2. (Judges 4:4-5) Deborah: a prophetess and a Judge for Israel
Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment.
Deborah: The Hebrew says Deborah is ishah neviah, which literally translates to "a woman of prophecy". This identification as ishah neviah is rare in the Bible and is attached to only Deborah and two other women--Moses' sister Miriam, and a woman named Huldah in the time of the kings. These women were true prophets of God and were greatly respected by men. In fact, when we are told that Lappidoth is Deborah's husband that is about all we know of him. All other information concerning Deborah's husband is apparently unimportant.
Lappidoth: Jewish tradition states that Lappidoth and Barak are the same person. The name Lappidoth is more of a poetic characteristic than an actual name. the Rabbis say that Lappidoth means torches, and Barak's name means lightening. The Rabbis believe these are descriptions of Barak. There is no evidence of this in Scripture, but it is something to ponder.
The sons of Israel came up to her for judgment: We come to a time when the nice, neat version of who a Judge was and what role they performed takes a detour. Deborah is called a Judge but is never called a savior or deliverer; however, Barak is. The definition of a Judge was not someone who held court and made judicial rulings. Yet, Deborah is an exception. Verse five explains that people came to her from far and wide for the purpose of judgment. The Hebrew word translated as "judgment" is ha-mishpat, which means "justice" as in a ruling of law. So, it appears Deborah had two roles. She was a judicial judge who decided cases, and she was a prophet who brought messages of God to whomever God directed her.
In the hill country of Ephraim: Verse five explains Deborah's location as being in the hills of Ephraim, meaning she operated among the northern tribes of Israel. What is hidden here is that by some non-stated reason, Deborah was revered by most, if not all, the tribes and clans of the north. They would come to her to settle serious legal disputes. This was not merely advice or suggestions that were being sought out by the people. It was binding legal rulings that resulted from Deborah's decisions.
Each tribe had an equivalent lower court which settled smaller matters. But, when a member of one tribe had a dispute with a member of another tribe, the matter became more complicated as tribal and clan loyalty overruled almost all other considerations. So, finding a neutral party to arbitrate and judge was never easy.
3. (Judges 4:6-7) Deborah calls Barak with a message from God
Now she sent and summoned Barak the son of Abinoam from Kedesh-naphtali, and said to him, "Behold, the LORD, the God of Israel, has commanded, 'Go and march to Mount Tabor, and take with you ten thousand men from the sons of Naphtali and from the sons of Zebulun. I will draw out to you Sisera, the commander of Jabin's army, with his chariots and his many troops to the river Kishon, and I will give him into you hand.'"
Now she sent and summoned Barak...and said to him: Deborah being a prophetess also played a role in her judging. It was likely this general acknowledgement that she had been anointed by God as His legitimate prophet gave her an uncontested position of authority to make legal rulings. In verse six, in typical prophet protocol, she announces an oracle from God by making it clear that this message is NOT her message, but that it is directly from God. This typical format is to say something to the effect, "the LORD says" or "here is what the God of Israel says", and then proceeds to speak what must have been a near (if not precise) word-for-word instruction from God that is almost never in the first person. In other words, if the instructions says, "I, the LORD", the "I" is NEVER the prophet, but it always is a direct quote from God.
The prophets of the Bible had to be infallible in what they proclaimed, with the consequence for error being death. While that might seem harsh, in fact it is completely logical. If one is going to pronounce to another a "word from the LORD", then if it actually IS a word from the LORD, it MUST happen exactly as stated. If it does not happen as prophesied, then whether the source of the oracle was from that person's own mind or prompted by an evil spiritual source, it was NOT from God. The prophet is false, and we are never to believe a false prophet.
One test for a person who publicly professes a gift of prophecy is infallibility. When a mistake happens and a prophecy does not come true, that person should realize that they are either not a prophet, or he is grossly misusing his position. Being a prophet is a dangerous business when you are a TRUE prophet. Being a false prophet can be fatal physically and spiritually. So, be very careful if you have developed the habit of telling people that you have a word from the LORD for them. Every last thing you say in that context better happen, or you are working against God even if you have good intentions. Being labeled a false prophet is one of the worst epithets the Bible can pronounce upon a person.
Go and march to Mount Tabor: In verses six and seven, Deborah simply relays the LORD'S message to the military commander, Barak, with the specific details that he is to take 10,000 Israelite troops with him to Mount Tabor. These troops are to be from the tribes of Naphtali and Zebulun. In the valley below Mount Tabor, the LORD will cause the defeat of the enemy who will be led by the military commander Sisera.
Barak: Now the emphasis of the story shifts away from Deborah as being God's messenger to Barak, who is the one commissioned to confront the enemy forces and carry out God's promise to hand over the enemy to him. It is Barak, and not Deborah, who would be God's instrument to deliver the northern Israelites from the very oppression that God had influenced to happen as a means to punish his people for their rebellious idolatry.
Kedesh: Barak is from Kedesh. Kedesh was a common city name during the Bible era. This name was used for several different locations. This Kedesh was in the tribal territory of Naphtali; although, there was another Kedesh located near Mount Tabor which could have also been Barak's home.
Barak was probably from the tribe of Naphtali. Consequently, the passage immediately mentions the primary source of his army as Naphtali and Zebulun. (Although, we will find out later that other northern tribes also supplied soldiers for the battle against Sisera.) Additionally, the enemy's capital city of Hazor (Jabin, King of Hazor's royal city) was also in Naphtali. So, Barak was the logical choice to command Israel's troops. The Valley of Jezreel (which was a highly prized area to be had if Israel could conquer Sisera) was in Zebulun's territory. So, it was expected that Naphtali and Zebulun would supply the most troops and be at the forefront of the coming battle.
The river Kishon: The Kishon River at the foot of Mount Tabor was the second biggest river in Canaan, even though it was generally dry in the summer. It had the capacity to be a force in any battle depending on the time of year and the current conditions. Thus, we can guess that the LORD would supernaturally use it as all nature is under His control, and it is often a prime weapon in His arsenal. (We see this all the time when a blatantly evil anti-God affair comes about only to be "coincidentally" followed by some catastrophic weather/nature related event.)
If/then: There is a classic divine dichotomy set up here that we should be familiar with. It is the "if, then" dichotomy. That is, IF a man or a people will do a certain thing in obedience, THEN God will respond in a favorable way. Here is it is that IF Barak will lead 10,000 men to Tabor and attack at the river Kishon, THEN God will ensure victory.
There is an interesting word image here that is invariably masked by the English translations that adds to this "if, then" reciprocal action of man, then God. In verse six, the LORD instructs Barak not to "march" his men to Mount Tabor (as is often translated in many Bible versions), but to mashak to Mount Tabor. Mashak means "to draw" or to influence men to come. Barak's leadership and courage then would be the influential spark that would cause the oppressed Israelites to rise up, follow Barak and have hope for liberty put into action.
In verse seven, God says in return, He will mashak (draw) Sisera and his troops to come and do battle at the place God has ordained for their destruction--the Kishon River valley. We Christians like to say to one another that the LORD never overrides a man's free will. But, in fact, we see something similar to it all the time in the Bible when the LORD determines to do so. We see here that from a strategical standpoint, Sisera would do battle with a large force of Israelites who held the high ground, Mount Tabor, usually a situation which is avoided militarily if at all possible. Later in the Book of Revelation, we will see God draw Israel's enemies from the north to this very same place to be annihilated by the Saints of the LORD as led by our Warrior/King Messiah at the battle of Armageddon. In between all these passages, we will find many places where the LORD influences or draws a man to do something that he would not ordinarily do.
4. (Judges 4:8-10) Barak will only lead if Deborah accompanies
Then Barak said to her, "If you will go with me, then I will go; but if you will not go with me, I will not go." She said, "I will surely go with you; nevertheless, the honor shall not be yours on the journey that you are about to take, for the LORD will sell Sisera into the hands of a woman." Then Deborah arose and went with Barak to Kedesh. Barak Called Zebulun and Naphtali together to Kedesh, and ten thousand men went up with him; Deborah also went up with him.
Barak said to her: Barak responds to God's call through Deborah by saying that he is a bit skeptical and has some preconditions if he is going to accept this assignment. No doubt, part of this skepticism is why a very good military commander like Sisera would irrationally put his troops in the untenable position of being 1000 feet below his opponents. His primary precondition is that Deborah accompanies him to the battle area. We should not interpret this as cowardice as Barak was anything but a coward. Rather, he wanted to be assured of God's presence; Deborah was that assurance.
She said, "I will surely go with you": Deborah tells Barak that she will indeed go with him, but as a consequence of his reluctance to simply believe God, the glory of victory will not go to Barak but instead will go to a woman! At this point, we all assume that this woman will be Deborah since she will now be at the battle and her notoriety will supersede even Barak's.
Even more, Sisera being handed over to a woman is more literal than it appears. In this context, the use of the word Sisera is usually referring to Sisera's army. Here, it means Sisera himself will be handed over to a woman. Such an occurrence takes glory away from Barak, but it also is greatly humiliating to Sisera, his army and his nation that a woman would be the agent of defeat.
Sunday, June 16, 2019
Sunday, June 9, 2019
Feast of Weeks 2019
Introduction
The Feast of Weeks (also known as Shavuot and Pentecost) will be celebrated this year from sundown on Saturday, June 8 to sundown on Sunday, June 9. Described in Leviticus 23, the Feast of Weeks is the second of the three pilgrim feasts which required all Jewish males to travel to Jerusalem to observe (Exodus 23:14-7, Exodus 34:22-23, and Deuteronomy 16:6). The Feast of Weeks derives its name from the fact that it starts seven full weeks (exactly 50 days) after the Feast of Firstfruits. Since the festival takes place exactly 50 days after Firstfruits, it is also known as Pentecost, which means "fifty" in Greek.
Each of the three "solemn feasts" (Feast of Unleavened Bread, Feast of Weeks and Feast of Tabernacles) required all Jewish men to travel to Jerusalem to attend the festival and offer sacrifices. All three of these feasts required that a first fruit offering be made at the temple as a way of expressing thanks for God's abundance. The Feast of First Fruits (celebrated during the Feast of Unleavened Bread) included the first fruit offerings of the barley harvest. The Feast of Weeks was the celebration of the first fruits of the wheat harvest. The Feast of Tabernacles involved the first fruit offerings of the olive and grape harvests.
Since the Feast of Weeks was one of the harvest feasts, they were to "present an offering of new grain to the LORD" (Leviticus 23:16). This offering was to be "two wave loaves of two-tenths of an ephah" which were made "of fine flour...baked with leaven." The offerings were to be made of the first fruits of that harvest (Leviticus 23:17). Along with the wave offerings, they were also to offer seven first year lambs that were without blemish along with one young bull and two rams. Additional offerings are also prescribed in Leviticus and other passages which outline how this feast is to be observed.
This time of celebration in Hebrew is known as Shavuot, which means "weeks". This is one of three separate terms that are used in Scripture to refer to this important festival. Each name represents an important aspect of this holiday. Besides being called the Feast of Weeks in Leviticus 23, it is also called the "Day of the Firstfruits" (Numbers 28:26) and the "Feast of Harvest" (Exodus 23:16).
Additionally, the festival of Shavuot marks the culmination of the redemption, sometimes call Atzeret Pesach, or the Gathering of Passover. Since the Exodus from Egypt was intended to lead to the revelation of God's words on Mount Sinai, the goal of Passover is the giving of the Torah to the Jewish people. God took the Jews out of Egypt so that they would be His own treasured people, holy and separated from the pagan cultures around them.
According to Jewish scholars: The new moon of Nisan marks the start of sacred time, Passover remembers the sacrifice of the Passover lamb, the first day of Unleavened Bread remembers the Exodus from Egypt, the seventh day of Unleavened Bread remembers the crossing of the Red Sea, the counting of the Omer recalls the days before the giving of the Torah on Mount Sinai, and Shavuot remembers the giving of the Torah exactly seven weeks after the Exodus.
The Biblical background of Shavuot
The book of Exodus tells us how Moses was sent by God to Egypt to be a deliverer of Israel. Pharaoh did not heed Moses' appeals to set the people of Israel free from their slavery. Thus, the stage was set for a showdown between the God of Israel and Egypt's false gods.
After repeated demonstrations of the glory and power of the LORD, God told Moses that He would bring a final harsh plague that would cause Pharaoh to relent and allow the Israelites to leave Egypt. In God's final plague, all the firstborn in the land of Egypt would be killed--except for those who observed what God called the Passover.
The LORD commanded on Nisan 10 that the heads of each household select an unblemished young male lamb to be offered as a sacrifice to the LORD. On the afternoon of Nisan 14, a family member was to slaughter the lamb and smear some of its blood on the sides of the doorframe. The lamb was then to be roasted and eaten with unleavened bread (matzah) and bitter herds (maror). This meal was to be consumed in haste since those observing Passover would quickly leave Egypt the next morning (Nisan 15) as they began their Exodus. The LORD also required that only matzah was to be eaten for a week after the Passover meal (from Nisan 15 to Nisan 21).
At midnight on Nisan 15, the LORD killed all the firstborn who did not place the blood of the lamb upon their door frame. Those who trusted in the LORD were "passed over" from the angel of death. Pharaoh and most of the Egyptians experienced death in their households. They begged the Israelites to leave Egypt. After 400 years in Egypt, 600,000 adult males along with women, children and a mixed multitude departed Egypt with a wealth of gold and silver which the Egyptians had given to them.
As soon as the Jews left Egypt, a fiery pillar of cloud appeared before them, leading them from Rameses to Succoth and then southward into the desert (Exodus 12:20-21). But after the Israelites left, Pharaoh had a change of heart. He decided to summon his army and chase the Israelites to enslave them again (Exodus 14:4). Six days later, on Nisan 21, the Israelites were trapped--they had the Egyptian army behind them and the Sea of Reeds before them. The pillar of cloud moved behind the Israelites and stood between them and the Egyptians. Moses then stretched out his staff before the sea, and it miraculously parted so that the Israelites could walk through it. When the Jews had safely crossed to the other side of the sea, the Egyptians tried to follow after them. However, Moses again stretched out his staff, and the waters came crashing down upon them, drowning the Egyptian army.
After 45 days in the desert, on the new moon of Sivan, the Jews reached the desert of Sinai and camped near the mountain where Moses had first been commissioned (Exodus 19:1). During the previous weeks, the Israelites had become more and more reliant upon the LORD. Therefore, their hearts and minds became more and more ready to receive the instruction (Torah) from God before entering the Promised Land.
Moses ascended the mountain, and there God commanded him to tell the leaders that if they would obey the LORD and keep His covenant, they would be the LORD'S "kingdom of priests" and "holy nation". After delivering this message, the people responded by proclaiming, kol asher diber Adonai na'aseh ("all that the LORD has spoken, we shall do"). Moses then returned to the mountain and was told to command the people to sanctify themselves before the LORD descended on the mountain in three days. The people were to abstain from worldly comforts and not touch (under the penalty of death) the boundaries of the mountain.
On the morning of the sixth of Sivan, exactly seven weeks after the Exodus, all the children of Israel gathered at the foot of Mount Sinai, where the LORD descended amidst thunder, lightning, smoke, fire and the blast of the shofar. The LORD then declared the foundation of moral conduct required of the people, the Ten Commandments.
The sound of the shofar grew louder and louder until terror gripped the hearts of the people. The LORD then uttered, "I am the LORD Your God who took you out of Egypt." As the LORD spoke the Ten Commandments, the people began falling back in fear. They begged Moses to be their mediator before God. The people then stood afar off while Moses alone drew near to God.
As mediator of the covenant, Moses later reported to the Israelites all the words of the LORD. The people responded in unison, kol hadevarim asher diber Adonai na'aseh ("all the words which the LORD has said, we will do.") Moses wrote down the words of the covenant, built an altar at the foot of Mount Sinai with twelve pillars (one for each tribe of Israel) and ordered sacrifices be made to the LORD. He took the sacrificial blood from the offerings, threw half upon the altar and read the covenant to the people. The people ratified the covenant with the words, kol asher diber Adonai na'aseh v'nishma ("all that the LORD says, we will do and obey"). Upon hearing their ratification, Moses took the other half of the sacrificial blood and threw it on the people saying, "Behold, the blood of the covenant that the LORD has made with you in accordance with all these words" (Exodus 24:8).
Next, Moses, Aaron (and his sons Nadav and Avihu), and seventy elders of Israel ascended Mount Sinai to eat a "covenant affirmation meal" between Israel and the LORD. It was there that the elders beheld the awesome glory of the God of Israel, under whose feet was "a pavement of sapphires, like the very heaven for clearness" (Exodus 24:9-11).
After returning from the mountain with the elders, the LORD commanded Moses to go back up to receive luchot ha'even (the tablets of stone) inscribed with the Ten Commandments (Exodus 24:12). He remained on the mountain for a total of 40 days and 40 nights learning Torah while the Israelites waited for him at the camp below (Exodus 24:13-18).
The Agricultural Background
When the Israelites began to settle the Promised Land, the meaning of Shavuot was transformed into an agricultural holiday that celebrated the LORD'S provision for His people. Exactly seven weeks after the barley harvest is Shavuot, which is the start of the wheat harvest. There are seven species of fruits yielded in Israel: barley, wheat, grapes, figs, pomegranates, olives and dates. As soon as the Jewish farmer saw the first sign of fruit ripening in his field or orchard, he would tie a string or ribbon around it to designate it as the first fruit.
Later, the farmer would pick the fruit, place it in a basket woven of silver and gold (the poor used wicker baskets made from willow branches) and set off for the Temple in Jerusalem to observe either the Feast of First Fruits (for the barley harvest), the Feast of Weeks (for the wheat harvest) or for the Feast of Booths (for the fruit harvest). The baskets would be placed on oxen adorned with garlands of flowers. As the pilgrims neared Jerusalem, the grand procession became a parade with folks singing and dancing.
At the temple, each family would present the basket of first fruits to the priest to be put before the altar while reciting the following passage:
Timeline of Giving the Torah
1. Nisan 1: The start of the sacred year
On the first of Nisan, two weeks before the Exodus, the LORD showed Moses the new moon and commenced the divine lunar calendar. This is called Rosh Chodashim.
2. Nisan 15: Passover
Two weeks later, God was ready to deliver the Israelites from their bondage. Earlier that night, the Israelites ate the Passover meal and covered their doorposts with the blood of the lamb. At midnight on Nisan 15, the LORD sent the last of the ten plagues upon the Egyptians, killing their firstborn.
3. Nisan 20: Pharaoh traps the Israelites
Pharaoh's army traps the Israelites against the Sea of Reeds. The glory of the LORD intervenes and prevents the Egyptians from attacking.
4. Nisan 21: The parting of the sea
The following day, the LORD commands Moses to order the Israelites to march into the waters of the sea. The waters part, and the children of Israel walk across dry land in the midst of the sea. When the Egyptians attempt to follow, the waters rush back and drown them. The Israelites celebrate their deliverance with the Song of the Sea in praise to the LORD (Exodus 15:1-18).
5. Sivan 1: Arrival at Sinai
The Israelites finally arrive at the desert of Sinai (Exodus 19:1) where Moses was first commissioned.
6. Sivan 2: The Day of Distinction (Yom HaMeyuchas)
On this day, Moses ascends Mount Sinai. God tells him to tell the people: "You shall be to Me a kingdom of priests and a holy nation" (Exodus 19:2-7).
7. Sivan 3-5: Three days of preparation
On Sivan 3, the LORD instructs Moses to set boundaries for the people around the mountain in preparation for giving the Torah three days later (Exodus 19:9-15).
8. Sivan 5: The covenant offered
On Sivan 5, Moses made a covenant with the Jewish people at the foot of Mount Sinai at which the people declare, "All that the LORD has spoken, we shall do and hear" (Exodus 19:8).
9. Sivan 6: The giving of the Torah
On Sivan 6, exactly seven weeks after the Exodus, the LORD reveals Himself on Mount Sinai. All Israel hears the LORD speak the first two of the Ten Commandments. Following this initial revelation, Moses re-ascends Sinai for 40 days to receive the remainder of the Torah. This date coincides exactly with the Feast of Shavuot.
Feast of Weeks and the Messiah
Like all the other feasts, the Feast of Weeks is important in that it foreshadows the coming Messiah and His ministry. Each and every feast signifies an important aspect of God's plan of redemption through Christ Jesus. Jesus was crucified as the Passover Lamb and rose from the grave on the Feast of Firstfruits. Following His resurrection, Jesus spent the next 40 days teaching His disciples before ascending into heaven (Acts 1). Fifty days after His resurrection, Jesus sent the Holy Spirit to dwell within the disciples and empower them for ministry. The Holy Spirit arrived on the Feast of Weeks (Pentecost).
The spiritual significance of the Feast of Weeks are numerous. Some see the two loaves of leavened bread offered during the Feast of Weeks as a foreshadowing of the time when Messiah would make both the Jew and Gentile to be one in Him (Ephesians 2:14-15). This is also the only feast where leavened bread is used. Leaven in Scripture is often referred to symbolically as sin. The leavened bread used in the Feast of Weeks is thought to be representative of the fact that there is still sin within the assembly (body of Messiah) and will be there until Messiah returns.
Each of the three "solemn feasts" (Feast of Unleavened Bread, Feast of Weeks and Feast of Tabernacles) required all Jewish men to travel to Jerusalem to attend the festival and offer sacrifices. All three of these feasts required that a first fruit offering be made at the temple as a way of expressing thanks for God's abundance. The Feast of First Fruits (celebrated during the Feast of Unleavened Bread) included the first fruit offerings of the barley harvest. The Feast of Weeks was the celebration of the first fruits of the wheat harvest. The Feast of Tabernacles involved the first fruit offerings of the olive and grape harvests.
Since the Feast of Weeks was one of the harvest feasts, they were to "present an offering of new grain to the LORD" (Leviticus 23:16). This offering was to be "two wave loaves of two-tenths of an ephah" which were made "of fine flour...baked with leaven." The offerings were to be made of the first fruits of that harvest (Leviticus 23:17). Along with the wave offerings, they were also to offer seven first year lambs that were without blemish along with one young bull and two rams. Additional offerings are also prescribed in Leviticus and other passages which outline how this feast is to be observed.
This time of celebration in Hebrew is known as Shavuot, which means "weeks". This is one of three separate terms that are used in Scripture to refer to this important festival. Each name represents an important aspect of this holiday. Besides being called the Feast of Weeks in Leviticus 23, it is also called the "Day of the Firstfruits" (Numbers 28:26) and the "Feast of Harvest" (Exodus 23:16).
Additionally, the festival of Shavuot marks the culmination of the redemption, sometimes call Atzeret Pesach, or the Gathering of Passover. Since the Exodus from Egypt was intended to lead to the revelation of God's words on Mount Sinai, the goal of Passover is the giving of the Torah to the Jewish people. God took the Jews out of Egypt so that they would be His own treasured people, holy and separated from the pagan cultures around them.
According to Jewish scholars: The new moon of Nisan marks the start of sacred time, Passover remembers the sacrifice of the Passover lamb, the first day of Unleavened Bread remembers the Exodus from Egypt, the seventh day of Unleavened Bread remembers the crossing of the Red Sea, the counting of the Omer recalls the days before the giving of the Torah on Mount Sinai, and Shavuot remembers the giving of the Torah exactly seven weeks after the Exodus.
The Biblical background of Shavuot
The book of Exodus tells us how Moses was sent by God to Egypt to be a deliverer of Israel. Pharaoh did not heed Moses' appeals to set the people of Israel free from their slavery. Thus, the stage was set for a showdown between the God of Israel and Egypt's false gods.
After repeated demonstrations of the glory and power of the LORD, God told Moses that He would bring a final harsh plague that would cause Pharaoh to relent and allow the Israelites to leave Egypt. In God's final plague, all the firstborn in the land of Egypt would be killed--except for those who observed what God called the Passover.
The LORD commanded on Nisan 10 that the heads of each household select an unblemished young male lamb to be offered as a sacrifice to the LORD. On the afternoon of Nisan 14, a family member was to slaughter the lamb and smear some of its blood on the sides of the doorframe. The lamb was then to be roasted and eaten with unleavened bread (matzah) and bitter herds (maror). This meal was to be consumed in haste since those observing Passover would quickly leave Egypt the next morning (Nisan 15) as they began their Exodus. The LORD also required that only matzah was to be eaten for a week after the Passover meal (from Nisan 15 to Nisan 21).
At midnight on Nisan 15, the LORD killed all the firstborn who did not place the blood of the lamb upon their door frame. Those who trusted in the LORD were "passed over" from the angel of death. Pharaoh and most of the Egyptians experienced death in their households. They begged the Israelites to leave Egypt. After 400 years in Egypt, 600,000 adult males along with women, children and a mixed multitude departed Egypt with a wealth of gold and silver which the Egyptians had given to them.
As soon as the Jews left Egypt, a fiery pillar of cloud appeared before them, leading them from Rameses to Succoth and then southward into the desert (Exodus 12:20-21). But after the Israelites left, Pharaoh had a change of heart. He decided to summon his army and chase the Israelites to enslave them again (Exodus 14:4). Six days later, on Nisan 21, the Israelites were trapped--they had the Egyptian army behind them and the Sea of Reeds before them. The pillar of cloud moved behind the Israelites and stood between them and the Egyptians. Moses then stretched out his staff before the sea, and it miraculously parted so that the Israelites could walk through it. When the Jews had safely crossed to the other side of the sea, the Egyptians tried to follow after them. However, Moses again stretched out his staff, and the waters came crashing down upon them, drowning the Egyptian army.
After 45 days in the desert, on the new moon of Sivan, the Jews reached the desert of Sinai and camped near the mountain where Moses had first been commissioned (Exodus 19:1). During the previous weeks, the Israelites had become more and more reliant upon the LORD. Therefore, their hearts and minds became more and more ready to receive the instruction (Torah) from God before entering the Promised Land.
Moses ascended the mountain, and there God commanded him to tell the leaders that if they would obey the LORD and keep His covenant, they would be the LORD'S "kingdom of priests" and "holy nation". After delivering this message, the people responded by proclaiming, kol asher diber Adonai na'aseh ("all that the LORD has spoken, we shall do"). Moses then returned to the mountain and was told to command the people to sanctify themselves before the LORD descended on the mountain in three days. The people were to abstain from worldly comforts and not touch (under the penalty of death) the boundaries of the mountain.
On the morning of the sixth of Sivan, exactly seven weeks after the Exodus, all the children of Israel gathered at the foot of Mount Sinai, where the LORD descended amidst thunder, lightning, smoke, fire and the blast of the shofar. The LORD then declared the foundation of moral conduct required of the people, the Ten Commandments.
The sound of the shofar grew louder and louder until terror gripped the hearts of the people. The LORD then uttered, "I am the LORD Your God who took you out of Egypt." As the LORD spoke the Ten Commandments, the people began falling back in fear. They begged Moses to be their mediator before God. The people then stood afar off while Moses alone drew near to God.
As mediator of the covenant, Moses later reported to the Israelites all the words of the LORD. The people responded in unison, kol hadevarim asher diber Adonai na'aseh ("all the words which the LORD has said, we will do.") Moses wrote down the words of the covenant, built an altar at the foot of Mount Sinai with twelve pillars (one for each tribe of Israel) and ordered sacrifices be made to the LORD. He took the sacrificial blood from the offerings, threw half upon the altar and read the covenant to the people. The people ratified the covenant with the words, kol asher diber Adonai na'aseh v'nishma ("all that the LORD says, we will do and obey"). Upon hearing their ratification, Moses took the other half of the sacrificial blood and threw it on the people saying, "Behold, the blood of the covenant that the LORD has made with you in accordance with all these words" (Exodus 24:8).
Next, Moses, Aaron (and his sons Nadav and Avihu), and seventy elders of Israel ascended Mount Sinai to eat a "covenant affirmation meal" between Israel and the LORD. It was there that the elders beheld the awesome glory of the God of Israel, under whose feet was "a pavement of sapphires, like the very heaven for clearness" (Exodus 24:9-11).
After returning from the mountain with the elders, the LORD commanded Moses to go back up to receive luchot ha'even (the tablets of stone) inscribed with the Ten Commandments (Exodus 24:12). He remained on the mountain for a total of 40 days and 40 nights learning Torah while the Israelites waited for him at the camp below (Exodus 24:13-18).
The Agricultural Background
When the Israelites began to settle the Promised Land, the meaning of Shavuot was transformed into an agricultural holiday that celebrated the LORD'S provision for His people. Exactly seven weeks after the barley harvest is Shavuot, which is the start of the wheat harvest. There are seven species of fruits yielded in Israel: barley, wheat, grapes, figs, pomegranates, olives and dates. As soon as the Jewish farmer saw the first sign of fruit ripening in his field or orchard, he would tie a string or ribbon around it to designate it as the first fruit.
Later, the farmer would pick the fruit, place it in a basket woven of silver and gold (the poor used wicker baskets made from willow branches) and set off for the Temple in Jerusalem to observe either the Feast of First Fruits (for the barley harvest), the Feast of Weeks (for the wheat harvest) or for the Feast of Booths (for the fruit harvest). The baskets would be placed on oxen adorned with garlands of flowers. As the pilgrims neared Jerusalem, the grand procession became a parade with folks singing and dancing.
At the temple, each family would present the basket of first fruits to the priest to be put before the altar while reciting the following passage:
A wandering Aramean was my father. And he went down into Egypt and
sojourned there, few in number, and there he became a nation, great,
mighty and populous. And the Egyptians treated us harshly and humiliated us
and laid on us hard labor. Then we cried to the LORD, the God of our fathers,
and the LORD heard our voice and saw our affliction, our toil and our oppression.
And the LORD brought us out of Egypt with a mighty hand and an outstretched arm,
with great deeds of terror, with signs and wonders. And He brought us into this place
and gave us this land, a land flowing with milk and honey. And behold, now I bring
the first of the fruit of the ground, which You, O LORD, have given me. And You shall
set it down before the LORD Your God and worship before the LORD Your God.
(Deuteronomy 26:5-11)
After the Temple was destroyed in 70 A.D., the agricultural aspect of Shavuot could no longer be observed. The Talmudic sages later re-connected this festival with the giving of Torah at Mount Sinai. Shavuot came to be called "The Season of the Giving of the Torah". To this day, it has become customary to stay up all night studying Torah. While this custom is wonderful, Jewish law prohibits afflicting or torturing yourself on a holiday. So, it you are tired, it is better to go to sleep.
Timeline of Giving the Torah
1. Nisan 1: The start of the sacred year
On the first of Nisan, two weeks before the Exodus, the LORD showed Moses the new moon and commenced the divine lunar calendar. This is called Rosh Chodashim.
2. Nisan 15: Passover
Two weeks later, God was ready to deliver the Israelites from their bondage. Earlier that night, the Israelites ate the Passover meal and covered their doorposts with the blood of the lamb. At midnight on Nisan 15, the LORD sent the last of the ten plagues upon the Egyptians, killing their firstborn.
3. Nisan 20: Pharaoh traps the Israelites
Pharaoh's army traps the Israelites against the Sea of Reeds. The glory of the LORD intervenes and prevents the Egyptians from attacking.
4. Nisan 21: The parting of the sea
The following day, the LORD commands Moses to order the Israelites to march into the waters of the sea. The waters part, and the children of Israel walk across dry land in the midst of the sea. When the Egyptians attempt to follow, the waters rush back and drown them. The Israelites celebrate their deliverance with the Song of the Sea in praise to the LORD (Exodus 15:1-18).
5. Sivan 1: Arrival at Sinai
The Israelites finally arrive at the desert of Sinai (Exodus 19:1) where Moses was first commissioned.
6. Sivan 2: The Day of Distinction (Yom HaMeyuchas)
On this day, Moses ascends Mount Sinai. God tells him to tell the people: "You shall be to Me a kingdom of priests and a holy nation" (Exodus 19:2-7).
7. Sivan 3-5: Three days of preparation
On Sivan 3, the LORD instructs Moses to set boundaries for the people around the mountain in preparation for giving the Torah three days later (Exodus 19:9-15).
8. Sivan 5: The covenant offered
On Sivan 5, Moses made a covenant with the Jewish people at the foot of Mount Sinai at which the people declare, "All that the LORD has spoken, we shall do and hear" (Exodus 19:8).
9. Sivan 6: The giving of the Torah
On Sivan 6, exactly seven weeks after the Exodus, the LORD reveals Himself on Mount Sinai. All Israel hears the LORD speak the first two of the Ten Commandments. Following this initial revelation, Moses re-ascends Sinai for 40 days to receive the remainder of the Torah. This date coincides exactly with the Feast of Shavuot.
Feast of Weeks and the Messiah
Like all the other feasts, the Feast of Weeks is important in that it foreshadows the coming Messiah and His ministry. Each and every feast signifies an important aspect of God's plan of redemption through Christ Jesus. Jesus was crucified as the Passover Lamb and rose from the grave on the Feast of Firstfruits. Following His resurrection, Jesus spent the next 40 days teaching His disciples before ascending into heaven (Acts 1). Fifty days after His resurrection, Jesus sent the Holy Spirit to dwell within the disciples and empower them for ministry. The Holy Spirit arrived on the Feast of Weeks (Pentecost).
The spiritual significance of the Feast of Weeks are numerous. Some see the two loaves of leavened bread offered during the Feast of Weeks as a foreshadowing of the time when Messiah would make both the Jew and Gentile to be one in Him (Ephesians 2:14-15). This is also the only feast where leavened bread is used. Leaven in Scripture is often referred to symbolically as sin. The leavened bread used in the Feast of Weeks is thought to be representative of the fact that there is still sin within the assembly (body of Messiah) and will be there until Messiah returns.
Sunday, June 2, 2019
Judges Chapter 4 Part One (Verses 1-3)
DEBORAH AND BARAK
Introduction
Now we have the fourth cycle of the seven cycles of Judges. It involved a common name even Sunday school students know--Deborah. Up to this point, we have watched Israel capture Canaan under Joshua because Joshua led Israel to be obedient to God. Rapidly, upon Joshua's death, Israel slid into idolatry. God punished Israel with oppression by a nation from the area of Edom, and God raised up Othniel as a Judge.
Othniel died some years later, and Israel went right back to its lax ways and idolatry. God responded by allowing Moab to oppress the southeastern tribes, but then He raised up Ehud to break the oppression. After eight decades of peace, Ehud dies. Immediately, Israel goes right back to its idolatry. On the west coast of Israel, a different group of tribes learns nothing from what has happened to their brothers on the east. They begin worshiping idols, and God punishes them by opening the door for the Philistines to conquer them. Again, the LORD took pity on them and raised up Shamgar, who pushed the Philistines out of the Israelite territory.
And this all leads us to chapter four. We are right back to where we were at the beginning. There is another region of Israelite tribes doing what was evil in God's eyes. They again are punished by God. They cry out to God, and faithful God raises up another Judge.
Underlying all these cycles of apostasy and deliverance was the LORD convincing Israel that they could not operate without a king. I am sorry to tell you that this goes for all mankind and not just Israel. What God wants for Israel is to have a king in the mold of Joshua, who was a servant both to God and to the people. But as we will see at the end of the Book of Judges and as we move into the lifetime of Samuel, even though they finally recognized their need for a king, they wanted one that operated in the mode of their gentile neighbors. Why would they want to leave behind the freedoms of the tribal structure that they have for a central government ruled by a king? It was inevitable because of their human nature.
Here is where we need to look into the mirror of God's Word and apply it to our day and our lives. We are reliving the era of the Judges, but we generally refuse to see it. Look at the Western cultures of today. We revel in the notion of the USA having created the most free, wealthiest society the world has ever known. We have done it with the kind of self-rule that we call a republic and have an economic system called capitalism. America was created that way intentionally. The whole point of America's creation was to get out form under the rule of a king and serfdom. At first, Christians came to the USA for freedom of religious expression; so, godly principles are what we strove for. But every year, our existence as a nation has slowly eroded away these principles.
Rome was an even earlier attempt at self-rule, although having an emperor meant it was no democracy as we think of it. Even so, every society of any kind has eventually failed. Why? Because no society that is not obedient to God and no governmental body that does not abide by the principles of the Torah is going to survive for long. That is the stark but undeniable lesson of the Book of Judges.
Many Believers have spent lots of sleepless night as we watch our nation dash headlong towards a secular based government, and a society that wants nothing to do with God. The end result is predictable. The world wants a king! The world is looking for a king to save us from where we all instinctively know we are heading--world war and worldwide calamity. European socialism is an intermediate step along the road back to a dictatorship or monarchy. And America is catching up quickly to Europe.
Anyone who has been a Christian for any length of time has been taught about the Anti-Christ and the end of days. The Bible makes it very clear that the entire world will be in such a mess and the earth's population will be so confused that we will INSIST that we turn it all over to one man to save us and to rule over us. While he will probably not have the title of "king", he most definitely will be a king. He will be a king with more power and authority than history has ever seen.
Mankind must be ruled by a king. That is what God is going to great lengths to show Israel during the time of the Judges. It is our nature, and it is the way the universe was created to be. All humans inherently know that we need a strong leader. The problem is, man has his definition of a king, and God has His definition. The two are light years apart.
The king that men always insist upon is created in our own image. We want him to have the best at his disposal. We want him to be regal and handsome. We want him to take control and make rules that address our current dilemmas. We only want to go about our lives, pursue enjoyment and leave the details to the leader. The king that men want inevitably gives great personal power and wealth to the leader.
But the king that God wants is a sacrificial servant. His appearance is irrelevant. The rules he should employ in every situation have been ordained by the Creator since eternity past. They do not change or shift with the situation, times or our needs. This kind of king seeks only the LORD'S will and serves in an attitude of humility, putting people's needs before his own.
While we do not need to be accepting of what we see Israel doing during the time of the Judges, we do need to have understanding because we are on the same path. In the Book of Judges, whenever the people of Israel repent of their evil ways and cry out to the LORD, God sends a Savior. Some Christians think that we can stave off the coming of Messiah and all the bittersweet happenings which will accompany His return by repenting. I do not believe this is so. The Biblical pattern is that by our being obedient and crying out to the LORD, repenting can only hasten the return of Messiah. But if we do not repent, we will have a king soon--the Anti-Christ. If we do repent, we will assuredly have a king soon--the Son of the Living God. Ancient Israel made the wrong choice too often. It was very costly and painful. Either road they chose, they WOULD have a king in time. Down one path was oppression and servitude; down the other was blessing and shalom.
Up to this point in the Book of Judges, it is the southern tribes that have been oppressed. The scene now shifts northward in Judges chapter four.
With the Judge Deborah, the scene shifts to the northern end of Canaan and the Israelite tribes who lived there. Thus, it was the Canaanites and other nations whose kingdoms and nations were located to the north and northeast that created havoc for those particular Israelite tribes
Note, that the result of this northern versus southern picture that is painted for us means that when we look at the list of Judges, the order they are presented, which appears on the surface to be chronological is likely only partially correct. Certainly, some judges in the south were operating at the same time as some judges in the north; there was some overlap. This happened because the various enemies of Israel were not acting in concert with one another but in their own interests. Thus, what occurred in the north had little to do with what went on in the south.
It is important to note this north/south dynamic. Israel by the time of Deborah has only been in the land for a little more than a century. The natural terrain of Israel with a ridge of hills at the northern end of Judah provides a natural boundary between the three main tribes in the south (Judah, Simeon and Benjamin) and the remaining tribes in the north. This geography will have an ongoing effect on Israel's politics and economy. The Book of Judges sets the stage for the conditions that would establish and cement the north versus south mindset among the Israelites, which in turn would make it a challenge for the 12 tribes to ever unite into one sovereign nation under one ruler. The unintended alliances would greatly affect Israel's history and will even continue to play out in our present and future.
A. Deborah, the fourth Judge
1. (Judges 4:1-3) The cycle begins again; apostasy, servitude and supplication
Then the sons of Israel again did evil in the sight of the LORD, after Ehud died. And the LORD sold them into the hand of Jabin king of Canaan, who reigned in Hazor; and the commander of his army was Sisera, who lived in Harosheth-hagoyim. The sons of Israel cried to the LORD; for he had nine hundred iron chariots, and he oppressed the sons of Israel severely for twenty years.
Jabin king of Canaan, who reigned in Hazor: Jabin is not actually this king's personal name. Like Adoni-Bezek, Jabin is the dynastic title of a line of kings who ruled from Hazor. About 150 years earlier in the Book of Joshua, Israel fought against Jabin at Hazor and burned the city. But, Israel did not inhabit it. So, some years later, Hazor was rebuilt, and the descendants of the same royal family ruled again over a group of people called the Canaanites. Do not think that this mean that Jabin ruled over all the Canaanites. Canaanite is being used as a general and generic term for any group of gentiles living in Canaan.
Sisera: Jabin was king, but his military commander was Sisera. Sisera lived in a place called Harosheth-hagoyim, which translated means the Woodlands of the Gentiles. Exactly where this place is has not been identified, but it is not far from Hazor. The ancient city of Hazor has been discovered.
Hazor: Hazor is located north of the Sea of Galilee at the southern end of the Hulah Valley. It was a strategic location along the ancient trade superhighway called the Via Maris. Via Maris was the most important trade route of those times as it began in Egypt and traveled all the way to Western Asia.
Hazor was the lead nation in a coalition of other Canaanite nations that were located in the north. This was a role Hazor played off and on for centuries. For the time, Hazor was a large city. It was more than 200 acres and was home to around 40,000 people.
Nine hundred iron chariots: The army that Sisera commanded was enormous, well-funded and fully equipped. Nine hundred iron chariots for this time in history is simply astounding. It was by means of these chariots that Sisera, Jabin and the other coalition kings were able to keep the northern tribes of Israel under their control. This round of oppression lasted 20 years.
We must keep in sight that there was a duality occurring here. From an earthly/human standpoint, it was Sisera's military might that permitted these Canaanites to subjugate Israel. But from a heavenly/spiritual perspective, this was only possible because the LORD ordained precisely this as a punishment for these Northern Israelite tribes' idolatry and apostasy.
Introduction
Now we have the fourth cycle of the seven cycles of Judges. It involved a common name even Sunday school students know--Deborah. Up to this point, we have watched Israel capture Canaan under Joshua because Joshua led Israel to be obedient to God. Rapidly, upon Joshua's death, Israel slid into idolatry. God punished Israel with oppression by a nation from the area of Edom, and God raised up Othniel as a Judge.
Othniel died some years later, and Israel went right back to its lax ways and idolatry. God responded by allowing Moab to oppress the southeastern tribes, but then He raised up Ehud to break the oppression. After eight decades of peace, Ehud dies. Immediately, Israel goes right back to its idolatry. On the west coast of Israel, a different group of tribes learns nothing from what has happened to their brothers on the east. They begin worshiping idols, and God punishes them by opening the door for the Philistines to conquer them. Again, the LORD took pity on them and raised up Shamgar, who pushed the Philistines out of the Israelite territory.
And this all leads us to chapter four. We are right back to where we were at the beginning. There is another region of Israelite tribes doing what was evil in God's eyes. They again are punished by God. They cry out to God, and faithful God raises up another Judge.
Underlying all these cycles of apostasy and deliverance was the LORD convincing Israel that they could not operate without a king. I am sorry to tell you that this goes for all mankind and not just Israel. What God wants for Israel is to have a king in the mold of Joshua, who was a servant both to God and to the people. But as we will see at the end of the Book of Judges and as we move into the lifetime of Samuel, even though they finally recognized their need for a king, they wanted one that operated in the mode of their gentile neighbors. Why would they want to leave behind the freedoms of the tribal structure that they have for a central government ruled by a king? It was inevitable because of their human nature.
Here is where we need to look into the mirror of God's Word and apply it to our day and our lives. We are reliving the era of the Judges, but we generally refuse to see it. Look at the Western cultures of today. We revel in the notion of the USA having created the most free, wealthiest society the world has ever known. We have done it with the kind of self-rule that we call a republic and have an economic system called capitalism. America was created that way intentionally. The whole point of America's creation was to get out form under the rule of a king and serfdom. At first, Christians came to the USA for freedom of religious expression; so, godly principles are what we strove for. But every year, our existence as a nation has slowly eroded away these principles.
Rome was an even earlier attempt at self-rule, although having an emperor meant it was no democracy as we think of it. Even so, every society of any kind has eventually failed. Why? Because no society that is not obedient to God and no governmental body that does not abide by the principles of the Torah is going to survive for long. That is the stark but undeniable lesson of the Book of Judges.
Many Believers have spent lots of sleepless night as we watch our nation dash headlong towards a secular based government, and a society that wants nothing to do with God. The end result is predictable. The world wants a king! The world is looking for a king to save us from where we all instinctively know we are heading--world war and worldwide calamity. European socialism is an intermediate step along the road back to a dictatorship or monarchy. And America is catching up quickly to Europe.
Anyone who has been a Christian for any length of time has been taught about the Anti-Christ and the end of days. The Bible makes it very clear that the entire world will be in such a mess and the earth's population will be so confused that we will INSIST that we turn it all over to one man to save us and to rule over us. While he will probably not have the title of "king", he most definitely will be a king. He will be a king with more power and authority than history has ever seen.
Mankind must be ruled by a king. That is what God is going to great lengths to show Israel during the time of the Judges. It is our nature, and it is the way the universe was created to be. All humans inherently know that we need a strong leader. The problem is, man has his definition of a king, and God has His definition. The two are light years apart.
The king that men always insist upon is created in our own image. We want him to have the best at his disposal. We want him to be regal and handsome. We want him to take control and make rules that address our current dilemmas. We only want to go about our lives, pursue enjoyment and leave the details to the leader. The king that men want inevitably gives great personal power and wealth to the leader.
But the king that God wants is a sacrificial servant. His appearance is irrelevant. The rules he should employ in every situation have been ordained by the Creator since eternity past. They do not change or shift with the situation, times or our needs. This kind of king seeks only the LORD'S will and serves in an attitude of humility, putting people's needs before his own.
While we do not need to be accepting of what we see Israel doing during the time of the Judges, we do need to have understanding because we are on the same path. In the Book of Judges, whenever the people of Israel repent of their evil ways and cry out to the LORD, God sends a Savior. Some Christians think that we can stave off the coming of Messiah and all the bittersweet happenings which will accompany His return by repenting. I do not believe this is so. The Biblical pattern is that by our being obedient and crying out to the LORD, repenting can only hasten the return of Messiah. But if we do not repent, we will have a king soon--the Anti-Christ. If we do repent, we will assuredly have a king soon--the Son of the Living God. Ancient Israel made the wrong choice too often. It was very costly and painful. Either road they chose, they WOULD have a king in time. Down one path was oppression and servitude; down the other was blessing and shalom.
Up to this point in the Book of Judges, it is the southern tribes that have been oppressed. The scene now shifts northward in Judges chapter four.
With the Judge Deborah, the scene shifts to the northern end of Canaan and the Israelite tribes who lived there. Thus, it was the Canaanites and other nations whose kingdoms and nations were located to the north and northeast that created havoc for those particular Israelite tribes
Note, that the result of this northern versus southern picture that is painted for us means that when we look at the list of Judges, the order they are presented, which appears on the surface to be chronological is likely only partially correct. Certainly, some judges in the south were operating at the same time as some judges in the north; there was some overlap. This happened because the various enemies of Israel were not acting in concert with one another but in their own interests. Thus, what occurred in the north had little to do with what went on in the south.
It is important to note this north/south dynamic. Israel by the time of Deborah has only been in the land for a little more than a century. The natural terrain of Israel with a ridge of hills at the northern end of Judah provides a natural boundary between the three main tribes in the south (Judah, Simeon and Benjamin) and the remaining tribes in the north. This geography will have an ongoing effect on Israel's politics and economy. The Book of Judges sets the stage for the conditions that would establish and cement the north versus south mindset among the Israelites, which in turn would make it a challenge for the 12 tribes to ever unite into one sovereign nation under one ruler. The unintended alliances would greatly affect Israel's history and will even continue to play out in our present and future.
A. Deborah, the fourth Judge
1. (Judges 4:1-3) The cycle begins again; apostasy, servitude and supplication
Then the sons of Israel again did evil in the sight of the LORD, after Ehud died. And the LORD sold them into the hand of Jabin king of Canaan, who reigned in Hazor; and the commander of his army was Sisera, who lived in Harosheth-hagoyim. The sons of Israel cried to the LORD; for he had nine hundred iron chariots, and he oppressed the sons of Israel severely for twenty years.
Jabin king of Canaan, who reigned in Hazor: Jabin is not actually this king's personal name. Like Adoni-Bezek, Jabin is the dynastic title of a line of kings who ruled from Hazor. About 150 years earlier in the Book of Joshua, Israel fought against Jabin at Hazor and burned the city. But, Israel did not inhabit it. So, some years later, Hazor was rebuilt, and the descendants of the same royal family ruled again over a group of people called the Canaanites. Do not think that this mean that Jabin ruled over all the Canaanites. Canaanite is being used as a general and generic term for any group of gentiles living in Canaan.
Sisera: Jabin was king, but his military commander was Sisera. Sisera lived in a place called Harosheth-hagoyim, which translated means the Woodlands of the Gentiles. Exactly where this place is has not been identified, but it is not far from Hazor. The ancient city of Hazor has been discovered.
Hazor: Hazor is located north of the Sea of Galilee at the southern end of the Hulah Valley. It was a strategic location along the ancient trade superhighway called the Via Maris. Via Maris was the most important trade route of those times as it began in Egypt and traveled all the way to Western Asia.
Hazor was the lead nation in a coalition of other Canaanite nations that were located in the north. This was a role Hazor played off and on for centuries. For the time, Hazor was a large city. It was more than 200 acres and was home to around 40,000 people.
Nine hundred iron chariots: The army that Sisera commanded was enormous, well-funded and fully equipped. Nine hundred iron chariots for this time in history is simply astounding. It was by means of these chariots that Sisera, Jabin and the other coalition kings were able to keep the northern tribes of Israel under their control. This round of oppression lasted 20 years.
We must keep in sight that there was a duality occurring here. From an earthly/human standpoint, it was Sisera's military might that permitted these Canaanites to subjugate Israel. But from a heavenly/spiritual perspective, this was only possible because the LORD ordained precisely this as a punishment for these Northern Israelite tribes' idolatry and apostasy.
Sunday, May 26, 2019
Judges Chapter 3 Part Four (Verses 16-31)
3. (Judges 3:16-25) Ehud's daring assassination of Eglon
Ehud made himself a sword which had two edges, a cubit in length, and he bound it on his right thigh under his cloak. He presented the tribute to Eglon king of Moab. Now Eglon was a very fat man. It came about when he had finished presenting the tribute, that he sent away the people who had carried the tribute. But he himself turned back from the idols which were at Gilgal, and said, "I have a secret message for you, O king." And he said, "Keep silence." And all who attended him left him. Ehud came to him while he was sitting alone in his cool roof chamber. And Ehud said, "I have a message from God for you." And he arose from his seat. Ehud stretched out his left hand, took the sword from his right thigh and thrust it into his belly. The handle also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the refuse came out. Then Ehud went out into the vestibule and shut the doors of the roof chamber behind him, and locked them. When he had gone out, his servants came and looked, and behold, the doors of the roof chamber were locked; and they said, "He is only relieving himself in the cool room." They waited until they became anxious; but behold, he did not open the doors of the roof chamber. Therefore they took the key and opened them, and behold, their master had fallen to the floor dead.
Ehud made himself a sword: Ehud devised a plan. He would assassinate King Eglon, thereby causing turmoil and political instability between Moab and their allies. Israel would then have an opportunity to be free. Ehud fashions a specially designed sword that was unusually short in length. One cubit is about 18 inches in length. This particular weapon was a hybrid between a dagger and a sword. It had no cross piece at the top and thus it could lay flat against Ehud's leg.
He bound it under his right thigh under his cloak: Since Ehud was left-handed, he would strap the sword to his right leg. The advantage was that since he was left-handed, he would reach across his body to draw the sword from his right leg and stab the unsuspecting king. Records indicate that very few people were left-handed. So, when Ehud made his move, it was with his left hand. He would not have caused the king to suspect a coming attack. That deception would provide an extra second or two for Ehud to reach under his garment to grasp his sword and kill Eglon.
He sent away the people who had carried the tribute: As was typical, Ehud went with several other Israelites to deliver the tribute. We do not know exactly what the tribute was, but it was probably produce of some kind as this was the standard tribute given. If Ehud had come alone, he would have raise suspicion. So, after the proper respect was given to Eglon, Ehud left with the other Israelites.
But he himself turned back from the idols which were at Gilgal: The word translated as idols is the Hebrew word psillim and is better translated as sculpted statues. These were god images, statues of the Moabite gods and goddesses. It is interesting to note that they were located at Gilgal. It was at Gilgal where Joshua had erected the memorial stones in honor of what God had done for Israel in bringing them across the Wilderness, across the Jordan River and into the Promised Land. Very likely, the god statutes were located next to Joshua's memorial stones because this was the standard operating procedure for a conqueror. A conqueror would move quickly to place his gods at the holy places of the conquered people as a way of demonstrating that his gods were more powerful. It was a form of constant humiliation and a reminder of who was in charge.
Ehud returns alone and tells the king there is something he must tell him in private. The king believes Ehud. Eglon was so confident in Ehud's loyalty that he dismisses his royal guards. They were in a two-story building. The king, who is said to be fat, was upstairs because a desert breeze would blow through the windows making it cooler for him.
And Ehud said, "I have a message from God for you.": Eglon, anxious to hear what juicy piece of news Ehud had for him rose out of his chair. Ehud sprang into action. He reached across his body with his left-hand, pulled out the concealed weapon and plunged it into Eglon. We are given some rather gory details such as that because the weapon had no cross piece at the top, the entire length of the sword entered Eglon's body. The fat engulfed what little of a handle there was. In fact, the sword went completely though Eglon's body and poked out the other side.
Then Ehud went out into the vestibule and shut the doors of the roof chamber behind him: Ehud left the sword embedded in the dying king and left, closing the doors and locking them behind him. Yes, they did have rudimentary door locks and keys in those days. The key was a flat piece of wood that was fitted with pins corresponding to the holes in a hollow bolt. The hole in the door gave access to the bolt, which was located inside. Inserting the flat key into the bolt pushed out the pins of the lock. This allowed the bolt to be removed from the sockets of the doorpost. The way it operated, Ehud could have locked the door without a key, but it wold have required a key to gain entry.
They waited until they became anxious: When the king's servants noticed that Ehud had gone, they went up to check on the king, but the doors were closed and locked. They assumed that he was (as the Hebrew literally translates) "covering his feet". This is a Hebrew euphemism that means he was using the toilet. So, the servants patiently waited and waited. They waited but the door never opened. Finally, they reached the point where they felt that they had to risk bothering the king at a rather private moment. When he did not respond to opening the door, they got the key, opened the door and found him lying dead on the floor. The delay had given Ehud more than ample time to make his escape.
4. (Judges 3:26-30) Ehud leads the Israelites in battle against the Moabites
Now Ehud escaped while they were delaying, and he passed by the idols and escaped to Seirah. It came about when he had arrived, that he blew the trumpet in the hill country of Ephraim; and the sons of Israel went down with him from the hill country, and he was in front of them. He said to them, "Pursue them, for the LORD has given your enemies the Moabites into your hands." So they went down after him and seized the fords of the Jordan opposite Moab, and did not allow anyone to cross. They struck down at that time about ten thousand Moabites, all robust and valiant men; and no one escaped. So Moab was subdued that day under the hand of Israel. And the land was undisturbed for eighty years.
He passed the idols and escaped to Seirah: Ehud went back the same route he came, through the area where the god images had been erected in Gilgal. I suspect he looked upon those statues with a sense of dark satisfaction knowing that these gods certainly had not protected the king who had worshiped them. From there, he crossed to Seirah, which would have been on the border territory of Ephraim. Once safely back in Canaan, he went into the hill country and began sounding the shofar. This was a battle cry, a call to arms. Ehud realized that now was the favorable moment for Israel to attack their enemies while amid a vacuum of leadership in Moab. The people of Israel responded, and volunteers flooded in. Ehud would have naturally been their leader.
So they went down after him and seized the fords of the Jordan opposite Moab: Their first move was to capture the fording points of the Jordan. This not only allowed no Moab reserve troops to come to Israel and fortify the garrison there, but it also served to cut-off the escape route of the Moabite soldier stationed in Israel. Ehud led the slaughter of 10,000 troops from Moab, Ammon and Amalek. The Moab's oppression over the southern Israelite tribes was broken. The land then had rest for two generation, 80 years.
The land was undisturbed for eighty years: We must assume from the pattern and what comes at the beginning of the next chapter that Ehud judged the southern tribes of Israel that entire eighty years of rest. Therefore, he must have been a very young man when he assassinated Eglon. No other period of rest was nearly as long in the remaining account of the time of the Judges.
D. The third Judge: Shamgar
1. (Judges 3:31) The brief story of Shamgar
After him came Shamgar the son of Anath, who struck down six hundred Philistines with an oxgoad; and he also saved Israel.
Shamgar: Shamgar is not Hebrew: it is a Hurrian name. Shamgar, however, was a Hebrew. The family name is Anath. We see the terrible influence of the Canaanite pagan society on the tribe of Israel. Anath is the Canaanite goddess of sex and war. So here is a Hebrew man, given a gentile name and his father's family name was made in honor of a pagan god. Nonetheless, God picked this man to deliver Israel from a period of oppression from the Philistines. We are told that he must have been quite a warrior because he personally killed 600 Philistine soldiers. And his weapon of choice was an oxgoad.
Many scholars of the Book of Judges have speculated on why we find the use of improvised weapons mentioned prominently in the Book of Judges, especially as concerns Shamgar and later on Samson. Samson, you recall, killed a slew of Philistines using the jawbone of a donkey as his weapon. Every conqueror had a little different method of subjugation. One of the Philistine's methods was to carefully and completely disarm those whom they conquered. So regular weapons like bows, spears and swords would have been banned.
An oxgoad: An oxgoad, though not designed as a weapon, was deadly and formidable nonetheless. It was used to train teams of oxen. It was an eight or nine foot long wooden pole with a sharp metal point much like a spear on one end and a sharpened chisel-like end on the other end for scrapping dirt off the plow.
Shamgar is a good example of how the characteristics of a Judge cannot always be so easily defined. There is no mention of God raising him up or putting the Holy Spirit upon him. There is no mention of how long he ruled. In fact, he is never called a Judge, but he is referred to as a savior of Israel.
There is also the matter that although it says Shamgar came AFTER Ehud, it does not say it was after Ehud died. And this fuzziness is continued in the first verse of Judges chapter four when it begins with, "But after Ehud died" Israel did what was evil and was handed over to a king from the north that was based in Hazor. So the commonsense of this is that Shamgar delivered another and different region of Israel during Ehud's lifetime. The Philistines were located along the Mediterranean coast and afflicted tribes of Dan and Judah due to their close proximity. This was on the opposite side of Israel from where Moab had conquered sections of Canaan. So very probably, Ehud and Shamgar were contemporaries.
Ehud made himself a sword which had two edges, a cubit in length, and he bound it on his right thigh under his cloak. He presented the tribute to Eglon king of Moab. Now Eglon was a very fat man. It came about when he had finished presenting the tribute, that he sent away the people who had carried the tribute. But he himself turned back from the idols which were at Gilgal, and said, "I have a secret message for you, O king." And he said, "Keep silence." And all who attended him left him. Ehud came to him while he was sitting alone in his cool roof chamber. And Ehud said, "I have a message from God for you." And he arose from his seat. Ehud stretched out his left hand, took the sword from his right thigh and thrust it into his belly. The handle also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the refuse came out. Then Ehud went out into the vestibule and shut the doors of the roof chamber behind him, and locked them. When he had gone out, his servants came and looked, and behold, the doors of the roof chamber were locked; and they said, "He is only relieving himself in the cool room." They waited until they became anxious; but behold, he did not open the doors of the roof chamber. Therefore they took the key and opened them, and behold, their master had fallen to the floor dead.
Ehud made himself a sword: Ehud devised a plan. He would assassinate King Eglon, thereby causing turmoil and political instability between Moab and their allies. Israel would then have an opportunity to be free. Ehud fashions a specially designed sword that was unusually short in length. One cubit is about 18 inches in length. This particular weapon was a hybrid between a dagger and a sword. It had no cross piece at the top and thus it could lay flat against Ehud's leg.
He bound it under his right thigh under his cloak: Since Ehud was left-handed, he would strap the sword to his right leg. The advantage was that since he was left-handed, he would reach across his body to draw the sword from his right leg and stab the unsuspecting king. Records indicate that very few people were left-handed. So, when Ehud made his move, it was with his left hand. He would not have caused the king to suspect a coming attack. That deception would provide an extra second or two for Ehud to reach under his garment to grasp his sword and kill Eglon.
He sent away the people who had carried the tribute: As was typical, Ehud went with several other Israelites to deliver the tribute. We do not know exactly what the tribute was, but it was probably produce of some kind as this was the standard tribute given. If Ehud had come alone, he would have raise suspicion. So, after the proper respect was given to Eglon, Ehud left with the other Israelites.
But he himself turned back from the idols which were at Gilgal: The word translated as idols is the Hebrew word psillim and is better translated as sculpted statues. These were god images, statues of the Moabite gods and goddesses. It is interesting to note that they were located at Gilgal. It was at Gilgal where Joshua had erected the memorial stones in honor of what God had done for Israel in bringing them across the Wilderness, across the Jordan River and into the Promised Land. Very likely, the god statutes were located next to Joshua's memorial stones because this was the standard operating procedure for a conqueror. A conqueror would move quickly to place his gods at the holy places of the conquered people as a way of demonstrating that his gods were more powerful. It was a form of constant humiliation and a reminder of who was in charge.
Ehud returns alone and tells the king there is something he must tell him in private. The king believes Ehud. Eglon was so confident in Ehud's loyalty that he dismisses his royal guards. They were in a two-story building. The king, who is said to be fat, was upstairs because a desert breeze would blow through the windows making it cooler for him.
And Ehud said, "I have a message from God for you.": Eglon, anxious to hear what juicy piece of news Ehud had for him rose out of his chair. Ehud sprang into action. He reached across his body with his left-hand, pulled out the concealed weapon and plunged it into Eglon. We are given some rather gory details such as that because the weapon had no cross piece at the top, the entire length of the sword entered Eglon's body. The fat engulfed what little of a handle there was. In fact, the sword went completely though Eglon's body and poked out the other side.
Then Ehud went out into the vestibule and shut the doors of the roof chamber behind him: Ehud left the sword embedded in the dying king and left, closing the doors and locking them behind him. Yes, they did have rudimentary door locks and keys in those days. The key was a flat piece of wood that was fitted with pins corresponding to the holes in a hollow bolt. The hole in the door gave access to the bolt, which was located inside. Inserting the flat key into the bolt pushed out the pins of the lock. This allowed the bolt to be removed from the sockets of the doorpost. The way it operated, Ehud could have locked the door without a key, but it wold have required a key to gain entry.
They waited until they became anxious: When the king's servants noticed that Ehud had gone, they went up to check on the king, but the doors were closed and locked. They assumed that he was (as the Hebrew literally translates) "covering his feet". This is a Hebrew euphemism that means he was using the toilet. So, the servants patiently waited and waited. They waited but the door never opened. Finally, they reached the point where they felt that they had to risk bothering the king at a rather private moment. When he did not respond to opening the door, they got the key, opened the door and found him lying dead on the floor. The delay had given Ehud more than ample time to make his escape.
4. (Judges 3:26-30) Ehud leads the Israelites in battle against the Moabites
Now Ehud escaped while they were delaying, and he passed by the idols and escaped to Seirah. It came about when he had arrived, that he blew the trumpet in the hill country of Ephraim; and the sons of Israel went down with him from the hill country, and he was in front of them. He said to them, "Pursue them, for the LORD has given your enemies the Moabites into your hands." So they went down after him and seized the fords of the Jordan opposite Moab, and did not allow anyone to cross. They struck down at that time about ten thousand Moabites, all robust and valiant men; and no one escaped. So Moab was subdued that day under the hand of Israel. And the land was undisturbed for eighty years.
He passed the idols and escaped to Seirah: Ehud went back the same route he came, through the area where the god images had been erected in Gilgal. I suspect he looked upon those statues with a sense of dark satisfaction knowing that these gods certainly had not protected the king who had worshiped them. From there, he crossed to Seirah, which would have been on the border territory of Ephraim. Once safely back in Canaan, he went into the hill country and began sounding the shofar. This was a battle cry, a call to arms. Ehud realized that now was the favorable moment for Israel to attack their enemies while amid a vacuum of leadership in Moab. The people of Israel responded, and volunteers flooded in. Ehud would have naturally been their leader.
So they went down after him and seized the fords of the Jordan opposite Moab: Their first move was to capture the fording points of the Jordan. This not only allowed no Moab reserve troops to come to Israel and fortify the garrison there, but it also served to cut-off the escape route of the Moabite soldier stationed in Israel. Ehud led the slaughter of 10,000 troops from Moab, Ammon and Amalek. The Moab's oppression over the southern Israelite tribes was broken. The land then had rest for two generation, 80 years.
The land was undisturbed for eighty years: We must assume from the pattern and what comes at the beginning of the next chapter that Ehud judged the southern tribes of Israel that entire eighty years of rest. Therefore, he must have been a very young man when he assassinated Eglon. No other period of rest was nearly as long in the remaining account of the time of the Judges.
D. The third Judge: Shamgar
1. (Judges 3:31) The brief story of Shamgar
After him came Shamgar the son of Anath, who struck down six hundred Philistines with an oxgoad; and he also saved Israel.
Shamgar: Shamgar is not Hebrew: it is a Hurrian name. Shamgar, however, was a Hebrew. The family name is Anath. We see the terrible influence of the Canaanite pagan society on the tribe of Israel. Anath is the Canaanite goddess of sex and war. So here is a Hebrew man, given a gentile name and his father's family name was made in honor of a pagan god. Nonetheless, God picked this man to deliver Israel from a period of oppression from the Philistines. We are told that he must have been quite a warrior because he personally killed 600 Philistine soldiers. And his weapon of choice was an oxgoad.
Many scholars of the Book of Judges have speculated on why we find the use of improvised weapons mentioned prominently in the Book of Judges, especially as concerns Shamgar and later on Samson. Samson, you recall, killed a slew of Philistines using the jawbone of a donkey as his weapon. Every conqueror had a little different method of subjugation. One of the Philistine's methods was to carefully and completely disarm those whom they conquered. So regular weapons like bows, spears and swords would have been banned.
An oxgoad: An oxgoad, though not designed as a weapon, was deadly and formidable nonetheless. It was used to train teams of oxen. It was an eight or nine foot long wooden pole with a sharp metal point much like a spear on one end and a sharpened chisel-like end on the other end for scrapping dirt off the plow.
Shamgar is a good example of how the characteristics of a Judge cannot always be so easily defined. There is no mention of God raising him up or putting the Holy Spirit upon him. There is no mention of how long he ruled. In fact, he is never called a Judge, but he is referred to as a savior of Israel.
There is also the matter that although it says Shamgar came AFTER Ehud, it does not say it was after Ehud died. And this fuzziness is continued in the first verse of Judges chapter four when it begins with, "But after Ehud died" Israel did what was evil and was handed over to a king from the north that was based in Hazor. So the commonsense of this is that Shamgar delivered another and different region of Israel during Ehud's lifetime. The Philistines were located along the Mediterranean coast and afflicted tribes of Dan and Judah due to their close proximity. This was on the opposite side of Israel from where Moab had conquered sections of Canaan. So very probably, Ehud and Shamgar were contemporaries.
Sunday, May 19, 2019
Judges Chapter 3 Part Three (Verses 12-15)
C. The second Judge: Ehud
1. (Judges 3:12-14) The cycle continues: Israel sins and is sold into servitude
Now the sons of Israel again did evil in the sight of the LORD. So the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD. And he gathered to himself the sons of Ammon and Amalek; and he went and defeated Israel, and they possessed the city of the palm trees. The sons of Israel served Eglon the king of Moab eighteen years.
The sons of Israel again did evil in the sight of the LORD: This is the final part of the pattern of the era of Judges. Even after their deliverance, Israel rebels again, and God judges them as doing evil. It is significant to note that one and often two generations pass after the primary victory of a Judge. It is the NEW generation who, after the death of the Judge, did not experience war or participate in battle causes the next cycle of sin, oppression, punishment, raising up a new Judge and deliverance to begin again.
Verse 12 does not tell us precisely what the evil was that this new generation of Israel committed. We can guess that idolatry was at its core because invariably idolatry played a starring role in all of Israel's apostasies. Apostatizing does not mean that the people necessarily renounced God. Rather, they broke faith with Him by mixing the worship of other gods with the worship of Him.
Something that needs to change in the hearts and minds of modern Believers is that our behavior plays a key role in how the LORD perceives and deals with us. We often meet as a congregation and just love to talk about "the world" as though we actually shun it or have successfully avoided being tainted by it. Yet, for other than what is inside us, our outward appearance, behavior and choices are often times nearly indistinguishable from the unsaved world. We tend to go to the same movies, watch the same TV programs, have the same jobs, act the same way when someone cuts us off in traffic, etc. And we expect our fellowships to operate in the same fashion as secular governments or organizations.
It is when Israel became indistinguishable from the Canaanites in their appearance, behavior, choices and worship that God became angry and acted. It did not matter that internally they were His redeemed. As mush as we may wish it otherwise, God watches and evaluates what we DO because He is the one who has given us redemption. He already knows who is redeemed and who is not. He does not have to observe our behavior to find that out. How must God perceive us that unless we TELL someone we are Christians, no one might ever suspect it? Our Christian bumper sticker are there to tell others of our faith because by our behavior and lifestyles, that is about the only way anyone might ever know.
Israel during the time of the Judges merely wanted what we all typically want--to blend in, not seem odd or out of step and certainly not be criticized or ridiculed and told we are ignorant and full of hate because we do not go along with what everyone else wants.
Eglon the king of Moab: In response to Israel's apostasy, the LORD divinely energizes a new oppressor, Eglon king of Moab. Like every kingdom, Moab had its allies. In this case, it was Ammon and Amalek.
The city of palm trees: Eglon attacked and took the city of palm trees (which some say was Jericho while others contend it was a place just a little but farther south of Jericho). This was an important city both politically and economically for Israel. Eglon brought this area of Israel under subjugation and after taking the city of palm trees would rule them for 18 years.
2. (Judges 3:15) God raises up a deliverer for Israel: Ehud
But when the sons of Israel cried to the LORD, the LORD raised up a deliverer for them, Ehud the son of Gera, the Benjamin, a left-handed man. And the sons of Israel sent tribute by him to Eglon the king of Moab.
The LORD raises up a deliverer: The LORD chooses a man and separates him to be His servant for the purpose of delivering Israel from their oppressors. His name is Ehud.
Ehud: Ehud is from the tribe of Benjamin and the tribe of Benjamin is under the most pressure by Eglon. This is a similar pattern to God choosing Othniel from the tribe of Judah because Judah was under the most pressure from Cushan-rishathaim. Like Othniel's oppressor, this trouble is also occurring in the southern end of the tribal territories.
A left-handed man: It is prominently mentioned that Ehud is left-handed, a trait that was apparently rather common among the tribal members of Benjamin but often not present in the other eleven tribes. Interestingly, it does NOT say in the Hebrew that Ehud was let-handed. Rather, it says that he was "bound up on the right". In the Bible era, the right side of anything was seen as the "correct" side, the strong side and the best side. The right hand was used for blessing. The royal scepter was always held in the right hand because it denoted power and authority. So, for people in that time period, a person who was left-handed was considered as having a defective right hand. Not being strong and coordinated in one's right hand meant that the person had a disability. In that era, a left-handed person to be used by God was another example of the LORD using the person with the least human ability to do His divine will, which is why Ehud was mentioned as being a lefty.
It is rather ironic that Benjamin had so many people genetically predisposed to being left-handed. The name Benjamin means "son of my RIGHT hand". This so-called disability would prove to be quite helpful for Ehud.
The sons of Israel sent tribute by him: One of the main goals of one nation conquering another nation was to gain tribute, ties and wealth from the conquered people. The tribute could be anything from animals to produce to precious metals. Whatever that particular people had that the ruler prized would be the tribute.
1. (Judges 3:12-14) The cycle continues: Israel sins and is sold into servitude
Now the sons of Israel again did evil in the sight of the LORD. So the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD. And he gathered to himself the sons of Ammon and Amalek; and he went and defeated Israel, and they possessed the city of the palm trees. The sons of Israel served Eglon the king of Moab eighteen years.
The sons of Israel again did evil in the sight of the LORD: This is the final part of the pattern of the era of Judges. Even after their deliverance, Israel rebels again, and God judges them as doing evil. It is significant to note that one and often two generations pass after the primary victory of a Judge. It is the NEW generation who, after the death of the Judge, did not experience war or participate in battle causes the next cycle of sin, oppression, punishment, raising up a new Judge and deliverance to begin again.
Verse 12 does not tell us precisely what the evil was that this new generation of Israel committed. We can guess that idolatry was at its core because invariably idolatry played a starring role in all of Israel's apostasies. Apostatizing does not mean that the people necessarily renounced God. Rather, they broke faith with Him by mixing the worship of other gods with the worship of Him.
Something that needs to change in the hearts and minds of modern Believers is that our behavior plays a key role in how the LORD perceives and deals with us. We often meet as a congregation and just love to talk about "the world" as though we actually shun it or have successfully avoided being tainted by it. Yet, for other than what is inside us, our outward appearance, behavior and choices are often times nearly indistinguishable from the unsaved world. We tend to go to the same movies, watch the same TV programs, have the same jobs, act the same way when someone cuts us off in traffic, etc. And we expect our fellowships to operate in the same fashion as secular governments or organizations.
It is when Israel became indistinguishable from the Canaanites in their appearance, behavior, choices and worship that God became angry and acted. It did not matter that internally they were His redeemed. As mush as we may wish it otherwise, God watches and evaluates what we DO because He is the one who has given us redemption. He already knows who is redeemed and who is not. He does not have to observe our behavior to find that out. How must God perceive us that unless we TELL someone we are Christians, no one might ever suspect it? Our Christian bumper sticker are there to tell others of our faith because by our behavior and lifestyles, that is about the only way anyone might ever know.
Israel during the time of the Judges merely wanted what we all typically want--to blend in, not seem odd or out of step and certainly not be criticized or ridiculed and told we are ignorant and full of hate because we do not go along with what everyone else wants.
Eglon the king of Moab: In response to Israel's apostasy, the LORD divinely energizes a new oppressor, Eglon king of Moab. Like every kingdom, Moab had its allies. In this case, it was Ammon and Amalek.
The city of palm trees: Eglon attacked and took the city of palm trees (which some say was Jericho while others contend it was a place just a little but farther south of Jericho). This was an important city both politically and economically for Israel. Eglon brought this area of Israel under subjugation and after taking the city of palm trees would rule them for 18 years.
2. (Judges 3:15) God raises up a deliverer for Israel: Ehud
But when the sons of Israel cried to the LORD, the LORD raised up a deliverer for them, Ehud the son of Gera, the Benjamin, a left-handed man. And the sons of Israel sent tribute by him to Eglon the king of Moab.
The LORD raises up a deliverer: The LORD chooses a man and separates him to be His servant for the purpose of delivering Israel from their oppressors. His name is Ehud.
Ehud: Ehud is from the tribe of Benjamin and the tribe of Benjamin is under the most pressure by Eglon. This is a similar pattern to God choosing Othniel from the tribe of Judah because Judah was under the most pressure from Cushan-rishathaim. Like Othniel's oppressor, this trouble is also occurring in the southern end of the tribal territories.
A left-handed man: It is prominently mentioned that Ehud is left-handed, a trait that was apparently rather common among the tribal members of Benjamin but often not present in the other eleven tribes. Interestingly, it does NOT say in the Hebrew that Ehud was let-handed. Rather, it says that he was "bound up on the right". In the Bible era, the right side of anything was seen as the "correct" side, the strong side and the best side. The right hand was used for blessing. The royal scepter was always held in the right hand because it denoted power and authority. So, for people in that time period, a person who was left-handed was considered as having a defective right hand. Not being strong and coordinated in one's right hand meant that the person had a disability. In that era, a left-handed person to be used by God was another example of the LORD using the person with the least human ability to do His divine will, which is why Ehud was mentioned as being a lefty.
It is rather ironic that Benjamin had so many people genetically predisposed to being left-handed. The name Benjamin means "son of my RIGHT hand". This so-called disability would prove to be quite helpful for Ehud.
The sons of Israel sent tribute by him: One of the main goals of one nation conquering another nation was to gain tribute, ties and wealth from the conquered people. The tribute could be anything from animals to produce to precious metals. Whatever that particular people had that the ruler prized would be the tribute.
Thursday, May 9, 2019
Yom HaAtzmaut: Please pray!
Since last week Friday, Hamas and Palestinian Istalic Jihad have launched over 600 rockets at Israel. This latest attack comes as Israel prepares to celebrate Yom HaAtzmaut, Israel's Independence Day. Four Israeli civilians have been killed.
Today marks Israeli's 71st birthday. For 71 years, tiny Israel has survived in the midst of enemies all around her. Time and time again, Israel's neighbors have attacked her. And time and time again, Israel stands her ground...and sometimes such as the Six-Day War in 1967, Israel gains more land.
During World War II, one in every three Jews in all the world were killed. After the war, the Jews who survived the onslaught of concentration camps and having most of their cities destroyed were faced with a new dilemma--a place to call home. With nothing more than a determination to start a new life, thousands of Jews sought their native homeland, Israel. Amazingly, in 1948, Israel became a nation...and by God's protection, tiny Israel has survived!
Now, Israel bustles with commerce. It is a leading exporter of agriculture and grows almost every kind of fruit except pineapple. A scan of the land reveals thousands of tour buses packing the streets and Biblical landmarks as Christians and Jews travel from around the world to experience the Holy Land. Shops and kiosks line the streets selling every kind of sacred trinket imaginable--t-shirts, key chains, miniature menorahs, magnets, matzah bread and even ram's horns (just in case you want your own personal shofar to wake up all your neighbors).
Please pray for Israel as the nation continues to recover from the recent attacks. Please pray for all the people injured and for the families of those who passed away. Please pray the land has peace. Happy Independence Day Israel!
"Now that LORD said to Abram, 'Go forth from your country, and from your relatives and from your father's house, to the land which I will show you; and I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; And I will bless those who bless you, and the one who curses you I will curse. And in you all the families of the earth will be blessed'" (Genesis 12:1-3)
Sunday, May 5, 2019
Judges Chapter 3 Part Two (Verses 5-11)
B. The first judge: Othniel
1. (Judges 3:5-7) The apostasy of Israel in the days of Othniel
The sons of Israel lived among the Canaanites, the Hittites, the Amorites, the Perizztes, the Hivites, and the Jebusites; and they took their daughters for themselves as wives, and gave their own daughters to their sons, and served their gods. The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth.
They took their daughter for themselves as wives: Part of the accommodation of Israel to the pagan nations surrounding them was their sin of intermarriage.
The sons of Israel did what was evil in the sight of the LORD: Verse seven sets the stage for the entrance of the first judge of Israel. It says that Israel did what was evil in the sight of the LORD. This is an important little phrase that is in the middle of the sentence. It was NOT from Israel's perspective that they were doing evil, but it was from God's viewpoint that Israel was doing evil. Israel believed they were doing nothing wrong. They believed they were doing nothing evil, or they would not be doing it. We will see illustrations of this attitude in the next several chapters. In the end, however, God did not submit to Israel's rationalizations and excuses. Moreover, He did not accept their denials. Disobedience is disobedience, whether from willful ignorance of the Law of from willful intention to violate it. He has given them a manual for living redeemed lifestyles in the Torah and told them to use it. They have instead chosen to incorporate some of their own ideas and to disregard many of God's commands. But at the bottom of it all was idolatry. Israel adopted the Canaanite gods into their worship practices.
2. (Judges 3:8) Israel's servitude to the king of Mesopotamia
Then the anger of the LORD was kindled against Israel, so that He sold them into the hands of Cushan-rishathaim king of Mesopotamia; and the sons of Israel served Cushan-rishathaim eight years.
Then the anger of the LORD was kindled against Israel: The result of Israel's idolatry was that a ruler came down and subjugated parts of Israel.
Cushan-rishathaim: The first part of the ruler from Mesopotamia's name means Cush; he was a descendant from Cush. It is said by most scholars that this man came from an area near the Euphrates River. Now this name for him is Hebrew; so, it could have not been this king's actual foreign name. Rather, it is a title roughly translated as "the double-wicked Cushite". This was how the Israelite tribes who were conquered by his armies saw this king.
Now comes an interesting problem: Cushan-rishathaim conquered southern tribal areas of Israel even though we are told in verse eight that he was from Mesopotamia (a better translation is Aram, another name for Mesopotamia). Aram is located far to the north. So we have that: 1. Cushan was a northerner, 2. he was a Cushite, but 3. he attacked the southern Israelite tribes. That does not make much sense. Why would the king have led his army all that way only to attack the southern tribes? It defies any known political or military agenda.
Jewish scholars have long known that the words Aram and Edom are often transposed in the Bible. It is rather common. Why? Aram is spelled in Hebrew resh-mem. Edom is spelled dale-mem. A resh and dalet look nearly identical; they were common copyist errors. Therefore, it is more likely than not that Cushan was actually from the area of Edom, which is where the Cushites were known to live. Edom was located in the southern desert areas adjacent to the souther Israelite tribes.
So, now we have the first part of the God-pattern for the era of the Judges established. It is a pattern we will see throughout all the Book of Judges. First, the people sin (idolatry in this case); second, the LORD declares them guilty and punishes them with the oppression by a gentile nation.
3. (Judges 3:9-11) God's deliverance through Othniel
When the sons of Israel cried to the LORD, the LORD raised up a deliverer for the sons of Israel to deliver them, Othniel the son of Kenaz, Caleb's younger brother. The Spirit of the LORD came upon him, and he judged Israel. When he went out to war, the LORD gave Cushan-rishathaim king of Mesopotamia into his hand, so that he prevailed over Cushan-rishathaim. Then the land had rest forty years. And Othniel the son of Kenaz died.
The sons of Israel cried to the LORD: The third thing which happens over and over again is the people of Israel cry out to God to save them from their oppressor.
The LORD raised up a deliverer for the sons of Israel to deliver them: The fourth item which occurs is God hears Israel and raises up a savior to rescue them.
Othniel: The first Judge God raises up is a logical choice. Othniel, who name means lion of God and is from the tribe of Judah, is Caleb's younger brother. Othniel was the husband to Caleb's daughter Akhsah. Othniel is a logical choice because he won the hill country of the south from some of the descendants of Anakim as a challenge from his older brother, and Akhsah was the prize. Why would Akhsah be such an attraction for Othniel? Understand from a clan perspective, the brother next in line in Caleb's clan who then marries the clan chief's daughter makes it almost a guarantee that Othniel would eventually become the new clan leader. Thus, the reward was worth the risk. Furthermore, it is equally obvious that Othniel must have been considerably younger than Caleb, who was one of the 12 spies sent out by Moses many years earlier.
The Spirit of the LORD came upon him: This statement sounds simple enough; however, it opens up many questions. There is perhaps not a more difficult person, essence or manifestation of the Godhead to describe that the Holy Spirit. We also have the challenge to understand what, if any, difference there is between the concepts of the Holy Spirit being UPON someone versus the Holy Spirit being AROUND someone versus the Holy Spirit DWELLING IN someone.
Although we can often skip right over these words to seemingly greater theological issues, fundamental to our understanding ought to be to answer the questions, "What IS the Spirit of God, and what does He do?"
The Spirit of God
The Spirit of God is the spiritual essence that creates or induces life both into the world of nature and into the human being. For humans, there are two discernible aspects of the work of the spirit. First, it is this kind of life spark which is given to cause general physical human life by means of the normal birth process. This life spark continues our existence and operation into the physical realm. The second aspect of the spirit in humans is that it provides a means of eternal life for operation of our spiritual souls in the spiritual realm. It occurs only by divine declaration. One could make the case that for mankind, the Spirit of God first enables GENERATION of life (pregnancy and childbirth), and then it enables RE-GENERATION of a higher life.
In the Old Testament, the Spirit of God is a spirit of wisdom, understanding, strength and the proper fear, awe and knowledge of the LORD. In Judges, the Spirit of God is usually an enabling power. It is a power given or loaned to a human to carry out a special assignment of heavenly purpose and by means of heavenly direction that otherwise could not be done or would not produce an outcome that is in harmony with the will of God were it merely a humanly directed endeavor.
The expression "The Spirit of the LORD came upon him" indicated a supernatural and extraordinary influence of God's spirit upon the human spirit. It is something that only a handful of people in the Old Testament era would ever experience.
In verse 10, the Hebrew word used which is translated as "came upon" is the word hayyah. Hayyah is a general term that depending on the context can mean "became", "come to pass" or "befell". When the Holy Spirit hayyah, (comes upon) a man, it operates in a manner to overcome the resistance of the man's own natural free will such that it is God's will that replaces it. It is this ability to perform bravely in the face of humanly impossible odds against him, or showing equally impossible strength and battlefield skills that most of the Judges displayed.
Once we enter the New Testament, we have nothing but Greek texts available and precise word comparisons between Old Testament Hebrew terms and New Testament Greek terms become very difficult. This becomes especially so when trying to determine what exactly is the difference between the Holy Spirit being upon someone versus the Holy Spirit indwelling someone. Other than that we do know, the outcome of a Believer in Messiah being indwelled by the Holy Spirit since Pentecost immediately following Jesus' death and resurrection is that something fundamental about our souls and spirit nature changes such that we qualify to live eternally in the presence of a Holy God. This was not the case with the Judges and the Prophets. So far as we know upon death they dwelt in a specially prepared chamber that at some point became known as Abraham's Bosom. This was their temporary spirit residence (a short term paradise) until Christ gave them the good news that because of His work, they were now free to leave that abode and go live with God. (For more information about Abraham's bosom, please read Luke 16:19-31.)
When he went out to war: Othniel, with the Spirit of God upon him, went to war with Cushan-rishathaim to try to eject him and his army from the areas of Judah and southern Ephraim. Othniel prevailed, and the area of the Promised Land under his jurisdiction had rest from oppression for 40 years. That period of rest ended upon the death of Othniel. This seems to be the pattern in the era of the Judges. A Judge would be raised up and would be a Judge until his death. During his lifetime, he would be victorious against gentile enemies.
1. (Judges 3:5-7) The apostasy of Israel in the days of Othniel
The sons of Israel lived among the Canaanites, the Hittites, the Amorites, the Perizztes, the Hivites, and the Jebusites; and they took their daughters for themselves as wives, and gave their own daughters to their sons, and served their gods. The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth.
They took their daughter for themselves as wives: Part of the accommodation of Israel to the pagan nations surrounding them was their sin of intermarriage.
The sons of Israel did what was evil in the sight of the LORD: Verse seven sets the stage for the entrance of the first judge of Israel. It says that Israel did what was evil in the sight of the LORD. This is an important little phrase that is in the middle of the sentence. It was NOT from Israel's perspective that they were doing evil, but it was from God's viewpoint that Israel was doing evil. Israel believed they were doing nothing wrong. They believed they were doing nothing evil, or they would not be doing it. We will see illustrations of this attitude in the next several chapters. In the end, however, God did not submit to Israel's rationalizations and excuses. Moreover, He did not accept their denials. Disobedience is disobedience, whether from willful ignorance of the Law of from willful intention to violate it. He has given them a manual for living redeemed lifestyles in the Torah and told them to use it. They have instead chosen to incorporate some of their own ideas and to disregard many of God's commands. But at the bottom of it all was idolatry. Israel adopted the Canaanite gods into their worship practices.
2. (Judges 3:8) Israel's servitude to the king of Mesopotamia
Then the anger of the LORD was kindled against Israel, so that He sold them into the hands of Cushan-rishathaim king of Mesopotamia; and the sons of Israel served Cushan-rishathaim eight years.
Then the anger of the LORD was kindled against Israel: The result of Israel's idolatry was that a ruler came down and subjugated parts of Israel.
Cushan-rishathaim: The first part of the ruler from Mesopotamia's name means Cush; he was a descendant from Cush. It is said by most scholars that this man came from an area near the Euphrates River. Now this name for him is Hebrew; so, it could have not been this king's actual foreign name. Rather, it is a title roughly translated as "the double-wicked Cushite". This was how the Israelite tribes who were conquered by his armies saw this king.
Now comes an interesting problem: Cushan-rishathaim conquered southern tribal areas of Israel even though we are told in verse eight that he was from Mesopotamia (a better translation is Aram, another name for Mesopotamia). Aram is located far to the north. So we have that: 1. Cushan was a northerner, 2. he was a Cushite, but 3. he attacked the southern Israelite tribes. That does not make much sense. Why would the king have led his army all that way only to attack the southern tribes? It defies any known political or military agenda.
Jewish scholars have long known that the words Aram and Edom are often transposed in the Bible. It is rather common. Why? Aram is spelled in Hebrew resh-mem. Edom is spelled dale-mem. A resh and dalet look nearly identical; they were common copyist errors. Therefore, it is more likely than not that Cushan was actually from the area of Edom, which is where the Cushites were known to live. Edom was located in the southern desert areas adjacent to the souther Israelite tribes.
So, now we have the first part of the God-pattern for the era of the Judges established. It is a pattern we will see throughout all the Book of Judges. First, the people sin (idolatry in this case); second, the LORD declares them guilty and punishes them with the oppression by a gentile nation.
3. (Judges 3:9-11) God's deliverance through Othniel
When the sons of Israel cried to the LORD, the LORD raised up a deliverer for the sons of Israel to deliver them, Othniel the son of Kenaz, Caleb's younger brother. The Spirit of the LORD came upon him, and he judged Israel. When he went out to war, the LORD gave Cushan-rishathaim king of Mesopotamia into his hand, so that he prevailed over Cushan-rishathaim. Then the land had rest forty years. And Othniel the son of Kenaz died.
The sons of Israel cried to the LORD: The third thing which happens over and over again is the people of Israel cry out to God to save them from their oppressor.
The LORD raised up a deliverer for the sons of Israel to deliver them: The fourth item which occurs is God hears Israel and raises up a savior to rescue them.
Othniel: The first Judge God raises up is a logical choice. Othniel, who name means lion of God and is from the tribe of Judah, is Caleb's younger brother. Othniel was the husband to Caleb's daughter Akhsah. Othniel is a logical choice because he won the hill country of the south from some of the descendants of Anakim as a challenge from his older brother, and Akhsah was the prize. Why would Akhsah be such an attraction for Othniel? Understand from a clan perspective, the brother next in line in Caleb's clan who then marries the clan chief's daughter makes it almost a guarantee that Othniel would eventually become the new clan leader. Thus, the reward was worth the risk. Furthermore, it is equally obvious that Othniel must have been considerably younger than Caleb, who was one of the 12 spies sent out by Moses many years earlier.
The Spirit of the LORD came upon him: This statement sounds simple enough; however, it opens up many questions. There is perhaps not a more difficult person, essence or manifestation of the Godhead to describe that the Holy Spirit. We also have the challenge to understand what, if any, difference there is between the concepts of the Holy Spirit being UPON someone versus the Holy Spirit being AROUND someone versus the Holy Spirit DWELLING IN someone.
Although we can often skip right over these words to seemingly greater theological issues, fundamental to our understanding ought to be to answer the questions, "What IS the Spirit of God, and what does He do?"
The Spirit of God
The Spirit of God is the spiritual essence that creates or induces life both into the world of nature and into the human being. For humans, there are two discernible aspects of the work of the spirit. First, it is this kind of life spark which is given to cause general physical human life by means of the normal birth process. This life spark continues our existence and operation into the physical realm. The second aspect of the spirit in humans is that it provides a means of eternal life for operation of our spiritual souls in the spiritual realm. It occurs only by divine declaration. One could make the case that for mankind, the Spirit of God first enables GENERATION of life (pregnancy and childbirth), and then it enables RE-GENERATION of a higher life.
In the Old Testament, the Spirit of God is a spirit of wisdom, understanding, strength and the proper fear, awe and knowledge of the LORD. In Judges, the Spirit of God is usually an enabling power. It is a power given or loaned to a human to carry out a special assignment of heavenly purpose and by means of heavenly direction that otherwise could not be done or would not produce an outcome that is in harmony with the will of God were it merely a humanly directed endeavor.
The expression "The Spirit of the LORD came upon him" indicated a supernatural and extraordinary influence of God's spirit upon the human spirit. It is something that only a handful of people in the Old Testament era would ever experience.
In verse 10, the Hebrew word used which is translated as "came upon" is the word hayyah. Hayyah is a general term that depending on the context can mean "became", "come to pass" or "befell". When the Holy Spirit hayyah, (comes upon) a man, it operates in a manner to overcome the resistance of the man's own natural free will such that it is God's will that replaces it. It is this ability to perform bravely in the face of humanly impossible odds against him, or showing equally impossible strength and battlefield skills that most of the Judges displayed.
Once we enter the New Testament, we have nothing but Greek texts available and precise word comparisons between Old Testament Hebrew terms and New Testament Greek terms become very difficult. This becomes especially so when trying to determine what exactly is the difference between the Holy Spirit being upon someone versus the Holy Spirit indwelling someone. Other than that we do know, the outcome of a Believer in Messiah being indwelled by the Holy Spirit since Pentecost immediately following Jesus' death and resurrection is that something fundamental about our souls and spirit nature changes such that we qualify to live eternally in the presence of a Holy God. This was not the case with the Judges and the Prophets. So far as we know upon death they dwelt in a specially prepared chamber that at some point became known as Abraham's Bosom. This was their temporary spirit residence (a short term paradise) until Christ gave them the good news that because of His work, they were now free to leave that abode and go live with God. (For more information about Abraham's bosom, please read Luke 16:19-31.)
When he went out to war: Othniel, with the Spirit of God upon him, went to war with Cushan-rishathaim to try to eject him and his army from the areas of Judah and southern Ephraim. Othniel prevailed, and the area of the Promised Land under his jurisdiction had rest from oppression for 40 years. That period of rest ended upon the death of Othniel. This seems to be the pattern in the era of the Judges. A Judge would be raised up and would be a Judge until his death. During his lifetime, he would be victorious against gentile enemies.
Subscribe to:
Posts (Atom)