – “Eight ten year.” It is the same period that Israel served under Eglon, King of Moab in Judges 3. Eighteen is either 2×9 or 3×6. 2×9 indicates division matched with finality or judgment. 3×6 indicates divine perfection matched with the number of man destitute of God. Both fit the situation.

Israel had the choice of serving the Lord or the false gods of the nations. They chose to serve the false gods until the finality of their judgment.

Likewise, this is the Lord’s divinely set period for Israel while they are destitute of the Lord’s favor. Israel is being instructed on what it means to serve the Lord or to serve their enemies.

^8 (con’t) —all the children of Israel who were on the other side of the Jordan in the land of the Amorites, in Gilead.

eth kal b’ne Yisrael asher b’ever ha’yarden b’erets ha’emori asher bagilad – “all sons Israel who in side the Jordan in land the Amorite who in the Gilead.” The term “in side the Jordan” is given based on the reference point of the writer. In this case, it means “on the other side of the Jordan.”

The Jordan means “the Descender.” Amorite came from amar, to utter or say. It means Renown. The Gilead means The Perpetual Fountain. In addition to vexing them on the other side of the Jordan, it also says…

⁹ Moreover the people of Ammon crossed over the Jordan to fight against Judah also, against Benjamin, and against the house of Ephraim,

vayaavru b’ne amon eth ha’yarden l’hilakhem gam bihudah u’b’binyamin uv-veith ephrayim – “And crossed over, sons Ammon, the Jordan, to fight also in Judah and in Benjamin and in house Ephraim.” The Ammonites weren’t content to just harass the Israelites east of the Jordan, but they crossed the Jordan and attacked deep into the heart of Canaan.

Judah means Praise. It is the southern tribe of the land. Benjamin was just north of Judah. It means Son of the Right Hand. The house of Ephraim is north of Benjamin. Ephraim means Twice Fruitful and Ashes.

In the book of Hosea, Ephraim and the northern tribes of Israel are referred to synonymously several times. For example –

“I know Ephraim,
And Israel is not hidden from Me;
For now, O Ephraim, you commit harlotry;
Israel is defiled.” Hosea 5:3

It seems necessary to say this because the verses in Judges 10, especially verses 8 & 9, set up the narrative in Judges 11 and 12. In Judges 12, there is a great conflict between Jephthah and the men of Ephraim.

^{9 (con’t)} so that Israel was severely distressed.

vatetser l’Yisrael meod – “And distressed to Israel, greatly.” The same word, yatsar, was used in Judges 2:15 to describe the events in the book of Judges. Notice how Judges 2 parallels what is now said –

2:14 – They forsook the Lord and served Baal and the Ashtoreths.
10:6 – Then the children of Israel again did evil in the sight of the Lord, and served the Baals and the Ashtoreths.

2:14 – And the anger of the Lord was hot against Israel.
10:7 – So the anger of the Lord was hot against Israel.

2:14 – and He sold them into the hands of their enemies all around.
10:7 – and He sold them into the hands of the Philistines and into the hands of the people of Ammon.

2:14 – so that they could no longer stand before their enemies.
10:8 – From that year they harassed and oppressed the children of Israel.

2:15 – And they were greatly distressed [yatsar].
10:9 – So that Israel was severely distressed [yatsar].

Judges 2 gave a broad panorama of the coming stories recorded in Judges. The greater details of those earlier verses are being provided as the book continues to unfold.

¹⁰ And the children of Israel cried out to the Lord,

vayizaqu b’ne Yisrael el Yehovah – “And cried out, sons Israel, unto Yehovah.” It is not unlike the words of Judges 6 –

“So Israel was greatly impoverished because of the Midianites, and the children of Israel cried out to the Lord.” Judges 6:6

This is the purpose of allowing the enemies of Israel to prevail over them. In serving other gods and forsaking the Lord, things don’t go well. Israel remembered the stories of the past and realized that the path they have taken is wrong. They then turn back to the God of their fathers. Their cry is accompanied by an admission of guilt…

^10 (con’) saying, “We have sinned against You, because we have both forsaken our God and served the Baals!”

l’mor khatanu lakh v’ki azavnu eth elohenu vanaavod eth habalim – “to say, “Sinned to You, and because forsaken our God and served the Baals.” The words “Sinned to You” openly and unambiguously acknowledge that they were responsible for their plight. When Gideon was told he was to deliver Israel, he asked, “O my lord, if the Lord is with us, why has all this happened to us?”

As a type of the gospel, his naivete is completely understandable. The Lord remained with Israel, even in their rejection of Him. Israel cried out to the Lord, but in a general way. The Lord then responded in a specific way, providing what they had already rejected, the gospel of Jesus Christ.

In the case of this narrative, Israel has realized that the Lord has been with them, but as a Father chastising His son for disobedience. They know this and openly admit it. In their confession, they acknowledge sins of omission, “we have forsaken our God,” as well as sins of commission, “we have served the Baals.”

In response, the Lord will remind them of seven deliverances He has provided. These, then, are set in contrast to the seven apostatizing influences noted in verse 6…

Did I not deliver you on the day
When I made the long walk to Calvary?
What is it you are doing? What do you say?
This great offense you bring before Me?

I delivered you from the enemy and made you whole
Don’t you know you were bought at a price?
Your burning passions you must control
It is I who restore you to paradise

You are seated in the heavenly places
If you truly belong to Me
Remove from yourself all disgrace
And live out your days as they are intended to be

II. Go Cry Out to the Gods You Have Chosen! (verses 11-18)

¹¹ So the Lord said to the children of Israel, “Did I not deliver you from the Egyptians and from the Amorites and from the people of Ammon and from the Philistines?

The words are purposefully anacoluthic (lacking grammatical sequence or coherence), leaving the verb unstated: vayomer Yehovah el b’ne Yisrael halo mimitsrayim u-min ha’emori u-min b’ne amon u-min p’lishtim – “And said Yehovah unto sons Israel, ‘Not from Egypt, and from the Amorite, and from sons Ammon, and from Philistines?”

For clarity, the NKJV inserts these words to complete the thought: “Did I not deliver you?” However, the Lord omits what it was that He had done as a means of getting His people to think through their past.

Israel was delivered from Egypt in the book of Exodus. They were delivered from the Amorite in Numbers 21. They were delivered from Ammon who allied with Eglon in Judges 3. They were also delivered from the Philistines under Shamgar in Judges 3.

Without specifying how or by whom the Lord spoke to Israel, He reminds them of their past deliverances. Despite this, Israel continued to walk away from Him when things stabilized and life returned to normal. Understanding this, He continues…

¹² Also the Sidonians and Amalekites and Maonites oppressed you; and you cried out to Me, and I delivered you from their hand.

v’sidonim va’amaleq u-maon lakhatsu etkhem vatitsaqu elay va’ovoshia etkhem miyadam – “And Sidonians, and Amalek, and Maon oppressed you, and cried out unto Me, and I saved you from their hand.” The deliverance from the Sidonians may have been a part of the battle recorded in Joshua 11 where a great alliance came together against Joshua. In that battle, some of the enemies were chased to Greater Sidon, implying they were troops from that area fleeing to their homes.

The Lord delivered Israel from the Amalekites several times starting in Exodus 17. Of the final group, Maon, there is no recorded oppression from them. Because of this, some scholars defer to lesser texts, which read either Midian or Canaan.

There is no need for this. Maon is noted in 1 Samuel 23 and 25. There were inhabitants who oppressed Israel there and the people would have remembered that. The name means Abode or Place of Habitation. Despite all of this…

¹³ Yet you have forsaken Me and served other gods.

It is emphatic: v’atem azavtem oti vataavdu elohim akherim – “And you, you forsook Me, and served gods other.” The contrast is clearly stated for the people to consider their wickedness. The Lord delivered them from seven oppressors in the past. And yet they… they! forsook the Lord and served other gods despite all He had done for them…

^{13 (con’t)} Therefore I will deliver you no more.

laken lo osiph l’hovoshia etkhem – “Thus, no adding to save you.” He had repeatedly delivered them, and they repeatedly turned away from Him. He proved Himself faithful while they had proven themselves faithless. Therefore, He was washing His hands of them. If they loved the other gods so much, then…

¹⁴ “Go and cry out to the gods which you have chosen; let them deliver you in your time of distress.”

If thought through, the words are filled with irony and sarcasm: l’ku v’zaaqu el ha’elohim asher b’khartem bam hemah yovoshiu lakhem b’eth tsarathkhem – “Go! And cry out unto the gods which chosen in them. They save to you in time your distress.”

The gods that Israel chose are identified with their oppressors. In other words, these people groups had their own gods that they invented. Israel went after those gods. In doing so, the people whose gods Israel served oppressed them.

They did nothing but bring disaster to Israel, but the Lord tells them to go cry out for deliverance to the gods of their enemies. It would be laughable if it were not so sad.

¹⁵ And the children of Israel said to the Lord, “We have sinned!

The verb itself carries the first-person construct. Thus, there is brevity being conveyed: vayomru b’ne Yisrael el Yehovah khatanu – “And said, sons Israel, unto Yehovah, ‘Sinned!” The people collectively call out their state. With that, they speak their own emphatic words in response to the Lord’s emphatic pronouncement of verse 13…

^{15 (con’t)} Do to us whatever seems best to You; only deliver us this day, we pray.”

aseh atah lanu k’khal ha’tov b’enekha akh hatsilenu na ha’yom ha’zeh – “Do, You, to us, according to all the good in Your eyes. Only, deliver us, we pray, the day, the this.’”

The Lord said: “And you, you forsook Me.”
The people said: “Do, You, to us.”

They understand what they did and acknowledge that whatever the Lord does to them is acceptable. However, they need immediate relief from their plight.

The words of these four verses form a short chiasm. Line a provides the people’s appeal to the Lord. Line b gives the action or desired action of the Lord. Line c acknowledges the sin of the people. Line d carries the Lord’s contrast to the people’s petition. The anchor (x) provides the sarcastic admonition of the Lord to His disobedient children –

Who is Israel’s Savior? That is the question that Israel has struggled with throughout their history. It is not because the Lord hasn’t made it evident to them. It is because they have continuously failed to see evidence of the Lord’s hand in every moment of their existence.

Only when things get so bad that they have nowhere else to turn do they acknowledge the Lord and take the action necessary to be restored to Him. In this case, they have taken the first step. Here, they press forward to the next step…

¹⁶ So they put away the foreign gods from among them and served the Lord.

vayasiru eth elohe ha’nekhar miqirbam vayaavdu eth Yehovah – “And turned aside gods, the foreign, from their midst, and served Yehovah.” Israel repented. They changed their mind about their situation. Now, bearing fruits worthy of that repentance, the people removed the foreign gods.

The meaning is more than chucking out idols. Some foreign gods involved sun or star worship, sacrificing children, etc. The meaning is that the people removed the foreign gods from their presence and from their lives. They purified their hearts and devoted themselves to the Lord. Because of this…

^{16 (con’t)} And His soul could no longer endure the misery of Israel.

va’tiqtsar naphsho baamal Yisrael – “And reaped His soul in toil Israel.” The word qatsar is used. It signifies to curtail or shorten and is often used to indicate reaping.

In Judges 16, it is used when Delilah annoyed Samson to death. Here, it is as if the endurance of the Lord to ignore Israel’s plight is shortened to the point where He has met His end of trying. Thus, the NKJV gives a good paraphrase of the intent.

¹⁷ Then the people of Ammon gathered together and encamped in Gilead. And the children of Israel assembled together and encamped in Mizpah.

The word “then” is a chronological word, something not implied in the verse: vayitsaaqu b’ne amon vayakhanu bagilad vayeasphu b’ne Yisrael vayakhanu bamitspah – “And cried out, sons Ammon, and camped in the Gilead, and gathered sons Israel, and camped in the Mizpah.”

Regardless of the timing of the event, the same word, tsaaq, that was used in verse 12 concerning Israel crying out to Yehovah is now used concerning the Ammonites crying out a gathering for war.

The details in this verse and the next prepare us for the account of Jephthah in Judges 11. There is a gathering of the sons of Ammon to engage in battle in the Gilead, the Perpetual Fountain. In response to this, the sons of Israel come together and camp in the Mizpah, meaning The Watchtower.

This location will be mentioned twice in Judges 11. It is where Jephthah’s home is. A variant spelling, Mizpeh, is also used to identify various places, including in Judges 11. The spelling of the location now may identify it as the same place where Jacob and Laban made their parting agreement in Genesis 31.

¹⁸ And the people, the leaders of Gilead, said to one another,

The words are rather difficult: vayomru ha’am sare gilad ish el reehu – “And said the people, ‘Rulers Gilead, man unto his friend.’” There is no easy way to identify what is being said. There is no “and” between the words people and rulers. Despite this, Ellicott says that people and rulers cannot be in apposition (referring to the same thing).

Other scholars, and all translations, place them in apposition, even though it is a very strange thing to do. The way I translated it, however, resolves the tension in the words. There is the main group gathered together, identified as “the people.” They speak to the rulers of Gilead collectively. In essence –

“Hey, rulers of Gilead, each of you talk to your friend and decide…”

^{18 (con’t)}  “Who is the man who will begin the fight against the people of Ammon?

mi ha’ish asher yakhel l’hilakhem bivne amon – “who the man who begins to fight in sons Ammon?” In other words, “You rulers decide among yourselves who will begin the fight against the sons of Ammon. Whoever does this…”

*^{18 (fin)} He shall be head over all the inhabitants of Gilead.”

yihyeh l’rosh l’khol yoshve gilad – “He shall be to head to all inhabiting Gilead.” The result of their previous proposition would be, “When you rulers have appointed their ruler, that person will be our overall ruler.” If this is correct, then the rulers in this verse are to be equated to the elders of Chapter 11 –

“It came to pass after a time that the people of Ammon made war against Israel. ⁵ And so it was, when the people of Ammon made war against Israel, that the elders of Gilead went to get Jephthah from the land of Tob. ⁶ Then they said to Jephthah, ‘Come and be our commander, that we may fight against the people of Ammon.’” Judges 11:4-6

Whether this is correct or not it is exactly what comes about. It also resolves the odd verbiage found in this last verse of Chapter 10.

The verses today refer to events occurring on both sides of the Jordan. The Jordan typologically anticipates the coming of Jesus in His first incarnation. He is the Descender. Therefore, the coming narrative will deal with events both before His coming and after His coming.

The account of Jephthah in Judges 11 and 12 will center on events east of the Jordan, anticipating events that pertain to those prior to Christ’s coming. Three Judges will be mentioned in quick succession at the end of Judges 12, all west of the Jordan.

Those will be followed by the account of Samson which deals with the oppression from the Philistines west of the Jordan. Thus, we can anticipate those things will deal with events after the coming of Christ.

As for the passage today, remember that the time markers inserted by the translators, such as “then” and “again,” are not in the text.

Thus, it appears that the words of the passage are like those of Judges 2. They are given to anticipate what lies ahead. This seems logical because of how verses 7-9 are structured –

“So the anger of the Lord was hot against Israel; and He sold them into the hands of the Philistines and into the hands of the people of Ammon. ⁸ From that year they harassed and oppressed the children of Israel for eighteen years—all the children of Israel who were on the other side of the Jordan in the land of the Amorites, in Gilead. ⁹ Moreover the people of Ammon crossed over the Jordan to fight against Judah also, against Benjamin, and against the house of Ephraim, so that Israel was severely distressed.”

Israel sinned against the Lord and so their enemies, both the Philistines (west) and Ammon (east), harassed and oppressed Israel. But then the words go from east of the Jordan (vs. 8) to west of the Jordan (vs. 9). Likewise, the narrative in the coming chapters follows that pattern.

It also refers to war “in Judah and in Benjamin and in house Ephraim.” As Ephraim is later used synonymously with the northern tribes of Israel, it appears that the narrative is saying that the spiritual war that is ongoing in Israel extends from the time before Christ to the time of His coming, including the time of the divided spiritual state of Israel after that.

It will be exciting to see if this pans out as we continue through the coming chapters. As for the words within the text today, Paul says in Ephesians 4:25-32 –

“Therefore, putting away lying, ‘Let each one of you speak truth with his neighbor,’ for we are members of one another. ²⁶ ‘Be angry, and do not sin’: do not let the sun go down on your wrath, ²⁷ nor give place to the devil. ²⁸ Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. ²⁹ Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. ³⁰ And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. ³¹ Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. ³² And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you.”

Just as Israel grieved the Lord throughout its history, we can grieve the Lord today. Israel had the law and they failed to uphold it. There are things we are asked to do and that we are asked not to do.

We are not under law, but we are still children of the Lord Jesus. We should live our lives in a manner befitting that position. When we fail, like Israel, we will not be cut off, but we are setting ourselves up for tough times if we don’t quickly turn back to Him.

Don’t let the sin that so easily besets life interfere in a close and personal walk with the Lord. Let us learn the lesson of Israel and apply it to our continued walk before this great Lord who came to redeem us and bring us back to Himself.

Closing Verse: “For the Lord will judge His people
And have compassion on His servants,
When He sees that their power is gone,
And there is no one remaining, bond or free.
³⁷ He will say: ‘Where are their gods,
The rock in which they sought refuge?
³⁸ Who ate the fat of their sacrifices,
And drank the wine of their drink offering?
Let them rise and help you,
And be your refuge.” Deuteronomy 32:36-38

Next Week: Judges 11:1-11 oohwah! We’ll be with him for a spell, even until his time is done… (Jephthah, Judge of Israel, Part I) (33^rd Judges 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.

We Have Sinned!

Then the children of Israel again did evil
In the sight of the LORD, something to which they are prone
And served the Baals and the Ashtoreths
The gods of Syria, the gods of Sidon

The gods of Moab, the gods of the people of Ammon
And the gods of the Philistines, things were lookin’ grim
And they forsook the LORD
And did not serve Him

So the anger of the LORD
Was hot against Israel
And He sold them into the hands of the Philistines
And into the hands of the people of Ammon as well

From that year they harassed and oppressed
The children of Israel for eighteen years, things were getting bad
All the children of Israel who were on
The other side of the Jordan in the land of the Amorites, in Gilead

Moreover the people of Ammon
Crossed over the Jordan to fight against Judah also
Against Benjamin, and against the house of Ephraim
So that Israel was severely distressed from the mighty blow

And the children of Israel cried out to the LORD
Saying, “We have sinned against You
Because we have both forsaken our God
And served the Baals! Such evil we are prone to do

So the LORD said to the children of Israel
“Did I not deliver you from the Egyptians, that rugged crew
And from the Amorites and from the people of Ammon
And from the Philistines too?

Also the Sidonians and Amalekites
And Maonites oppressed you as I planned
And you cried out to Me
And I delivered you from their hand

Yet you have forsaken Me and served other gods
Therefore I will deliver you no more, this is your mess
“Go and cry out to the gods which you have chosen
Let them deliver you in your time of distress

And the children of Israel said to the LORD
“We have sinned against you this day!
Do to us whatever seems best to You
Only deliver us this day, we pray

So they put away the foreign gods
From among them and served the LORD for a spell
And His soul could no longer endure
The misery of Israel

Then the people of Ammon gathered together
And encamped in Gilead
And the children of Israel assembled together
And encamped in Mizpah for a tad

And the people, the leaders of Gilead, said to one another
“Who is the man who will begin the fight
Against the people of Ammon?
He shall be head over all the inhabitants of Gilead in our sight

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 we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

⁶ Then the children of Israel again did evil in the sight of the Lord, and served the Baals and the Ashtoreths, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines; and they forsook the Lord and did not serve Him. ⁷ So the anger of the Lord was hot against Israel; and He sold them into the hands of the Philistines and into the hands of the people of Ammon. ⁸ From that year they harassed and oppressed the children of Israel for eighteen years—all the children of Israel who were on the other side of the Jordan in the land of the Amorites, in Gilead. ⁹ Moreover the people of Ammon crossed over the Jordan to fight against Judah also, against Benjamin, and against the house of Ephraim, so that Israel was severely distressed.

¹⁰ And the children of Israel cried out to the Lord, saying, “We have sinned against You, because we have both forsaken our God and served the Baals!”

¹¹ So the Lord said to the children of Israel, “Did I not deliver you from the Egyptians and from the Amorites and from the people of Ammon and from the Philistines? ¹² Also the Sidonians and Amalekites and Maonites oppressed you; and you cried out to Me, and I delivered you from their hand. ¹³ Yet you have forsaken Me and served other gods. Therefore I will deliver you no more. ¹⁴ “Go and cry out to the gods which you have chosen; let them deliver you in your time of distress.”

¹⁵ And the children of Israel said to the Lord, “We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray.” ¹⁶ So they put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel.

¹⁷ Then the people of Ammon gathered together and encamped in Gilead. And the children of Israel assembled together and encamped in Mizpah. ¹⁸ And the people, the leaders of Gilead, said to one another, “Who is the man who will begin the fight against the people of Ammon? He shall be head over all the inhabitants of Gilead.”

 

 

Judges 10:1-5
Tola and Jair, Judges of Israel

(Typed 5 February 2024) In the NIV Life Application Study Bible that my mother gave me in 2001, this note is provided concerning our verses today –

“In five verses we read about two men who judged Israel for a total of 45 years, yet all we know about them besides the length of their rules is that one had 30 sons who rode around on 30 donkeys. What are you doing for God that is worth noting? When your life is over, will people remember more than just what was in your bank account or the number of years you lived?”

Well, that is why it is called a life application study Bible. It applies the Bible to your daily life, but not much more. Actually, we know a lot more about these men than the commentary cited. We know that their time of judgeship comes after Abimelech. We know their names and the names of the father and grandfather of one of them.

We also know the tribes they are from and where one of them ruled. We also see where the sons of one of them led the towns which they possessed and where those towns were located.

If we have read the Bible several times and remember what is in it, we can recall even more things about them as well based on their genealogies, etc. So, a good life application concerning the NIV’s life application comment is that we will get out of the Bible what we are willing to look for, and that not everyone, even a scholar writing a commentary, may have provided the very basics of what is presented.

In other words, read your Bible, but read it contemplatively and carefully. Consider what is presented and ask questions of the text concerning what you read.

Text Verse: “Make me understand the way of Your precepts;
So shall I meditate on Your wonderful works.” Psalm 119:27

The idea conveyed by the NIV commentary is partially right. The contents of these five verses are not as detailed as many of the Judges stories we have seen or will see. However, by the time we have finished these few verses, you will see that there is a great deal we can learn from what is said here.

In fact, even I was surprised at the amount of detail and what it is telling us about the future. The pages of Judges have thus far taken us on a journey through a great deal of redemptive history. We have seen amazing details concerning the history of Israel which includes our own dispensation and the time just after it, meaning the tribulation period.

Having evaluated that period in great detail, including a lengthy passage pointing us to the coming of the Antichrist, what is ahead? Will we have new pictures of some other era of Israel’s history, or will it continue the narrative that we began in Judges 1, moving forward in time beyond the tribulation?

I didn’t know as I entered into the verses. But by the time I was through evaluating the mechanics of them, the answer was readily apparent. With that said, let us enter into the passage and take a careful look at each verse. From there, we can then discover the typology behind them.

After reviewing seemingly innumerable passages since Genesis 1:1, I am fully convinced that typology is the main substance that is to be discovered within the pages of Scripture.

Every story, and every detail of every story, is provided not only for a literal/historical account of what has taken place, but to tell us marvelous details about what God in Christ means for the people of the world.

Such great things as this are all 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. A Man of Issachar (verses 1, 2)

With Abimelech (My Father is King) out of the picture, the narrative turns to two judges whose lives are almost completely overlooked. Of them, like others, Keil says –

“Of these two judges no particular deeds are mentioned, no doubt because they performed none.” Keil

It is a sentiment that fails to understand the purpose of the biblical narrative. As has been seen, even if minimal detail is given, that which is provided is there for a reason: typology. God is telling us a story and is using only the relevant details to convey that story.

These judges may have built great cities (1 Kings 12:25), led valiant battles (Judges 8:13), married lots of wives (2 Samuel 5:13), and so forth. However, those details, in regard to the lives of these men, are not relevant to the typology being provided.

Despite this, and with the sparsest details provided, it is possible to glean quite a bit from the minimal descriptions given of them…

After Abimelech there arose to save Israel Tola the son of Puah, the son of Dodo,

The words are unusual: vayaqum akhare avimelekh l’hovoshia eth Yisrael tola ben puah ben dodo – “And arises after Abimelech to save Israel Tola, son Puah, son Dodo.” The reason the words are unusual is because they include the name of the grandfather. It is a rare thing and not seen in any other judge’s genealogy.

The reason for this is probably to avoid confusion concerning the ancestry of these two. Both Tola and Puah are family names.

Having said that, one tradition says that the term ben dodo, or son of Dodo, is an appellative, not a name. The word “son” can mean a designation rather than a literal sonship. That will be explained when the name Dodo is defined.

The word used to describe Tola is qum, to arise or stand. We are not told how his judgeship came about or for what reason he arose or was raised up. He simply arose to save Israel.

Further, it notes that his ascension was after Abimelech. Thus, there was no overlap in their times of judging. But also, Abimelech’s time over Israel was one of usurpation, appointing and establishing himself as a sovereign. This is not the case with Tola.

As for the names, Tola and Puah are family names of brothers of the sons of Issachar who were first mentioned in Genesis 46:13. There, with a variant spelling of Puah, it says –

“The sons of Issachar were Tola, Puvah, Job, and Shimron.”

They are again recorded in Numbers 26:23, also with the variant spell of Puah –

“The sons of Issachar according to their families were: of Tola, the family of the Tolaites; of Puah [Puvah], the family of the Punites.”

They are listed once again in 1 Chronicles 7:1 with the same spelling as in this Judges account –

“The sons of Issachar were Tola, Puah, Jashub, and Shimron—four in all.”

The name Tola is from tola, a crimson grub worm from which is derived the scarlet (purple) colored dye used for the crimson colors of the tabernacle referred to in Exodus. That worm is used to describe the coming Messiah in Psalm 22 –

“But I am a worm [tola], and no man;
A reproach of men, and despised by the people.
⁷ All those who see Me ridicule Me;
They shoot out the lip, they shake the head, saying,
⁸ ‘He trusted in the Lord, let Him rescue Him;
Let Him deliver Him, since He delights in Him!’” Psalm 22:6-8

The name means Crimson Worm or simply Worm.

The name Puah may come from one of several roots. If from peh, it means Mouth, Utterance, Lip, etc. (Abarim). If from poh, it may mean Here (NASB). Lange describes its root this way, “Puah is Chaldee for rubia tinctorum, or madder red.” Thus, it would mean Madder.

The name Dodo is from dod, beloved, love, or uncle. It means something like Beloved, His Beloved, or Loving. Because of the unusual reference to a grandfather (as noted above), some have suggested this name is being used as an appellative. Thus, it would be “son of his uncle (or cousin).” If so, it would be referring to Abimelech mentioned in verse 1.

However, Abimelech was from Manasseh, not Issachar. Thus, this is unlikely.

^{1 (con’t)} a man of Issachar;

ish yisaskhar – “man Issachar.” This corresponds with the family names mentioned above from the tribe of Issachar. Issachar means He is Wages.

^{1 (con’t)} and he dwelt in Shamir in the mountains of Ephraim.

There is an emphasis in the words: v’hu yoshev b’shamir b’har ephrayim – “and HE dwelling in Shamir in Mount Ephraim.” The emphasis seems to be because, despite being of Issachar, Tola dwelt in a more centralized location.

Shamir comes from shamir, a thorn (e.g. Isaiah 10:17) or a hard stone (e.g. Ezekiel 3:9). It is from the same root as shamar, to guard or keep watch. Strong’s sees the connection between the two as a guard is the one who would prick another like a thorn or a hard pointed stone as a defense. The name thus means Guard, Adamant, or Sharp Point.

As seen many times, a har (mount) is a lot of something gathered. It is synonymous with a large but centralized group of people.

Ephraim means both Twice Fruitful and Ashes.

² He judged Israel twenty-three years; and he died and was buried in Shamir.

vayishpot eth Yisrael esrim v’shalosh shanah vayamath vayiqaver b’shamir – “And judges Israel twenty and three year, and dies, and buried in Shamir.” The word shaphat, to judge, is used. Thus, he was a valid judge of Israel and not a usurper like Abimelech.

Bullinger does not define the number 23. This is what we learn concerning this person, Tola. He arose, judged, and died…

Twice fruitful! This is the work of the Lord
It is a defining mark of what He has done
He has taken away the enmity of the sword
And united His people, together as on

It was His afflictions that made it so
His cross, His death, and His glorious rising again
For our sakes, to the cross He did go
To redeem the souls of His children 

He is the One who guards Israel
And watches over all of the sons of men
Of His glorious work, Scripture does tell
The wonderful workings of Christ, for God’s children

II. The Gileadite (verses 3-5)

³ After him arose Jair, a Gileadite;

vayaqum akharav yair ha’giladi – “And arises after him Jair the Gileadite.” Again, it notes that this judge arose, just as Tola did. Likewise, it is after Tola. Thus, there is no overlap in their times of judging Israel.

He is noted as Jair. The name is derived from or, to be or become light. Thus, his name means Enlightener, He Enlightens, He Will Diffuse Light, One Giving Light, etc.

The Gilead means The Perpetual Fountain.

This person is connected to the name mentioned in Numbers 32 and Deuteronomy 3. That will be looked at shortly. Of him…

^{3 (con’t)} and he judged Israel twenty-two years.

vayishpot eth Yisrael esrim ushtayim shanah “and judges Israel twenty and two year.” Like Tola, the wording means he is one who judges. It is a legitimate ruling of the people under the Lord. As for the duration of his time as judge, Bullinger notes –

“TWENTY-TWO being the double of eleven, has the significance of that number in an intensified form,—disorganization and disintegration, especially in connection with the Word of God. For the number two is associated with the second person of the Godhead, the living Word.”

The main thing Jair is historically remembered for is…

⁴ Now he had thirty sons who rode on thirty donkeys;

The words of verse 4 are unusual and exciting. First, to determine meaning, they will be looked at in individual clauses: v’hi lo shloshim banim rokhvim al shloshim ayarim – “And is, to him, thirty sons, riding upon thirty donkeys (villages).”

The number thirty is defined by Bullinger –

“THIRTY being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.” E.W. Bullinger

The word translated as donkey is ayir. It is a colt, a young donkey. The word comes from ur, to rouse oneself or awaken. The connection is that of raising (bearing) a burden. This type of donkey pictures ruling status. This is seen in Zechariah –

“Rejoice greatly, O daughter of Zion!
Shout, O daughter of Jerusalem!
Behold, your King is coming to you;
He is just and having salvation,
Lowly and riding on a donkey,
A colt [ayir], the foal of a donkey.” Zechariah 9:9

Thus, to us, the seemingly comical note of “thirty sons, riding upon thirty donkeys,” is actually equivalent to saying, “thirty sons who ruled.” Of these sons, it next says…

^{4 (con’t)} they also had thirty towns,

u-shloshim ayarim lahem – “and thirty donkeys (villages) to them.” There is a play on words here. The word translated as donkey of the previous verse, and the word translated as “town” in this verse are identical except with the later added vowel points.

For fun, by transposing the thought one could say they rode upon the cities and they ruled upon the donkeys and the meaning would become clear, this is how wordplay works.

^{4 (con’t)} which are called “Havoth Jair” to this day,

 

lahem yiqreu khavoth yair ad hayom hazeh – “to them called Havoth Jair unto the day, the this.” The name Khavoth is the plural of the word khavah, an encampment or village. That is the same name as Khavah, Eve, Adam’s wife. It means Life-Giving or Life. As such, the village is life-giving or a living place where the bustle of life occurs.

Therefore, the name Havoth Jair means something like Villages of the Enlightener, but with the understanding that it is Life Giving or Livings (Villages) of the Enlightener.

The surprising part of the first Jair mentioned in Numbers is his genealogy. He is reckoned as a son of Manasseh, rather than a son of Judah, despite Machir’s daughter having married Hezron, a grandson of Judah.

This could be because Hezron was old when he married her and already had other children. He may not have wanted this son to interfere with the inheritance rights of his other children, so their son was reckoned through Manasseh.

Confusion arises concerning the number of the cities. In 1 Chronicles 2, Jair is said to have twenty-three cites. However, in Deuteronomy 3, Moses says there are sixty.

This is often looked at as a contradiction, but that is because they don’t see that the term Khavoth Jair is being used in both a wider and a narrower sense. In 1 Chronicles 2, it says –

“(Geshur and Syria took from them the towns of Jair, with Kenath and its towns—sixty towns.) All these belonged to the sons of Machir the father of Gilead.” 1 Chronicles 2:23

What this means is that when Moses speaks of the sixty towns of Jair in Deuteronomy 3, he is referring to everything taken by both Jair and Nobah. In Numbers, it is used in its stricter sense, meaning only the cities captured by Jair. The wider sense used in Deuteronomy is inclusive of what Nobah took, meaning Kenath and its daughter villages.

Here in Judges 10, it says that the thirty sons have thirty villages. There is no contradiction in this. The sons of Jair were given thirty of the sixty towns in this area to rule, and they were called by the name of their father within the wider sense of the term mentioned above. Of these cities, it next says…

^{4 (con’t)} which are in the land of Gilead.

asher b’erets ha’gilad – “which in land the Gilead.” It is the land west of the Jordan. This is the same area where the next Judge, Jephthah, will exercise his time over Israel. As noted, the Gilead means The Perpetual Fountain.

The unusual nature of the words is seen in the repetition of the word ayarim and a twice repeated lahem (to them).

v’hi lo shloshim banim rokhvim al shloshim ayarim u-shloshim ayarim lahem lahem yiqreu khavoth yair ad hayom hazeh asher b’erets ha’gilad – “And is, to him, thirty sons, riding upon thirty donkey (villages), and thirty villages (donkeys) to them, to them called Havoth Jair unto the day, the this, which in land the Gilead.” 

The pun on the word donkey/village was explained. The translation of the “to them” which is often ignored by translators should not be. Rather, the translation as I gave it with the parenthetical inserts explains the meaning. It begins a new thought. It gives the idea of “Even to them, such and so.”

⁵ And Jair died and was buried in Camon.

vayamath yair vayiqaver b’qamon – “And dies, Jair, and buried in Camon.” Not much was recorded of him except the note about his sons and his time of ruling, but it is sufficient for him to be remembered as a judge of Israel.

The name Qamon is found only here in Scripture. It is derived from qum, to arise. Thus, it signifies Elevation, Height, or Arising.

The Enlightener! Christ is the One
His light has shown forth for all the world
The marvelous things our Lord has done
Are in the word, waiting to be unfurled 

He who is the Judge of Israel
Christ the Lord leads them through the ages
Saving them and keeping them, so the word does tell
It is carefully revealed in its precious pages

And He has called out to the Gentiles too
The Enlightener has shown forth for them as well
He is the Lord our God, faithful and true
Come, let us discover what the word does tell

III. Pictures of Christ

The words vayaqum akhare avimelekh, And arises after Abimelech, necessitate that the verses we have looked are to be considered as chronological. When a passage says something like, “And it happened…” it may be chronological, categorical, etc. However, the word “after” demands a chronological approach to what is presented.

Abimelech anticipates the coming rule of the Antichrist. After that period, meaning during the tribulation period, the next dispensation is the Millennium, the thousand-year reign of Christ on earth.

It is the time when Israel will finally recognize who Jesus is and they will serve Him. The five verses we have just analyzed anticipate that time.

After Abimelech, the one to deliver Israel is Tola, the son of Puah, the son of Dodo. Said literally, Worm, son of Utterance, son of His Beloved. To explain the tola, or worm, Psalm 22 was cited, “But I am a worm [tola], and no man.”

David, under inspiration and in anticipation of the coming Messiah, proclaimed that he would be called Worm. Like the crimson grub, He is the one whose crimson blood stained the cross of Calvary.

He is the son of Puah: the Word of God, the Utterance spoken by the Creator – the Son of God.

He is the son of Dodo, the Son of His Beloved – the Son of God.

After that, Tola is noted as a man of Issachar, a man of He is Wages. Israel will recognize that Jesus is the Wages given to purchase them from the penalty of the law.

It next said that Tola was dwelling in Shamir. This explains Jesus’ rule in the Millennium. As noted, the word is from shamir, a thorn, and that is from the same root as shamar, to guard or keep watch. It is the exact description of the Lord as noted in Psalm 121:4. He is the Shomer Yisrael, the One keeping Israel –

“He will not allow your foot to be moved;
He who keeps you will not slumber.
⁴ Behold, He who keeps Israel [shomer Yisrael]
Shall neither slumber nor sleep.” Psalm 121:4

He maintained them throughout their history under the law, and He will maintain them as His people throughout the Millennium, even to its completion –

“Now when the thousand years have expired, Satan will be released from his prison ⁸ and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. ⁹ They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them. ¹⁰ The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.” Revelation 20:7-10

Shamir is noted as being in Mount (a gathering) Ephraim (Twice Fruitful/Ashes). This thought has consistently referred to Jesus being the Messiah of both the Jew and the Gentile (Twice Fruitful), a right that came because of His afflictions.

That then refers to those who will reign with Him in the Millennium –

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years.” Revelation 20:4

This resurrection involves anyone, Jew or Gentile, who refuses the mark of the beast. They will live and reign with Christ Jesus during the Millennium. The reign of twenty-three years is noted. It is a period not defined by Bullinger, and for good reason. The reign of Christ during the Millennium is not fully defined by Tola.

It is certain that the period of the next judge, Jair, continues the typology because his time as judge also says vayaqum akharav yair – “And arose after him Jair.” Earthly judges die. In order to maintain the typology, the “after him” is provided.

He is noted as yair ha’giladi, He Enlightens the Perpetual Fountainite. The Light is Christ. The Perpetual Fountain is the Spirit who issues from Him. Isaiah 60 provides the Millennial light analogy –

“The sun shall no longer be your light by day,
Nor for brightness shall the moon give light to you;
But the Lord will be to you an everlasting light,
And your God your glory.
²⁰ Your sun shall no longer go down,
Nor shall your moon withdraw itself;
For the Lord will be your everlasting light,
And the days of your mourning shall be ended.
²¹ Also your people shall all be righteous;
They shall inherit the land forever,
The branch of My planting,
The work of My hands,
That I may be glorified.
²² A little one shall become a thousand,
And a small one a strong nation.
I, the Lord, will hasten it in its time.” Isaiah 60:19-22

Zechariah, also referring to the Millennium, provides the fountain analogy –

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.” Zechariah 13:1

Of Jair’s rule, it is twenty-two years. As noted by Bullinger, it is an intensified form of eleven: disorganization and disintegration, especially in connection with the Word of God. Two is associated with the second Person of the Godhead, the living Word.

The Millennium is certainly associated with Jesus, the second Person of the Godhead. But a time of heightened disorganization and disintegration? That seems like it is contradictory to the Millennium, but it actually isn’t.

There are numerous verses that indicate such a state. Despite being a time of Christ’s rule, there will astonishingly be those who rebel against it, both within the land and outside of it –

Within: “No more shall an infant from there live but a few days,
Nor an old man who has not fulfilled his days;
For the child shall die one hundred years old,
But the sinner being one hundred years old shall be accursed.” Isaiah 65:20

Without: “And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles. ¹⁷ And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the Lord of hosts, on them there will be no rain. ¹⁸ If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the Lord strikes the nations who do not come up to keep the Feast of Tabernacles. ¹⁹ This shall be the punishment of Egypt and the punishment of all the nations that do not come up to keep the Feast of Tabernacles.” Zechariah 14:16-19

However, because these two judges reflect the time of the Millennium, it would seem appropriate to combine the time of the two judgeships into one as well, meaning forty-five years.

It is a derivative of 9 and 5. Nine signifies finality or judgment. Finality is an exacting mark of the Millennium, the final dispensation of the seven-thousand-year span of man on earth. It is the time when judgment on sin is finally complete in mankind. However, the Millennium itself is stamped with the marvelous number five, GRACE.

Of Jair, it said that he had thirty sons, riding upon thirty donkeys. Thirty is “in a higher degree the perfection of Divine order, as marking the right moment.”

It is the “right moment” for the final dispensation to be realized. Christ’s work is completed. The nation has come to Him. Those of the tribulation, both Jew and Gentile, are raised to rule (pictured by the sons on donkeys). And, finally, harmony is realized in the land promised to Abraham, Isaac, and Jacob.

The rule of these sons is said to be in Havoth Jair, Life-Giving of the Enlightener. An exact description of this is found during the promised Millennium in Revelation 20 –

“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Revelation 20:6

These words were then said to be in the land of the Gilead, the Perpetual Fountain. Just as Christ is the Perpetual Fountainite, so His people will dwell in the fellowship of the eternal Spirit of God, the Perpetual Fountain –

“Until the Spirit is poured upon us from on high,
And the wilderness becomes a fruitful field,
And the fruitful field is counted as a forest.” Isaiah 32:15

That prophecy refers to the time after the exile of Israel in the latter days, just as the typology here anticipates. It is during this timeframe that Jair was said to be buried in Qamon. As noted, the name is derived from qum, to arise. Isaiah also prophesied of that for the redeemed of the Lord –

“Arise [qum], shine;
For your light has come!
And the glory of the Lord is risen upon you.
² For behold, the darkness shall cover the earth,
And deep darkness the people;
But the Lord will arise over you,
And His glory will be seen upon you.
³ The Gentiles shall come to your light,
And kings to the brightness of your rising.” Isaiah 60:1-3

The old adage, the devil is in the details, doesn’t quite explain the matter when it comes to Scripture. Rather, we can boldly proclaim: Christ is in the contents! These five verses, seemingly sparse in their contents, tell us about two of the judges of Israel.

And yet, they contain a marvelous tapestry of what is ahead for us in the stream of redemptive history. At the beginning of the sermon, I mentioned the commentary on these verses from the NIV Life Application Study Bible.

Their comments were not very deep, nor did they comprise everything that they claimed was in these verses. And yet, I have remembered their brief words since the first and only time I read them well over twenty years ago.

This is because what they asked is actually quite important –

“What are you doing for God that is worth noting? When your life is over, will people remember more than just what was in your bank account or the number of years you lived?”

We, like the stories that we have been evaluating from Judges, are on a trip through history. Our lives are much shorter than it seemed when we were young. As we age, we realize that more and more. My granddaughter was born just three months and one day before I typed this sermon.

But what really caught me off guard is that my little baby, Tangerine, is now thirty-seven (shhhhh! Don’t tell anyone I said so). It was only yesterday that I held her in my arms for the first time and looked at her precious face.

My son isn’t far behind. The little boy is now a man. And yes, both of them have a couple of gray hairs . Our lives are, as Moses says in Psalm 90, like grass. In the morning, it flourishes and grows up, and in the evening, it is cut down and withers.

What is it that you are doing for the cause of the Lord Jesus? Before you know it, your years will end and the time set to stand before Him will have arrived. The thought that goes through my mind daily is, “Use me up now, Lord.”

Let the Lord and His coming kingdom be the constant thought on your mind. Be filled with the desire to be a part of what He is doing now. The days are coming to their fulfillment and what is left undone will not be called back for a second chance.

Read the word. Let it fill your mind. And then let the knowledge you glean from it be what directs your feet each moment of each day. To the glory of God who placed you here at this point in time, may it be so.

Closing Verse: “So teach us to number our days,
That we may gain a heart of wisdom.” Psalm 90:12

Next Week: Judges 10:6-18 The voice of the people sounds quite chagrined… (We Have Sinned!) (32^nd Judges 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.

Tola and Jair, Judges of Israel

After Abimelech there arose to save Israel
Tola the son of Puah, the son of Dodo, a funny name it would seem
A man of Issachar
And he dwelt in Shamir in the mountains of Ephraim

He judged Israel twenty-three years, just short of
———-another leap year
And he died and was buried in Shamir

After him Jair, a Gileadite, arose among his peers
And he judged Israel twenty-two years

Now he had thirty sons who rode on thirty donkeys
They also had thirty towns, not too bad!
Which are called “Havoth Jair” to this day
Which are in the land of Gilead

And Jair died and was buried in Camon
And into the ground he was sown

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 we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

After Abimelech there arose to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in the mountains of Ephraim. ² He judged Israel twenty-three years; and he died and was buried in Shamir.

³ After him arose Jair, a Gileadite; and he judged Israel twenty-two years. ⁴ Now he had thirty sons who rode on thirty donkeys; they also had thirty towns, which are called “Havoth Jair” to this day, which are in the land of Gilead. ⁵ And Jair died and was buried in Camon.

 

 

Artwork by Douglas Kallerson.

Judges 9:46-57
Abimelech, King of Shechem, Part IV

(Typed 29 January 2024) Every story we have read in the Bible, from creation through Gideon is history. These things have actually occurred in the world and later in the history of Israel. Further, these things point to real events that will happen in the future history of Israel.

And yet, there is a spiritual element involved as well. Therefore, there are times that the actual historical events and the spiritual applications will overlap. In the sermon today, you will see an example of this.

The explanation covers thirty-six verses. I don’t even attempt to explain every detail of them, lest we have a sermon four hours long. However, enough detail is provided to give you a snapshot of both the historical events and the spiritual applications that are anticipated as well.

I must say that there is speculation involved in several of the conclusions that are presented. For example, Daniel 11 is cited several times. Those references are based on assumptions concerning the structure of Daniel 11, meaning that not all of the verses are necessarily chronological as Daniel presents them.

And more, there is overlap between Daniel’s words, those of Jesus, Paul, and John in Revelation that must be inferred as to how things will play out in the end times.

Text Verse: “Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, ⁴ who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4

What is seen today is based on how Abimelech was typologically presented in the Judges 9:16-21 sermon, “…he anticipates the rejection of Christ. Ultimately, he can be identified with the person noted by Jesus.” To confirm that, John 5:43 was cited.

Like Christ, who is the embodiment of the law, the Antichrist is the ultimate expression of those who reject Christ. Each person who does is reflected in Abimelech. The coming of the Antichrist will be the final step in that ongoing rejection. John details that for us in 1 John 2:18-23 –

“Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour. ¹⁹ They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.
²⁰ But you have an anointing from the Holy One, and you know all things. ²¹ I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.
²² Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. ²³ Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.”

The Bible is clear, and the words of Scripture are all-inclusive. If you have rejected Jesus, you are of the devil. Of them, a person who denies the deity of Jesus is explicitly said to be an antichrist. Keep this in mind as we go through the verses today.

When you see Abimelech named, you can think of any such person. At the same time, you can specifically think of the coming Antichrist. There is overlap. But this spirit of the Antichrist will someday be removed from the world.

Remember that I have speculated at times on various things. So look to the overall picture and forgive anything that I have failed to properly square up with what God intends to reveal.

Marvelous 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. God Repaid the Wickedness of Abimelech (verses 46-57)

⁴⁶ Now when all the men of the tower of Shechem had heard that,

vayishmu kal baale migdal sh’khem – “And heard, all masters Tower Shechem.” The words are based on the events described in the previous verses. Abimelech had come against Shechem. Gaal had gone out to fight against them and was routed. The next day Abimelech laid in wait against the city, and as the people went out of it, Abimelech rose against them and attacked.

In verse 25, it said that Abimelech fought against the city all that day, took it, and killed the people in it. After that, he demolished it and sowed the city with salt. Now, all of the men of the tower have heard about these events.

The location and timing of this is uncertain, but the text says nothing like “the next day.” In fact, this is probably the same day as verses 42-45. Because of this, what is described here may be a different location, but near Shechem, or what is being said is in Shechem and the events are an explanatory part of what occurred during the destruction noted in those verses.

Either way, these people have heard about the attack, and instead of fighting…

^{46 (cont’)} they entered the stronghold of the temple of the god Berith.

vayavou el ts’riakh beith el b’rith – “and entered into citadel, house god Berith.” Here is a new and very difficult word, ts’riakh, translated as citadel. It is from tsarakh, to cry or roar. Thus, Strong’s see the connection between the two words as clearness of vision. As such, he takes this as a high place, a citadel.

Others take it as an underground chamber or some other type of stronghold. This word is only found here three times and once more in 1 Samuel 13:6 –

“When the men of Israel saw that they were in danger (for the people were distressed), then the people hid in caves, in thickets, in rocks, in holes [ts’riakh], and in pits.”

With this verse, the translations vary greatly and the context doesn’t help a great deal. Suffice it to say that it is a secure place big enough for a great number of people. Thus, citadel seems to be logical. In this case, it is in the citadel of god Berith, or god of the covenant.

This is probably the same house (temple) as that of Baal-Berith seen in Judges 9:4. Some scholars disagree, but it seems likely. Either way, these people have retreated into some secure location associated with the god Berith, hoping to be safe from the army of Abimelech.

⁴⁷ And it was told Abimelech that all the men of the tower of Shechem were gathered together.

vayugad la’avimelekh ki hiqabtsu kal baale migdal sh’khem – “And declared to Abimelech that gathered all masters tower Shechem.” The term masters, rather than men, is used here. Its last use was in verse 9:39 when the masters of Shechem went out with Gaal against Abimelech.

Of those, some may have retreated during the battle while some may not have gone out with Gaal. The point is that these are a part of the original group who had allied with Abimelech starting in verse 2 and who Jotham had cursed in his parable. That ended with the words –

“and if not — fire cometh out from Abimelech and devoureth the masters of Shechem and the house of Millo, and fire cometh out from the masters of Shechem and from the house of Millo, and devoureth Abimelech.” Judges 9:20 (YLT)

Thus, the words of Jotham are being fulfilled in this account. These masters are holed up in the citadel and Abimelech is made aware of it…

⁴⁸ Then Abimelech went up to Mount Zalmon, he and all the people who were with him.

va’yaal avimelekh har tsalmon hu v’khal ha’am asher ito – “And ascended, Abimelech, Mount Zalmon, he and all the people who with him.” Here is a new location, har tsalmon, or Mount Zalmon. As seen, the har, or mount, is a lot of something gathered. It is synonymous with a large but centralized group of people.

Zalmon is derived from tselem, image. The on (vav–nun) at the end either localizes or personifies the word. Thus, it means Place of the Image or Man of the Image. Abarim quaintly translates it as Image Guy. Others take the name from tsel, shade, and translate the name as Shady, seeing the mountain as one that has trees and thus appears dark or shady.

^{48 (con’t)} And Abimelech took an ax in his hand

vayiqakh avimelekh eth ha’qardumoth b’yado – “And took Abimelech the axes in his hand.” It is a new word, qardom, translated as axe. It is possibly from the verb qadam, meaning to meet (in the sense of striking upon). That is a form of qedem, meaning both east and aforetime.

The unusual use of the plural probably means that the axe in his hand is representative of all the axes to be used. He took the axe(s)…

^{48 (con’t)} and cut down a bough from the trees, and took it and laid it on his shoulder;

vayikroth sokath etsim vayisaeha vayasem al shikhmo – “and cut branch trees, and lifted upon his shoulder.” Again, another new word found only in this verse and the next one is used, sok. It is from suk a fence or hedge. Thus, it is a branch, as something interleaved.

After cutting off his branch, he laid it on his shoulder. The word karath, means to cut off or down. It is the same word used in the cutting of a covenant. Once this was done…

^{48 (con’t)} then he said to the people who were with him, “What you have seen me do, make haste and do as I have done.”

vayomer el ha’am asher imo mah r’ithem asiti makharu asu kamoni – “and said unto the people who with him, ‘What seen done, hurry – do as I.’” The men with him were to likewise get a branch and bring it along. Abimelech has a plan…

⁴⁹ So each of the people likewise cut down his own bough and followed Abimelech,

Vayikhr’thu gam kal ha’am ish sokhoh vayelkhu akhare avimelekh – “And cut, also, all the people, man his branch. And went after Abimelech.” In response to the word of Abimelech, those with him followed suit. From there they…

^{49 (con’t)} put them against the stronghold, and set the stronghold on fire above them,

vayasimu al hatsriah vayatsithu alehem eth hatsriah ba’esh – “and set upon the citadel, and kindled upon them the citadel in the fire.” The word al signifies above, over, or upon. Some translate this as against, over, on, on top of, etc. If it is over or on, the citadel would be a place that was low, like a vault, and the fire is set over them, suffocating them.

Or, as fire burns upward, it could be a large structure in which the people gathered, the branches being laid upon (against) it and then lit, the people inside would be trapped as the flames engulfed the structure. Whichever is correct, the result says…

^{49 (con’t)} so that all the people of the tower of Shechem died, about a thousand men and women.

vayamuthu gam kal anshe migdal sh’khem k’eleph ish v’ishah – “And died also all men Tower Shechem according to one thousand man and woman.” Here, the word anshe, men, not baale, masters, is used. This, then, is inclusive of the masters and the women.

It is the fulfillment of the words of Jotham against these people where fire came from Abimelech and devoured the masters of Shechem.

⁵⁰ Then Abimelech went to Thebez, and he encamped against Thebez and took it.

vayelekh avimelekh el tevets vayikhan b’tevets vayikdah – “And went, Abimelech, unto Thebez, and camped in Thebez, and seized her.” The name is Tevets. It is either from yavats, to be bright, or buts, fine white linen. That comes from buts, to bleach, and thus whiteness. Therefore, it means Brightness, White Linen, Whiteness, or something akin to this.

Abimelech went to this location, camped there, and seized it. The reason for this is seen in the next verse. Despite seizing the city, however…

⁵¹ But there was a strong tower in the city, and all the men and women—all the people of the city—

The NKJV has changed the order and wording so that the main point is lost: u-migdal oz hayah b’thok ha’ir vayanusu shamah kal ha’anashim v’hanashim v’khol baale ha’ir – “And tower, strong, was in midst the city. And fled there all the men and the women and all masters the city.”

There are three categories: the men, the women, and the masters. This is the last use of baale in the chapter. This explains why Abimelech has come against Thebez. They are those who had aligned with him, but then enmity arose between the two parties. Eventually they had submitted to Gaal. Now Abimelech has come to war against them. Of these men, it next says they…

^{51 (con’t)} fled there and shut themselves in; then they went up to the top of the tower.

vayisgru baadam vayaalu al gag ha’migdal – “And shut behind them. And ascended upon roof the tower.” The people were in an elevated defensive position. This would make it vulnerable to a long siege, but if an attack took place, depending on their weapons, they could have a chance of prevailing over the attackers. Abimelech was not prepared for a siege. Therefore…

⁵² So Abimelech came as far as the tower and fought against it; and he drew near the door of the tower to burn it with fire.

vayavo avimelekh ad ha’migdal vayilakhem bo vayigash ad petakh ha’migdal l’sharpho ba’esh – “And came, Abimelech, unto the tower, and fought against it. And drew unto door the tower to burn it in the fire.” In his attack, clearly the best option would be to burn the door.

The rest of the tower would have been stone and would take a long time to break through. Therefore, to burn through the door would be the quickest and best option. Setting archers around the tower to distract those on top, men could run in, set wood in a pile, and run out. When a large enough pile was ready, one could rush forward with a torch, toss it in, and run away.

It appears Abimelech wanted to be the one to light the pile…

⁵³ But a certain woman dropped an upper millstone

vatashlekh ishah akhath pelakh rekhev – “And cast, woman one, piece rider.” The word is shalakh. The lady cast the stone outwards toward where Abimelech was applying fire to the door. As for the stone, it says “piece rider.” The first word is new, pelakh, a slice or piece, from the verb palakh, to split or slice.

The second word is rekhev. It signifies a vehicle, like a chariot. In this case, it is a rider, the upper millstone that rides upon the lower millstone and which then crushes the grain to make bread. Taking this piece of a rider, the lady has something else to crush…

^{53 (con’t)} on Abimelech’s head and crushed his skull.

al rosh avimelekh vatarits eth gulgalto – “upon head Abimelech and crushed his skull.” Like a Satsuma plum under the foot of an elephant, Abimelech’s skull didn’t stand a chance. It was crushed by the weight and force of the stone. The word gulgoleth, skull, is where the name Golgotha, Place of the Skull, is derived from. With his skull crushed, but with enough life and sense left in him to talk…

⁵⁴ Then he called quickly to the young man, his armorbearer,

vayiqra m’herah el ha’naar nose kelav – “And called, quickly, unto the youth, lifter his articles.” The word armorbearer is a paraphrase, even if correct. A soldier would have someone young and not skilled in battle carry his things and do menial jobs for him. In a battle, this person would often be the one to finish off anyone his master had wounded in battle, following him and using a sword or spear for the task.

^{54 (con’t)} and said to him, “Draw your sword and kill me, lest men say of me, ‘A woman killed him.’” So his young man thrust him through, and he died.

vayomer lo sh’loph kharbkha u-motheni pen yomru li ishah haragath’hu vayidq’rehu naaro vayamoth – “and said to him, ‘Draw your sword and kill me, lest saying of me, “Woman killed him.’” And pierced him, his young man, and dies.”

The embarrassment of such a matter was so great that it encompasses the final words of Abimelech. Instead of spurring his men on to victory, calling out to the Lord, or some other worthy declaration, he is concerned about how people would view him if he was killed by a woman.

However, the sentiment is not unlike the satisfaction Deborah felt when Jael killed Sisera. Sisera, the great commander and foe of Israel was slain by a tent woman. As for Abimelech, exactly what he didn’t want is what transpired. Generations later, at the time of David, the record of his death is recounted in 2 Samuel 11:18-21–

“Then Joab sent and told David all the things concerning the war, ¹⁹ and charged the messenger, saying, ‘When you have finished telling the matters of the war to the king, ²⁰ if it happens that the king’s wrath rises, and he says to you: “Why did you approach so near to the city when you fought? Did you not know that they would shoot from the wall? ²¹ Who struck Abimelech the son of Jerubbesheth? Was it not a woman who cast a piece of a millstone on him from the wall, so that he died in Thebez? Why did you go near the wall?’—then you shall say, ‘Your servant Uriah the Hittite is dead also.”’’”

Another connection to his death is made in the demise of Saul, the first person truly considered king over Israel when he, being wounded in battle, asked his own armorbearer to thrust him through. Unfortunately, the boy was too afraid and Saul had to dispatch himself to Sheol.

⁵⁵ And when the men of Israel saw that Abimelech was dead, they departed, every man to his place.

vayiru ish Yisrael ki meth avimelekh vayelkhu ish limqomo – “And saw men Israel that dead Abimelech, and went man to his place.” With the leader dead, the impetus to continue the battle was ended. There would be no point in taking the tower as there was nothing left of their hopes in serving under Abimelech as king. Thus, they simply abandoned the fight and went home.

⁵⁶ Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers.

vayeshev elohim eth raath avimelekh asher asah l’abiv l’harog eth shivim ekhav – “And returned, God, evil Abimelech which did to his father, to kill seventy his brothers.” The expression that one’s evil is returned upon his head is seen in the next verse. It is also found in 1 Samuel 25 where the evil of Nabal is said to be returned upon his head.

However, that is left out here because the casting of the stone on Abimelech’s head was not evil. It was positive retribution. The fact that he died is sufficient to show that the evil was returned to him. Ellicott, however, identifies the irony expressed in these words, saying, “The murderer of his brothers ‘on one stone’ is slain by a stone flung on his head.”

God, the overseer of the stream of time and existence, determined that there should be recompense for what Abimelech had done. Thus, the words of prophecy were given to Jotham and they were fulfilled accordingly in the demise of Abimelech. Likewise…

⁵⁷ And all the evil of the men of Shechem God returned on their own heads,

v’eth kal raath anshe sh’khem heshiv elohim b’rosham – “And all evil, men Shechem, returned God in their heads.” Here, the idiom is fully expressed. The men of Shechem committed evil and God returned evil on their heads for what they had done in supporting the killing of the house of Jerubbaal…

*^{57 (fin)} and on them came the curse of Jotham the son of Jerubbaal.

vatavo alehem qilalath yotham ben yerubaal – “and came upon them curse Jotham, son Jerubbaal.” This confirms that the words of Jotham were words of prophecy, given to proclaim what the outcome of their wickedness would be. Just as it was proclaimed, so it came to pass.

The meanings of the names are: Shechem, (Having a Sense of) Responsibility. Jotham, Yehovah is Upright. Jerubbaal, Let Baal Strive. As for the name Jerubbaal, rather than Gideon, it alone is mentioned in this chapter nine times. Nine, according to Bullinger, nine is the number of finality and judgment.

Forces are at work in this fallen world
And they will continue until the end
Eventually, God’s plan will be fully unfurled
And the human heart will no longer need to mend

Until that day, Satan is hard at work
Infecting minds and troubling souls
But there will be an end to that insufferable jerk
When have been completed all redemption’s goals

Don’t be caught up in the strong delusion
Instead, fix your eyes on Jesus before it’s too late
Someday, maybe soon, there will be complete confusion
Get right with the Lord and avoid a terrible fate

II. Explaining the Typology

Chapter 9 of Judges is long and filled with a load of detail. The first half, verses 1-21, were previously explained as the final seven years of the time of the tribulation. Jotham pronounced his parable and curse over the people and ran away, dwelling at Beer.

At the time designated by God, the tribulation period, the final seven years of Daniel’s seventy sevens, will be ushered in. As noted in the explanation of the first half of the chapter, Abimelech pictures those who reject Christ, but that is ultimately fulfilled in the Antichrist.

The purpose of the seventy sevens was stated in Daniel 9:24 –

“Seventy weeks are determined
For your people and for your holy city,
To finish the transgression,
To make an end of sins,
To make reconciliation for iniquity,
To bring in everlasting righteousness,
To seal up vision and prophecy,
And to anoint the Most Holy.”

As Christ accomplished those things for Israel, their rejection of Him meant exile. They are like Abimelech, having given themselves their own name, “My Father is King.” If the Lord isn’t their father, that means – by default – that the devil is. Jesus said this to them in John 8:44, “You are of your father, the devil.”

It is the reason why Jesus said this to the church in Revelation –

“I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan.” Revelation 2:9

He repeats this idea in Revelation 3:9. Those Jews who reject Christ are not true Jews. Paul conveys that same thought in Romans 2. They do not belong to Christ, and therefore, they do not belong to God. The Antichrist is the ultimate fulfillment of this attitude. In his destruction, this apostate state among the Jews will end.

The rejection of God’s plan is emblematic of the killing of the seventy sons of Jerubbaal. Only the youngest, Jotham, was left. He represents the final seven years of the plan. But even during the tribulation, this rejection will continue.

Abimelech was “kinged” in Shechem. However, verse 22 began with, “And wrestled, Abimelech, over Israel three years.” Keil defined this period as a form of “tyrannical despotism,” something that seems likely under the Antichrist.

This three-year period could point to the midpoint of the tribulation period as three and one half is more than three years, but it probably just points to the meaning of the number three, Divine Perfection. There is a time when God’s plans will meet the perfect time for completion.

At that time, God will send an evil spirit to cause the final events of the tribulation period to come about. The Antichrist will do the things foretold by Jesus and Paul and the people will realize he is not their Messiah at all.

The purpose of this was stated in verse 24, “To go violence seventy sons, Jerubbaal.” In other words, the purpose of the seventy sevens was obliterated in the selection of the Antichrist. Therefore, he must be removed for the final matter of reconciliation to be settled.

But this goes beyond the ending of the Antichrist. Jotham’s prophecy noted that the ending of those who allied with him was to come upon them as well. That was stated again in verse 24. This period extends beyond just Jews, though. The treaty of the Antichrist deals with Israel and the nations.

Hence, verse 25 noted the ambush on the tops of the mountains. As a mountain is synonymous with a large but centralized group of people, being plural it means that various groups of people are being referred to, as one would expect in the end times battles.

In verse 26, Gaal, the son of Ebed was introduced. Gaal means Loathing, Son of Slave. His name seems to be derived from the account. He then typifies the spirit of ill-will sent between Abimelech and the masters of Shechem.

He represents the state of loathing that arises in those who remained under the law (Slave) and their supposed Messiah. As I said in that verse, “They have rejected Abimelech and have now aligned with Gaal.”

They know this guy is not their Messiah, and they see that the temple has not brought about their salvation. Hence, the curious words of verse 28 said –

“Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer?”

Gaal, this state of loathing, notes that the Antichrist is nobody, that Shechem, (Having a Sense of) Responsibility (living by the law), is nothing, and Habitation (the temple) is its overseer. The Jews completely abandon these things. Abimelech is identified as a son, even if illegitimate, with Jerubbaal (Let Baal Strive).

Not realizing that Jesus has already prevailed, these Jews reject the entire plan God has set forth for their restoration as detailed in Daniel. Instead, Gaal said, “Serve men Hamor, father Shechem! And why we serve him – we?”

In this, he uses the word anshe, men, instead of baale, masters. As seen in previous sermons, Hamor, Red One, pictures Adam, the man made from the red soil of the earth, which the name Adam implies. Adam (ruddy) comes from adom, to be red.

What is being said is that these end-times Jews have rejected the Lord Jesus, they now reject the thought of the temple and the law saving them, and so they have returned to man as their god. Man must save himself, period. No law, no Savior, etc.

Man is his own beginning, god, and end purpose. It is the inevitable state man faces without understanding God and what He has done in Christ.

Next, Zebul, Habitation, meaning the temple and its rites, notifies Abimelech of the people’s rejection of him, even “adversarying” the city against him. Looking ahead at their thoughts, one can see what is on their minds, “This guy is not our Messiah! We reject the entire notion of what he stands for and everything associated with him, including this temple.”

Gaal (Loathing), the spirit of ill-will has risen up to fulfill the parable and curse of Jotham. Without going through every detail, what is recorded of the battle is given to show this. Ultimately, what it says in Daniel 11:41 is what that is pointing to –

“He will also invade the beautiful land, and many will fall…”

Despite innumerable translations botching that verse, it doesn’t say “many countries.” It is simply speaking of the people in the land. The evil spirit between the coming Antichrist and the people who once followed him will be for their doom.

In verse 37, it mentioned the Soothsayers’ Oak. The only reason I can think of why this is mentioned is because within Israel, even today, there are still people who practice witchcraft, divination, and so forth.

The temple will be set aside for those who want to go that route, but Israel, being Israel, will allow whatever people want to do to continue to flourish, just as they always have. Very rarely in their history is it noted that good kings arose and removed other gods, divination, and other such things from their land.

At this time, however, the great insurrection against the Antichrist will be quashed. Gaal (Loathing) and his brothers will be cast out. Also, it said Abimelech dwelt at Arumah, High, Elevated, or Exalted. This may refer to what it says in Daniel 11 –

“Then the king shall do according to his own will: he shall exalt [rum] and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.” Daniel 11:36

Paul also refers to this in 2 Thessalonians 2. The final verses about Shechem being destroyed and the city being sowed with salt seems to be referring to the final ending of the sacrifices and offerings of the temple as detailed in Daniel 9:27.

Despite that accomplishment by Abimelech, the narrative continued with those who gathered together in the tower of Shechem who still needed to be dealt with. In order to destroy them, it says he went up to Mount Zalmon.

As noted, Zalmon comes from tselem, image. Abarim defined it as Image Guy. That coincides with what it says in Revelation 13 –

“He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.” Revelation 13:15

Mount Zalmon refers to those people who have aligned with the Antichrist. In taking “axes in his hand,” coming from a word, qadam, associated with aforetime (qedem), it appears to be telling us that the Antichrist will acknowledge a god from times past. If so, that is explained in Daniel 11:39 –

“Thus he shall act against the strongest fortresses with a foreign god, which he shall acknowledge.”

The final battle mentioned is that of Thebez or Brightness. It is where Abimelech finally meets his end. Paul refers to the end of the Antichrist in 2 Thessalonians 2 –

“And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.” 2 Thessalonians 2:8

Understanding that the Antichrist is simply the embodiment of the rejection of Christ that has existed since His coming, saying that Abimelech is killed is saying that all rejection of Christ will end at that time. The actual demise of the Antichrist is that he will be cast alive into the Lake of Fire.

The ignoble way that Abimelech was ended, meaning by the hand of a woman with a piece of a millstone, is a way of showing how “rejection of the gospel” will die an ignoble death.

Golgotha, the place of the skull, is where his defeat lies. However, the actual end of Abimelech came with a sword. The law itself is what condemns and brings an end to those who reject Christ. Jesus alone fulfilled it, and He did so at the place of the skull.

Only through coming to Him can such a fate be avoided for the people of the world. This is the lesson of Abimelech. A rejection of what Christ has done is a rejection of who He is. When we share the gospel, it includes the words “Christ died for our sins.”

It is by law that we have the knowledge of sin. It is in the breaking of law that we become sinners. John tells us that if we say that we have not sinned, we make God a liar, and His word is not in us.

Let us accept the gospel, acknowledge that God is truthful and that we have sinned. In this, we can then receive His mercy by believing that Jesus has paid our sin debt. This is what God asks of you today.

Closing Verse: “And he shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him.” Daniel 11:45

Next Week: Judges 10:1-5 Hola! No need to fear, so this sermon will tell… (Tola and Jair, Judges of Israel) (31^st Judges 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.

Abimelech, King of Shechem, Part IV

Now when all the men
Of the tower of Shechem had heard that, thinking it was neat
They entered the stronghold
Of the temple of the god Berith

And it was told Abimelech
That all the men of the tower of Shechem were gathered together
Then Abimelech went up to Mount Zalmon
He and all the people who were with him (what do you
———-suppose was the weather?)

And Abimelech took an ax in his hand and cut down
———-a bough from the trees
And took it and laid it on his shoulder, probably the right one
Then he said to the people who were with him
“What you have seen me do, make haste and do as I have done

So each of the people likewise cut down his own bough
And followed Abimelech, put them against the stronghold
And set the stronghold on fire above them
So that all the people of the tower of Shechem died, about
———-a thousand men and women we are told

Then Abimelech went to Thebez, the guy just wouldn’t quit
And he encamped against Thebez and took it

But there was a strong tower in the city
And all the men and women—all the people of the city
Fled there and shut themselves in
Then they went up to the top of the tower, maybe holding
———-a planning committee

So Abimelech came as far as the tower
And fought against it, even though it was higher
And he drew near the door of the tower
To burn it with fire

But a certain woman dropped an upper millstone, aiming
———-for the cull
On Abimelech’s head and crushed his skull

Then he called quickly to the young man, his armorbearer
And said to him, “Draw your sword and kill me
———-my reputation would be fried!
Lest men say of me, ‘A woman killed him’
So his young man thrust him through, and he died

And when the men of Israel saw that Abimelech was dead
They departed, every man to his place, according to their druthers
Thus God repaid the wickedness of Abimelech
Which he had done to his father by killing his seventy brothers

And all the evil of the men of Shechem
God returned on their own heads, leading to their fall
And on them came the curse
Of Jotham the son of Jerubbaal

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 we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

⁴⁶ Now when all the men of the tower of Shechem had heard that, they entered the stronghold of the temple of the god Berith. ⁴⁷ And it was told Abimelech that all the men of the tower of Shechem were gathered together. ⁴⁸ Then Abimelech went up to Mount Zalmon, he and all the people who were with him. And Abimelech took an ax in his hand and cut down a bough from the trees, and took it and laid it on his shoulder; then he said to the people who were with him, “What you have seen me do, make haste and do as I have done.” ⁴⁹ So each of the people likewise cut down his own bough and followed Abimelech, put them against the stronghold, and set the stronghold on fire above them, so that all the people of the tower of Shechem died, about a thousand men and women.

⁵⁰ Then Abimelech went to Thebez, and he encamped against Thebez and took it. ⁵¹ But there was a strong tower in the city, and all the men and women—all the people of the city—fled there and shut themselves in; then they went up to the top of the tower. ⁵² So Abimelech came as far as the tower and fought against it; and he drew near the door of the tower to burn it with fire. ⁵³ But a certain woman dropped an upper millstone on Abimelech’s head and crushed his skull. ⁵⁴ Then he called quickly to the young man, his armorbearer, and said to him, “Draw your sword and kill me, lest men say of me, ‘A woman killed him.’” So his young man thrust him through, and he died. ⁵⁵ And when the men of Israel saw that Abimelech was dead, they departed, every man to his place.

⁵⁶ Thus God repaid the wickedness of Abimelech, which he had done to his father by killing his seventy brothers. ⁵⁷ And all the evil of the men of Shechem God returned on their own heads, and on them came the curse of Jotham the son of Jerubbaal.

 

 

 

 

Judges 9:22-45
Abimelech, King of Shechem, Part III

(Typed 22 January 2024) In our verses today, Charles Ellicott comments on the change of verbiage in verse 22 from earlier verses, saying, “Had reigned.—The verb is here sûr, not malak, as in Judges 9:6; but whether the change of word is meant to be significant we cannot say.”

The change in the verb is significant and meaningful. I was surprised to read that Ellicott seems unsure because he often argues over the morphology of individual words, noting the significance of various changes in them.

Because God is the author of Scripture, every single detail of it has meaning. This includes things we might not normally look at, such as how many times things are mentioned, variant spellings, and so forth. There is always some hidden treat that we can discover if we look closely enough and contemplate what is being presented.

There is also a point where we must move on and continue our journey through Scripture. As for the various words that are used and if they are relevant, Solomon gives us a thought to consider –

Text Verse: “Every word of God is pure;
He is a shield to those who put their trust in Him.
⁶ Do not add to His words,
Lest He rebuke you, and you be found a liar.” Proverbs 30:5, 6

The word translated as pure is tsaraph. It means to smelt, refine, and test. The Lord, in His infinite wisdom, has given us a word that indicates His word is as if it has gone through the refiner’s fire and is thus pure.

It is exquisitely placed before us as the most precious jewel, completely unblemished and perfectly sculpted for us to contemplate. The finest gems are inlaid in the most precious metals that have been refined to absolute purity.

Consider this as you read the word. What you are reading is communication from the absolutely perfect Creator to us. Despite it being transmitted through fallible man, God has cared for His word sufficiently to ensure that what we have is just what we need.

We have more verses to get through than usual today. Many of them are not at all complicated. The author simply provides the needed background in the story so that we can see where the narrative trekked to reach the conclusion.

For today, please just enjoy the verses and don’t get overwhelmed with all the info. This is the word of God and we should revel in it as the verses unfold. For sure, He will be pleased with us when we are pleased with what He has given to us.

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. Who Is Abimelech and Who Is Shechem? (verses 22-29)

The previous passage detailed Abimelech’s plot to reign as king over the people. He convinced them to reject the seventy sons of Jerubbaal and anoint him king. The people agreed, had the seventy sons killed, and made Abimelech king.

From there, Jotham gave his parable of the trees and what would come upon the people because of what they had done. He ended the parable with a question as to the propriety of their actions. If they were acceptable and good, then that is one thing –

“But if not, let fire come from Abimelech and devour the men of Shechem and Beth Millo; and let fire come from the men of Shechem and from Beth Millo and devour Abimelech!” Judges 9:20

Jotham then ran away and fled, going to Beer to dwell, away from the face of Abimelech. The narrative next turns to the time of Abimelech’s rule…

²² After Abimelech had reigned

vayasar avimelekh – “And wrestles, Abimelech.” Here is a word found only in this verse and in Hosea 12:4, sur. It comes from a primitive root meaning vanquish. By implication, it signifies to rule. Thus, causatively, it means to crown. Hence, it means “to make princes.”

It is connected with the word sarah, to persist, exert power, etc. Strong’s adds in the thought, “have power (as a prince).” That word is only found twice in Scripture as well. The first is in Genesis 32:28 –

And He said, “Your name shall no longer be called Jacob, but Israel; for you have struggled [sarah] with God and with men, and have prevailed.”

The second use of both of these words is found in Hosea 12 –

“The Lord also brings a charge against Judah,
And will punish Jacob according to his ways;
According to his deeds He will recompense him.
³ He took his brother by the heel in the womb,
And in his strength he struggled [sarah] with God.
⁴ Yes, he struggled [sur] with the Angel and prevailed;
He wept, and sought favor from Him.
He found Him in Bethel,
And there He spoke to us—
⁵ That is, the Lord God of hosts.
The Lord is His memorable name.” Hosea 12:2-5

Based on the meaning of this word, some define the name Israel as Prince of God. However, the context of Genesis 32 is clear. It is based on the thought of struggling with God. Therefore, it means He Strives with God.

This can be striving with God, for God, or it can be striving with God, against God. Either way, Israel strives with God. In the case of Abimelech (My Father is King), he is wrestling with the people and he is striving against God. I translated it as wrestles to separate his time from that of a king or a military leader. At this time, it is said…

^{22 (con’t)} over Israel three years,

al Yisrael shalosh shanim – “over Israel three years.” Despite the localized nature of Abimelech’s reign in the area of Shechem, the text clearly identifies Abimelech as wrestling over Israel. Thus, that is the intent to be drawn, nothing less.

The unusual word used to define this period seems to almost indicate a form of “tyrannical despotism” (Keil). He was kinged by Shechem in verse 9:6. However, his time over Israel is neither a reign (malakh) as a king nor rule (mashal) as a military leader. Rather, it is as one who struggles with the people.

As for the number three, Bullinger says it signifies Divine Perfection. Further, he says, “…the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” It was after these three years of his wrestling over Israel that…

²³ God sent a spirit of ill will between Abimelech and the men of Shechem;

vayishlakh elohim ruakh raah ben avimelekh u-ben baale sh’khem– “And sends, elohim, spirit evil between Abimelech and between masters Shechem.” There is no contentment or harmony between them. God uses this to cause this evil spirit to arise between them.

These words are used to describe the actions found in the rest of the chapter. They are an initial summary which will be carefully fleshed out, revealing how Israel will cast off this unholy rule and explaining the demise of Abimelech.

As previously seen, the name Shechem means (Having a Sense of) Responsibility. Also, note that the term baale, masters, is used in this passage. It is as if the men are being identified as being aligned with baal in contrast to the house of Jerubbaal. As for the evil spirit, it was sent…

^{23 (con’t)} and the men of Shechem dealt treacherously with Abimelech,

vayivg’du baale sh’khem ba’avimelekh – “And deals covertly masters Shechem in Abimelech.” Though nobody translates it as I have, the word is bagad. It comes from a primitive root meaning to cover. Therefore, it signifies to deal deceitfully, treacherously, etc.

As such, it gives the sense of acting covertly. In this, one can think of CIA covert ops overthrowing a leader to attain their goals. Thus are the men of Shechem dealing with Abimelech. This was so…

²⁴ that the crime done to the seventy sons of Jerubbaal might be settled

Rather, the words are short and abrupt: la’vo khamas shivim b’ne yerubaal – “To go violence seventy sons, Jerubbaal.” The word bo means to come in or out, to come, to go in or out, or to go. In this case, it is probably signifying to go out.

Violence had been done against the sons of Jerubbaal and it needed to be expunged from Israel. This is the process that will accomplish just that, according to the evil spirit sent from elohim. Jerubbaal means Let Baal Strive.

As a side note to the matter, the word khamas is used here. It is the Hebrew word closely associated with the Arabic name used concerning the miscreants in Gaza, Hamas. In Arabic, it signifies enthusiasm, but in Hebrew it means violence. The Hebrew perfectly describes them in our modern world. As for this process from elohim, its purpose continues, saying…

^{24 (con’t)} and their blood be laid on Abimelech their brother, who killed them,

v’damam la’sum al avimelekh akhikhem asher harag otham – “and their blood to set upon Abimelech who killed them.” This is the stated purpose of the evil spirit from elohim. First, it is to rightfully avenge what had happened to the seventy sons of Jerubbaal.

They were given as sons to Jerubbaal by the Lord, and yet Abimelech had killed them all in order to reign in Israel. This could not be allowed to stand. And more, because Abimelech was supported by the men of Shechem, the purpose extends to those who supported what he had done…

^{24 (con’t)} and on the men of Shechem, who aided him in the killing of his brothers.

The words are more expressive: v’al baale sh’khem asher hizqu eth yadav la’harog eth ekhav – “and upon masters Shechem who strengthened his hand to killing his brothers.” It wasn’t just that they aided him through verbal approval. Rather, they financially supported him, throwing their allegiance behind what he would do, thus strengthening his hand.

Of this process by which elohim sent an evil spirit between them, Keil says, “‘An evil spirit’ is not merely ‘an evil disposition,’ but an evil demon, which produced discord and strife.” There is no reason to assume this. Instead, John Lange says, “for the undeviating law by which sin punishes itself, is grounded in the very nature of the Deity.”

This seems far more likely. Wickedness tends to produce its own destruction. Because Abimelech was a wicked man with wicked intentions, and because those who strengthened his hand did so with evil intent, there was sure to be no harmony between them.

The pattern has repeated itself throughout human history. Because treachery was the basis of their actions, the general rule of self-implosion was almost inevitable. Therefore…

²⁵ And the men of Shechem set men in ambush against him on the tops of the mountains,

vayasimu lo baale sh’khem m’arvim al rashe he’harim – “And sets to him, masters Shechem, ambushing upon tops the mountains.” This begins the explanation of how the evil spirit arose between Abimelech and the people. There is a lack of peace within the land.

As for the words “to him,” although this could mean they were after Abimelech personally, it doesn’t necessarily have to mean that. Rather it could signify ambushes against his authority. He is disadvantaged by the events that occur.

John Lange takes it as meaning that their ambushes are intended to make the people think it is Abimelech ordering the crimes. This would be an explanation of the covert ops mentioned in verse 23, being an attempt to make him look even worse than he is. Whichever way, this is seen in the next words…

^{25 (con’t)} and they robbed all who passed by them along that way;

Rather: vayigzlu eth kal asher yeavor alehem ba’derekh – “And seizes all passing upon them in the way.” The word is gazal, to tear away, seize, rob, etc. It comes from a primitive root signifying to pluck off. As such, it may mean rob, but it also may mean to seize a person by force, which is how the Peshitta translates it.

In Judges 21, it will be used to describe the seizing of young maidens who are carried away to be the brides of the remnant of Benjamin. Whether the people are robbed or seized as plunder, it is something that would affect the reign of Abimelech, hence…

^{25 (con’t)} and it was told Abimelech.

vayugad la’avimelekh – “And declares to Abimelech.” The word nagad means to make conspicuous. If he is a king, good or bad, he couldn’t stand by and have his people robbed, thus depriving him of money he could tax. And he couldn’t have his people being seized, thus depriving him of his subjects. One can see the play on words from verse 23 and this verse –

“And dealt covertly [bagad] masters Shechem in Abimelech.”
“And declared [nagad] to Abimelech.”

²⁶ Now Gaal the son of Ebed came with his brothers and went over to Shechem;

va’yavo gaal ben eved v’ekhav vayaavru biskhem – “And goes, Gaal son Ebed and his brothers, and crosses over in Shechem.” Without any prior introduction, Gaal, son of Ebed, appears in the narrative.

The name is derived from the noun gaal, to loathe or abhor. Thus, it means Loathing, Abhorrence, etc. Ebed means Slave or Servant. Not much can be deduced about him and it is unknown from the text if he is an Israelite or a Canaanite.

This person is said to have crossed over in Shechem. The word might imply that he was on the other side of the Jordan, but not necessarily. It can mean to pass through, pass by, etc. He was somewhere and came through Shechem…

^{26 (con’t)} and the men of Shechem put their confidence in him.

vayivtkhu bo baale sh’khem – “and trusts in him masters Shechem.” Those who had at first put their hand in with Abimelech have now put their trust in Gaal. Therefore…

²⁷ So they went out into the fields, and gathered grapes from their vineyards and trod them, and made merry.

Both sentences of the verse are filled with imperfect verbs: vayetsu ha’sadeh vayivtsru eth karmehem vayidr’ku vayaasu hilulim – “And goes out the field, and clips their vineyards, and treads, and makes praises.” Here is the second and last use of hillul, praises, in Scripture. The first use was –

“And in the year, the fourth, shall be all his fruit holy, praises to Yehovah” Leviticus 19:24 (CG).

The idea in Leviticus is that the fruit would be offered as praises to Yehovah. Likewise, these men who are now aligned with Gaal have clipped their vines, brought in the fruit to the winepress, trodden it, and are using it to offer praises.

They have rejected Abimelech and have aligned with Gaal. The praises are either to him directly, or to their god in praise of granting them Gaal as their leader. If the latter, that would be seen in the next words…

^{27 (con’t)} And they went into the house of their god, and ate and drank, and cursed Abimelech.

vayavou beith elohehem vayokhlu vayishtu vayqalu eth avimelekh – “and goes in house their god, and eats, and drinks, and trivializes Abimelech.” The word qalal comes from a primitive root signifying to make light. Thus, they have trivialized Abimelech, making him small in their eyes.

Whoever is the object of their praise, be it Gaal directly or Baal-Berith who has provided the new leadership, they have traded any praises of Abimelech for reviling. This is explained in the next words…

²⁸ Then Gaal the son of Ebed said, “Who is Abimelech,

vayomer gaal ben eved mi avimelekh – “And says, Gaal son Ebed, ‘Who Abimelech?’” The words are stated contemptuously as if Abimelech was a nobody. They are not unlike the words of Nabal concerning David –

“Then Nabal answered David’s servants, and said, ‘Who is David, and who is the son of Jesse? There are many servants nowadays who break away each one from his master. ¹¹ Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it to men when I do not know where they are from?’” 1 Samuel 25:10, 11

^{28 (con’t)} and who is Shechem, that we should serve him?

u-mi sh’khem ki naavdenu – “And who Shechem, that we serve him?” The words are curious, no doubt. Some take it to mean that Shechem is being used synonymously for Abimelech’s rule. But a who is a person, not a thing. The answer appears to be found in the next clauses…

^{28 (con’t)} Is he not the son of Jerubbaal,

halo ben yerubaal – “Not son Jerubbaal?” Gaal continues his contemptuous words. There is the noted Jerubbaal, and then there is his son. “It’s not the son who accomplished the victory for Israel. It was Jerubbaal! What are we doing serving this guy?”

^{28 (con’t)} and is not Zebul his officer?

u-zevul p’qido – “and Zebul his overseer?” Again, a name is introduced without any previous introduction or reason. The name Zebul comes from the verb zevul, to dwell. It is connected to the noun zaval, habitation. Thus, it means something like Habitation. He is mentioned six times in the narrative and nowhere else.

^{28 (con’t)} Serve the men of Hamor the father of Shechem; but why should we serve him?

The designation now goes from baale, masters, to anshe, men: ivdu eth anshe khamor avi sh’khem u-madua naavdenu anakhnu – “Serve men Hamor, father Shechem! And why we serve him – we?” Gaal has called Abimelech the son of Jerubbaal. Now, he mentions Hamor, the father of Shechem.

What he seems to be doing is saying, “Why would we serve the son when we can serve the father?” It would explain the words about serving Shechem in the first clause. In other words, it would be like someone in the Civil War saying, “Who is Davis (the leader) and who is Richmond (the place)? Serve Lincoln (the leader) and Washington (the place)!”

Even though Richmond isn’t the son of Washington, you can see that he is going from the lesser to the greater. As for Hamor, it is identical to khamor, donkey, but that is derived from khamar, to be red. The name means Donkey, but that is because the donkey, and thus the name, literally means Red One.

The last words of the verse, “And why we serve him – we?” form a phrase filled with contempt. “Here is this nobody. He’s just a son of the great Jerubbaal. What are people like us (WE!) doing serving him?” As such…

²⁹ If only this people were under my authority!

u-mi yiten eth ha’am ha’zeh b’yadi– “And who gives the people, the this, in my hand?” In verse 2, Abimelech spurred the people of Shechem to make him the ruler. Now, Gaal is doing something similar.

The people of Shechem had strengthened Abimelech’s hand. Now that the evil spirit from elohim was fomenting strife between them, Gaal is calling for them to be placed under his authority. This appears to be the reason why Zebul was introduced. He is the overseer of the city. Therefore, if Gaal was placed over the city…

^{29 (con’t)} Then I would remove Abimelech.”

The verb is cohortative: v’asirah eth avimelekh – “And I remove Abimelech.” With the people of Shechem under his authority, he promises, as if it is an imperative, to remove Abimelech from being over them. It is implied that the people agreed to this because it says…

^{29 (con’t)} So he said to Abimelech, “Increase your army and come out!”

vayomer la’avimelekh rabeh tsvaakha vatseah – “And says to Abimelech, ‘Multiply your army and come out!’” The words “And says to Abimelech” could mean one of a couple things. Gaal may have said it indirectly through a messenger. But what seems likely is that the words were not really to Abimelech. Instead, they are uttered as a boastful or drunken person might. Abimelech yelled out for any and all to hear.

No matter what, his words are in the form of an imperative. “Get yourself ready. War is coming, so come out!”

Power and control will mean nothing on the day
When we must stand before the judgment of God
No person will be able to say
I am worthy, so give me the approval nod

What is it for a man to gain the whole world
But to then lose his soul?
When the deeds of our lives are unfurled
What will be found upon our scroll?

Love the Lord your God, yes, love Him always
He alone is worthy to receive such as this
Give to Him the glory He is do for all your days
In this, you will find joy and eternal bliss

II. Where Indeed Is Your Mouth Now? (verses 30-45)

³⁰ When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused.

vayishma zevul sar ha’ir eth divre gaal ben aved vayikhar apo – “And hears Zebul, governor the city, words Gaal son Ebed, and burns his nostril.” Again, there are various possibilities concerning these words. It could be that Zebul was there with the men as they partied and trivialized Abimelech.

If so, it was only fun until Gaal challenged his position as the head of the city, at which time he took personal offense. Or it could be that the words made their way to Zebul from someone who heard them firsthand. Either way, once he heard the words, he was severely torqued off, as if smoke fumed out of his nostrils…

³¹ And he sent messengers to Abimelech secretly,

It is a complicated clause: vayishlakh malakhim el avimelekh b’tarmah – “And sends messengers unto Abimelech in deceit.” A new word is introduced here, tormah. It will be seen six times, always meaning deceit or deception.

However, that meaning is unsuitable here, unless the deceit is that he agreed to the words of Gaal as he spoke them. If so, then the deceit is not against Abimelech, but Gaal. If not, it may be that it is a proper noun, “in Tarmah.” If this is the case, then the name of the location where Abimelech was would be Deception.

^{31 (con’t)} saying, “Take note! Gaal the son of Ebed and his brothers have come to Shechem;

l’mor hineh gaal ben eved v’ekhav baim sh’khemah – “to say, ‘Behold, Gaal son Ebed, and his brothers coming Shechem-ward.’” The words seem to imply that Abimelech already knew who Gaal was. Zebul is warning that Gaal and his brothers had come unto Shechem. Then, upon their arrival…

^{31 (con’t)} and here they are, fortifying the city against you.

v’hinam tsarim eth ha’ir alekha – “And behold, adversarying the city against you.” The word is tsur, to confine, bind, besiege, etc. It comes from a primitive root meaning to cramp. As such, it is normally translated with the idea of a city being besieged by cramping the people inside.

In this case, the action is outward from the city against Abimelech. Thus, I have coined a new word and say they are adversarying the city. This would then be in line with Exodus 23:22 –

“But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary [tsar] to your adversaries [tsar].”

Whether this is a valid thought or not, the point is that the city is being prepared, either the people representing the city, or the city itself…

³² Now therefore, get up by night, you and the people who are with you, and lie in wait in the field.

His words are emphatic: v’atah qum laylah atah v’ha’am asher itakh v’erov ba’sadeh – “And now arise, night, you and the people who with you, and lie in wait in the field.” It is the same word translated as ambush in verse 25. This time, however, it is not merely setting up an ambush, but they are also lying in wait to attack.

The curious thing is that Zebul is directing Abimelech, his superior, to do this. It is contrary to the propriety of the situation for him to do so without some further explanation as to why. However, none is provided. Despite that, he continues with his minute directions…

³³ And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city;

v’hayah ba’boqer kizroakh ha’shemesh tashkim uphashatta al ha’ir – “And is, in the morning, according to rising the sun, rising early and deployed upon the city.” As seen, this is not simply an ambush. Rather, the people lie in wait. Some will charge the city at the rising of the sun while others will be set for an ambush when needed.

Of these words, John Gill says, “For being with his forces advanced near to it by a march in the night, he would be able by sunrising to attack the city before the inhabitants were up to defend it, and so surprise them.”

That completely dismisses the next words and logic itself. If the people were not up yet, the gates would be shut and bolted. Instead of an attack, it would be a besieging attack. Some posted guards may be speared or shot, but from that point on, it would be a battle against a barricaded city. That isn’t what Zebul next says…

^{33 (con’t)} and when he and the people who are with him come out against you, you may then do to them as you find opportunity.”

v’hineh hu v’ha’am asher ito yotsim elekha v’asitha lo ka’asher timtsa yadekha – “And behold, he, and the people who with him coming out towards you. And do to him according to which finding your hand.” Zebul is confident that the rush upon the city would elicit a response. The people in the city would come out to battle against them.

³⁴ So Abimelech and all the people who were with him rose by night, and lay in wait against Shechem in four companies.

vayaqum avimelekh v’kal ha’am asher imo laylah v’erervu al sh’khem arbaah rashim – “And arises, Abimelech, and all the people who with him, night, and lies in wait upon Shechem, four heads.” Just as instructed, so Abimelech did. With him were enough people to be divided under four heads. Thus, there is to be both a frontal assault and ambushes against those who come out.

The number four “is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number” (Bullinger).

³⁵ When Gaal the son of Ebed went out and stood in the entrance to the city gate,

vayetse gaal ben eved vayaamod pethakh shaar ha’ir – “And goes out, Gaal son Ebed, and stands opening gate the city.” The gate of the city is where judging takes place, business is transacted, and so forth. He has come here, probably thinking that he should be the one to lead the city, even though Zebul possessed that right.

However, once Gaal was there, indicating that the gates of the city had been opened for the day…

^{35 (con’t)} Abimelech and the people who were with him rose from lying in wait.

vayaqum avimelekh v’ha’am asher ito min ha’marav – “and arises, Abimelech, and the people with him from the lying in wait.” With the gates open, and with Gaal standing in them, indicating someone was there to conduct business, it was then time for Abimelech to initiate the proposed action…

³⁶ And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the tops of the mountains!”

vayar gaal eth ha’am vayomer el zevul hineh am yored merashe he’harim – “And sees, Gaal, the people, and says unto Zebul, ‘Behold, people descending from heads the mountains.’” Gaal was standing at the gate looking out. There is no reason at all for him to suspect an attack. This is simply a person looking at the skyline as anyone would do early in the morning at the gate of the city.

However, his eyes catch the movement of Abimelech and his men. Despite this, Zebul treats Gaal with the same contempt as Gaal had directed toward him…

^{36 (con’t)} But Zebul said to him, “You see the shadows of the mountains as if they were men.”

vayomer elav zevul eth tsel he’harim atah roeh ka’anashim – “And says unto him, Zebul, ‘Shadow the mountains you see, according to men.’” Zebul mockingly jests at Gaal as if he were an uneducated doof. It is obvious that they are people, but Zebul is clearly having fun with the moment. On the other hand…

³⁷ So Gaal spoke again and said, “See, people are coming down from the center of the land,

vayoseph od gaal l’daber vayomer hineh am yordim me’im tabur ha’arets – “And adds again, Gaal, to speak, and says, ‘Behold, people, descenders, from with center the land.” Here is a new and rare word, tabur, translated as center.

It is from an unused root meaning to pile up. Thus, it signifies accumulated. By implication, then, it is a navel or a summit. As such, it is the middle. It will only be seen again in Ezekiel 38 –

“You will say, ‘I will go up against a land of unwalled villages; I will go to a peaceful people, who dwell safely, all of them dwelling without walls, and having neither bars nor gates’— ¹² to take plunder and to take booty, to stretch out your hand against the waste places that are again inhabited, and against a people gathered from the nations, who have acquired livestock and goods, who dwell in the midst [tabbur] of the land.’: Ezekiel 38:11, 12

Gaal is now certain of what he sees and proclaims it again…

^{37 (con’t)} and another company is coming from the Diviners’ Terebinth Tree.”

v’rosh ekhad ba mi’derekh elon m’onim – “and head one coming from way Oak Soothsayers’.” Seeing that there is a rush upon the city from the center, the natural thing to do is scan the entire visible panorama. In doing so, he sees a second group coming from an area known as Soothsayers’ Oak. It was probably a giant spreading oak that people thought was suitable for practicing divination or witchcraft.

³⁸ Then Zebul said to him, “Where indeed is your mouth now, with which you said, ‘Who is Abimelech, that we should serve him?’

vayomer elav zevul ayeh epho pikha asher tomar mi avimelekh ki naavdenu – “And says unto him, Zebul, ‘Where here your mouth which you said, “Who Abimelech that we serve him?”’” It is a derogatory interrogatory: “Where’s your big mouth now? It’s time to put up or shut up. You questioned Abimelech’s authority. Well, here’s your chance to do something about it.”

^{38 (con’t)} Are not these the people whom you despised? Go out, if you will, and fight with them now.”

halo zeh ha’am asher maastah bo tse na atah v’hilakhem bo – “Not this the people who you rejected in him? Go out, I pray, now, and fight in him.” The meaning is that when he rejected Abimelech, he rejected those who are now with him.

Therefore, stating it as an imperative, Zebul tells Gaal to go out to fight Abimelech and those with him. And more, he adds in the taunting, na, or I pray. It is a jab like, “Well, if you’re man enough.” It leaves little room for Gaal to do anything but go.

³⁹ So Gaal went out, leading the men of Shechem, and fought with Abimelech.

The words return to baale, masters, once again: vayetse gaal liphne baale sh’khem vayilakhem ba’avimelekh – “And goes out, Gaal, to faces masters Shechem, and fights in Abimelech.” With little choice except to face total disgrace, Gaal went out before the masters of Shechem to face his fate…

⁴⁰ And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate.

The words are exciting as the imperfect verbs come rolling forth: vayirdphehu avimelekh vayanas mipanav vayiphlu khalalim rabim ad petakh ha’shaar – “And pursues him, Abimelech, and flees from his face, and falls pierced many, unto entrance the gate.” It is a total rout of the forces of Gaal. His people retreated and were cut down all the way to the entrance of the city itself. With that job tidied up, it next says…

⁴¹ Then Abimelech dwelt at Arumah, and Zebul drove out Gaal and his brothers,

vayeshev avimelekh barumah vaygaresh zevul eth gaal v’eth ekhav – “And dwells Abimelech in the Arumah, and dispossesses, Zebul, Gaal and his brothers.” The name Arumah is found only here. It comes from rum, to be high. Thus, it means Height or Elevated, or even Exalted. If the latter, it can be positive or negative. For example, speaking of the antichrist, Daniel 11 says –

“Then the king shall do according to his own will: he shall exalt [rum] and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.” Daniel 11:36

By stopping at the gate of Shechem, it is apparent that Abimelech left the matter of the city and Gaal to Zebul the city manager. From there Zebul took appropriate action to eject Gaal…

^{41 (con’t)} so that they would not dwell in Shechem.

mi’sheveth bishkhem – “from dwelling in Shechem.” Gaal is expelled from the city, and that seems like the end of the matter. However, it is the masters of Shechem that rebelled against Abimelech. Thus, any remaining would have to be dealt with. Therefore…

⁴² And it came about on the next day that the people went out into the field, and they told Abimelech.

v’hi mimakorath vayetse ha’am ha’sadeh vayagidu la’avimelekh – “And is from morrow, and goes out the people the field, and declares to Abimelech.” With Abimelech gone from the gates of Shechem, and with Gaal and his brothers expelled from the city, the people went back to the field as people need to do.

However, they were the ones who had allied with Gaal and against Abimelech. As soon as they are seen in the field, on the very next day, he sets forth to act…

⁴³ So he took his people, divided them into three companies, and lay in wait in the field.

vayiqakh et ha’am vayekhetsem lishloshah rashim vayeerov ba’sadeh – “And takes the people, and divides them to three heads, and lays in wait in the field.” This time, the division of his people is under three heads. Bullinger notes that “the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” In other words, Divine Perfection. With his companies arrayed…

^{43 (con’t)} And he looked, and there were the people, coming out of the city; and he rose against them and attacked them.

vayar v’hineh ha’am yotse min ha’ir vayaqam alehem vayakem – “And sees, and behold, the people going from the city. And arises against them, and strikes them.” Again, as before, Abimelech was able to destroy those left in the city. This time, it would have been easier because they were completely unsuspecting.

⁴⁴ Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city;

Rather than then, it says and. This explains what was just said: va’avimelekh v’kharashim asher imo pashtu vayaamdu petakh shaar ha’ir – “And Abimelech, and the companies that with him deploys and stands entrance gate the city.” There was a rush towards the gate. This would keep any from retreating inside, and it would allow them to keep the entrance open if those inside tried to shut the gates.

^{44 (con’t)} and the other two companies rushed upon all who were in the fields and killed them.

ushne kharashim pashtu al kal asher ba’sadeh va’yakum – “And two companies deployed upon all who in the field, and strikes them.” With the city secured, one company remained with Abimelech. The other two deployed into the field and struck all who were there.

⁴⁵ So Abimelech fought against the city all that day; he took the city and killed the people who were in it;

va’avimelekh nilkham ba’ir kol hayom ha’hu vayilkod eth ha’ir v’eth ha’am asher bah – “And Abimelech fought in the city, all the day, the it. And captures the city and the people in her killed.” By securing the gate, they were able to gain access into the city, seize it, and kill everyone in it in one day. With that complete…

*^{45 (fin)} and he demolished the city and sowed it with salt.

vayitots eth ha’ir vayizraeha melakh – “And tears down the city, and sow her, salt.” By salting the city, it means that he considers the city irretrievably destroyed, no longer to be useful. And that, in perpetuity. Shechem, (Having a Sense of) Responsibility was to no longer be considered as such.

Biblically, salt is a sign of covenant faithfulness, incorruptibility, and perpetuity.

With that, we will close today. It was a lot of verses and information to take in. We will complete the passage and explain it in the next sermon. For now, we can look to the actions of Abimelech and know that this is the fate of those who conspire and kill.

Eventually, the very thing done to obtain power is what often leads to the demise of the doer. It is as if the divine hand of justice reaches down and fills their lives with the trouble they have brought upon others.

It isn’t always this way. But even those who have lived like this and died in peace still have to face the Judge of all mankind. How much better it would be for people to let go of such things and exalt the Lord by coming to Jesus!

In doing so, people can at least expect a joyous reunion with God when their day to stand before Him comes. Let us consider this and place Christ Jesus in the appropriate place in our lives. All of the power, money, and fame in the world ultimately means nothing when our days are through.

Live for the Lord! It will make an eternal difference in how things go for our souls.

Closing Verse: “I will bless the Lord at all times;
His praise shall continually be in my mouth.
² My soul shall make its boast in the Lord;
The humble shall hear of it and be glad.
³ Oh, magnify the Lord with me,
And let us exalt His name together.” Psalm 34:1-3

Next Week: Judges 9:22-45 He’s headed to heck. That’s his trek’m, this is for shore… (Abimelech, King of Shechem, Part IV) (30^th Judges 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.

Abimelech, King of Shechem, Part III

After Abimelech had reigned over Israel three years
God sent a spirit of ill will, like when getting a bad check
Between Abimelech and the men of Shechem
And the men of Shechem dealt treacherously with Abimelech

That the crime done to the seventy sons of Jerubbaal
Might be settled and their blood be laid on their brother Abimelech
Who killed them, and on the men of Shechem
Who aided him in the killing of his brothers, chopping at the neck

And the men of Shechem set men in ambush
Against him on the tops of the mountains, each a roughneck
And they robbed all who passed by them along that way
And it was told Abimelech

Now Gaal the son of Ebed came
With his brothers and went over to Shechem
And the men of Shechem
Put their confidence in him

So they went out into the fields, and gathered grapes
From their vineyards and trod them, and made merry
And they went into the house of their god
And ate and drank, and cursed Abimelech with words pretty scary

Then Gaal the son of Ebed said
“Who is Abimelech, and who is Shechem, that him we
———-should serve? Please observe…
Is he not the son of Jerubbaal, and is not Zebul his officer?
Serve the men of Hamor the father of Shechem; but him, why
———-should we serve?

If only this people were under my authority!
Then I would remove Abimelech, no doubt!
So he said to Abimelech
“Increase your army and come out!”

When Zebul, the ruler of the city (where he was housed)
Heard the words of Gaal the son of Ebed, his anger was aroused

And he sent messengers to Abimelech secretly, saying
“Take note! Gaal the son of Ebed and his brothers (yes, it is true)
Have come to Shechem; and here they are
Fortifying the city against you

Now therefore, get up by night, you and the people who
———-are with you
And lie in wait in the field; this you are to do

And it shall be, as soon as the sun is up in the morning
That you shall rise early and rush upon the city
And when he and the people who are with him come out
———-against you
You may then do to them as you find opportu-nity

So Abimelech and all the people
Who were with him rose by night
And lay in wait against Shechem
In four companies, hiding out of sight

When Gaal the son of Ebed went out
And stood in the entrance to the city gate
Abimelech and the people who were with him
Rose from lying in wait

And when Gaal saw the people, he said to Zebul
“Look, people are coming down from the tops of the mountains!
———-fer sher
But Zebul said to him
“You see the shadows of the mountains as if they men were

So Gaal spoke again and said
“See, people are coming down, take a look and see
From the center of the land, and another company is coming
From the Diviners’ Terebinth Tree

Then Zebul said to him, “Where indeed is your mouth now
With which you said, ‘Who is Abimelech? Really… wow!
That we should serve him?’ Are not these the people
———-whom you despised?
Go out, if you will, and fight with them now

So Gaal went out, what the heck
Leading the men of Shechem, and fought with Abimelech

And Abimelech chased him, and he fled from him
———-he wouldn’t wait
And many fell wounded, to the very entrance of the gate

Then Abimelech dwelt at Arumah, and Zebul drove out Gaal
———-and his brothers too
So that they would not dwell in Shechem, something they
———-wouldn’t do

And it came about on the next day (but still night in Quebec)
That the people went out into the field, and they told Abimelech

So he took his people, divided them into three companies
And lay in wait in the field, waiting to react
And he looked, and there were the people, coming out of the city
And he rose against them and them he attacked

Then Abimelech and the company that was with him
Rushed forward and stood at the entrance of the gate of the city
And the other two companies rushed upon all
Who were in the fields and killed them, showing no pity

So Abimelech fought against the city all that day
He took the city and killed the people who were in it
And he demolished the city and sowed it with salt
A brutal guy indeed, we must admit

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 we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

²² After Abimelech had reigned over Israel three years, ²³ God sent a spirit of ill will between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech, ²⁴ that the crime done to the seventy sons of Jerubbaal might be settled and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who aided him in the killing of his brothers. ²⁵ And the men of Shechem set men in ambush against him on the tops of the mountains, and they robbed all who passed by them along that way; and it was told Abimelech.

²⁶ Now Gaal the son of Ebed came with his brothers and went over to Shechem; and the men of Shechem put their confidence in him. ²⁷ So they went out into the fields, and gathered grapes from their vineyards and trod them, and made merry. And they went into the house of their god, and ate and drank, and cursed Abimelech. ²⁸ Then Gaal the son of Ebed said, “Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him? ²⁹ If only this people were under my authority! Then I would remove Abimelech.” So he said to Abimelech, “Increase your army and come out!”

³⁰ When Zebul, the ruler of the city, heard the words of Gaal the son of Ebed, his anger was aroused. ³¹ And he sent messengers to Abimelech secretly, saying, “Take note! Gaal the son of Ebed and his brothers have come to Shechem; and here they are, fortifying the city against you. ³² Now therefore, get up by night, you and the people who are with you, and lie in wait in the field. ³³ And it shall be, as soon as the sun is up in the morning, that you shall rise early and rush upon the city; and when he and the people who are with him come out against you, you may then do to them as you find opportunity.”

³⁴ So Abimelech and all the people who were with him rose by night, and lay in wait against Shechem in four companies. ³⁵ When Gaal the son of Ebed went out and stood in the entrance to the city gate, Abimelech and the people who were with him rose from lying in wait. ³⁶ And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the tops of the mountains!”

But Zebul said to him, “You see the shadows of the mountains as if they were men.”

³⁷ So Gaal spoke again and said, “See, people are coming down from the center of the land, and another company is coming from the Diviners’ Terebinth Tree.”

³⁸ Then Zebul said to him, “Where indeed is your mouth now, with which you said, ‘Who is Abimelech, that we should serve him?’ Are not these the people whom you despised? Go out, if you will, and fight with them now.”

³⁹ So Gaal went out, leading the men of Shechem, and fought with Abimelech. ⁴⁰ And Abimelech chased him, and he fled from him; and many fell wounded, to the very entrance of the gate. ⁴¹ Then Abimelech dwelt at Arumah, and Zebul drove out Gaal and his brothers, so that they would not dwell in Shechem.

⁴² And it came about on the next day that the people went out into the field, and they told Abimelech. ⁴³ So he took his people, divided them into three companies, and lay in wait in the field. And he looked, and there were the people, coming out of the city; and he rose against them and attacked them. ⁴⁴ Then Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city; and the other two companies rushed upon all who were in the fields and killed them. ⁴⁵ So Abimelech fought against the city all that day; he took the city and killed the people who were in it; and he demolished the city and sowed it with salt.