Judges (Written)

Artwork by Douglas Kallerson

Judges 6:17-24
Gideon, Judge of Israel, Part II

(Typed 13 November 2023/Given 14 January 2024) In the previous sermon, we saw the narrative carefully advance to allow for Gideon’s understanding of who he was talking to. The words were purposefully vague for our learning as well. A Messenger appeared to Gideon with a proclamation concerning Gideon’s abilities. There was no definite article to indicate who this Messenger was.

Gideon’s respectful response indicated that he thought he was talking to some unknown person. Later, it clearly identified the One talking to him as Yehovah. Gideon responded with the word, Adonai, honorably indicating he understood the Messenger to be the Lord.

It is clear to the reader that the text identifies this One as Yehovah. With that understood, and knowing that the Lord incarnate is none other than Jesus, we must then ask, “How did this come about?” How could Jesus appear in His own history to direct events concerning Himself?

It is a conundrum that Hollywood movies work with all the time. One great movie about such an event is Somewhere in Time starring Christopher Reeve. He was living his life when an old lady came up to him, handed him his timepiece and asked him to come back to her. He eventually found out who she was and determined to travel into the past to be with her.

This is known as a temporal paradox. If it was his timepiece, but she handed it to him, then when did the timepiece come into existence? There are various temporal paradoxes: the bootstrap paradox, the grandfather paradox, the Hitler paradox, etc.

The Bible actually presents some of these paradoxes because Jesus appears in His own history causing events to come about. But how could these things be if He didn’t yet exist when He directed things to lead to Himself or to events that allowed the right conditions for His incarnation?

Text Verse: Your father Abraham rejoiced to see My day, and he saw it and was glad.”
⁵⁷ Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?”
⁵⁸ Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” John 8:56-58

There are obvious problems with the paradoxes I mentioned, one being that we cannot time travel. So attempting to answer them becomes nothing more than a mental exercise. But suppose we discovered how to go back in time, people have proposed various ways of explaining how these things could still work out.

Some answers are the Self-Healing Hypothesis, the Multiverse, the Erased Time Hypothesis, etc. Take time to read up on them. You’ll see that none of them explain what happens in Scripture. So how could Jesus have appeared in His own history if He didn’t yet exist? Or how could He have come to exist at His birth if He already existed in His own history?

The theories that have been submitted to answer the time travel conundrum cannot explain this because they fail to recognize who Jesus is. When we understand who He is, then we find that such things are certainly possible. Jesus is God. He is not limited by time, space, or matter. He created those things.

For Him to appear in His own past in order to direct events that will lead to His own appearing is no longer contradictory. Rather, though quite astonishing, it is certainly possible. Jesus appeared in this meeting with Gideon. That account continues in our verses today.

Great things, such as the time-traveling Messiah, 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. I Will Wait (verses 17-20)

¹⁷ Then he said to Him, “If now I have found favor in Your sight,

The words form a humble appeal: vayomer elav im na matsati khen b’enekha – “And says unto Him, ‘If, I pray, I found grace in your eyes.’” Gideon has addressed the Messenger as Adonai, my Lord (verse 15). The Lord has confirmed that He will be with Gideon and that he shall defeat the Midianites as one man (verse 16).

Gideon was confident enough to address this Man as the Lord, but not confident enough to either 1) take Him at His word, or 2) believe his own senses. The latter is likely. Just as Peter wasn’t sure if what he saw on the Sea of Galilee was actually Jesus, so Gideon is probably questioning the reality of the encounter. Hence…

^{17 (con’t)} then show me a sign that it is You who talk with me.

Inserting the words “it is,” as many translators do, makes it sound as if Gideon is doubting the Source. Rather: v’asita li oth sa’atah m’daber imi – “And make to me sign that You speaking with me.”

Rather than doubting the Source, he is more likely doubting himself because if he is talking with the Lord, then it would be expected that he would die. As for the word oth, or sign, it is something that stands for something else. It is not a sign in and of itself. With this stated, he continues…

¹⁸ Do not depart from here, I pray, until I come to You and bring out my offering and set it before You.”

al na tamush mizeh ad boi elekha v’hotsethi eth minkhati v’hiakhti l’phanekha – “Not, I pray, depart from this until I come unto You and bring out my offering and set to your face.” The respectful language continues and the note of a minkhah, or offering, indicates an offering of one to another who is greater (such as the offering of Ehud to Eglon in Judges 3:15), but also as an offering to the Lord (as in Genesis 4:3-5), and as required in the law.

In this case, Gideon is undoubtedly making an offering to the Lord. There would be no reason for him to do so otherwise.

^{18 (con’t)} And He said, “I will wait until you come back.”

vayomar anokhi eshev ad shuvekha – “And says, I remain until you return.’” The Lord agrees to the appeal and will remain under the terebinth tree while Gideon prepares his offering. Remembering that it is a time of extreme deprivation, even a small offering would be considered generous. And yet, Gideon goes further…

¹⁹ So Gideon went in and prepared a young goat, and unleavened bread from an ephah of flour.

v’gidon ba vayaas gedi izim v’ephath qemah matzoth – “And Gideon went and makes kid, goats, and ephah flour unleavened bread.” The animal is described as a gedi, a kid. That comes from an unused root signifying to cut off.

In the eight times it has been used in Scripture to this point, one can get the sense of finality, or a matter being decided (cut off). As an example –

“Then he turned to her by the way, and said, ‘Please let me come in to you’; for he did not know that she was his daughter-in-law.
So she said, ‘What will you give me, that you may come in to me?’
¹⁷ And he said, ‘I will send a young goat [gedi] from the flock.’
So she said, ‘Will you give me a pledge till you send it?’
¹⁸ Then he said, ‘What pledge shall I give you?’
So she said, ‘Your signet and cord, and your staff that is in your hand.’ Then he gave them to her, and went in to her, and she conceived by him. ¹⁹ So she arose and went away, and laid aside her veil and put on the garments of her widowhood.
²⁰ And Judah sent the young goat [gedi] by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand, but he did not find her. ²¹ Then he asked the men of that place, saying, ‘Where is the harlot who was openly by the roadside?’
And they said, ‘There was no harlot in this place.’
²² So he returned to Judah and said, ‘I cannot find her. Also, the men of the place said there was no harlot in this place.’
²³ Then Judah said, ‘Let her take them for herself, lest we be shamed; for I sent this young goat [gedi] and you have not found her.’” Genesis 38:16-23

The goat is what finishes the matter between the two concerning the agreement. As she was not there to receive the kid, the matter was not completed. The next word, izim, signifies goats. It is the term used for the sin offering, including that mandated on the Day of Atonement in Leviticus16:5.

Next is the ephath qemah matzoth, or ephah flour unleavened bread. It is finely ground flour of a particular size that is prepared into cakes without leaven. This would make a large amount of bread.

The standard amount for a single person to eat each day was one omer, or one-tenth of an ephah (Exodus 16). This one-tenth of an ephah is also what was frequently the required offering to the Lord at the tabernacle. Of this, Matthew Poole misses the point –

“Of an ephah of flour, to wit, out of the choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah and a whole kid had been very superfluous, and improper to provide for and set before one man.”

There is nothing superfluous here, and it wasn’t just a portion of the whole that was presented. It is a magnanimous offering in a time of severe deprivation. Gideon is not doubting the Lord. He is confirming that it is the Lord. But he is simply not sure of what is in himself.

^{19 (con’t)} The meat he put in a basket, and he put the broth in a pot;

The words are more precise: ha’basar sam basal v’hamaraq sam baparur – “The flesh put in the basket and the broth put in the pot.” Here is a word found only in this and the next verse, maraq, or broth. It comes from the verb maraq, to scour or polish. Thus, it is the juice stewed out of the meat (as if rinsed out).

^{19 (con’t)} and he brought them out to Him under the terebinth tree and presented them.

The words are exceedingly precise: vayotse elav el takhat ha’elah vayagash – “and brought unto Him, unto under the terebinth, and comes near.” The entire scene is carefully explained as Gideon returns to the Lord. Using the word nagash, or draw near, reveals its own sense of allowance on the part of the Lord. In Leviticus, it says of the priests –

“No man of the descendants of Aaron the priest, who has a defect, shall come near [nagash] to offer the offerings made by fire to the Lord. He has a defect; he shall not come near [nagash] to offer the bread of his God.” Leviticus 21:21

Likewise, there is a sense of expectation on the part of Gideon. That is similar to the account of Jacob and Isaac in Genesis 27 –

“Isaac said to Jacob, ‘Please come near, that I may feel you, my son, whether you are really my son Esau or not.’ ²² So Jacob went near to Isaac his father, and he felt him and said, ‘The voice is Jacob’s voice, but the hands are the hands of Esau.’ ²³ And he did not recognize him, because his hands were hairy like his brother Esau’s hands; so he blessed him.” Genesis 27:21-23

The use of the word indicating nearness is given to elicit the bond that is being formed between the two as the account proceeds. Now that Gideon has approached…

²⁰ The Angel of God said to him,

Rather: vayomer elav malakh ha’elohim – “And says unto him Messenger the God.” The use of the article before God is expressive. It is used when referring to the one true God in relation to man. But more especially, it is in relation to those who are in a right relationship with Him, or it is used to contrast those who are not in a right relationship with Him.

This is the only time in the chapter that the word Messenger is affixed to the word elohim, or God. The offering is accepted and Gideon, Cutter Off, stands in a right relationship with God’s Messenger. As such, he stands in a right relationship with God.

It is wholly apparent what is being conveyed. The Messenger has been identified as the Lord. He has been acknowledged as such by Gideon. The Messenger has accepted the Lord’s offering, meaning He is the Lord, and the Lord is the Messenger of God. This human standing before Him is Jesus, the Lord God incarnate. Therefore…

^{20 (con’t)} “Take the meat and the unleavened bread and lay them on this rock, and pour out the broth.” And he did so.

The verbs are imperative: qakh et ha’basar v’eth ha’matsoth v’hanakh el ha’sela halaz v’eth ha’maraq s’pokh vayaas ken – “‘Take the flesh and the unleavened bread and put upon the rock this, and the broth pour.’ And did, thus.” There is a new word to specify the rock, hallaz. It is a common pronoun specifying this or that.

This is not a fellowship offering where Gideon would partake of it with the Lord. Rather, by designating the rock and having Gideon place the offering on it, the rock has become an altar upon which a burnt offering is made. That is next seen…

How can I know if the message is true?
Can it really save my people, Israel?
What is it that they need to do?
Is this the message that will make things go well?

The Lord of Peace is there for you
If you are willing to trust and accept
This is all that He asks you to do
Unlike the law, there is a single precept

Have faith in the word, and you will be saved
And God will again look with favor on you
No matter how you once behaved
You will be forgiven and granted life anew

II. The Lord of Peace (verses 21-24)

²¹ Then the Angel of the Lord put out the end of the staff that was in His hand, and touched the meat and the unleavened bread;

vayishlakh malakh Yehovah eth qetseh ha’misheneth asher b’yado vayiga ba’basar u-ba’matsoth – “And sends, Messenger Yehovah, extremity the support staff which in His hand, and touches the flesh and the unleavened bread.”

The word translated as support staff, mish’enah, is rarer than the words usually used to describe a staff. It is a supporting staff, something one leans on or is assisted with. It is the feminine form of mish’en which signifies a support or staff –

“They confronted me in the day of my calamity,
But the Lord was my support [mish’en].
²⁰ He also brought me out into a broad place;
He delivered me because He delighted in me.” 2 Samuel 22:19, 20

That is then derived from the word shaan which signifies support, lean, rely on, etc. For example –

“Who among you fears the Lord?
Who obeys the voice of His Servant?
Who walks in darkness
And has no light?
Let him trust in the name of the Lord
And rely [shaan] upon his God.” Isaiah 50:10

As the Lord doesn’t need a staff to support Himself, it is forming a picture for us to consider. The Lord is the support. The Lord is the rock that becomes the altar of sacrifice that sanctifies the offering. The Lord is reflected in the elements of the offering. The Lord is the consuming fire that will rise from the rock. And so on. These things continue to be reflected in the next words…

^{21 (con’t)} and fire rose out of the rock and consumed the meat and the unleavened bread.

vataal ha’esh min ha’tsur va’tokal eth ha’basar v’eth ha’matstosth – “And ascended the fire from the rock and consumed the flesh and the unleavened bread. The fire consuming the offering indicates acceptance of it by the Lord. Each aspect of the scene before Gideon reveals aspects of the coming Christ. These things are all anticipatory of Israel’s future.

^{21 (con’t)} And the Angel of the Lord departed out of his sight.

Rather: u-malakh Yehovah halakh me’enav – “And Messenger Yehovah departed from His eyes.” Again, there is no article before Messenger. Despite this, He has already been identified as the Lord (YHVH) and “Messenger the God.” It is hard to understand how commentaries deny the obvious nature of what is being conveyed.

As for how He departed, that is left unstated. It can be assumed that it was immediate and complete. He was there and then He wasn’t.

²² Now Gideon perceived that He was the Angel of the Lord.

It is emphatic: vayar gidon ki malakh Yehovah hu – “And sees, Gideon, for Messenger Yehovah, He.” If there were any lingering doubts, either about the identification of the One standing before him, or about the reliability of his own senses, they are now ended. He fully perceives what has transpired…

^{22 (con’t)} So Gideon said, “Alas, O Lord God! For I have seen the Angel of the Lord face to face.”

vayomer gidon ahah Adonai Yehovah ki al ken raiti malakh Yehovah panim el panim – “And says Gideon, “Alas, Adonai Yehovah! For upon thus, I have seen Messenger Yehovah face unto face.’” The sentence is elliptical. Gideon is suddenly terror stricken at the realization of what has occurred, calling out “Alas!”

The omitted words of the ellipsis are, “For I shall surely die.” It was taken as an axiom that if one were to see the Lord face to face, death would be the result. This is not true, nor can it be inferred from Scripture, that this would be the case with a created angel.

The words clearly indicate that He believes he has seen Yehovah. Further, the words, “For upon thus,” are an explanation of what has occurred. He had asked, “And make to me sign that You speaking with me.” What he beheld (For upon thus) was that sign. There could be no doubt.

Because of this, he feels as if doom is going to immediately descend upon him. He has personally faced the manifestation of the Lord in human flesh. This is especially poignant because the words panim el panim, or face unto face when in relation to the Lord, are only found a few times so far in Scripture, such as –

“So the Lord spoke to Moses face to face, as a man speaks to his friend. And he would return to the camp, but his servant Joshua the son of Nun, a young man, did not depart from the tabernacle.” Exodus 33:11

“But since then there has not arisen in Israel a prophet like Moses, whom the Lord knew face to face.” Deuteronomy 34:10

The only other time the sentiment is close to this is when Moses reminded the people that the Lord spoke to them “face in face” during the giving of the Ten Commandments at Sinai or when he is said to have spoken mouth to mouth with Moses in Numbers 12:8, or even “eye to eye” in Numbers 14:14. Because of the overwhelming incident, Gideon is beside himself with terror. However, words of comfort come to him…

²³ Then the Lord said to him, “Peace be with you; do not fear, you shall not die.”

vayomer lo Yehovah shalom lekha al tira lo tamuth – “And says to him, Yehovah, ‘Peace to you. Not fear, not dying.’” Though he has departed from sight, the Lord (YHVH) is still present to make the audible pronouncement of peace, reconciliation, and surety of life.

The purpose of the Lord coming in human form is that Gideon would live. However, the term “preincarnate Christ” is a logical contradiction. For example, Verse By Verse Ministry International says –

“A messenger is one who is sent from someone else to deliver a message, and of course, Jesus fits this perfectly. He says in John 8:18, ‘I am He who testifies about Myself, and the Father who sent Me testifies about Me.’ Just as the Father sent Jesus, so also did He send the Angel of the Lord. Based on all the above, we conclude that the pre-incarnate Lord Jesus was the Angel of the Lord.”

Their thinking is correct, but the terminology is not. If the Lord appeared as a Human, even eating with those He visited, such as in Genesis 18, then He was incarnate. Pre-incarnate, or “prior to the incarnation,” is therefore illogical.

If this is the Messenger of the Lord, it is the Lord incarnate. As this messenger is the Second member of the Godhead, then it is the Lord Jesus. But Jesus’ incarnation occurred at His birth to Mary. Therefore, as difficult as it is to understand, Jesus is appearing in His own history.

It is He alone who can bring about the peace that He now speaks unto Gideon. Because of this…

²⁴ So Gideon built an altar there to the Lord, and called it The-Lord–Is-Peace.

vayiven sham gidon mizbeakh l’Yehovah vayiqra lo Yehovah shalom – “And builds there, Gideon, altar to Yehovah, and calls to Him (or to it) ‘Yehovah Shalom.’” The name is based on the previous words –

“And says to him, Yehovah, ‘Peace [Yehovah, Shalom] to you. Not fear, not dying.’” Gideon now calls out to either the Lord or to the altar (which is a masculine word) Yehovah Shalom. Either way, it is an acknowledgment that the altar is the witness of peace between the two.

As for the name, Yehovah Shalom, it means The Lord of Peace, The Lord Is Peace, or The Peace of the Lord. The thought, regardless of how it is translated, is a reflection of Jesus’ words –

“Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.” John 14:27

With that, the words take us back to verse 11 and forward in time as well…

*^24 (fin) To this day it is still in Ophrah of the Abiezrites.

ad hayom hazeh odenu b’apharath avi ha’etsri – “Until the day, the this, it yet in Ophrah, father the Ezrite.” The altar remains as a testament to the peace established in Of the Dust, Father the Helper.

The offering is made and is set forth to God
The body of Christ for the sins of the world
Let us accept the message and applaud
As the redemption of man is there unfurled

Great is the Lord and mighty to save
In His word the power is made known
Toward the gospel He instructs us to behave
By simply believing what the words have shown

The Lord is Peace, offered to you
And it is offered also to the nation of Israel
Simply do what the gospel says to do
And for all who believe, things will go well

III. Pictures of Christ

Israel will someday be saved. We can take that as an axiom. Paul says as much in Romans 11 –

“The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
²⁷ For this is My covenant with them,
When I take away their sins.” Romans 11:26, 27

This is not speaking of the church. Paul is writing to the Gentile church in Rome and he makes an absolute distinction between Israel and the Gentile-led church, despite the horrifically poor commentaries of replacement theology that have been written over the years.

How will Israel be saved? The answer is seen in our passage concerning Gideon. Gideon is the Cutter, coming from gada, to cut off. Just as Deborah anticipated the New Testament, coming from diathéké, a covenant or testament, which is a feminine noun, Gideon now anticipates the euaggelion, or Gospel, meaning the Good News.

This is a neuter noun in Greek, but that is not surprising. Hebrew does not have a neuter noun. And more, the Gospel is one of grace, a feminine noun. Thus, to express Gideon’s role, a Greek neuter is brilliantly used to express what is pictured.

The connection to his name is found in Romans 11:27, which said, “When I take away their sins.” The word is aphaireó, to take away or cut off. For example –

“And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off [aphaireó] his ear.” Mathew 26:51

Paul says the sins of Israel will be taken away [cut off] someday. This is what Gideon will do. In Israel, the gospel is almost nonexistent. After the rapture, at least for a time, it will be missing entirely. But that will change.

In verse 11, the Messenger of the Lord (Jesus) sat under the terebinth tree in Ophrah. Sitting is for rendering judgment. The tree signifies strength. Ophrah signifies Of the Dust. It speaks of man, especially in his fallen state –

“In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust [aphar] you are,
And to dust [aphar] you shall return.” Genesis 3:19

This was said to be of Joash, father of the Ezrite, or Yehovah has Bestowed, My Father the Helper. The words speak of Jesus who was bestowed by God the Father, who helps the fallen state of man.

Gideon was hiding away in the winepress, a place of judgment, from Midian, Place of Judgment. The Gospel is hidden in Israel at this time. Gideon was “beating” the wheat there instead of threshing and winnowing. It is a clear reference to the gospel being hidden away resulting in very little fruit from its labors in Israel.

However, in verse 12, the Lord appears to him, calling him a mighty man of valor and noting that the Lord is with him. How can that be in his state? Gideon even fails to see the connection, calling him adoni, my lord, as to a human. The gospel is claimed by Israel to simply be of human origin.

In verse 13, Gideon brings in Egypt, or Double Trouble, and the miracles that occurred at the time of the exodus. At least they had the law, and that had brought nothing but grief. There Israel stands, forsaken and delivered into the palm (or sole) of Midian: Place of Judgment.

They are utterly defeated by their state under the law. However, in verse 14, the Lord says to Gideon (the gospel), “Go in your power, this.” As noted then, “The Lord indicates that the power Gideon [the gospel] already possesses is sufficient for the calling he is directed to. It will save Israel from the palm (or sole) of the crushing power of the Place of Judgment.”

Look again at the comments of verse 14 –

He has identified Gideon, He has selected him, and He is sending him. Notice the structure of the words. Gideon has questioned the Lord’s doings. The Lord then turns around and claims He will perform again:

Not [halo] from *Egypt ascended us +Yehovah? And now, has forsaken us, Yehovah, and given us in palm [b’kaph] Midian. (Gideon)

And shall save Israel from palm [mi’kaph] *Midian. Not [halo] +I sent you? (Yehovah)

The law that came from the delivery from Egypt only leads to being forsaken. The gospel will save Israel. With that, verse 15 reveals Gideon’s (the gospel’s) hesitancy. But this time, he at least accepts that the Messenger is Yehovah, calling Him Adonai.

He notes that he is from the “dangling in Manasseh” and the “insignificant in his father’s house.” Manasseh, To Forget and From a Debt (a picture of Christ’s work in regard to sin) pictures the state of the gospel in Israel and in the house of Joash (Yehovah Has Bestowed). It is almost completely ineffective.

However, in verse 16, the Lord (YHVH) says that Gideon (the gospel) will defeat the Place of Midian as one man. It will be completely effective in saving Israel from the tribulation period, as our closing verse will reveal.

In order to confirm that this message is true, verse 17 shows Gideon asking for an oth, a sign that it is truly from Yehovah. Therefore, in verse 18, he petitions the Lord to wait while he prepares an offering. The Lord agrees. This is where Israel will finally knuckle down and check what they have rejected for the past two thousand years.

In his offering, found in verse 19, he prepares a kid, goats. The symbolism is the cutting off of sin by the goat of atonement, anticipating Jesus who was the fulfillment of the Day of Atonement goat sacrifice. It is what finishes the matter of sin.

The full ephah of the flour of unleavened bread speaks of the entirely sinless nature of Christ, the Bread of Life of John 6.

The inclusion of the maraq, or broth, indicates the full atonement offered by Christ’s death. His blood was shed, meaning He died. Thus, His body was a perfect atonement for sin. The word coming from the verb maraq, meaning to scour or polish, points to His flesh being fully purged of life – a fully acceptable offering to God.

The next wording was exceedingly precise – “and brought unto Him, unto under the terebinth, and comes near.” The terebinth comes from the feminine of ayil, or ram, and that from ul, strength. The strength of the gospel is found in the offering of Christ. It is brought forward to Yehovah as Gideon (the gospel) draws near. The words could not be more perfectly described than this verse –

“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.” Romans 1:16

In verse 20, the unique phrase “Messenger the God” is used. As noted, the use of the article is expressive. It is used when referring to the One True God in relation to man. But more especially, it is in relation to those who are in a right relationship with Him. Jesus Christ is the ultimate example of Man in a right relationship with God.

Therefore, He directs that the flesh and the unleavened bread (both picturing Him) be placed upon the particular rock (picturing Him) and the broth (picturing Him) poured out on it. It is all to be a whole burnt offering to God, just as Christ was to be fully offered to Him –

“Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), ⁹ then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first [the law] that He may establish the second [the gospel]. ¹⁰ By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10: 8-10

With that, the fire rose from the rock and completely consumed the offering. It is finished and it is fully accepted by God. Then the Lord departed out of Gideon’s sight –

“So then faith comes by hearing, and hearing by the word of God.” Romans 10:17

Israel is going to have to go to the word. Christ departed and Gideon (the gospel) is left as the witness. From there, verse 22 noted “And sees, Gideon, for Messenger Yehovah He.” The gospel reveals itself as the Messenger of the Lord –

“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” 1 Corinthians 1:18

When Israel finally sees the gospel for what it is (Gideon assumes that role) the terror of having missed it for so long will fill them. In other words, in their acceptance of what the word says, they will be infused with the gospel and will fearfully acknowledge, “Alas, Adonai Yehovah! For upon thus, I have seen Messenger Yehovah face unto face.’”

Just as Moses saw the Lord face unto face, and Israel vicariously through him, so Israel, through the gospel, will see Him face to face. The terror will great. Hence, the ellipsis found in this verse. Their unworthy state before the Lord will make them feel that they will surely die, just as it has done to innumerable souls over the millennia.

However, the words of the Lord, reflecting the words of Jesus are shalom lekha – peace to you. Israel is not to fear. They will not die. To complete the active part of the verses, Gideon (the gospel) built an altar, calling it Yehovah Shalom, Peace of the Lord –

“And how shall they preach unless they are sent? As it is written:
‘How beautiful are the feet of those who preach the gospel of peace,
Who bring glad tidings of good things!’” Romans 10:15

The gospel is the peace of the Lord because it is what grants peace to those who come to Him through it. With that, the final note of the passage said, “Until the day, the this, it yet in Ophrah, father of the Ezrite.” The altar remains as a testament to the peace found in Of the Dust (man bearing Adam’s image) in Father the Helper –

“The first man was of the earth, made of dust; the second Man is the Lord from heaven. ⁴⁸ As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. ⁴⁹ And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” 1 Corinthians 15:47-49

The pictures could not be clearer, nor could they more perfectly anticipate what lies ahead for Israel. The pattern that began with the first judge, Othniel, has steadily unfolded the redemptive scene laid out in world history.

Othniel, who battled Cushan-Rishathaim, pictured the Gentiles carrying the message of Christ until the House of Israel and the House of Judah would accept that message. It was a type of introduction to what lay ahead. It gave a snapshot of what would occur after the work of Christ even before the work was detailed.

Next Ehud really gave it to Eglon. It was a picture of the complete atonement of transgressions of the law. It was also noted that this work was fully sufficient to save both Jews and Gentiles.

Shamgar gave a brief but complementary display of how to appropriate the work of Christ.

After that Deborah, the New Testament, referred to the Dispensation of Grace which is represented by the Gentile-led church.

Judges 5, the Song of Deborah, was a rejoicing over the events of Judges 4. They were placed into a poetic narrative, gloriously revealing the obvious pleasure the Lord takes in the work of Christ and in His church. But, as noted, the church will end at the rapture.

The first ten verses of Chapter 6 revealed the tribulation period after the church age. It is at that time that Israel will finally accept the gospel. Everything has been perfectly ordered to reveal the continuing redemptive narrative as outlined in the dispensational model.

This passage about Gideon provides insight into what is yet ahead, but it does so in perfect accord with what Paul says about Israel in the future as detailed in Romans 9-11. It is the gospel of Jesus Christ alone that can restore Israel to God.

They have completely rejected this as a nation, and hard times have come because of this. Even worse times lie ahead. But at some point in the future, the gospel will become perfectly evident to them.

They will search the Scriptures, realize their error, and turn and call out to God through Him. When they do, they will be restored. This is what the Bible teaches. Israel is not out, the church has not replaced Israel, and full restoration with God will come upon them as a nation.

The book is written, the typology is set, and it clears up the muddy waters of poor theology for both Jew and Gentile. This is not a surprise to God. Rather, this has been known to Him all along.

He has it all under control, and everything His word details will come to pass, exactly as is recorded there. Let us trust that it is so. On the day I typed this sermon, Israel was just at the beginning of their raid into Gaza.

Regardless as to how the world perceives this, it is a part of their unfolding history, leading them inexorably into the end times. Only then, when they are so broken as a people that there is nothing left for them, will they finally realize what they have missed for so long. In receiving the gospel, they will finally have the peace of Yehovah resting upon them in its fullness.

If you do not yet have this peace that passes all understanding, if you have not yet been brought near to God through the offering of His Son, all you have to do is believe the gospel. Christ died for our sins according to the Scriptures, He was buried, and He rose again the third day according to the Scriptures. Believe today!

Closing Verse: “And so all Israel will be saved.” Romans 11:26

Next Week: Judges 6:25-32 It will be fun. Yes, so swell – you will see… (Gideon, Judge of Israel, Part III) (20^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.

Gideon, Judge of Israel, Part II

Then he said to Him, “If now I have found favor in Your sight
Then show me a sign that it is You who talk with me
———-give a token that is true
Do not depart from here, I pray
Until I come to You and bring out my offering and
———-set it before You”

And He said (a response did not lack)
“I will wait until you come back”

So Gideon went in and prepared a young goat
And unleavened bread from an ephah of flour
———-to put in that spot
The meat he put in a basket
And he put the broth in a pot

And he brought them out to Him
Under the terebinth tree and presented them

The Angel of God said to him
“Take the meat and the unleavened bread also
And lay them on this rock, and pour out the broth”
And he did so

Then the Angel of the LORD put out
The end of the staff that was in His hand. This was pretty neat
And touched the meat and the unleavened bread
And fire rose out of the rock and consumed the meat

And the unleavened bread too; yes, that’s right
And the Angel of the LORD departed out of his sight

Now Gideon perceived
That He was the Angel of the LORD who appeared in that place
So Gideon said, “Alas, O Lord GOD!
For I have seen the Angel of the LORD face to face”

Then the LORD said to him, “Peace be with you; do not fear
———-you shall not die”
So Gideon built an altar there to the LORD, now one of Israel’s
———-famous sites
And called it The-LORD-Is-Peace
To this day it is still in Ophrah of the Abiezrites

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

¹⁷ Then he said to Him, “If now I have found favor in Your sight, then show me a sign that it is You who talk with me. ¹⁸ Do not depart from here, I pray, until I come to You and bring out my offering and set it before You.”

And He said, “I will wait until you come back.”

¹⁹ So Gideon went in and prepared a young goat, and unleavened bread from an ephah of flour. The meat he put in a basket, and he put the broth in a pot; and he brought them out to Him under the terebinth tree and presented them. ²⁰ The Angel of God said to him, “Take the meat and the unleavened bread and lay them on this rock, and pour out the broth.” And he did so.

²¹ Then the Angel of the Lord put out the end of the staff that was in His hand, and touched the meat and the unleavened bread; and fire rose out of the rock and consumed the meat and the unleavened bread. And the Angel of the Lord departed out of his sight.

²² Now Gideon perceived that He was the Angel of the Lord. So Gideon said, “Alas, O Lord God! For I have seen the Angel of the Lord face to face.”

²³ Then the Lord said to him, “Peace be with you; do not fear, you shall not die.” ²⁴ So Gideon built an altar there to the Lord, and called it The-Lord-Is-Peace. To this day it is still in Ophrah of the Abiezrites.

 

 

 

Artwork by Douglas Kallerson.

Judges 6:11-16
Gideon, Judge of Israel, Part I

This portion of the account of Gideon meeting the Person identified here will continue next week, but there is enough detail given to demonstrate, at least from the Hebrew text, that the Lord, meaning Yehovah, was truly incarnate when He appeared to Gideon.

The meaning of the word incarnate is “embodied in flesh,” specifically human form. As we proceed through the verses, it will be evident that this Person engaging Gideon is face-to-face with him. As we progress, we will be reminded that this is not the first time the Bible indicates such an occurrence.

The incarnation, however, is something denied by Jews. There are innumerable commentaries found concerning their position on why it is not possible that Jesus could be both God and Man. Here is an example from JewsforJudaism.org –

“Christians claim that in the birth of Jesus there occurred the miracle of the incarnation of God in the form of a human being. To say that God became truly a human being invites a number of questions. Let us ask the following about the alleged truly man- truly god Jesus. What happened to his foreskin after his circumcision (Luke 2:21)? Did it ascend to heaven, or did it decompose as with any human piece of flesh? During his lifetime what happened to his hair, nails, and blood shed from wounds? Did the cells of his body die as in ordinary human beings? If his body did not function in a truly human way, he could not be truly human as well as truly God. Yet, if his body functioned exactly in a human way, this would nullify any claim to divinity. It would be impossible for any part of God, even if incarnate, to decompose in any way and still be considered God.

“By definition, not mystery, the everlasting, one God, in whole or in part, does not die, disintegrate, or decompose: ‘For I the Lord do not change” (Malachi 3:6). Did Jesus’ flesh dwell in safety after his death? 1 Peter 3:18 states Jesus was ‘put to death in the flesh, but made alive in the spirit.’ 1 Corinthians 15:44-45 claims Jesus was ‘raised a spiritual body,’ that is, he ‘became a life-giving spirit.’ No mention of the survival of the flesh is alluded to. In Acts 2:31, it is claimed Peter stated that following the alleged resurrection Jesus’ body did not see decay. Paul is alleged to have also made this claim (Acts 13:34-37). However, unless Jesus’ body never underwent ‘decay’ during his lifetime he could not be God, but if it did not undergo ‘decay’ then he was not truly human.” Gerald Sigal (Jews for Judaism.org)

Text Verse: “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, ¹⁵ and release those who through fear of death were all their lifetime subject to bondage.” Hebrews 2:14, 15

The commentary by Mr. Sigal contains several presuppositions about the incarnation that are incorrect. They are not based on a proper reading of Scripture, and they construct straw man arguments. In fact, if he is using Scripture as a baseline for his words, his entire commentary is a straw man fallacy.

To assume that Jesus’ body was “a part of God” would be to misunderstand or misrepresent the idea of the incarnation. Only the poorest of theologians would claim that Jesus’ human body was a part of God. If creation (including any part of it) were a part of God, we would be dealing with pantheism or some concept similar to it.

The incarnation means that God united with His creation. As His creation is clearly fallen, it means that the Lord united in a manner that reflects the words of Hebrews 2, meaning that “in all things He had to be made like His brethren” (Hebrews 2:17).

Therefore, to assume that Jesus’ foreskin could not decay is as illogical as to say that God died on the cross. God did not die on the cross. Rather, the human Jesus did. The incorruption of Jesus’ body after death signified that He had prevailed over death because of His sinless nature.

To assume that His fingernails, which were naturally worn down or purposefully clipped from His human frame, could not decay if He is fully God is a fallacy known as a category mistake. Mr. Sigal simply does not understand, or he rejects, what the actual meaning of the incarnation is.

The hypostatic union is what defines the Person of Jesus. There is a distinction between the humanity and deity of Christ. This point of doctrine describes the union of God and Man in the person of Jesus Christ: two hyposies, or states, in one.

He didn’t possess humanity before His conception, but since His conception, He is clothed in humanity forevermore. And although He is united with human flesh in this union, His deity is not bound by human nature; He remains fully God. His two natures are not in any way separate, and yet they in no way intermingle.

This is what the Bible reveals, not only in the New Testament, but in the Old as well. The encounter of Gideon with the Lord is something that points us directly to the incarnation of Jesus. It is a reasonable and logical point of doctrine 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. If the Lord Is with Us, Why Then…? (verses 11-13)

¹¹ Now the Angel of the Lord came

Rather: vayavo malakh Yehovah – “And came messenger Yehovah.” There is no article before “angel/messenger.” As such, the identification is indeterminate at this point. This is important because of what occurs as we continue through the verses.

The problem with translating it as “the Angel” (with a capital) is that it is either based on a presupposition, if no further information is given, or it is based on knowledge that is not yet available in the narrative. It is correct, as will be seen, but the text is highlighting a point of theology.

This is a messenger of Yehovah (YHVH). This messenger came…

^{11 (con’t)} and sat under the terebinth tree which was in Ophrah,

vayeshev takhath ha’elah asher b’apherah – “and sat under the terebinth which in Ophrah.” In Judges 4, Deborah was said to have sat under the palm of Deborah. The palm is a symbol of uprightness and righteousness. Here, this angel sits under the elah or terebinth. That is the feminine of ayil, or ram, coming from ul, strength.

Also, to sit implies judgment, as when a king sits for that purpose. This messenger has sat in order to communicate a judgment, just as Deborah did. The name Asherah means Female Fawn, but that comes from aphar, dust. And so, it may also mean Of the Dust.

^{11 (con’t)} which belonged to Joash the Abiezrite,

Rather: asher l’yoash avi ha’ezri – “which to Joash father the Ezrite.” First, depending on the root, the name Joash means either Yehovah is Strong, Fire of Yehovah, Yehovah Has Bestowed, or Yehovah Has Blessed.

Next, in Joshua 17:12, Abiezer was noted. Here, the name is divided by an article. Thus, it says, “My father, the Ezrite,” or “Father of the Ezrite.” The word ezer signifies Help, coming from the verb azar, to help. Therefore, we have some picture developing.

A messenger has sat to render a judgment under a tree denoting strength, in Of the Dust, which belonged to Yehovah Has Bestowed, My Father the Helper. This messenger appeared…

^{11 (con’t)} while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites.

v’gidon b’no khovet khitim ba’gath l’hanis mipne midyan – “and Gideon, his son, was beating wheat in the winepress to flee from faces Midian.” Gideon comes from gada, to cut down or cut asunder. Thus it means Cutter, Cutter Down, Feller, etc.

Next, the word translated as “threshed” is not the usual one where an ox pulls a cart over the wheat. Here, it signifies to beat. It is the same word used when Ruth beats out what she gleaned. In this case, Gideon is threshing the wheat by beating it, and he is doing it in the winepress.

The reason for this is because of what it said in Judges 6:1-10. The Midianites came in and plundered Israel. In order to hide from them, Gideon is threshing secretively in a vat. A winepress is the last place one would expect to be used at this time of year because it is not the season for pressing.

After beating the wheat, Gideon would thresh it by hand so that the chaff would not fly off into the open sky and be visible from a distance. Rather, as it says, it would “flee from faces Midian.”

As for the winepress, it is a place of judgment symbolized by the treading out of grapes. However, in the treading out of grapes, there is also a sense of joy because of the produce derived from the process. This is seen in the symbolism of Revelation –

“Then another angel came out of the temple which is in heaven, he also having a sharp sickle.
¹⁸ And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.” ¹⁹ So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. ²⁰ And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.’” Revelation 14:17-20

There is judgment brought upon the enemies of God, but there is also the obvious joy connected with their destruction. When Christ was in the Garden of Gethsemane (Garden of the Oil Press), He was there enduring the suffering associated with judgment upon sin. The name Gethsemane is derived from the same Hebrew word used here, gath, or winepress.

Also, as seen in the previous sermon, Midian means Strife or Place of Judgment. Everything about the words of this verse speak of defeat, shame, and judgment. The only thing positive is the meaning of the names of Gideon and his father. This positive aspect will be advantageous for the typology being presented. That begins to be seen in the next words…

¹² And the Angel of the Lord appeared to him,

Again, there is no article: vayera elav malakh Yehovah – “And appeared unto him messenger Yehovah.” Despite there being no article before “messenger,” we are now given a new insight to consider. The term vayera, or “and appeared,” has occurred thirteen times so far in the Bible. In every instance but one, it has been connected to either the Lord or God.

The one exception is when Joseph appeared to his father Jacob in Genesis 46:29, a passage that pointed to the appearance of Christ to the people of Israel. Thus, though it is not appropriate to translate this as “the angel of the Lord” because the text does not say it, we are being led to that conclusion, nonetheless.

^{12 (con’t)} and said to him, “The Lord is with you, you mighty man of valor!”

vayomer elav Yehovah imkha gibor hekhayil – “and said unto him, ‘Yehovah with you, mighty the valor.’” This does not mean that Gideon was already known for his past acts of bravery, as many scholars claim. Verse 15 clearly refutes that. In fact, the previous verse indicated Just the opposite.

Gideon has been peevishly hiding in a wine vat, beating out a little grain for bread. And yet, the Lord prophetically addresses him in this way. It is a blessing being bestowed upon him based on what will come to pass, not an acknowledgment of what he is already.

As for the words describing him, it says gibor hekhayil. It is a phrase that is translated in various ways and needs to be properly understood. The word gibor signifies might or strength.

The word khayil signifies wealth, strength, ability, and more. In this case, what will come about in his future is what defines the word. As such, the Lord is designating him as a warrior. Thus, it speaks of a man of valor. Such is not yet the case, but it will be slowly drawn out of him as the Lord guides his movements on behalf of Israel.

¹³ Gideon said to Him, “O my lord, if the Lord is with us, why then has all this happened to us?

vayomer elav gidon bi adoni v’yesh Yehovah imanu v’lamah m’tsaatnu kal zoth – “And said unto him Gideon, ‘O me, my lord! And is Yehovah with us? And why found us all this?’” They are words of incredulity, spoken by a thoroughly confused soul to someone that he thinks must be off his rocker. He says this using the term adoni, my lord, meaning a human. In this case, it essentially means “Sir.”

The previous two uses of malakh, or messenger, are without the article. Gideon doesn’t know who this man is, but he is a man who has claimed to speak on behalf of Yehovah (YHVH). It is the text itself that is building up the profile of the messenger, one step at a time. As such, translations should not get ahead of the text.

As for what Gideon says to this person, it is perfectly reflected in the words of the Lord through Moses –

“Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’” Deuteronomy 31:17

Gideon is questioning if the Lord is even among them at all. How could he be? To support his incredulity, he next says…

^{13 (con’t)} And where are all His miracles which our fathers told us about, saying, ‘Did not the Lord bring us up from Egypt?’

v’ayeh kal niphlotav asher sipru lanu avotenu l’mor halo mimitsrayim heelanu Yehovah – “And where all His wonders which recounted to us our fathers to say, ‘Not from Egypt ascended us Yehovah?’” The meaning is that if Yehovah is among Israel, then why isn’t He acting on their behalf?

The fathers had spoken of all Yehovah had done, performing wonders in order to bring them up from Egypt. If that is so, then shouldn’t He be doing the same now?

Gideon seems completely unaware that the disastrous state of Israel is their own fault for doing “the evil” in the eyes of the Lord. But the word, meaning the prophet of verse 8, has alerted them that they have fallen from His ways, not obeying His voice. Gideon is just not aware of that at this point. And so, he continues…

^{13 (con’t)} But now the Lord has forsaken us and delivered us into the hands of the Midianites.”

Nobody properly translates this: v’atah n’tsanu Yehovah vayitnenu b’kaph midyan – “And now, has forsaken us, Yehovah, and given us in palm Midian.” He notes that it isn’t merely that Israel has been given into the hand of Midian, but into the palm of his hand or the sole of his foot. The word kaph can mean either.

Thus, Israel is like an object that is being squeezed in the palm of the hand or trampled under the sole of the foot. They are forsaken and totally oppressed. With his words of melancholy and  dejection, a response from the Messenger is provided…

Did not the Lord bring us up from Egypt?
Were we not set before Him among the nations?
But our glory and honor have been stripped
And this, for many generations

Why has all of this come upon us?
The answer is there, recorded in Your word
We turned away when we rejected Jesus
And we crucified our Lord

Lord, restore us as in times past
Bring us to the place of Your favor once again
This seemingly endless trouble, let it no longer last
How long, Lord? We ask You, until when?

II. O My Lord, How Can I Save Israel? (verses 14-16)

¹⁴ Then the Lord turned to him

vayiphen elav Yehovah – “And turned unto him, Yehovah [YHVH].” Of these words, Albert Barnes shows his inability to accept the obvious, saying, “The change of phrase from ‘the angel of the Lord’ to ‘the Lord’ is remarkable. When messages are delivered by the Angel of the Lord, the form of the message is as if God Himself were speaking.”

Though this messenger has simply been called an angel of Yehovah until now, the reason has been to build within the narrative itself the misunderstanding of Israel to accept that God can come in human form. But there has already been precedent for this, such as in the Lord appearing to Abraham and Joshua in like form as well. For example –

“Then the Lord [YHVH] appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day. ² So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, ³ and said, ‘My Lord [Adonai], if I have now found favor in Your sight, do not pass on by Your servant.’” Genesis 18:1-3

The wording in this Genesis account clearly indicates the incarnation of the Lord. An honest evaluation of the text leaves no other option. As for this narrative with Gideon, despite the unambiguous rendering of the Hebrew, the Greek translation continues to say, “the angel of the Lord.” Ellicott states –

“The reason why the LXX. retains the phrase ‘the angel of the Lord’ throughout is because they had the true Alexandrian dislike for all anthropomorphic expressions—i.e., for all expressions which seemed to them to lower the invisible and unapproachable majesty of the Almighty.”

He is partially correct, but more specifically, it is the biased inability of Jews and others to accept that God can present Himself in human form that is the crux of the matter.

However, the text now reveals that this is exactly what is occurring. It is not the word of the Lord through another. Rather, this is Yehovah incarnate. It is the eternal Christ, Jesus…

^{14 (con’t)} and said, “Go in this might of yours,

vayomer lekh b’khoakha zeh – “and said, ‘Go in your power, this.” The Lord indicates that the power Gideon already possesses is sufficient for the calling he is directed to. Therefore, He says…

^{14 (con’t)} and you shall save Israel from the hand of the Midianites. Have I not sent you?”

Again, the translation is incorrect: v’hovoshata eth Yisrael mi’kaph midyan halo salakhtikha – “And shall save Israel from palm Midian. Not I sent you?” The man claims to be Yehovah. This is explicit now because this time He has not said, “The Lord has sent you.” Instead, the words are stated without any such qualifier.

He has identified Gideon, he has selected Him, and He is sending him. Notice the structure of the words. Gideon has questioned the Lord’s doings. The Lord then turned around and claimed He would perform again. Gideon (who has been rather slow on the uptake) will now realize that the Person in front of him is claiming to be Yehovah –

Not [halo] from *Egypt ascended us +Yehovah? And now, has forsaken us, Yehovah, and given us in palm [b’kaph] Midian. (Gideon)

And shall save Israel from palm [mi’kaph] *Midian. Not [halo] +I sent you? (Yehovah)

Just as the Lord sent Moses to bring Israel up from Egypt, so now He is sending Gideon to save Israel from Midian. But, just as Moses failed to understand that the Lord’s choice was the correct one, Gideon also questions the appointment…

¹⁵ So he said to Him, “O my Lord, how can I save Israel?

Gideon finally gets who he is talking to, despite the lack of confidence in himself: vayomer elav bi Adonai bamah ovoshia eth Yisrael – “And said unto Him, ‘O me, my Lord, in what I save Israel?’” Instead of adoni, my lord (as to a human), he now addresses Him as Yehovah by saying, Adonai (as to Yehovah incarnate).

The text slowly and precisely presents what is going on, developing a theme for the reader to understand and accept what is presented. It is presented this way so that someday Israel will go to the word and accept what they have denied for so long. This was clearly presented in Judges 6:1-10.

With his understanding now coming to clarity, Gideon still protests the appointment based on his perceived qualifications…

^{15 (con’t)} Indeed my clan is the weakest in Manasseh,

hineh alpi ha’dal bimnasheh – “Behold, my thousand the dangling in Manasseh.” The form of the word alpi is found only here. It is derived from eleph, cattle. That is derived from alaph, to learn.

The connection is that when cattle are yoked, they learn obedience and are tamed. However, the word is always used in the plural to refer to cattle. This is singular. To say, “My cow is the least in Manasseh,” wouldn’t match with the parallelism of the next clause.

Hence, most scholars and many translations take this as coming from eleph, a thousand, and translate it as “my thousand.” The connection is that an ox’s head represents the first letter, aleph, of the aleph-beth and also the numeral one. Thus, the eleph is used to represent a thousand. That would then correspond to the words of the blessing of Moses upon the tribe –

“His glory is like a firstborn bull,
And his horns like the horns of the wild ox;
Together with them
He shall push the peoples
To the ends of the earth;
They are the ten thousands of Ephraim,
And they are the thousands [alphe] of Manasseh.” Deuteronomy 33:17

The NKJV paraphrases the idea of a thousand and says, “my family.” The only other meaning would be to go with the root signifying to learn and say, “My learning is the dangling in Manasseh.” But the parallelism seems to point to “thousand.”

As for the word dal, to dangle, that comes from dalal, to languish. Thus, dal means dangling, like a weak person whose arms simply hang by his sides, unable to raise them.

Gideon is describing his portion of Manasseh as the most impoverished and weakest of the tribe. Manasseh means both To Forget and From a Debt. With that, he next says…

^{15 (con’t)} and I am the least in my father’s house.”

v’anokhi ha’tsaiyr b’beith avi – “and I the insignificant in house my father.” From the most impoverished section of Manasseh, Gideon then acknowledges that in the house of his father Joash, Yehovah Has Bestowed, he is the smallest, least, or most insignificant. Thus, he can be of little or no help at all.

Again, as we have seen, notice the lowly state of those who have been selected as Judges –

Othniel was specifically noted as Caleb’s ha’qaton or “the younger.” The word is derived from qut, to feel a loathing. The implication is that the elder is greater, and anything less is to be despised. And yet the younger, the lesser, was the first Judge.

Then came Ehud, the left-handed, a perceived weakness. Next was Shamgar, son of Anath, or There a Stranger, Son of Affliction. The name implies that he was an unlikely candidate to do anything great.

After him was Deborah, who was specifically noted as a woman to highlight her supposed inferiority. Now, Gideon, a person who believes that he is the least of the least, has been chosen. Despite his perceived inability to get out of his own way, the Lord makes a promise to bolster his confidence…

¹⁶ And the Lord said to him, “Surely I will be with you, and you shall defeat the Midianites as one man.”

vayomer elav Yehovah ki ehyeh imakh v’hikitha eth midyan k’ish ekhad – “And said unto him, Yehovah, ‘For I will be with you and shall strike Midian according to man one.’” Despite the huge number of Midianites, they will be gathered as one and destroyed. As the Lord has spoken, Gideon is to be assured.

With this verse complete, we will pause the narrative for today and continue to explore the mystery of the incarnation that is so clearly and evidently presented in the text.

Oh God! You are our Father, and we are your children
You brought us forth for Your honor and glory
You created all the children of men
We have become a part of Your redemption story

It is You who begat us, and to You we lift our praise
It is You who created so that we came forth to You
It is we who turned away for seemingly endless days
But You never abandoned us; You are ever faithful and true

O God our Father, bring us back to You
Turn our hearts so that we are right again
Lead us on paths that are righteous and true
Look with favor on Your wayward children

III. The Incarnation

In the introduction, the fallacious arguments of Gerald Sigal were briefly analyzed. To give a fuller idea of what Judaism teaches, another portion of a commentary, Against Messianic Judaism, from medium.com is provided –

“First and foremost, the divide between Judaism and Christianity has to do with the role of Jesus, not simply if he was the messiah, but whether or not he was a god. Judaism explicitly rejects Jesus as the messiah because of his failure to fulfill the requirements of the role. Judaism also rejects the idea that a human being can be God and on principle will not worship other gods. The Christian deification of Jesus violates both the concept of monotheism and the rejection of a human incarnation of God. Both principles can be found in the Bible. Furthermore, the Torah explicitly warns against false prophets, which by any rational standard Jesus (and the apostles) would fall into, even if we accepted the idea that he (they) performed miracles.

“The Jewish commitment to monotheism can be found throughout the Bible. The first and second commandments state, “I the Lord am your God who brought you out of the land of Egypt, the house of bondage: You shall have no other gods besides Me. You shall not make for yourself a sculptured image […] You shall not bow down to them or serve them” (Exodus 20:2–5). The central statement of Jewish faith can be found in Deuteronomy 6:4–5, “Hear, O Israel! The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might.” And finally, God declares his utter singularity in Isaiah 45:5, “I am the Lord and there is none else; beside Me there is no god.” These verses reveal the absolute unity of God in Jewish theology. God identifies himself as the savior of the Jews from Egyptian slavery, and declares that the Jews will worship no other gods, in fact that there are no gods beside (with) him. Jewish interpretations of these verses have led them to completely reject the Christian doctrine of the Trinity as having no basis in the Bible. Moses Maimonides, one of the greatest and most authoritative Jewish legal scholars in history, included in his 13 principles of faith belief in the absolute unity of God. Divisions like those of the Trinity are rejected.

Maimonides also included a rejection of divine incarnation as one of his principles of Jewish faith, which he grounded in the Bible. The Jewish faith rejects the idea that God would have a physical body. The prophet Hosea quotes God as saying, “I am God and not a man” (Hosea 11:9). In the Torah, the idea that God could be a human being is explicitly rejected, “God is not a man to be capricious, or mortal to change his mind. Would he speak and not act, promise and not fulfill?” (Numbers 23:19). Moving away from the Bible there is also the logical inconsistency of the idea of an infinite, eternal God truly becoming a finite, contingent human being. The concept of God is inherently mutually exclusive from that of humanity. One cannot truly become the other without totally leaving behind the nature of the former being. I.e. if God were to truly become a human being, he would cease to be God. The Incarnation not only violates the fundamental teaching of Jewish theology, but also flies in the face of logic.” medium.com

Although it would take too long to argue against every point of what is said here and in the rest of their article, a few highlights can be noted. For example, “The Christian deification of Jesus violates both the concept of monotheism and the rejection of a human incarnation of God. Both principles can be found in the Bible.”

Actually, just the opposite is true. Only through selecting verses that are taken out of the greater biblical context can this argument be made. The human incarnation is clearly identified in the passage concerning Abraham that was cited, as well as these verses in Judges 6.

One might argue that this Man is not the same as Jesus, but it is ridiculous to deny an incarnation occurred in those and other accounts. The references to monotheism provided in the commentary in no way negate an incarnation.

And more, the idea of a singularity in deity, as explained by the author, carries the same problem as that of the false god of Islam. If God was an absolute monad and not a Godhead, there would be no ability for Him to extend beyond Himself. He would be incapable of creating anything.

But more, how could a being that didn’t understand fellowship create anything beyond Himself which fellowships? The twelfth First Principle, the Principle of Analogy, states that “The cause of being cannot produce what it does not possess.”

If God does not possess – and thus understand – fellowship, He could not create that which fellowships. The principle is undeniable, and the precept that comes from the principle is irrefutable. Because of this, the mere fact that we are social beings confirms a plurality within a single essence such as the Trinity.

As proof of their incorrect idea concerning absolute monotheism, Isaiah 45:5 was cited, “I am the Lord and there is none else; beside Me there is no god.” That says nothing about a possible Trinity, nor does it refute the incarnation, especially if the Trinity is correct.

To demonstrate the illogical nature of their own analysis, the Bible in countless other verses, specifically says there are other “gods,” naming dozens, if not more, of them. The Lord is merely making a point that He is the only true God, regardless of how He has revealed Himself or how Scripture reveals Him.

In citing Hosea 11:9, where the Lord says He is God and not a man, they fail to acknowledge their own Scriptures that identify His incarnation. But more, those words do not disprove the idea of the incarnation.

As noted earlier, the hypostatic union says that God is God and that the human Jesus is a Man who is also God. There are two separate natures, eternally united but distinct from the other. There is nothing illogical about it.

As for their citation of Deuteronomy 6:4, they translate it as, “Hear, O Israel! The Lord is our God, the Lord alone.” The Hebrew uses the ordinal number (one) – “The Lord is One.”

However, the meaning of the number extends beyond an absolute oneness, such as in Genesis 2:24 –

“Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one [ekhad] flesh.”

The word ekhad, or one, allows this. For example, a cluster of grapes is one. Likewise, the people Israel are one people. Both of these are made up of individual parts and yet are termed “one.”

There is another word which means one and only one – yakhid. It was used, for example, when speaking of Abraham’s one and only son, Isaac, in Genesis 22:2. It is remarkable, but not unexpected, that ekhad, rather than yakhid, was used in the Shema, because the Bible elsewhere reveals that the Godhead is a plurality within a single essence.

Also, in the commentary, they said, “Jewish interpretations of these verses have led them to completely reject the Christian doctrine of the Trinity as having no basis in the Bible.” This is known as a false dichotomy.

It is a fallacy where a set of options is presented and then the claim is made that there are only two possibilities to explain them. “The verses we have presented show that the incarnation is not possible. Therefore, we are right, and any other view is wrong.”

There are problems with that. First, even the verses cited are shown to not support their limited explanations of them. Also, they fail to encompass all potential options. They also fail to explain the obvious incarnations cited above in Genesis and Judges.

The fallacious nature of their thinking is again seen in stating, “Maimonides also included a rejection of divine incarnation as one of his principles of Jewish faith, which he grounded in the Bible.”

This is known as a genetic, or source, fallacy: “This must be true because someone we hold as important and learned says it is true.” Claiming that Maimonides grounded his principles in the Bible must be borne out by a proper analysis of the Bible, which this point concerning the incarnation does not.

The almost laughable statement that “The Jewish faith rejects the idea that God would have a physical body” is completely upended when the Lord, who is God, is shown multiple times to have a physical body right in their own Scriptures. Likewise, the final comments are equally fallacious, being straw man points. They claim that Christianity teaches something other than the hypostatic union –

“The concept of God is inherently mutually exclusive from that of humanity. One cannot truly become the other without totally leaving behind the nature of the former being. I.e. if God were to truly become a human being, he would cease to be God. The Incarnation not only violates the fundamental teaching of Jewish theology, but also flies in the face of logic.”

No reasonable teacher of the Trinity says that God became a human being. Thus, their argument is not based on reality but a rejection of what God has clearly presented in both testaments of Scripture. This rejection is exactly why the Jews have suffered the punishments of Leviticus 26 and Deuteronomy 28 for the past two thousand years.

It is also the reason for the typology that is clearly presented in the histories of the first four Judges of Israel and which continues to be presented in the fifth judge, Gideon.

To show the odd and dismissive thinking of Judaism for their Lord, Yeshua, whom they crucified but who rose again, the following words from Chosen People Ministries, a messianic body, are provided –

“In a broad sense, it is accepted that Judaism believes that God can never be represented in human form, and this remains a major obstacle for Jewish people accepting Jesus as being who He claims to be. Judaism recognizes that human beings are created in the image of God, and that God is present in the world and the nation of Israel. However, Christianity’s claim that Jesus is God is simply not within the realm of Jewish thought. Yet the concept is not foreign to mainstream and historic Judaism. Judaism believes that the Torah was created before the world, thus historic Judaism came to accept that the Word (The Torah) can be legitimately viewed as a form of incarnation. Some Jewish scholars will argue that even the nation of Israel is an incarnational process, and that Ezekiel 37 speaking of the “dry bones” addresses this.”

The ridiculous words concerning Israel being an incarnational process will be overlooked, but if the Torah, the Word of God, existed before creation, then it implies that something that is not God has always existed. It would be inane to say that the Torah is God if the Torah is not God.

But what is the Word of God that truly must have existed before Creation? It is explained not in the Old Testament but rather New –

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through Him, and without Him nothing was made that was made. ⁴ In Him was life, and the life was the light of men. ⁵ And the light shines in the darkness, and the darkness did not comprehend it.” John 1:1-5

This is one of numerous verses that indicates the preexistence of the Word, meaning Jesus. The Word, as it says in John 1:14, became flesh. He is the incarnate Word that is revealed in Scripture. The very Word that Jews claim always existed.

For there to be a beginning, there must have been a Beginner. And if that Beginner spoke the world into existence as the Bible states (Psalm 33:9), then the Word existed with God before the beginning. But if there was only God at the beginning, then the Word was God, is God, and will forever be God.

The state of the Jewish people today is reflected in the state of Israel at the time of Gideon. They were out of favor with the Lord, they had transgressed the covenant, and they had no legitimate claim to make against Him. It is they, not He, who failed to uphold the covenant between them.

And yet, He covenanted with them as well. And in His promises to them came the unconditional word that they would forever remain before Him as a people. This has remained true without a moment of exception since their coming before Him to agree to the covenant at Sinai.

In their rejection of Jesus, they rejected their God. And yet, His infinite grace has kept them and has now reestablished them. And that grace will soon be extended to bringing them into the New Covenant that was promised in the Old.

Something better lies ahead for Israel. We are being shown this in the ongoing Judges narrative. God is ever-faithful to His people. And that now means to those of His church as well. The blood of the New Covenant now covers the sins of those who come to Him through the cross of Christ.

Let us not neglect so great a salvation. Let us accept the gospel to the saving of our souls. May it be so, to the glory of God who redeems man unto Himself. Thanks be to God for Jesus Christ our Lord.

Closing Verse: “Let all the earth fear the Lord;
Let all the inhabitants of the world stand in awe of Him.
⁹ For He spoke, and it was done;
He commanded, and it stood fast.” Psalm 33:8, 9

Next Week: Judges 6:17-24 More exciting than shooting a gun. And that’s pretty swell, I’m telling you… (Gideon, Judge of Israel, Part II) (19^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.

Gideon, Judge of Israel, Part I

Now the Angel of the LORD came
And sat under the terebinth tree which was in Ophrah

———-maybe for a little rest
Which belonged to Joash the Abiezrite
While his son Gideon threshed wheat in the winepress

In order to hide it from the Midianites
And the Angel of the LORD appeared to him, yes to that feller
And said to him
“The LORD is with you, you mighty man of valor!”

Gideon said to Him, “O my lord, if the LORD is with us
Why then has all this happened to us? We are feeling jipped!
And where are all His miracles which our fathers told us about
Saying, ‘Did not the LORD bring us up from Egypt?

“But now the LORD has forsaken us; we face all these plights
And He has delivered us into the hands of the Midianites”

Then the LORD turned to him and said
“Go in this might of yours, so you shall do
And you shall save Israel from the hand of the Midianites
Have I not sent you?”

So he said to Him
“O my Lord, how can I save Israel, me small like a mouse?
Indeed my clan is the weakest in Manasseh
And I am the least in my father’s house”

And the LORD said to him
“Surely I will be with you
And you shall defeat the Midianites
As one man; this you shall do”

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…

 

 

 

 

 

 

 

 

 

¹¹ Now the Angel of the Lord came and sat under the terebinth tree which was in Ophrah, which belonged to Joash the Abiezrite, while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites. ¹² And the Angel of the Lord appeared to him, and said to him, “The Lord is with you, you mighty man of valor!”

¹³ Gideon said to Him, “O my lord, if the Lord is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, ‘Did not the Lord bring us up from Egypt?’ But now the Lord has forsaken us and delivered us into the hands of the Midianites.”

¹⁴ Then the Lord turned to him and said, “Go in this might of yours, and you shall save Israel from the hand of the Midianites. Have I not sent you?”

¹⁵ So he said to Him, “O my Lord, how can I save Israel? Indeed my clan is the weakest in Manasseh, and I am the least in my father’s house.”

¹⁶ And the Lord said to him, “Surely I will be with you, and you shall defeat the Midianites as one man.”

 

Artwork by Douglas Kallerson.

Judges 6:1-10
I Am the Lord Your God

At the outbreak of hostilities between Israel and Gaza in October 2023, a Jewish “rabbi” Chaim Richman, was being interviewed and said to the interviewer –

“You guys are worshiping one Jew. That’s a mistake. You should be worshiping every single one of us because we all die for your sins every single day. And that’s exactly what’s going on here. We’re all God’s firstborn, and we’re dying for your sins right now.” Chaim Richman

Rather disgusting, but this is not unlike the attitude of the Jewish people who attacked Paul, and it has permeated their society to this day. They cannot accept that it is they who need forgiveness of sin, not only individually but as a nation.

Until one comes to Christ, whether Jew or Gentile, there is a mental disconnect between one’s state as a sinner and the infinite holiness of God. This is why people grade themselves on a bell curve when asked why they should be allowed to go to heaven. A common answer is, “Well, I’m not as bad as…” or “Well, I’m a good guy.”

Such evaluations make oneself the acceptable standard of goodness, a standard that sets the bar for God’s decision. This is what Chaim Richman has done in relation to Israel.

He has openly avowed that Israel is the standard of God’s holiness, that they alone have met it, and they are, therefore, to be worshiped as a people. All others are to be subject to them, not because of who God is in relation to them, but who they are in relation to God.

Rather, there can be only one standard of holiness: God. The incarnation of Jesus Christ means that Jesus is God come in human form. He, therefore, is the standard – the bar – by which all men will be judged. One will stand in relation to Him and be condemned or saved, and the only way to be saved is by faith that He is the offering for man’s sin.

This is the message of the Bible. We must come to God through Jesus, and when we do so, God’s infinite perfection – His righteousness, holiness, etc., is imputed to us. Without this, we are condemned already. Let us hail God, who has brought us back to Himself through Jesus!

Text Verse: “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. ¹³ And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.” Hebrews 4:12, 13

The word of God, meaning the Bible, is what reveals Jesus to the world today. He is not physically here. He is not popping into people’s heads, dreams, living rooms, or churches. He has left us with His word, and He has given His Spirit to those who accept what His word proclaims.

This is the way it is. And because of that, we have the often-repeated syllogism at the Superior Word to consider –

We cannot rightly know God apart from Jesus Christ.
We cannot know rightly Jesus Christ unless we know the Bible.
Therefore, we cannot rightly know God without knowing the Bible.

Israel will find this out someday. That will be seen in the pictures presented in our passage today. Get ready! It’s 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. As Numerous as Locusts (verses 1-6)

Then the children of Israel did evil in the sight of the Lord.

vayaasu b’ne Yisrael ha’ra b’ene Yehovah – “And did sons Israel the evil in eyes Yehovah.” It is now the sixth of eight times that the term “the evil” is seen in Judges. It is an offense that is done openly, almost as mocking or challenging the authority of the Lord, testing Him to see what He would do about it.

Chapter 5 recorded the Song of Deborah. To close out the chapter, it noted that the land rested for forty years. With Israel doing such evil openly and brazenly before the Lord, He will now act to discipline them and bring them back to a right relationship…

^{1 (con’t)} So the Lord delivered them into the hand of Midian for seven years,

vayitnem Yehovah b’yad midyan sheva shanim – “And gave them, Yehovah, in hand Midian seven years.” Midian is descended from Abraham by his second wife, Keturah. It says in Genesis 25:6 that he and his brothers born to Keturah were sent eastward, away from Isaac. These descendants encompassed nomadic tribes that were wealthy and which spanned a large area.

Moses’ father-in-law was from Midian. Israel warred against Midian in Numbers 31 after they had allied with Moab in an attempt to seduce them through the treachery of Balaam. Verse 3 will note their alliance with the Amalekites and other people of the east. Judges 8:24 includes them under the Ishmaelites. Thus, Midian was allied with various Arab groups in differing ways.

The name comes from madon, strife, or contention. That is derived from din, to judge. Thus, it means Strife or Place of Judgment.

As for the number seven, it signifies spiritual perfection.

² and the hand of Midian prevailed against Israel.

Rather: va’taaz yad midyan al yisrael – “And prevailed hand Midian over Israel.” It is a new sentence rather than a continuation of the previous one. The Lord delivered Israel into the hands of Midian. From there, Midian began to increase over Israel.

This is unlike the internal warfare of Deborah’s time. Rather, it is an external foe who has come to raid and plunder the land. It is as if their hand comes crushing down upon Israel during these attacks…

^{2 (con’t)} Because of the Midianites, the children of Israel made for themselves the dens, the caves, and the strongholds which are in the mountains.

Rather than a general “because,” it provides a specific explanation to the thought that began the verse: mipne midyan asu lahem b’ne Yisrael ha’minharoth asher b’harim v’eth hamaroth v’eth hamtsadoth – “From faces Midian made to them, sons Israel, the dens which in the mountains, and the caves, and the strongholds.”

Midian began to come against Israel. In response to that, places where the people could run to (from faces Midian) were constructed. Israel is on the defense against attackers.

Two new words are brought into the Bible. The first is seen only in this verse, minharah. It is from nahar which has two distinct meanings: to shine or beam and to flow or stream. It thus signifies a channel or fissure. By implication, it means a cavern or den. John Lange’s commentary provides an explanation of these dens –

“At some rocky, elevated, and dry place, a shaft was sunk obliquely into the earth; and at a depth of about twenty-five fathoms, streets were run off, straight, and from six to eight paces wide, in the sides of which the dwellings were excavated. At various points these streets were extended to double their ordinary width, and the roof was pierced with airholes, more or less numerous according to the extent of the place. These airholes are at present called, rôsen plural rawâsin (windows).”

This would then explain the word minharah. The air and/or light would stream into these dens. Lange continues with the commentary, saying –

“…watchmen were employed, who gave alarm signals when the enemy approached. As soon as these were given, the ploughmen and herds hurried quickly into the earth, and were secure. Commonly, says Wetzstein, these excavations had a second place of exit; and consequently, in a region whose inhabitants are liable to constant attacks from the desert (he speaks of the Hauran), are regarded as strongholds.”

The second place of hiding is “the caves.” That comes from ur, to be bare or exposed. One can think of the place in the earth being exposed, either naturally or by man, leaving a place to hide.

The third place of hiding is the second new word, metsad. It comes from tsud, to hunt. By implication, it signifies a stronghold or fort.

Everything about the verse shows oppression by the enemy and retreat by Israel. They had forsaken the Lord, and He has brought this trouble upon them.

³ So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the people of the East would come up against them.

Rather, it is all singular: v’hayah im zara Yisrael v’alah midyan va’amaleq u-b’ne qedem v’alu alav – “And was if sown Israel, and ascended Midian, and Amalek, and sons East. And ascended against him.”

Saying “if sown” instead of “when sown” gives a sense of intensity in the minds of Israel: “Should we even bother to sow?” But when someone did, the oppressor would be there to plunder the effort.

Amalek was the first of Israel’s enemies after leaving Egypt. The Lord declared war upon them from generation to generation (Exodus 17).

The name is derived from the word am, people, and malaq, which means to nip or wring off the head of a bird with or without severing it from the body. Thus, they are The People Who Wring Off. They are those who are disconnected from the body and strive to disconnect the body.

The b’ne qedem or “sons East” would be the various people groups, including Arab tribes, Ishmaelites, etc. These words are a way of saying that anyone and everyone found Israel a source of plunder and easy pickings. It thus speaks of real desperation.

⁴ Then they would encamp against them and destroy the produce of the earth as far as Gaza,

The narrator inserts the hearer into the narrative by using the second person singular: vayakhanu alehem vayashkhithu eth yevul ha’arets ad boakha azah – “And encamp upon them, and destroy produce the earth until your (2^nd person sg.) coming Gaza.”

The heaviness of the oppression is seen in the words as the plunderers from the east would encamp upon Israel from the east to the west and towards the southwest where Gaza lay, destroying everything Israel had brought forth in the harvest season.

Gaza is a feminine form coming from az, strong. It signifies Strong or Strong Place. So heavy was their oppression that they destroyed it all…

^4 (con’t) and leave no sustenance for Israel, neither sheep nor ox nor donkey.

v’lo yashiru mikhyah b’Yisrael va’seh va’shor va’khamor – “And no remain sustenance in Israel: and sheep, and ox, and donkey.” This will be explained in the next verse. For now, it is as if these raiders came in, set up camp, and waited for the produce to come. When it was ready, they would take it for themselves. But more, because of their presence, there wasn’t even sustenance left for any type of animal…

⁵ For they would come up with their livestock and their tents,

ki hem u-miqnehem yaalu v’aholehem – “For they, and their livestock ascend, and their tents.” The invaders are contrasted to Israel, their livestock are contrasted to Israel’s, and their tents – being easy open-air dwellings – are contrasted to the oppressive dens, caves, and strongholds in which Israel hid. They are words of absolute superiority and dominance. They were…

^{5 (con’t)} coming in as numerous as locusts;

yavou k’de arbeh la’rov – “coming according to abundance locust to the multitude.” These words are given to explain the complete lack Israel faced. This is then expressed again for greater effect…

^{5 (con’t)} both they and their camels were without number;

v’lahem v’ligmalehem ein mispar – “And to them, and to their camels, not number.” Just as the locust that moves around, making it impossible to count them, so was the hoard of invaders alighting upon Israel.

Noting camels is intended to show another level of their absolute subjugation of the land. Camels were not found in abundance in Canaan. They were brought in by the invaders, and they demonstrate both ease of travel and ability to load and carry away plunder.

As for the gamal, or camel, that comes from the verb gamal, to deal fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. As such, it refers to the treatment, either well or ill, that a person will receive.

As such, the invaders would pick up and encamp from place to place, eating up or loading up everything as they went…

^{5 (con’t)} and they would enter the land to destroy it.

vayavou ba’arets l’shakhatah – “And came in the land to destroy her.” The words of this verse are well reflected later in Joel 1 when referring to the Day of the Lord. It speaks of invaders coming into the land of Israel as locusts, destroying everything in their path. The words are striking and magnificent, being summed up with the words –

“What the chewing locust left, the swarming locust has eaten;
What the swarming locust left, the crawling locust has eaten;
And what the crawling locust left, the consuming locust has eaten.” Joel 1:4

To get a better sense of the level of devastation, take time to read Joel 1. It is probably not unlike what is being described here in Judges. Thus…

⁶ So Israel was greatly impoverished because of the Midianites,

Other than Midianite being singular, the translation is fine. The word dalal is used. It comes from a root meaning to slacken or be feeble. It gives the sense of the people being so thin and gaunt that they could hardly lift their arms. As such…

^6 (con’t) and the children of Israel cried out to the Lord.

It is the anticipated result from the words of verse 1 –

v.1 – “And gave them, Yehovah, in hand Midian seven years.”
v.6 – “And cried out, sons Israel, unto Yehovah.”

The Lord’s hand of discipline, through the subjugation of Israel by Midian, resulted in the necessary response to the corrective measures. Instead of crying out to the gods of the land, doing what was despicable according to the law, and failing to honor the Lord as expected, Israel again cries out to Yehovah…

Years of trouble have come upon us
Misfortune that is of our own making
We rejected God’s provision in Jesus
When it was always there for the taking

We are without sustenance all day
We have nothing but want and lack
We hear everyone of Israel now say:
“If we could only take it all back”

We are impoverished in the Place of Judgment
We have only one path left that we can go
Every other avenue has been spent
The Lord Jesus alone can take away our woe

II. I Am The Lord Your God (verses 7-11)

⁷ And it came to pass, when the children of Israel cried out to the Lord because of the Midianites,

v’hi ki zaaqu b’ne Yisrael el Yehovah al odoth midyan – “And was, when cried out sons Israel unto Yehovah upon turnings Midian.” The word odoth is a plural noun with an almost poetic connotation. It comes from the same as the word ud, or firebrand.

Just as one uses a firebrand to turn the coals to keep them hot and burning, so were the “turnings” of Midian. The things they did stirred up the life of Israel. Hence, one might say events, happenings, or occasions. It was because of their actions, leading to these great woes, that Israel cried out to the Lord. Again, look at the way the Lord arranged this:

v.1 – “And gave them, Yehovah, in hand Midian seven years.”
v.7 – “And cried out, sons Israel, unto Yehovah … upon turnings Midian.”

Notice that it doesn’t say Israel repented of their sins. They simply cried out to the Lord. It can be assumed that at this point, they no longer even knew what the law demanded.

They had turned from Him and gone about their own ways during the forty years of peace after the battle against Sisera. Because of this, the Lord sent trouble upon them. But rather than acknowledging their wrongdoing, they simply cry out to the Lord. Because of these things, it was…

⁸ that the Lord sent a prophet to the children of Israel,

It is amazing how many translations brazenly omit a key word found in this clause. See if you can find it before I get to the explanation: vayishlakh Yehovah ish navi el b’ne Yisrael – “And sent Yehovah man, prophet, unto sons Israel.”

The majority of translations skip the word man, as if it was an irrelevant thing. The word navi, or prophet, is masculine. Therefore, the word may have been considered superfluous by the translators. However, it is the same addition as was stated of Deborah in Judges 4:4, “And Deborah, woman, prophetess, wife (or woman) Lapidoth.”

This is the first time any person is said to be a prophet or prophetess, since then. There is meaning that is being conveyed that will never be understood without a proper translation of the words. And yet, in both the account of Deborah and this one now, the identifiers, woman and man, are simply ignored by most translators.

Equally damaging as leaving out words in the translation are the writings of the Jews, stating that the prophet was Phineas. That may be true, and it is fine to speculate but to state it as a fact when the Bible leaves it out can only lead to unclear analysis of the story. Once something like that is introduced, it is what the mind will focus on rather than the story with its necessary typology.

It was seen that Deborah prefigured the New Testament. What is the progression of the stories so far? Do they form an understandable sequence of events? If so, what would be the logical progression of events concerning Israel during the church age?

The account now being presented is explaining the ongoing redemptive narrative with key words being presented to keep us on the right track. Understanding this, the words of this man, a prophet, are next conveyed to Israel at the end of the seven years of oppression by Midian…

^8 (con’t) who said to them, “Thus says the Lord God of Israel:

vayomer lahem koh amar Yehovah Elohe Yisrael – “and says to them, ‘Thus said Yehovah God Israel.’” The prophet is conveying a proclamation of the Lord previously spoken to Israel. They had been spoken to, and now they are being reminded of what was said to them. The proclamation is…

^8 (con’t) ‘I brought you up from Egypt and brought you out of the house of bondage;

It bears emphasis: anokhi heeleti ethkhem mimitsrayim va’otsi ethkhem mibeth avadim – “I ascended you from Egypt and you from house slaves.” The idea of being ascended from Egypt has been stated repeatedly since early in Exodus. Egypt pictures life under the bondage of sin. The Lord ascended Israel from that, exalting them to life under the law.

However, the law is its own type of bondage to sin. As Paul says, “for by the law is the knowledge of sin.” (Romans 3:20). This is why Paul specifically calls the law bondage several times in Galatians. Despite this, with the proper observance of the allowances given under the law, sin was atoned for.

The law was a necessary step in the process of redemption. It was given to Israel to teach them, and the world at large, a lesson concerning their need for God’s provision found in Jesus, the Messiah (Galatians 3:24).

As for ascending Israel from Egypt and the house of bondage, the prophet continues with the words of the Lord…

⁹ and I delivered you out of the hand of the Egyptians

More literally: va’atsil etkhem miyad mitsrayim – “I plucked you from hand Egypt.” It is as if the Lord literally grabbed Israel and tore them right out of the grasping hand of Egypt. Think of life in sin. One is a slave to sin in a world full of sin. But the Lord, through the work of Christ, literally plucks us out of that. And more…

^9 (con’t) and out of the hand of all who oppressed you,

u-miyad kal lokhatsekhem – “and from hand all your oppressors.” Again, think of the state of people under sin. You are not just bound in sin, but you are tightly in the grasp of the oppressions of sin – drugs, drink, porn, idolatry, etc.

These things grasp us, and they hold fast to us. And yet, through the power of the Lord, one can be completely plucked out of that kind of life. This is what He had done for Israel. And more, the Lord’s words through the prophet continue…

^9 (con’t) and drove them out before you and gave you their land.

va’agaresh otham mipnekhem va’etnah lakhem eth artsam – “And cast out them from your faces and gave to you their land.” It speaks of sanctification. First, the Lord saves people from the penalty of sin, Egypt, providing salvation. Then, He removes from them the power of sin, providing sanctification.

Being given the land of Canaan pictures salvation, while casting out the occupiers pictures the process of sanctification. These things are being reminded to Israel in their actual history. But the things picture other things. The Lord did these things for them…

¹⁰ Also I said to you, “I am the Lord your God;

v’omrah lakhem ani Yehovah elohekhem – “And saying to you, ‘I Yehovah your God.’” The appeal is made based first upon the revelation of Himself as Yehovah, the Lord, as seen in Exodus 3:13-15 –

“Then Moses said to God, ‘Indeed, when I come to the children of Israel and say to them, “The God of your fathers has sent me to you,” and they say to me, “What is His name?” what shall I say to them?’”
¹⁴ And God said to Moses, ‘I AM WHO I AM.’ And He said, ‘Thus you shall say to the children of Israel, “I AM has sent me to you.” ¹⁵ Moreover God said to Moses, ‘Thus you shall say to the children of Israel: “The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial to all generations.”’”

The appeal is next based upon the covenant made at Sinai that the people had agreed to, saying “your God” –

“And God spoke all these words, saying:

² ‘I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.’” Exodus 20:1, 2

It is Yehovah, Israel’s God, that then said…

^{10 (con’t)} do not fear the gods of the Amorites, in whose land you dwell.”

lo tiru eth elohe ha’emori asher atem yovoshvim b’artsam – “No fear gods the Amorite which you dwelling in their land.” The words “dwelling in their land” are not speaking of the Amorite, which is singular. Rather, it is speaking of the gods of the Amorite who are feared by the Amorite.

The Lord is telling them to not fear those gods, as if they had any power, authority, or ability. They do not. Thus, it is ridiculous that they would be feared by Israel. Of this word yare, or fear, John Lange observes…

“The words put into the mouth of the unknown preacher, reproduce the old penitential discourse. In various but similar forms that discourse ever reappears; for it rests on Mosaic warnings and declarations whose truth all the fortunes of Israel confirm. For the first time, however, the verb יָרֵא, to fear, elsewhere used only with reference to God, is here connected with heathen gods; but only to point out the fact that disobedient Israel has yielded to idol gods the reverence which it owed to the eternal God. When such rebukes are gladly heard by the people, deliverance is near at hand. When they believe themselves to have deserved such admonitions and punishments, they again believe God. In accepting the judge, we secure the deliverer. Such is the historical experience of all ages.” John Lange

Stated more briefly, it never actually says, “Do not fear their gods” prior to this. Rather, that is implied in the multiple instances where Israel was told to fear the Lord, thus implying not serving the gods of Canaan. They were to ignore them, destroy the idols that represent them, etc. Israel ignorantly or willfully snubbed this, even though it was implicit. As for the name, Amorite means Renown.

*^10 (fin) But you have not obeyed My voice.’”

v’lo sh’matem b’qoli – “And no heard in my voice.” The meaning of “hear” is to both listen and to obey. That is no different than the army sergeant saying to the private, “You didn’t listen to what I said.” He couldn’t help but hear, but he didn’t act on what was said to him. Hence, he is on KP duty for the next week.

Israel failed to hear, and they went on an extremely long term of serving other gods, culminating in seven years of absolute leanness, oppression, and deprivation in order to bring them back to the Lord.

That ending will be described as the verses in the next section are entered upon. The hero who will act on behalf of the Lord is named Gideon.

I AM the Lord Your God, the God of Israel
I brought you up from the land of Egypt
You were sold out to sin, a sad story to tell
Of any hope, your chances had been stripped

I delivered you from the hand of Egypt
And from the hand of every oppressor
But from Me, you gladly skipped
Leaving your God for everything lesser

You did not heed My voice; you left Me behind
You did not pay heed to My word
You made the choice, one cold and unkind
When You rejected Jesus Christ your Lord

III. The Ending of a Nightmare

The passage today has been an introductory note into what lies ahead with the calling and leadership of Gideon. This is what the Bible does from time to time. It opens a new thought with a short introduction or maybe a summary of something, and then it expands on it.

In this case, it speaks of the past and continues to the present of the narrative. Israel is said to have done “the evil” in the eyes of Yehovah. To see the progression of what has happened, a review of the earlier passages will help.

First was Othniel, who battled Cushan-Rishathaim. That was a picture of the Gentiles carrying the message of Christ until the House of Israel and the House of Judah would accept that message. That, in itself, was also a type of introduction to what lay ahead. It gave a snapshot of what would occur after the work of Christ, even before the work was detailed.

Next came the story of Ehud giving it to Eglon right where it hurts. As was noted in that sermon –

“:…it is a picture of the complete atonement of transgressions of the law. It represents the full, final, finished, and forever, satisfaction of the law in Christ’s work. The sword went in, the fat covered it over, and he did not draw the sword out of the belly. It is finished.”

It was further noted that this work was fully sufficient to save both Jews and Gentiles. Shamgar was then introduced giving a brief but complementary display of how to appropriate the work of Christ.

After that was Judges 4 and Deborah – the New Testament. The passage referred to the Dispensation of Grace which is represented by the Gentile-led church. As was noted during that sermon –

“That will come to its completion someday at the rapture, another noted mystery of Christ, when it will be too late for the wise of the world. Destruction will come on a global scale and a new dispensation will be ushered in after that time. … God is working through the church to accomplish the redemptive plans set forth during this dispensation. He is revealing His nature, His goodness, His sole path to reconciliation, His wisdom, and so much more through the church.”

Judges 5, the Song of Deborah, was a rejoicing over the events of Judges 4. They were placed into a poetic narrative, gloriously revealing the obvious pleasure the Lord takes in His church. But, as noted, the church will end at the rapture.

What comes after that in the redemptive narrative? Yes, you, in the third row… Why yes, the tribulation period. For an extra bonus, can you tell how long that will be? Yes, very good… Seven years.

That is what is referred to in verse 1 of today’s passage. Israel, who has rejected the Lord, will face seven years of Strife in the Place of Judgment (Midian). It is a time when the world will prevail against Israel.

It is also a time when the whole world, not just Israel, will hide “themselves in the caves and in the rocks of the mountains” (Revelation 6:15). The terminology in Judges anticipates the state of things in Revelation.

Mentioning Amalek means that there will be those who continue to wring people off from what is right. They will strive to disconnect Jews from their true Head, just as Jesus warned –

“For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. ²⁵ See, I have told you beforehand.” Matthew 24:24

Indeed, He told them. Who will listen? As for the bene qedem, or “sons East,” the word qedem means not only east, but beforetime. That which has already been.” It seems logical that this would be referring to those who continue to cling to the law, annulled in the past through Christ’s work, simply because they cannot let go of it. That is carefully detailed in Hebrews.

Destroying the produce as far as Gaza (Strong Place), means that there will be nothing left of value in all of Israel every false hope will be shown for what it is and there will eventually be no place left to turn. That is explained in mentioning that these oppressors will be as numerous as locusts.

The symbolism of the Day of the Lord, as presented in Joel, which refers to the tribulation of the end times, is quite clear. Likewise, mentioning the camel then fits as well. There will be a sufficient treatment of what the nation deserves laid upon Israel.

For example, this is the general thought of what the word means –

“The Lord is merciful and gracious,
Slow to anger, and abounding in mercy.
⁹ He will not always strive with us,
Nor will He keep His anger forever.
¹⁰ He has not dealt with us according to our sins,
Nor punished [gamal] us according to our iniquities.” Psalm 103:8-10

The psalmist essentially says, “He had not cameled us according to our iniquities.” In the case of the tribulation period, a fully sufficient cameling will be meted out.

All of this, however, has an intended purpose, which is for Israel to turn and cry out to the Lord (verse 6). As was noted –

“And gave them, Yehovah, in hand Midian seven years.”
“And cried out, sons Israel, unto Yehovah … upon turnings Midian.”

The turnings of the firebrand in the Place of Judgment (the tribulation) will meet its final goal of bringing Israel out from the law and into the grace of God found in Jesus Christ. It will be during that time that a prophet will speak to them (verse 8).

It does not say “the Prophet,” which would anticipate Jesus. Rather, it is a prophet. The difference between Deborah and this unnamed prophet is clear. Deborah referred to the New Testament. The word diathéké, a covenant or testament, is a feminine noun.

However, this passage refers to “man, prophet.” It is the full word of God: Hebrew – davar, (word, masc.); Greek – logos (word, masc.). Israel had rejected the New Testament, but at some point, they will go to it, compare it with the Old, just as Jesus told them two thousand years ago, and they will finally listen.

In their search, they will realize that it was Jesus who led them out of what Egypt only pictured, the life of sin that they clung to. The law could never save them. Instead, they were brought out of oppression into another type of bondage because they failed to see that it had an end purpose of leading them to Jesus.

As noted, the passage is anticipatory of the battle itself. Gideon will be the judge directed by the Lord to wage it. Whatever typology comes from the rest of what is said about him, the passage today is one of recognizing that Israel will go through the tribulation.

As for the contents, it clears up some amazingly poor theology. It demonstrates that the words of Jesus in Matthew 24 are not referring to the church at all, that the tribulation period will be seven years, and that the church will not be here during those seven years. The attention is focused on Israel and those who failed to come to Jesus during the church age.

These things are evident. While Israel is currently fearing all of the gods of the Amorite, there are faithful people in the world – both Jews and Gentiles – who are fearing the Lord who presented Himself to the world in the Person of Jesus Christ.

It is He who prevailed over the law. It is He who is revealed in the New Testament, and it is He who is concealed in the Old, until the Old is compared with the New. Then everything fits like a glove.

Each step of what we have seen has been used to build a picture of the world in which we now live, and of what is coming upon it, probably in the near future. Think of the arrogance of Chaim Richman who was mentioned at the beginning of the sermon today.

We don’t worship a nation, and we sure don’t worship the people of a nation who have rejected and maligned the name of the Lord for thousands of years. They cannot atone for anyone’s sin, much less their own.

There is only One who can do that. Someday, Israel as a nation will discover this. Until then, fix your eyes on Jesus. Give God all of your hope, faith, adoration, and praise for what He has done in the coming of Christ. We serve the Lord God Almighty when we serve the Lord Jesus. Hallelujah and amen!

Closing Verse: “All flesh is grass,
And all its loveliness is like the flower of the field.
⁷ The grass withers, the flower fades,
Because the breath of the Lord blows upon it;
Surely the people are grass.
⁸ The grass withers, the flower fades,
But the word of our God stands forever.” Isaiah 40:6-8

Next Week: Judges 6:11-16 Jay has a lot of work to do until Gideon is done… (Gideon, Judge of Israel, Part I) (18^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.

I Am the Lord Your God

Then the children of Israel
Did evil in the sight of the LORD as we understand
So the LORD delivered them
For seven years into Midian’s hand

And the hand of Midian prevailed against Israel
Because of the Midianites from afar
The children of Israel made for themselves
The dens, the caves, and the strongholds which
———-in the mountains are

So it was, whenever Israel had sown
Midianites would come up again
Also Amalekites and the people of the East
Would come up against them

Then they would encamp against them and destroy
The produce of the earth as far as Gaza; acts so wonky
And leave no sustenance for Israel
Neither sheep nor ox nor donkey

For they would come up with their livestock and their tents
Coming in as numerous as locusts, they just wouldn’t quit
Both they and their camels were without number
And they would enter the land to destroy it

So Israel was greatly impoverished because of the Midianites
———-as we have heard
And the children of Israel cried out to the LORD

And it came to pass, when the children of Israel
Cried out to the LORD because of the Midianites
———-a sad story to tell
That the LORD sent a prophet to the children of Israel
Who said to them, “Thus says the LORD God of Israel:

‘I brought you up from Egypt
And brought you out of the house of bondage too
And I delivered you out of the hand
Of the Egyptians and out of the hand of all who oppressed you

And drove them out before you
And gave you their land, so I did do

Also I said to you, “I am the LORD your God
Do not fear the gods of the Amorites. I gave you that choice
In whose land you dwell
But you have not obeyed My voice

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Then the children of Israel did evil in the sight of the Lord. So the Lord delivered them into the hand of Midian for seven years, ² and the hand of Midian prevailed against Israel. Because of the Midianites, the children of Israel made for themselves the dens, the caves, and the strongholds which are in the mountains. ³ So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the people of the East would come up against them. ⁴ Then they would encamp against them and destroy the produce of the earth as far as Gaza, and leave no sustenance for Israel, neither sheep nor ox nor donkey. ⁵ For they would come up with their livestock and their tents, coming in as numerous as locusts; both they and their camels were without number; and they would enter the land to destroy it. ⁶ So Israel was greatly impoverished because of the Midianites, and the children of Israel cried out to the Lord.

⁷ And it came to pass, when the children of Israel cried out to the Lord because of the Midianites, ⁸ that the Lord sent a prophet to the children of Israel, who said to them, “Thus says the Lord God of Israel: ‘I brought you up from Egypt and brought you out of the house of bondage; ⁹ and I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out before you and gave you their land. ¹⁰ Also I said to you, “I am the Lord your God; do not fear the gods of the Amorites, in whose land you dwell.” But you have not obeyed My voice.’”

 

 

 

Artwork by Douglas Kallerson.

Judges 5:24-31
The Song of Deborah, Part IV

A question that I am commonly asked is, “Which translation is the best one to use?” It shows that the person is truly caring about knowing and understanding what is right and good. Unfortunately, there is no sufficient answer to that question.

There are translations that I would never recommend. There are others that are interesting, but not very literal. Some are so literal that they are hard to read without an accompanying explanation. Others are geared toward a particular group, like children’s Bibles, that speak in a particular way, even if they are not especially literal.

When I translate a verse for a sermon or commentary, I give the most literal possible rendering. That is because it has already been given with an understandable translation, the NKJV – unless otherwise noted – for sermons and commentaries.

There are some words in the original languages that are hard to pin down as to their exact meaning. Or they may have several meanings, just like some English words do. In the Song of Deborah and other poetic passages, another layer of translation is necessary to get the sense as well.

In fact, it may be that a less literal rendering, while matching the secondary layer, may be the better choice for translating. For example, in Judges 5:25, it says “She brought out cream in a lordly bowl.” In the Hebrew, there is an alliteration that is sadly missed. Hence, something like, “brought buttermilk,” “came with curd,” or “carried cream” actually gives a sense of the intended alliteration.

The point is that the only way to properly convey the original is to give the original. But that would mean we all would need to be proficient in Hebrew, something totally unnecessary.

Text Verse: “…according to the eternal purpose which He accomplished in Christ Jesus our Lord, ¹² in whom we have boldness and access with confidence through faith in Him.” Ephesians 3:11, 12

Paul speaks of confidence through faith in Christ. We should not be so dogmatic in choosing a particular translation that we forget that we are to have confidence in Christ. In Judges 4, Sisera was seen to represent misplaced confidence or even pride.

Instead of having our priorities out of whack as to where we will place our confidence (I’m talking to translational snobs here), we should be confident in Jesus and the overall message of Scripture. All the rest of what we do is to bolster that, be it in deeper prayer, researching translations, learning the original languages, etc.

Let us not get sidetracked and have our eyes torn away from the main object of our faith, Jesus. Sound doctrine is important. A good translation is too. These can be determined with time and effort, but the basics should be understood so that we don’t get lost in our walk toward glory.

Eyes on Jesus! That is the most basic and important point of all. It is a truth that is clearly presented 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. She Pounded Sisera (verses 24-27)

In the last verse, there was a curse pronounced upon those who failed to attend to the call –

Curse Meroz said messenger Yehovah,
Cursing curse her inhabitants,
For no came to help Yehovah,
To help Yehovah in the mighties.

That curse upon Meroz of Israel is now responded to with a great blessing upon an individual Gentile woman…

²⁴ “Most blessed among women is Jael,
The wife of Heber the Kenite;
Blessed is she among women in tents.

t’borakh minashim yael eshet khever ha’qeni minashim ba’ohel t’borakh

Blessed from women Jael.

The expression “from women” indicates a superlative as in “more than.” If there is a group of women all sitting together, and one is especially gorgeous, someone might say, “From all of them, she is the most beautiful.” This is the sense of the phrase.

In this case, the group is not yet further defined. Thus, at least at this moment, it speaks of all women. Yael is blessed more than, or above, all other women.

This then is set in contrast to the words about Meroz: “Cursing curse her inhabitants.” Where they are cursed with a curse, Jael is blessed above all others. It is an expression not unlike that later spoken to Mary by her relative, Elizabeth –

“Then she spoke out with a loud voice and said, ‘Blessed are you among women, and blessed is the fruit of your womb!’” Luke 1:42

As for Jael, to ensure that the proper Jael is identified, the next words are given…

Wife Heber the Kenite.

These words confirm the imprecation called down upon Meroz. Yael is the wife of Heber the Kenite, a non-Israelite. And yet, she acted, responding to the need of the nation. While Meroz was providing refuge to the enemy, Jael was living out her name.

As noted when she was introduced, the name means Mountain Goat. But in a deeper sense, it conveys the idea of One Who Gets Somewhere Because of a Practical Skill. Jael had a practical skill, hammering tent pegs. In applying that skill, she has gotten somewhere.

She has the adoration of Deborah and indeed all of Israel. To this day, she is remembered in the word of God in the exact opposite manner as Meroz. With that, the fuller definition of how she is blessed is next stated…

From women in the tent, blessed.

The same word begins and ends the three clauses. Also, in the first and second clause, there is a poetic connection between the name Yael and the words “in the tent” (ba’ohel). The words are pleasing to the ear while calling to mind the idea of the greatly blessed nature of the heroine –

Blessed from women Yael
From women ba’ohel, blessed.

This final clause ensures that the “from women” is restricted to a certain category, meaning “in the tent.” That way, it will not later cause a contradiction or confusion when the words to Mary are spoken. Yael is blessed from women in the tent; Mary is blessed among all women, without any qualifiers.

However, the word “tent” is also used to describe the human body, such as in the words of Paul –

“For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” 2 Corinthians 5:1

Peter uses the same expression in his second epistle. Therefore, it could be argued that Jael is blessed above women who literally dwelt in tents, but she is also blessed above women dwelling in “human tents.”

As noted, the words are set in contrast to the previous verse about Meroz. They were cursed with a curse while Jael is blessed with a blessing. The words form an a/b/a pattern with a pleasingly poetic internal structure: t’borakh minashim yael eshet khever ha’qeni minashim ba’ohel t’borakh –

(a) Blessed from women Jael,
(b) Wife Heber the Kenite,
(a) From women in the tent, blessed.

Next to lavish further praises upon Jael, Deborah takes time to explain what it was that made her the great heroine of the nation…

²⁵ He asked for water, she gave milk;
She brought out cream in a lordly bowl.

mayim shaal khalav nathatnah b’sephel adirim hiqrivah khemah

The words are masculine and feminine, explaining who did what, but as long as the subject is understood, there is no need to say he and she. Such specific identifiers are not used by Deborah. To represent the abruptness of the words, I have left them out.

Water asked; milk gave.

The words take us back to Judges 4 –

“Then he said to her, ‘Please give me a little water to drink, for I am thirsty.’ So she opened a jug of milk, gave him a drink, and covered him. ²⁰ And he said to her, ‘Stand at the door of the tent, and if any man comes and inquires of you, and says, “Is there any man here?” you shall say, “No.”’” Judges 4:19, 20

Sisera was parched. He needed water, and so he asked. But going a step further to accommodate him, she brought him milk. Next, to highlight the superlative nature of the milk and the honorable way it was presented, Deborah says…

In bowl majesties, came curd.

The same word used in verse 5:13 to describe the people, adirim, or majesties, is used to describe the bowl. Some translations paraphrase the word to explain the meaning, saying something like “a bowl fit for nobles” or “a princely bowl.”

Even in the tent of nomads, there would be expensive things that would be brought out for the most special of occasions or for the most honorable of guests. That is the sense here. A new word is introduced, sephel, a bowl.

It comes from an unused root, meaning to depress, and so it is a basin, as if it is deepened out. It will be seen only here and in Judges 6:38, where Gideon will wring out a fleece into a sephel, or bowl. This one is not just any bowl, but one of majesties.

Jael has brought forth the bowl with curd. Curd signifies milk that is in a partially solid or solid state, such as in thick cream or even butter. It, along with honey, is expressly stated to be what Messiah will be nourished on –

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. ¹⁵ Curds and honey He shall eat, that He may know to refuse the evil and choose the good.” Isaiah 7:14, 15

It would be both refreshing and nourishing. But because Sisera was already exhausted from his flight, the curds would help make him sleepy as well. The words help explain the comfort Sisera would have felt leading to confidence that he could trust Jael enough to nap before continuing his flight.

The clauses form an overall a/b pattern with internal thoughts that are short, abrupt, and lead the mind to anticipate what must then follow: mayim shaal khalav nathatnah b’sephel adirim hiqrivah khemah –

(a) Water asked; milk gave,
(b) In bowl majesties, came curd.

With the mental tension produced by the words, the thoughts of the reader are impelled forward, anticipating what is coming…

²⁶ She stretched her hand to the tent peg,
Her right hand to the workmen’s hammer;
She pounded Sisera, she pierced his head,
She split and struck through his temple.

There is as much verbal energy in the words as there was physical energy used by Jael. One can actually sense the action as the words unfold: yadah la’yathed tishlakhnah viminah l’halmuth amelim v’halmah sisra makhaqah rosho u-makhatsah v’khalpha raqato

I have tried to retain the alliteration and action of the words while still maintaining the original sense they convey. Sisera is peacefully napping, having filled himself from a bowl of majesties chock-full of curd. As he lay there, secure and comfortable…

Her hand to the peg stretched.

With her hands, she had brought forth the princely bowl of curd. With them, she stretches out for other implements she is intimately familiar with. First, she uses her (left) hand, reaching for the peg. Next…

And her right to hammer workmen.

The word “hand” is left out, but it is again implied. By doing this, Deborah maintains a desired brevity to highlight each movement –

Her (left) hand to the peg stretched,
And her right (hand) to hammer laborers.

The word translated as “hammer” is found only here, halmuth. It is derived from the verb halam, to hammer, that was seen in verse 5:22 when referring to the hammering of the horses’ hooves. It will again be used in the next clause.

To retain the alliteration and consistency, I have translated it as hammer and hammered. The intent is to maintain Deborah’s special use of alliteration.

Also, another new word is introduced, amel. It comes from the verb amal, to labor or toil. Thus, it means to labor or suffer. As such, it is a laborer. Being plural, it signifies the laborers’ hammer.

With that, the alliteration referred to is seen next…

And hammered Sisera – smashed his head.

With the hammer, she hammered and smashed. It is another word found only here, makhaq. It comes from a primitive root signifying to crush. Because the coming words form an alliteration, smashed gives the necessary meaning and sound.

And more, the Hebrew is onomatopoetic. One can hear the sound reflected in her words, makhaqah rosho – smashed his head. Adam Clarke takes this as one action, whacking him with a hammer, followed by another action, nailing his head to the ground.

There is no need for that. It is probably one action being described in two ways which is highlighted by an alliteration. The needed alliterative pairing to this is next seen…

And smushed; and slid through his temple.

The previous word was makhaq. This is makhats – to dash asunder, crush, etc. Deborah, taking every opportunity to highlight the marvelous handiwork of Jael, says she smashed and she smushed. Sisera’s head was perfectly pulverized as she profusely pounded. And because of her action, the peg is said to khalaph, or pass through, his temple. To maintain a background “s” sound, “slid through” simply and yet sumptuously successfully satisfies.

As in the comments of Chapter 4, the actions of Jael are bafflingly considered as immoral or completely inappropriate by many scholars. They chide her for her work of assassination and say that nothing morally justifies her actions.

That is ridiculously absurd when considering the absolute delight in which Deborah, the Lord’s appointed judge, heaps praise upon her actions through the use of the superlative words.

The brevity, alliteration, and onomatopoetic nature of what she says resounds with implied accolades heaped upon Jael. It is an a/a b/b pattern with beautiful internal structure: yadah la’yathed tishlakhnah viminah l’halmuth amelim v’halmah sisra makhaqah rosho u-makhatsah v’khalpha raqato –

(a) Her hand to the peg stretched,
(a) And her right to hammer laborers,
(b) And hammered Sisera – smashed his head,
(b) And smushed; and slid through his temple.

With all of the violent action attributed to Jael, the heroine of the battle, the reaction to what she had done is next described…

²⁷ At her feet he sank, he fell, he lay still;
At her feet he sank, he fell;
Where he sank, there he fell dead.

Scholars take this as something other than what it says. For example, John Lange says, “The smitten chieftain draws himself together, he seeks to rise, and falls back. Twice more he writhes convulsively, and dies.”

Similarly, John Gill says, “Perhaps at her first approach to him, and attempt to drive the nail, or at the blow she gave, he rose up, but she had done the business so effectually at the first stroke, that he dropped at once, and laid down his head again.”

Consider the facts previously stated, he was fast asleep. Her adeptness with the hammer and peg, would have killed him in a single moment. The rest of this is simply for effect: ben ragleha kara naphal shakav ben ragleha kara naphal ba’asher kara sham naphal shadud

Between her feet curled, fallen, lain.

The three verbs are all in the perfect aspect, accomplished and complete. The words “between her feet” mean that he was right where she was squatting to pound out his brains. Once she hammered the peg through his head, there he lay. The next word, kara, comes from a primitive root signifying to bend the knee.

He was already lying down. He didn’t sink or crouch. Rather, he was either already in a fetal position while sleeping, or the muscles in his knees contracted, pulling in when his brains got blasted. The scene is being described after he was terminated.

The next word, naphal, means to fall. In this case, saying fallen may lead to the wrong impression, such as that he had fallen. Instead, it means he lay there fallen. To ensure that this is understood, Deborah next says shakav, a verb meaning to lie down. In this case, it is stated in the perfect aspect – lain.

With that, and for maximum effect, Deborah repeats much of the first clause…

Between her feet curled, fallen.

It is as if Deborah is rejoicing over the gruesome scene. The enemy and oppressor has been subdued and eliminated. And then, once again she repeats two of the previous words to make sure that we understand the poetic nature of the occurrence.

Sisera never had a chance to struggle. Jael took advantage of the situation and subdued him with a bowl of curd. The cleanup operation was to pound out his brains…

In which curled, there fallen, pulverized.

Right where he was curled up, signified by the locator “in which,” is where his body lay fallen. And more, Deborah uses the word shadad, a word that comes from a root signifying to be burly. Thus, figuratively, it refers to being powerful. In this case, it was a pointedly, poignantly, and perfectly powerful pulverization.

The clauses are complementary and repetitive, giving a marvelous sense of the outcome of Jael’s cunning work. They reveal an a/a/a pattern: ben ragleha kara naphal shakav ben ragleha kara naphal ba’asher kara sham naphal shadud –

(a) Between her feet curled, fallen, lain.
(a) Between her feet curled, fallen.
(a) In which curled, there fallen, pulverized.

With the death of Sisera, the poem turns to the sad words of a mother who will never see her son again…

In whom have you your trust placed
And where is your confidence located
There is one path to God that has been traced
All others are ways that God has hated

Have confidence in what He has decided
In the giving of His Son for reconciliation
All other avenues are to be derided
But in Christ there is hope-filled anticipation

To have misplaced confidence is an unhappy trust
To be filled with pride will only lead to sadness
Trust in Jesus, that is a must
And with it then comes eternal gladness

II. The Sun in His Strength (verses 28-31)

²⁸ “The mother of Sisera looked through the window,
And cried out through the lattice,
‘Why is his chariot so long in coming?
Why tarries the clatter of his chariots?’

bead ha’khalon nishq’phah vatyabev em sisra bead ha’eshnav madua boshesh rikhbo la’vo madua ekheru paame markvothav

Through the window looked and shrilled.

The word translated as looked is from a root signifying to lean out. Hence, by implication, it means to look. One can see a woman (the verb is feminine) leaning out of a window. While doing so, she cries out in a shrill voice.

Then, a word found only here, yavav is used. It comes from a primitive root meaning to bawl. In this case, and because she doesn’t know her son is dead, she is simply shrilling. She is hopefully, but hesitantly affirming her confidence that everything is ok. The next words tell us who this is…

Mother Sisera through the lattice.

Here is yet another new word, eshnav. It refers to a lattice. The lattice is opened and she is leaning out through the open window and lattice, gazing into the distance and asking what any mother whose son has gone off to battle would be asking at this point…

Why delayed his chariot to come?

The word translated as delayed gives the sense of being ashamed. One can think of a battle going on too long. That would be an embarrassment. If the army was defeated, the soldiers that lived would be embarrassed and delay their return. Her anxiety over the delay of his chariot is evident.

Why tarried cadences his chariots?

Another word concerning delay is used, akhar. It means to remain behind. Thus, figuratively to tarry or procrastinate. She is obviously tense about the delay of the sound (paam) of the chariots.

That word, paam, signifies a stroke, beat, or repeating event, as in set times during the year. The cadences of the chariots as drawn by the horses makes such a repetitive sound. She is asking why that sound has tarried.

The words precisely speak of a mother tensely awaiting the return of her son from battle. They form an a/a b/b pattern: bead ha’khalon nishq’phah vatyabev em sisra bead ha’eshnav madua boshesh rikhbo la’vo madua ekheru paame markvothav –

(a) Through the window looked and shrilled.
(a) Mother Sisera through the lattice.
(b) Why delayed his chariot to come?
(b) Why tarried cadences his chariots?

With her tense emotional state, and to give full assurance that all is ok, it next says…

²⁹ Her wisest ladies answered her,
Yes, she answered herself,

The words are difficult but understandable: khakhmoth sarotheha taanenah aph hi tashiv amareha lah

Wise, her princesses, answer.

After her longingly looking out the window and shrilling about the return of Sisera, and in order to comfort her anxiety, the wise princesses give her encouraging words. As she listens, she takes in the words and…

Yea, she returns her sayings to herself.

The words are extremely difficult. It could be she assumes that one of the ladies said something she can cling to, thus returning that lady’s answers to herself. Or she may not have heard anything that encouraged her, and so she comes up with her own comforting words, returning them to herself.

I would guess it is the former. She heard something that she then said, “Yes, that is certainly it.” She then repeats it to herself. That answer to herself comprises her last words, which are coming up in the next verse. The irony is that the counsel of the wisest of her ladies will eventually be proven incorrect.

It is a mournful a/b pattern for anyone who has a heart for a forlorn mother who awaits her son’s return: khakhmoth sarotheha taanenah aph hi tashiv amareha lah –

(a) Wise, her princesses, answer,
(b) Yea, she returns her sayings to herself.

With that, the words of hope to comfort Sisera’s mother are given…

³⁰ ‘Are they not finding and dividing the spoil:
To every man a girl or two;
For Sisera, plunder of dyed garments,
Plunder of garments embroidered and dyed,
Two pieces of dyed embroidery for the neck of the looter?’

There needs to be a lot of mental addition to the words. They are short and direct. My translation may be hopeful as the words are complicated: halo yimtesu y’khalqu shalal rakham rakhamathayim l’rosh gever sh’lal ts’vaim l’sisra sh’lal ts’vaim riqmah tseva riqmathayim l’tsav’ere shalal

Nay! Finding and dividing spoil.

It could be the opening of a statement or a question: “Are not” or “Nay.” I went with a statement, as if she is brushing off her previous fears. “Why are they tarrying? Nay! They are out finding and dividing the spoil! They will come back filled with plunder!”

Damsel. Damsels to every man.

She starts with the female captive but then doubles it. There will be so many dead soldiers that the women will be unprotected and easy prey. Every soldier will come home with a couple of captives.

The word rakham, damsel, literally means compassion or mercy. In this case, however, it extends to what the compassionate spoil implies, a female. From there, the list continues…

Spoil colors to Sisera.

The word is a noun signifying dye or dyed stuff. Thus, to keep it a single noun, colors is sufficient. However, the mind must fill in the rest. To then explain what the colors are, she continues with her hopeful list of booty…

Spoil colors embroidery color.

Here is another new word, riqmah. It signifies variegated stuff and thus colored embroidery. Her son’s army is choosing their newest fashions from the dead army of Israel. Yes! They will all look marvelous upon their victorious return. The colors will also be highlighted in how they are worn or in how much is gathered…

Embroideries to necks, spoil

It is a most obscure set of words, ending with a noun. What it may be signifying is that there will be so much spoil that the men are laden down with the colored embroidery as it is heaped upon their necks.

Or it could mean that the spoil taken, meaning the damsels, would have colorful embroideries adorning their necks. I would go with that. Thus, it would be a return to the original spoil that she contemplated, meaning damsels of the earlier clause.

Either way, Sisera’s mother is content to console herself, being happily hopeful of having a hearty hello for her hero as he returns with so much plunder.

The first clause introduces what is coming. That is then categorized and also expanded upon. It then ends with a return to the original plunder, the women. Thus, a/b/c/c/d is the pattern: halo yimtesu y’khalqu shalal rakham rakhamathayim l’rosh gever sh’lal ts’vaim l’sisra sh’lal ts’vaim riqmah tseva riqmathayim l’tsav’ere shalal –

(a) Nay! Finding and dividing spoil:
(b) Damsel. Damsels to every man.
(c) Spoil colors to Sisera,
(c) Spoil colors embroidery color.
(d) Embroideries to necks, spoil.

With her hopeful ponderings complete, Deborah shows little pity towards the soon-to-be mournful mom. Rather, she exalts in the marvelous victory of the Lord over the enemies of His people…

³¹ “Thus let all Your enemies perish, O Lord!
But let those who love Him be like the sun
When it comes out in full strength.”
So the land had rest for forty years.

ken yovdu kal oyvekha Yehovah v’ohavav k’tseth ha’shemesh bigvuratho vatishqot ha’arets arbaiim shanah

Thus: Perish all Your enemies, Yehovah!

This clause certainly includes everything that has been recorded concerning the enemy: their total defeat to the last man, the ignoble way in which Sisera was crushed, etc.

However, the sudden spontaneity and bursting forth of these words is surely intended to be a mocking conclusion to the prideful thoughts of Sisera’s mother. She fully supported her son’s decision to go into battle and eradicate Israel.

Her anticipation of his glorious return and the plunder she would see heaped upon the army excited her. The thought of helpless damsels brought captive, bereaved of fathers, is turned upside down. Instead, she is bereaved of her mighty son. This is what Deborah’s words most poignantly refer to. As for those not His enemies, they are defined with the next words…

And loving Him: According to coming out the sun in his strength.

The verb is plural. Thus “those loving Him” is understood. If one is not loving Yehovah, he is – by default – an enemy of Him. Therefore, all who love Him are included in these final words of her poem. They are the righteous before God.

The sun in his strength speaks of the midday sun. It is the hottest and brightest time when the sun stands in radiant glory over the earth. Her words are reflective of the words of Matthew 13 –

“Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!” Matthew 13:43

But the righteousness Jesus refers to must come from somewhere apart from the people themselves. What He is saying is in that day the people of the Lord will be like the Lord. That was given in prophecy by Malachi, just as the final words of the Old Testament were set to close out –

“But to you who fear My name
The Sun [shemesh] of Righteousness shall arise
With healing in His wings;
And you shall go out
And grow fat like stall-fed calves.” Malachi 4:2

Jesus is the Sun of righteousness. His people will shine forth as that sun, bearing His righteousness. Thus, Deborah’s poetic words, like the typology of Chapter 4, anticipate the coming of Christ and His kingdom. For those of the church, it will be realized at the rapture. For Israel, that will be realized after the tribulation during the millennium.

Ultimately, the words anticipate the time when all evil will be swept away and the peaceful rule of the Messiah will last forever after. No person, in any dispensation, is reconciled to God apart from Jesus Christ. This is the message being conveyed.

The Song of Deborah has poetically and beautifully expressed this truth. With that, the final words of the chapter are affixed to this verse…

And rested the land forty years.

It is letter for letter the same as the corresponding words found in Judges 3:11 at the time of Othniel.

Forty is defined by Bullinger as “a period of probation, trial, and chastisement—(not judgment, like the number 9, which stands in connection with the punishment of enemies, but the chastisement of sons, and of a covenant people).”

And more, because “it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10.”

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.”

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

The period of forty years is given to express the wholeness of the victory of Christ over His enemies. Those who are His have both a state and a duration of time that is impossible for us to properly imagine. That day is coming, and the key to participating in it is found in Jesus.

As for the words of this verse, they comprise a contrasting a/a pattern with a closing thought for the narrative: ken yovdu kal oyvekha Yehovah v’ohavav k’tseth ha’shemesh bigvuratho vatishqot ha’arets arbaiim shanah –

(a) Thus: Perish all Your enemies, Yehovah!
(a) And loving Him: According to coming out the sun in his strength.
And rested the land forty years.

The Song of Deborah is a marvel of beauty and intricacy. It has introduced many rare or unique words to Scripture, and it has brought forth an amazing array of literary structures to tantalize us. But beyond that, it has presented the thoughts of Chapter 4 to us in a new way that only more perfectly highlights the workings of God in Christ.

Deborah anticipates the New Testament. Jael anticipates the body of believers who have accepted that word and who are thus granted the righteousness of Christ. For now, that is the church. In the future, it will be those of Israel along with all others who have come to accept that Jesus is God’s Messiah to bring fallen humanity back to Himself.

The final restoration of all men comes only through Jesus. As Jesus is the incarnate Lord fully revealed in the New Testament, it is He who even the saints of old sought out as their distant hope. Whether it was those like Job under government or those under law like David, they knew Him as Yehovah. Now, we have a fuller understanding of what that means. Yehovah has revealed Himself in the Person of Jesus.

Sisera, representing misplaced trust or pride, is a sad picture of most of the world, even innumerable souls within the physical church. Instead of trusting Christ, people turn to the law. If the law could save, there would have been no need for Jesus.

But the Lord united with human flesh, bridging the infinite – and thus impossible – gap between God and man. This was the final and ultimate anticipation of Deborah and those with her, even if they didn’t fully understand it at the time. The battle they faced was a look into the greater battle that was fought and won by the hand of the Lord.

Let us remember this and hold fast to Him. It is the Lord who ultimately has won the battle, even if He is using imperfect warriors like us in the process. May our trust be in Him and remain in Him alone. All hail the name of Jesus, who has done such great things for us.

Closing Verse: “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.” Ephesians 3:3

Next Week: John 10:22 A sermon that will fill you with theological exhilaration… (The Feast of Dedication) (Annual Christmas 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.

The Song of Deborah, Part IV

24 Blessed from women Jael.
Wife Heber the Kenite.
From women in the tent, blessed.

25 Water asked; milk gave,
In bowl majesties, came curd.

26 Her hand to the peg stretched,
And her right to hammer laborers,
And hammered Sisera – smashed his head,
And smushed; and slid through his temple.

27 Between her feet curled, fallen, lain.
Between her feet curled, fallen.
In which curled, there fallen, pulverized.

28 Through the window looked and shrilled.
Mother Sisera through the lattice.
Why delayed his chariot to come?
Why tarried cadences his chariots?

29 Wise, her princesses, answer,
Yea, she returns her sayings to herself.

30 Nay! Finding and dividing spoil:
Damsel. Damsels to every man.
Spoil colors to Sisera,
Spoil colors embroidery color.
Embroideries to necks, spoil.

31Thus: Perish all Your enemies, Yehovah!
And loving Him: According to coming out the sun in his strength.
And rested the land forty years.

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

²⁴ “Most blessed among women is Jael,
The wife of Heber the Kenite;
Blessed is she among women in tents.
²⁵ He asked for water, she gave milk;
She brought out cream in a lordly bowl.
²⁶ She stretched her hand to the tent peg,
Her right hand to the workmen’s hammer;
She pounded Sisera, she pierced his head,
She split and struck through his temple.
²⁷ At her feet he sank, he fell, he lay still;
At her feet he sank, he fell;
Where he sank, there he fell dead.

²⁸ “The mother of Sisera looked through the window,
And cried out through the lattice,
‘Why is his chariot so long in coming?
Why tarries the clatter of his chariots?’
²⁹ Her wisest ladies answered her,
Yes, she answered herself,
³⁰ ‘Are they not finding and dividing the spoil:
To every man a girl or two;
For Sisera, plunder of dyed garments,
Plunder of garments embroidered and dyed,
Two pieces of dyed embroidery for the neck of the looter?’

³¹ “Thus let all Your enemies perish, O Lord!
But let those who love Him be like the sun
When it comes out in full strength.”

So the land had rest for forty years.

 

 

Artwork by Douglas Kallerson.

Judges 5:13-23
(The Song of Deborah, Part III)

Some of the words, clauses, and verses of this section are extremely complicated. In addition, there are knotty words, complex structures, difficult thoughts to be expressed, etc. Despite that, there are also obvious points that stand above the complicated details. One of them is indecision. It is true that people can sometimes be overly decisive and wind up in a pickle from acting too hastily.

Conversely, some have a knack for making the right decision at the right time and following through with it for the best results. They do it consistently and they get ahead in life.

As for the inaction just mentioned, some may think about doing something to the point that what is considered is eventually overcome by other events. Admittedly, that describes me in many ways. However, the Lord has put a wonderful wife and great friends in my path to spur me along before it’s too late for some opportunities.

There are others who will never come to a decision about anything, even with prompting by those who know exactly what to do, how to do it, etc.

Sometimes we don’t act because we just don’t want to get involved. We know that it is right to do so, and yet we stay put and go about life as we see fit. Several types of inaction are seen in our verses today. One can see the frustration in Deborah’s words as she pours out her complaints to the people because of it.

Text Verse: “To everything there is a season,
A time for every purpose under heaven.” Ecclesiastes 3:1

In his list of things that there is a time for, Solomon says that there is a time for war and a time for peace. Here, the people of Israel were called to war. Some responded to the call and some did not. Those who responded are commemorated to this day in the pages of Scripture.

They are the heroes of old who heard and obeyed the call of the Lord. There are those who failed to heed the call and they are remembered in a different way. If my thoughts are right on one of the verses, it is actually laughable how they are remembered. I think you will agree.

I have personally talked to people about Jesus who simply couldn’t decide what to do. Heaven’s doors were opened right before them, but they were so stuck in the world that they wouldn’t commit to entering through them. I hope their indecision is over and they have decided to walk through that open door, but that is ultimately their choice.

But for those of us who know the Lord, we still have choices to make about the calling of the Lord. How will we live it out? Israel was given a calling as the Lord’s people. They were to live out that calling in a manner that was appropriate.

In the case of times of war, they were to trust the Lord, respond to the call, and join with those on their way to the battle. Deborah’s words in these verses will speak of those who lived in a manner worthy of their calling contrasted with those who idled their time away, not acting in accord with the word of the Lord.

Let us think about our lives as believers and learn the lesson of Israel and those within the nation who are remembered according to their deeds. Their deeds were ultimately based on their faith or lack of faith in the Lord. It’s 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. Great Searchings of Heart (verses 13-18)

The first verse of today’s passage is probably as difficult as any so far in Scripture. This is not only in translation, but in how to translate. For example, depending on how it is pointed, the word translated as “came down” (yarad) is spelled the same as the word for “rule,” (radah) ירד.

The Greek translates it as “came down,” but the Masoretic Text went with the more difficult “rule.” Therefore, two completely different translations will result. The difficulty begins there because of the highly complicated structure of the words.

Therefore, once one decides on which word, descend or rule, is correct, there are still innumerable possibilities of where to divide the words and how to render them.

¹³ “Then the survivors came down, the people against the nobles;
The Lord came down for me against the mighty.

az yerad sarid l’adirim am Yehovah yerad li ba’giborim

It is not sure where to divide the words –

Then ruled (or descended) remnant to majesties people
Yehovah ruled (or descended) to me in the mighties

Or

Then ruled (or descended) remnant to majesties
People Yehovah ruled (or descended) to me in the mighties

From this most basic translation, the intent must be determined and then explained with accompanying words for it to make any meaningful sense. For example, if the word radah, to rule, is decided upon, then it is causative –

Then He caused a remnant to rule against the nobles of the people.
Yehovah caused me to rule among the warriors.

This has given a brief snapshot of the difficulty of the words. We could explore them for an hour without coming to a proper resolution. Therefore, I will use the pointing of the Masoretic Text, just to give you an analysis.

Then rule remnant to majesties people.

This translation is assuming all that we have looked at, and a great deal more. The word remnant is not referring to just a handful of people as it often does. In this case, it is referring to those who entered the battle. Not all of the tribes fought in the battle. Those who did engage were considered a remnant of Israel.

As such they are poetically said to be given rule among the greatest and most majestic of the people. They are the heroes of the song. In parallel to that Deborah next says…

Yehovah rule to me in the mighties.

Because she is Israel’s judge, both accompanying and inspiring the warriors going into battle, Deborah is poetically said to be given rule among the great, the mighties, of the people. To paraphrase how I believe the words should be rendered, the verse says –

At that time, He made the remnant to rule among the most majestic,
Yehovah made me rule among the mightiest.

However, if you want to compare the variations of about fifty translations to see how markedly different some of them are, go to this link: https://biblehub.com/parallel/judges/5-13.htm.

As I translated it, the words form an a/a parallel between those who engaged the battle and Deborah who was a participant in the events: az yerad sarid l’adirim am Yehovah yerad li ba’giborim –

(a) Then rule remnant to majesties people,
(a) Yehovah rule to me in the mighties.

Of the words of this verse, I defer to the comments of the translators of the King James Version in their preface –

“Therefore as S. Augustine saith, that variety of Translations is profitable for the finding out of the sense of the Scriptures: … so diversity of signification and sense in the margin, where the text is no so clear, must needs do good, yea, is necessary, as we are persuaded.”

In other words, in the case of such a difficult verse, it is profitable to read many translations to hopefully get the proper sense of the words. This is profitable. Also, read the margin comments (or footnotes) because the text is not so clear. With that, Deborah continues…

¹⁴ From Ephraim were those whose roots were in Amalek.
After you, Benjamin, with your peoples,
From Machir rulers came down,
And from Zebulun those who bear the recruiter’s staff.

mini ephrayim sharsham ba’amaleq akharekha Binyamin ba’amamekha mini makhir yaredu m’khoqqim u-mizvulun b’shevet sopher

From Ephraim, their root in Amalek

Again, it isn’t certain what is being referred to. What seems likely is that Ephraim settled in the land where Amalek had settled. Although they were settled in many places, a particular designation of one of their dwellings is made in Judges 12:15 –

“And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.”

Therefore, warriors came out for the battle from the area where Amalek was. The term “their root” speaks of where they themselves were planted by the Lord.

After you, Benjamin, in your peoples

The words here can mean one of two things. The first is that Benjamin came after Ephraim to join the battle. Hence, it would be “From Ephraim came this group. After you, Ephraim, came Benjamin to join your peoples.”

Or it could be saying that Benjamin has the preeminence. “From Ephraim came this group, but they came after you, O Benjamin, in the number of your people.” Either way, Benjamin assisted in the call to arms and join in the battle against Sisera. Next…

From Machir descended inscribers

The same word used in Judges 5:9 is used here, khaqaq. It signifies to cut in, inscribe, etc. Thus, it is one who makes a decree, as in a lawgiver or a sovereign authority within a group, such as a clan.

Machir was the only son of Manasseh. His descendants settled on both sides of the Jordan, but those on the west side are being referred to. The meaning is that the clan leaders of western Manasseh came down to the battle. The implication is that they led the people of Manasseh under them so that the tribe was well represented. After that, it next says…

And from Zebulun, drawers in rod, counter

Zebulun is likewise represented. The word mashak means to draw or drag. The rod is a symbol of either authority or it represents a tribe. The word saphar means to count. Here it is used to describe what the person does, and so many translations will make it a noun, such as scribe –

“Zadok the son of Ahitub and Abimelech the son of Abiathar were the priests; Shavsha was the scribe [saphar, counter].” 1 Chronicles 18:16

In the case of what Deborah is saying, this is the one who would number the people for battle. It may even extend to a recruiting officer, such as in 2 King 25 –

“He also took out of the city an officer who had charge of the men of war, five men of the king’s close associates who were found in the city, the chief recruiting officer [ha’sopher, the counter] of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.” 2 Kings 25:19

Therefore, the verse is poetically referring to those who responded from these four tribes. It forms an a/a b/b pattern: mini ephrayim sharsham ba’amaleq akharekha Binyamin ba’amamekha mini makhir yaredu m’khoqqim u-mizvulun b’shevet sopher –

(a) From Ephraim, their root in Amalek.
(a) After you, Benjamin, in your peoples.
(b) From Machir descended inscribers,
(b) And from Zebulun, drawers in rod, counter.

¹⁵ And the princes of Issachar were with Deborah;
As Issachar, so was Barak
Sent into the valley under his command;
Among the divisions of Reuben
There were great resolves of heart.

v’saray b’yisas’khar im d’vorah v’yisas’khar ken baraq ba’emeq shulakh b’raglav biphlagoth reuven gedolim khiqe lev

And my commanders in Issachar with Deborah.

The word sar is used. It signifies a commander, a prince, a ruler, etc. In Isaiah 9, the Messiah is called sar shalom, or Prince of peace. The commanders of the people of Issachar accompanied Deborah. But more, though not translated this way by any Bible, the word is commonly accepted as first person singular. Thus, “my commanders.”

Keil disagrees and says, “…‘my princes,’ does not furnish any appropriate meaning, as neither Deborah nor Barak was of the tribe of Issachar, and it is not stated anywhere that the Issacharites gathered round Deborah as their leaders. The reading שׂרי (stat. constr.), adopted by the old versions, must be taken as the correct one, and the introduction of the preposition בּ does not preclude this.”

First, how does Keil know where Deborah was from? Just because she judged between Bethel and Ramah in Mount Ephraim, it doesn’t mean she isn’t from Issachar. But even if she wasn’t, saying, “my commanders” could simply be a way of showing pride in Issachar’s commanders in the army she had called to battle through Barak.

Further, repeating her own name in the words doesn’t negate this at all. Rather, it would add to the poetic nature of the words. Render “my commanders” and ignore Keil. As for naming the commanders, the implication is that there were troops under them. Thus, Issachar was well-represented. Further…

And Issachar, so Barak.

The words mean that even as Issachar sent in commanders to lead the battle with troops under them, Barak was also a leader among the people. Next, it notes he led them…

In the valley, sent in his feet.

The words first note that he was “in the valley.” The emeq signifies depth. Therefore, it is a broad depression. That is followed with the same term as Judges 4:10, b’raglav, or “in his feet.” It is as if he is leading and the men are following his steps, being in submission to him. Deborah is reveling in leading the people who then lead their troops into battle. With that, a contrast is seen in the next words…

In divisions Reuben.

Here is a new word to Scripture, pelugah. It will only be seen here, in the next verse, and in 2 Chronicles 35. It comes from palag, to split, or divide. Thus it is a section or division of the tribe. Its other use helps get the sense of the meaning –

“And stand in the holy place according to the divisions [pelugah] of the fathers’ houses of your brethren the lay people, and according to the division of the father’s house of the Levites.” 2 Chronicles 35:5

As a side note, instead of divisions, some translations say streams or watercourses. The reason for this is a similar word, palagah, is found in Job 20:17 where it speaks of streams and rivers. Obviously, rivers divide the land and so this is where the meaning meets up. However, that doesn’t hold up when considering that it would make no sense translating the other use of pelugah in 2 Chronicles as “streams.”

As for Reuben, rather than joining in the battle, something else is noted…

Great resolutions heart.

Here is another new word, kheqeq. It is derived from khoq, a decree or statute. Therefore, this speaks of a decree, enactment, or resolution. Some translations say, “thoughts of the heart,” but that doesn’t seem to be strong enough. It is a thought that has been decided upon or which is being decided upon. Thus, it is a resolve or resolution.

Deborah implies that while the tribes she has named acted and resolved to go to battle, Reuben was trying to resolve the matter but coming to no resolution. Instead, he sat idle, whittling away the time, inwardly muttering out his mental machinations.

This state of Reuben is highlighted by the fact that its leaders are not even mentioned. It simply mentions the divisions of Israel, leaders and people, all just sitting there pondering what to do.

As for the structure, the second clause complements and builds upon the first. The third then explains the first two. The fourth clause introduces the contrast, while the fifth explains it: v’saray b’yisas’khar im d’vorah v’yisas’khar ken baraq ba’emeq shulakh b’raglav biphlagoth reuven gedolim khiqe lev –

(a) And commanders in Issachar with Deborah
(a) And Issachar, so Barak:
(b) In the valley, sent in his feet
(c) In divisions Reuben:
(d) Great resolutions heart

¹⁶ Why did you sit among the sheepfolds,
To hear the pipings for the flocks?
The divisions of Reuben have great searchings of heart.

More difficult words to consider: lamah yashavta ben ha’mishptayim lishmoa s’riqoth adarim liphlagoth reuven gedolim hiqre lev

The translation of the first clause depends on the root of the main noun –

Why sit between the trivets.

It is actually unknown what the word mishpethayim means. Most just go with sheepfolds because of the next clause. It comes from one of two roots, shaphah, to sweep bare, or more likely shaphath, to set (on the fire, like a pot being set for cooking).

If the latter, it is assumed to be something like fireplaces or ash heaps. However, while considering the word and comparing it to the other two uses of the root verb shaphath which do not describe setting a pot (Psalm 22:15 & Isaiah 26:12), I believe this is more precisely referring to a trivet, on which pots are placed.

Thus, it is a firm base. That would match the other two uses of the root verb. The only other use of mishpethayim is in Genesis 49:14 which most people translate as either sheepfolds or burdens. However, if I analyzed the next clause properly, trivet makes sense to me…

Hearing hissings flocks.

The word sheruqah (or sheriqah) is first found here. It is only seen again in Jeremiah 18:16. It is a noun, coming from sharaq to hiss or whistle. Being a plural noun, it signifies hissings. The word adarim signifies flocks, herds, or droves. It is an arrangement or muster of animals, be it sheep, cattle, etc.

As sheep and goats bleat and cattle low, I don’t think this is referring to the animals’ front end, if you catch my drift. It says hissing. Hence, Deborah is picking on them for idling around fireplaces with trivets, listening to the flatulence of their animals.

Mind you, the words are so obscure that they could be referring to pretty much anything. Regardless, the intent can be understood from the next clauses…

To divisions Reuben.

This is the second use of pelugah. Saying divisions again appears to be the intent. The divisions of Reuben, sitting among their flocks seems proper. In Numbers 32, it said –

“Now the children of Reuben and the children of Gad had a very great multitude of livestock; and when they saw the land of Jazer and the land of Gilead, that indeed the region was a place for livestock, ² the children of Gad and the children of Reuben came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation, saying, ³ “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Shebam, Nebo, and Beon, ⁴ the country which the Lord defeated before the congregation of Israel, is a land for livestock, and your servants have livestock.” Numbers 32:1-4

Reuben associated itself with its livestock. Deborah is picking on them for sitting among the droves of livestock listening to them hiss. While sitting there, they had…

Great searchings heart.

Another new word, kheqer, or searchings, is introduced. It is etymologically connected to kheqeq seen in the previous verse. It signifies a thing to be searched out. Being plural, Reuben is idling away their time thinking about what to do. You can see the parallelism between the verses –

In divisions Reuben:
Great resolutions heart.

To divisions Reuben:
Great searchings heart.

They were trying to come up with a suitable resolution, but each time they did, they searched out another, unable to simply get up and act. Be advised, this verse is so complicated and widely translated, that whatever version you read, the meaning will be dubious. As for its structure, it is an a/a b/c where c explains b: lamah yashavta ben ha’mishptayim lishmoa s’riqoth adarim liphlagoth reuven gedolim hiqre lev –

(a) Why sit between the trivets,
(a) Hearing hissings flocks?
(b) To divisions Reuben:
(c) Great searchings heart.

The difficulty of these words again brings to mind the thoughts of the translators of the KJV –

“…it hath pleased God in his divine providence, here and there to scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern salvation.”

So far, within the Song of Deborah, this is certainly the case. In the next words, she continues to implicitly upbraid the tribes who did not participate in the battle…

¹⁷ Gilead stayed beyond the Jordan,
And why did Dan remain on ships?
Asher continued at the seashore,
And stayed by his inlets.

gilad b’ever ha’yarden shaken v’dan lamah yagur oniyoth asher yashav l’khoph yamim v’al miphratsav yishkon

Gilead in side the Jordan dwelt.

The word b’ever, or in side, can mean either side. It depends on the reference. In this case, it means that Gilead, the son of Machir, the son of Manasseh, whose inheritance was the land of the Gilead east of the Jordan remained in his inheritance and did not assist in the battle.

Manasseh was not unrepresented because Machir was noted in verse 14 as participating. Thus, to clarify the situation, Deborah defers to the name of the son, Gilead who dwelt in the Gilead.

And Dan, why sojourn ships?

Dan is along the Mediterranean Sea. Deborah’s question could mean that Dan continued to ply his trade on ships, ignoring the call to battle, or that Dan fled to his ships in fear. The former seems more likely.

Dan just ignored the matter because it wasn’t in their backyard. The affairs to the north didn’t interest them so they took their ships out as usual, sojourning where their business took them. In this, Deborah is chiding them for caring more about their own business than the needs of the nation. Next…

Asher sat to coast seas.

Based on Asher’s location, this is a disgrace. Asher lay on the northwest coast adjoining Zebulun and Naphtali. They were close enough to easily muster troops and join the battle, but they simply sat on the coast twiddling their thumbs. Deborah then repeats the sentiment as a second slap in the face…

And upon his breakings dwelt.

She uses another word that is found only here in Scripture, miphrats. It comes from parats, to break through. Thus, it is a break in the coastline because of a harbor, river, outcropping of rocks, etc. Her displeasure at the idleness of the tribe is seen in the use of “sat” as in idling away the time and “dwelt” as if he is permanently stuck there doing so.

It is an a/a/a/b pattern: gilad b’ever ha’yarden shaken v’dan lamah yagur oniyoth asher yashav l’khoph yamim v’al miphratsav yishkon –

(a) Gilead in side the Jordan dwelt.
(a) And Dan, why sojourn ships?
(a) Asher sat to coast seas,
(b) And upon his breakings dwelt.

¹⁸ Zebulun is a people who jeopardized their lives to the point of death,
Naphtali also, on the heights of the battlefield.

z’vulun am khereph naphsho lamuth v’naphtali al m’rome sadeh

Zebulun people exposed his soul to death.

The word kharaph comes from a primitive root signifying “to pull off.” Thus, it is as if Zebulun stripped off his frail humanity and literally exposed his soul, that which animates the body, to death. This doesn’t mean that the soul dies. Rather the body dies leaving the soul in an unnatural state because the body it is joined to no longer lives.

The men of the tribe, stated in the singular “people” and “his soul” were united as one in the effort. It didn’t matter if they fought to the last person and the tribe died with them, they would fearlessly engage the enemy. Also…

And Naphtali upon heights field.

The words appear incomplete. But the thought is that Naphtali joined with Zebulun and Barak on Mount Tabor (Judges 4:6). When the time for battle was decreed, Naphtali was there, ready to expose his soul to death as well by descending to the open field of battle below.

The words are given to contrast the failings of those of Reuben, Gilead, Dan, and Asher. By highlighting their failings, the resolve of Zebulun and Naphtali is deemed exceptional in her eyes.

The verse is a complementary a/a pattern where the main substance of the first clause is implied in the second: z’vulun am khereph naphsho lamuth v’naphtali al m’rome sadeh –

(a) Zebulun people exposed his soul to death.
(a) And Naphtali upon heights field.

Who will walk worthy of the calling
By which we are called in Christ Jesus?
Don’t hesitate, shuffle your feet, or be stalling
Instead think on what He has done for us!

How can we not be faithful to respond
When Christ devotedly answered the call of His Father?
May our actions likewise correspond
Let us not treat our calling as an irritating bother

When the Lord instructs us to act
May we pay heed and do as He has said
His way is right and good, that’s a fact
Let us be faithfully obedient to our glorious Head

II. Curse Meroz (verses 19-23)

¹⁹ “The kings came and fought,
Then the kings of Canaan fought
In Taanach, by the waters of Megiddo;
They took no spoils of silver.

bau m’lakhim nilkhamu az nilkhamu malkhe k’naan b’taanakh al me m’gido betsa keseph lo laqkhu

Came kings – fought.

The words are short and direct for effect. In this, she is essentially showing their readiness and military preparedness. They came to strike without any timidity. She then expands on the thought for greater effect…

Then, fought kings Canaan.

In Judges 4:2, it said that Jabin was king of Canaan who reigned in Hazor. It didn’t call him “the king.” Thus, he was one of many kings. Here, it notes kings in the plural. Therefore, the army of Sisera was either joined by confederate kings or with vassal kings who reigned under Jabin. Either way, it was a large contingent that entered into battle…

In Taanach, upon waters Megiddo.

This is the first time that Taanach is mentioned in relation to the battle. In Judges 1:27, it specifically noted that Manasseh failed to drive out the inhabitants of Taanach and its villages. Therefore, the people there would not likely side with Israel.

The meaning of Taanach is uncertain. Some think it is derived from an Egyptian word, while others think it is from an Arabic word. There is no corresponding root word found in Scripture. However, without explanation, Charles Ellicott says it means Sandy Soil.

Megiddo comes from gadad, to penetrate or cut. Hence it signifies Invading or Intruding. The waters of Megiddo are a poetic term for the river Kishon mentioned twice in Judges 4. Despite being readied for battle and in a favorable location…

Plunder silver – no took.

These kings and their army expected a rout and probably to continue on, defeating Israel throughout the land. However, the battle belonged to the Lord. Instead of plundering for silver, they got nothing except dead.

In a direct translation, one can see the straight, abrupt nature of the words, especially the first and last clauses that highlight the scene. It is an a/a b/c pattern: bau m’lakhim nilkhamu az nilkhamu malkhe k’naan b’taanakh al me m’gido betsa keseph lo laqkhu

(a) Came kings – fought.
(a) Then, fought kings Canaan.
(b) In Taanach, upon waters Megiddo.
(c) Plunder silver – no took.

Next, Deborah uses anthropomorphism to excite the minds of those who hear…

²⁰ They fought from the heavens;
The stars from their courses fought against Sisera.

min shamayim nilkhamu ha’kokhavim mimsilotam nilkhamu im sisra

From heavens – fought.

Again, the words are short and abrupt. They anticipate the words of the next clause to be completed. One must strip out the sensationalism from innumerable commentaries. Deborah is using anthropomorphism, nothing more. In this, she introduces a striking contrast to the kings of Canaan from the previous verse.

Came kings – fought.
From heavens – fought.

In both, the explanation is found in the subsequent words…

The stars from their highways fought with Sisera.

Obviously, stars do not fight. This is also not speaking of angels. The battle was fought by men, it was guided by the Lord, and Israel was victorious. Deborah is stating that the battle was so miraculous that it was as if God used the stars of the heavens to assist Israel.

Instead of keeping on their designated highways in the heavens, they departed from there, came down, and wiped out the enemy. The contrast is highlighted between the second clause of both verses –

Then, fought kings Canaan.
The stars from their highways fought with Sisera.

It is an a/a pattern where the second clause explains the first: min shamayim nilkhamu ha’kokhavim mimsilotam nilkhamu im sisra

(a) From heavens – fought.
(a) The stars from their highways fought with Sisera.

Again, Deborah next turns to nature to show that both the heavens and the earth were participants in the battle.

²¹ The torrent of Kishon swept them away,
That ancient torrent, the torrent of Kishon.
O my soul, march on in strength!

nakhal qishon g’rapham nakhal q’dumim nakhal qishon tidr’khi naphshi oz

River Kishon swept them away.

The river, like the stars, is given the attributes of a warrior, as if it helped in the battle. It was Israel, by the guiding hand of the Lord, that defeated the enemy. But because the battle was so profound and the odds so obviously uneven, that it was as if the river actually took part, sweeping away the foe before them.

As for the name, Kishon comes from the verb qush, to lay bait or lure, thus, it means Snarer or Place of Snaring (or Ensnarement).

Another word found only here in Scripture is given, garaph. It signifies to sweep away. It comes from a primitive root meaning to bear off violently. It is as if the river reached out, grabbed the men, and carried them away as plunder.

What was probably the case is that the enemies were chased up to the river where they were slaughtered. Their bodies falling into the river would have then been swept away. Next, Deborah says…

River antiquities, river Kishon.

Again, another unique word is seen. It is a plural noun, qedumim, coming from the same as qedem, or east. But east in Scripture speaks of aforetime, the past, and even eternity itself as in Micah 5:2 when referring to the origins of the Messiah.

Being plural, it signifies ancient times or antiquities. The type of river is a nakhal, or torrent. That comes from the verb nakhal, to inherit. This is normally a river that doesn’t flow all year, but only when the rains come. They then rush, often suddenly, through the land, inheriting it.

This may explain the plural word antiquities. Even though it doesn’t always flow, it was carved out in the ancient past and has flowed innumerable times since creation. The words form their own type of pun – the enemy is the Inheritance of the Snarer.

Following this comes a short, abrupt, and difficult to pin down thought…

March my soul – strength.

Most translations heavily paraphrase what is said, trying to convey some type of meaning, but the short and abrupt nature of the words speaks for itself. As Ellicott says, “These sudden exclamations, which break the flow of the poem, add greatly to its fire and impetuosity.” That is the whole point.

Deborah is a female and did not directly participate in the battle. And yet, despite her gentler frame, she led the army to subdue a superior force. Therefore, she claims strength, expressed in the marching of her soul. This is probably affixed to the verse about the river to show that just as the river was swift and powerful, so is she because of her trust in the Lord.

The words form an a/a/b pattern: nakhal qishon g’rapham nakhal q’dumim nakhal qishon tidr’khi naphshi oz

(a) River Kishon swept them away.
(a) River antiquities, river Kishon.
(b) March my soul – strength.

²² Then the horses’ hooves pounded,
The galloping, galloping of his steeds.

Deborah continues to introduce new and rare words into Scripture: az halemu iqve sus midaharoth daharoth abirav

Then hammers heels horse.

The word halam is now brought in. It signifies to beat, hammer, strike down, etc. Some translations say that this indicates the breaking of the horses heals from being ridden too hard as they gallop. This is not what it means. The word indicates the action, not what happens from the action.

Deborah is describing what it was like during the battle, “At that time, the horses’ hooves hammered.” With that, the source of the action, the hammering, is next described…

From gallopings – gallopings his mighties.

The noun is daharah, coming from dahar to rush or dash. As it is a horse, it indicates prancing or galloping, but it is plural – gallopings. Deborah uses a literary tool known as an anadiplosis, the repetition of a word or words to excite the mind. In this case, it is to convey the ongoing nature of the horse as it runs.

Using the plural noun form further stimulates the mind, bringing the hearer into the account. And more, the word dahar is a form of onomatopoeia – dahar dahar dahar as the horse runs. As such, the words are literally filled with the liveliness of the battle as the horse darts according to the reins of its master.

Lastly, she calls the horses mighties from another new word, abir, coming from the adjective abir which is used to poetically describe God as Mighty.

The words literally exude excitement and mental pictures making an a/a patten with a special repetition for effect: az halemu iqve sus midaharoth daharoth abirav

(a) Then hammers heels horse.
(a) From gallopings – gallopings his mighties.

With that, Deborah conveys her anger at those unwilling to participate…

²³ ‘Curse Meroz,’ said the angel of the Lord,
‘Curse its inhabitants bitterly,
Because they did not come to the help of the Lord,
To the help of the Lord against the mighty.’

Having spoken forth one anadiplosis, Deborah continues with that literary tool: oru meroz amar malakh Yehovah oru aror yosh’veha ki lo bau l’ezrath Yehovah l’ezrath Yehovah ba’giborim

Curse Meroz said messenger Yehovah.

The verb is imperative, “You are to curse Meroz.” This is the only time Meroz is mentioned in Scripture. It is undoubtedly referring to a city. Barnes says it was a village twelve miles from Samaria. The JFB commentary says that it was “on the confines of Issachar and Naphtali, which lay in the course of the fugitives.”

The NAS says the name is connected to the word erez, a cedar. But Abarim ties it to a Semitic verb erez – to withdraw or hide. If so, the m prefix signifies an agent or place of, and thus, Place of Withdrawing. Jones’ Dictionary simplifies that and says Refuge.

In other words, it appears that Meroz was close to the battlefield or on the trek of the flight of some of the warriors, probably providing a chance to hide and recuperate. This is speculation, but it may be that the name Meroz was given because of the events that took place. It also seems likely based on the last two clauses.

Next it says, “said messenger Yehovah.” There is no article before messenger and the verb curse is plural. Thus, it is referring to a human, not an angel. It is Deborah speaking of herself. She was wholly enraged at the conduct of Meroz for its conduct. And so…

Cursing curse her inhabitants.

The words are an imperative followed by an infinitive absolute. In essence, “You are to definitely be cursing her with a curse.” This city failed in its primary obligation of supporting Israel and was to be cursed by the people. This is because…

For no came to help Yehovah.

A city so close to the battle should have participated in it. But the meaning of the name adds its own emphasis. They didn’t just fail by not coming to help in the battle, they were no help at all after the battle. They probably allowed those who fled to retreat right through their area. Their inaction was inexcusable.

Here, as always, the army of Israel and the power of the Lord are united as one. Referring to the same battle, it will often say both the Lord won the battle and that Israel fought the battle. That is the idea here. Meroz was unwilling to help Israel, and thus they were unwilling to help the Lord. For effect, she then repeats the matter…

To help Yehovah in the mighties.

A different word than that of verse 22 is translated as mighties. It speaks of one who is strong or mighty, such as warriors. The implication is that they had proven themselves anything but valiant warriors. Therefore, in her eyes, they were a city of sissies.

The words form a marvelous a/a b/b pattern filled with repetition: oru meroz amar malakh Yehovah oru aror yosh’veha ki lo bau l’ezrath Yehovah l’ezrath Yehovah ba’giborim

(a) Curse Meroz said messenger Yehovah,
(a) Cursing curse her inhabitants,
(b) For no came to help Yehovah,
(b) To help Yehovah in the mighties.

With these words, our verses for today are complete. But let us remember a lesson from these people and their interactions with the Lord. We are called with a calling that is irrevocable. But we are admonished to walk worthy of our calling.

Israel was called and they generally failed to walk worthy of it. At times, some in the nation did while others didn’t. Sometimes a calling was made and a part of the people failed to respond. That happened with Meroz, and they received a curse.

In Judges 20, another calling will be made. In Judges 21, those who failed to respond will be struck with the sword. We are called to holy living. If we fail at that, we may reap the consequences of our actions. The way to keep from such things is to know the Lord through knowing His word.

In living according to what He says, things will go well with our souls, we will walk worthy of our calling, and we will receive rewards when we stand before His judgment seat. Let us, therefore, determine to walk worthy before Him all of our days.

Closing Verse: “Therefore we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power, ¹² that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.” 2 Thessalonians 1:11, 12

Next Week: Judges 5:24-31 Ay chihuahua… wonders galore! The Song of Deborah, Part IV) (16^th Judges Sermon)

The Song of Deborah, Part III

13 Then rule remnant to majesties people,
Yehovah rule to me in the mighties.

14 From Ephraim, their root in Amalek.
After you, Benjamin, in your peoples.
From Machir descended inscribers,
And from Zebulun, drawers in rod, counter.

15 And commanders in Issachar with Deborah
And Issachar, so Barak:
In the valley, sent in his feet.
In divisions Reuben:
Great resolutions heart.

16 Why sit between the trivets,
Hearing hissings flocks?
To divisions Reuben:
Great searchings heart.

17 Gilead in side the Jordan dwelt.
And Dan, why sojourn ships?
Asher sat to coast seas,
And upon his breakings dwelt.

18 Zebulun people exposed his soul to death.
And Naphtali upon heights field.

19 Came kings – fought.
Then, fought kings Canaan.
In Taanach, upon waters Megiddo.
Plunder silver – no took.

20 From heavens – fought.
The stars from their highways fought with Sisera.

21 River Kishon swept them away.
River antiquities, river Kishon.
March my soul – strength.

22 Then hammers heels horse.
From gallopings – gallopings his mighties.

23 Curse Meroz said messenger Yehovah.
Cursing curse her inhabitants.
For no came to help Yehovah.
To help Yehovah in the mighties.

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…

 

 

 

 

 

 

 

 

¹³ “Then the survivors came down, the people against the nobles;
The Lord came down for me against the mighty.
¹⁴ From Ephraim were those whose roots were in Amalek.
After you, Benjamin, with your peoples,
From Machir rulers came down,
And from Zebulun those who bear the recruiter’s staff.
¹⁵ And the princes of Issachar were with Deborah;
As Issachar, so was Barak
Sent into the valley under his command;
Among the divisions of Reuben
There were great resolves of heart.
¹⁶ Why did you sit among the sheepfolds,
To hear the pipings for the flocks?
The divisions of Reuben have great searchings of heart.
¹⁷ Gilead stayed beyond the Jordan,
And why did Dan remain on ships?
Asher continued at the seashore,
And stayed by his inlets.
¹⁸ Zebulun is a people who jeopardized their lives to the point of death,
Naphtali also, on the heights of the battlefield.

¹⁹ “The kings came and fought,
Then the kings of Canaan fought
In Taanach, by the waters of Megiddo;
They took no spoils of silver.
²⁰ They fought from the heavens;
The stars from their courses fought against Sisera.
²¹ The torrent of Kishon swept them away,
That ancient torrent, the torrent of Kishon.
O my soul, march on in strength!
²² Then the horses’ hooves pounded,
The galloping, galloping of his steeds.
²³ ‘Curse Meroz,’ said the angel of the Lord,
‘Curse its inhabitants bitterly,
Because they did not come to the help of the Lord,
To the help of the Lord against the mighty.’