The Three Weeks is an annual mourning period which happens during mid-summer. The event begins on the 17th day of the month Tammuz (or at sunset on Friday, July 19) and ends on the 9th day of the month of Av (or at sunset on Sunday, August 11). This event marks the day when both the first and second Temples were destroyed in Jerusalem alone with a host of other unfortunate events in Jewish history. Bein ha-Metzarim is the Hebrew phrase for this time of mourning. When it is translated into English, it means "between the straits" or "the dire straits". (The events is also often called "The Three Weeks" owing to the fact that the occasion lasts three weeks.)
17th of Tammuz
The 17th day of the month of Tammuz is a fast day, on which people refrain from eating and drinking from dawn until nightfall. The fast is known as Shivah Asar B'Tammuz.
The day commemorates five significant tragic events that occurred on this date:
1. Moses broke the stone tables when he saw the Israelites worshiping the Golden Calf.
2. During the Babylonian siege of Jerusalem, the Israelites were forced to cease offering the daily sacrifices due to lack of sheep.
3. Apostomos burned the holy Torah.
4. An idol was placed in the Holy Temple.
5. The walls of Jerusalem were breached by the Romans in 69 AD, after a lengthy siege. (Three weeks later, after the Israelites put up a valiant struggle, the Romans destroyed the second Holy Temple on the 9th of Av.)
6. The Jerusalem Talmud also states this is the date when the Babylonians breached the walls of Jerusalem on their way to destroying the first Temple.
Observances
Fasting
Healthy Adults: People ages 13 and over are to abstain from eating or drinking between dawn and nightfall.
Pregnant and nursing women: They may not have to fast.
The elderly and ill: They should consult a Rabbi for instructions on how or if they should fast.
Even those exempt from fasting, such as those who are sick and children, should not indulge in delicacies or sweets.
It is permitted to wake up early before the fast begins to eat.
Abstaining from food and drink is the external element of a fast day. On a deeper level, a fast day is an auspicious day, a day when God is accessible, waiting for us to repent.
The sages explain: "Every generation for which the Temple is not rebuilt, it is as though the Temple was destroyed for that generation." A fast day is not only a sad day, but it is an opportune day. It is a day when we are empowered to fix the cause of that destruction, so that our long exile will be ended, and we will find ourselves living in Messianic times. May that time be very soon!
Synagogue
The Torah is read during the morning and afternoon prayers. The reading is the same for both sessions--Exodus 32:11-14 and 34:1-10. These passages discuss the aftermath of the Golden Calf incident, how Moses successfully interceded on the Israelites' behalf and how he attained forgiveness for their sin. After the afternoon Torah reading, Isaiah 55:6-56:8 is read.
17th of Tammuz-9th of Av Observances
For the entire three week time period there are a number of ordinances observed to commemorate this time of sorrow. These observances are meant to lessen one's joy and refrain from unnecessary danger during this time of mourning.
The following are not conducted unless absolutely necessary:
1. Weddings
2. Playing musical instruments or listening to music.
3. Wearing new clothing or eat fruit which has not been eaten yet this season. (Both of these events require the reciting of the Shehecheyanu blessing.)
4. Getting a haircut or shave.
5. Traveling on an airplane.
The Final Nine Days
Starting on the first of Av, the final nine days of the Three Weeks begins a time of intensified mourning. During this time, people refrain from eating meat and drinking wine and wearing freshly laundered clothes.
9th of Av
The ninth day of the month of Av is a more stringent fast that the 17th day of Tammuz. It begins at sunset when people gather in the synagogue to read the Book of Lamentations. Besides fasting, additional pleasures are abstained from such as washing, applying lotions or creams and wearing leather shoes. Until midday, people sit on the floor or on low stools.
Significant events which have happened on the 9th of Av
1. The report of the ten spies
In the year 1313 BC, the Israelites are in the desert, having recently experienced the miraculous Exodus from Egypt. They are now poised to enter the Promised Land. But first, they dispatch a reconnaissance mission consisting of 12 spies to assist in formulating a battle strategy. The spies return on the eighth day of the month of Av. Ten of the spies report that the land is unconquerable. That night (the 9th of Av) the people cry. They insist they would rather go back to Egypt than be slaughtered by the Canaanites. God is highly displeased by this public demonstration of distrust in His power. Consequently, that generation of Israelites never enters the Holy Land. Only their children have that privilege, after wandering in the desert for another 38 years.
2. Both Holy Temples are destroyed
The first Temple was destroyed on the 9th of Av (586 BC). Several centuries later in 70 AD, the second temple was destroyed by the Romans on the very same day the first Temple was destroyed (on the 9th of Av).
3. The Battle at Betar was lost
When the Israelites rebelled against Roman rule, they believed their leader, Simon bar Kochba, would fulfill their messianic longings. But, their hopes were dashed in 133 AD as the Israelites rebels were brutally butchered in the final battle at Betar. The date of the massacre was on the 9th of Av.
4. The Romans plowed the Ha-Mikdash
One year after their conquest of Betar, the Romans plowed over the Temple Mount, the nation's holiest site.
5. The Israelites were expelled from England
The Jews were expelled from England in 1290 AD on the 9th of Av.
6. The Israelites were banished from Spain
In 1492, the Golden Age of Spain came to a close when Queen Isabella and her husband Ferdinand ordered the Jews to be banished from the land. The edict of expulsion was signed on March 31, 1492. The Jews were given exactly four months to put their affairs in order and leave the country. The date on which no Jews were allowed to remain in Spain was the 9th of Av.
7. Both World Wars began
World War II and the Holocaust, most historians conclude, were the long drawn-out conclusion of World War I that began in 1914. Germany declared war on Russia, effectively catapulting the First World War into motion, on the 9th of Av.
Conclusion
There is more to the Three Weeks than fasting and lamentation. Hebrew sages tell us that those who mourn the destruction of Jerusalem will merit seeing it rebuilt with the coming of Messiah. May that day come soon. Then, all the mournful dates on the calendar will be transformed into days of tremendous joy and happiness!
"Those who sow in tears shall reap with joyful shouting." (Psalm 126:5)
Sunday, July 21, 2019
Sunday, July 14, 2019
Judges Chapter 5 Part Three (Verses 6-12)
3. (Judges 5:6-8) Describing life under Canaanite oppression
"In the days of Shamgar the son of Anath,
In the days of Jael, the highways were deserted,
And travelers went by roundabout ways.
"The peasantry ceased, they ceased in Israel,
Until I, Deborah, arose.
Until I arose, a mother in Israel.
"New gods were chosen;
Then war was in the gates.
Not a shield or a spear was seen
Among forty thousand in Israel.
In the days of Shamgar: Verse six describes the dire situation in the land before the battle. Reference is made to the Judge, Shamgar, who was used by God to liberate some of the southern tribes from the Philistines. The freedom was short lived, lasting about one generation. Shamgar most likely predated Deborah by a few years.
In the days of Jael: The mention of Jael, the Kenite woman who killed Sisera, is meant to operate in conjunction with Shamgar to show several things.
1. The oppression by Jabin King of Hazor was not new. It had been going on for several years.
2. Jael was contemporary to the writing of the Song of Deborah and the conditions of the Canaanite subjugation only officially ended when Jael assassinated Sisera.
3. It shows us that conditions were quite different in the northern and southern tribes. While Shamgar was liberating the south against the Philistines, the northern tribes were suffering a different kind of oppression from the Canaanites. We know that the oppression the Israelites were experiencing was a direct result of God allowing the tribes to be oppressed as a punishment for their idolatry and disobedience, we can see that no tribe, either in the north or the south, was living according to Torah.
The highways were deserted: The northern tribes did not even use their main roads to operate their trade caravans for fear of an attack by the enemy. Thus, they had to use the byways, the paths located off the beaten track that made travel very difficult. The leaders of Israel shrunk back in fear. Israel had no leadership to help them because the tribal leaders had only self-preservation in mind.
Until I arose, a mother in Israel: Verse seven states Deborah arose as a mother in Israel. This is a Middle Eastern colloquialism. Recall that the Patriarchs of Israel were called the "fathers" of Israel. No man in Israel would stand up and lead. So, God raised up a female leader, Deborah, and thus she was called the "mother" of Israel. She would shepherd Israel, dare to defy the Canaanites and be bold to assert to Israel that they had gone terribly wrong when no one wanted to hear it. Good leaders do not concern themselves with popularity as much as doing what is right.
New gods were chosen: Verse eight explains that faced with these daunting circumstances, Israel's reaction was NOT to turn back to the God who redeemed them from Egypt, gave them the Torah and gave them their own land, but they chose OTHER gods. This meant two things. First, some chose the gods of their oppressors. That is they simply appeased the Canaanites by giving in and essentially becoming Canaanites by their worshiping their oppressors' gods. Secondly, others appealed to gods who were not necessarily the gods of their oppressors, but were Babylonian gods, in hopes that these gods would show them favor and somehow liberate them from Jabin.
Not a shield or weapon was seen: This does not mean that the northern tribes had no weapons. Rather, it means that they had no courage to fight for their liberty. They refused to rise up because they were not prepared to risk their lives.
4. (Judges 5:9) Refrain: Bless the LORD for leaders who lead
"My heart goes out to the commanders of Israel,
The volunteers among the people;
Bless the LORD!
Commanders of Israel: In verse nine, Deborah gives much of the credit for Israel's turnaround and subsequent victory to the leaders of Israel. They stood up for what was right and faced great danger. Their brash and pious action aroused many others to accept the call to arms. These leaders are the same leaders references in verse two who "grew their hair". These are the men who offered up themselves for service to God (much like someone under a Nazarite vow). They lead their people back to the ways of Torah and towards actively fighting their captors.
B. The victory remembered
1. (Judges 5:10-12) A call to recount the great victory
"You who ride on white donkeys,
You who sit on rich carpets,
And you who travel the road--sing!
As the sound of those who divide flocks among the watering places,
There they shall recount the righteous deeds of the LORD,
The righteous deeds for His peasantry in Israel.
Then the people of the LORD went down to the gates.
Awake, awake, Deborah;
Awake, awake, sing a song!
Arise, Barak, and take away your captives, O son of Abinoam.
You who ride on white donkeys: Verse ten talks about three different classes of people who are to pay attention to what has happened. Those who ride on white donkeys represent the first class. White was greatly prized because it was rare among donkeys and horses. Thus, only royalty rode on white beasts of burden. Do you remember what color the donkey was in which Jesus rode into Jerusalem? It was a white donkey which infuriated the Roman and Jewish elite because everyone understood that He was indicating His own royalty.
You who sit on rich carpets: Those sitting on rich, soft carpets represent the second class. Such things were luxuries that only the wealthy and the aristocracy could afford. When a person was seen riding any color animal but was sitting atop the animal on a nice cushiony carpet, it was a sign of his status as an elite and wealth.
And you who travel the road: Those who walked on the road represented the third class. Walking was the way in which the poor and common folk traveled. So, we see that all classes are being indicated by the reference to these three specific means of references.
As the sound of those who divide the flocks among the watering places: Verse 11 is another problematic section of the Song of Deborah. The Hebrew word chatsats is translated in various Bibles as archers or those who divide the flocks. This Hebrew word is very obscure and has been used for many things. For example, it can also be translated as musicians.
After reading through various translations, it seems the Complete Jewish Bible has done a good job in essentially translating it as: "Louder than the sound of the archers at the watering-holes." This means that after the battle is over and won, the archers will go get water and like soldiers at a bar recounting their war stories, they will swap tales of their own experiences, show each other their war scars and so on. However, the end of the verse also explains, they will also give God all the glory. They will retell the righteous acts of the LORD, their ultimate divine warrior leader. They will also give credit to those "men who grew their hair" who led them into battle.
Then the people of the LORD went down to the gates: The gates specifically refer to the city gates, but in this context, it means that they left the relative safety of their own villages to go to war. This is important because before Deborah encouraged the people to rise up, and until she enlisted Barak as the military leader, the people of Israel were content to cower and be as invisible as possible behind those metaphorical city gates.
Awake, awake Deborah: Verse 12 has Deborah exhorting herself to awake and do what she must. That is, to throw herself into this great event she initiated as the LORD'S earthly agent, and now to equally throw herself into commemorating the event through song. She also calls on Barak to lead away his prisoners of war.
"In the days of Shamgar the son of Anath,
In the days of Jael, the highways were deserted,
And travelers went by roundabout ways.
"The peasantry ceased, they ceased in Israel,
Until I, Deborah, arose.
Until I arose, a mother in Israel.
"New gods were chosen;
Then war was in the gates.
Not a shield or a spear was seen
Among forty thousand in Israel.
In the days of Shamgar: Verse six describes the dire situation in the land before the battle. Reference is made to the Judge, Shamgar, who was used by God to liberate some of the southern tribes from the Philistines. The freedom was short lived, lasting about one generation. Shamgar most likely predated Deborah by a few years.
In the days of Jael: The mention of Jael, the Kenite woman who killed Sisera, is meant to operate in conjunction with Shamgar to show several things.
1. The oppression by Jabin King of Hazor was not new. It had been going on for several years.
2. Jael was contemporary to the writing of the Song of Deborah and the conditions of the Canaanite subjugation only officially ended when Jael assassinated Sisera.
3. It shows us that conditions were quite different in the northern and southern tribes. While Shamgar was liberating the south against the Philistines, the northern tribes were suffering a different kind of oppression from the Canaanites. We know that the oppression the Israelites were experiencing was a direct result of God allowing the tribes to be oppressed as a punishment for their idolatry and disobedience, we can see that no tribe, either in the north or the south, was living according to Torah.
The highways were deserted: The northern tribes did not even use their main roads to operate their trade caravans for fear of an attack by the enemy. Thus, they had to use the byways, the paths located off the beaten track that made travel very difficult. The leaders of Israel shrunk back in fear. Israel had no leadership to help them because the tribal leaders had only self-preservation in mind.
Until I arose, a mother in Israel: Verse seven states Deborah arose as a mother in Israel. This is a Middle Eastern colloquialism. Recall that the Patriarchs of Israel were called the "fathers" of Israel. No man in Israel would stand up and lead. So, God raised up a female leader, Deborah, and thus she was called the "mother" of Israel. She would shepherd Israel, dare to defy the Canaanites and be bold to assert to Israel that they had gone terribly wrong when no one wanted to hear it. Good leaders do not concern themselves with popularity as much as doing what is right.
New gods were chosen: Verse eight explains that faced with these daunting circumstances, Israel's reaction was NOT to turn back to the God who redeemed them from Egypt, gave them the Torah and gave them their own land, but they chose OTHER gods. This meant two things. First, some chose the gods of their oppressors. That is they simply appeased the Canaanites by giving in and essentially becoming Canaanites by their worshiping their oppressors' gods. Secondly, others appealed to gods who were not necessarily the gods of their oppressors, but were Babylonian gods, in hopes that these gods would show them favor and somehow liberate them from Jabin.
Not a shield or weapon was seen: This does not mean that the northern tribes had no weapons. Rather, it means that they had no courage to fight for their liberty. They refused to rise up because they were not prepared to risk their lives.
4. (Judges 5:9) Refrain: Bless the LORD for leaders who lead
"My heart goes out to the commanders of Israel,
The volunteers among the people;
Bless the LORD!
Commanders of Israel: In verse nine, Deborah gives much of the credit for Israel's turnaround and subsequent victory to the leaders of Israel. They stood up for what was right and faced great danger. Their brash and pious action aroused many others to accept the call to arms. These leaders are the same leaders references in verse two who "grew their hair". These are the men who offered up themselves for service to God (much like someone under a Nazarite vow). They lead their people back to the ways of Torah and towards actively fighting their captors.
B. The victory remembered
1. (Judges 5:10-12) A call to recount the great victory
"You who ride on white donkeys,
You who sit on rich carpets,
And you who travel the road--sing!
As the sound of those who divide flocks among the watering places,
There they shall recount the righteous deeds of the LORD,
The righteous deeds for His peasantry in Israel.
Then the people of the LORD went down to the gates.
Awake, awake, Deborah;
Awake, awake, sing a song!
Arise, Barak, and take away your captives, O son of Abinoam.
You who ride on white donkeys: Verse ten talks about three different classes of people who are to pay attention to what has happened. Those who ride on white donkeys represent the first class. White was greatly prized because it was rare among donkeys and horses. Thus, only royalty rode on white beasts of burden. Do you remember what color the donkey was in which Jesus rode into Jerusalem? It was a white donkey which infuriated the Roman and Jewish elite because everyone understood that He was indicating His own royalty.
You who sit on rich carpets: Those sitting on rich, soft carpets represent the second class. Such things were luxuries that only the wealthy and the aristocracy could afford. When a person was seen riding any color animal but was sitting atop the animal on a nice cushiony carpet, it was a sign of his status as an elite and wealth.
And you who travel the road: Those who walked on the road represented the third class. Walking was the way in which the poor and common folk traveled. So, we see that all classes are being indicated by the reference to these three specific means of references.
As the sound of those who divide the flocks among the watering places: Verse 11 is another problematic section of the Song of Deborah. The Hebrew word chatsats is translated in various Bibles as archers or those who divide the flocks. This Hebrew word is very obscure and has been used for many things. For example, it can also be translated as musicians.
After reading through various translations, it seems the Complete Jewish Bible has done a good job in essentially translating it as: "Louder than the sound of the archers at the watering-holes." This means that after the battle is over and won, the archers will go get water and like soldiers at a bar recounting their war stories, they will swap tales of their own experiences, show each other their war scars and so on. However, the end of the verse also explains, they will also give God all the glory. They will retell the righteous acts of the LORD, their ultimate divine warrior leader. They will also give credit to those "men who grew their hair" who led them into battle.
Then the people of the LORD went down to the gates: The gates specifically refer to the city gates, but in this context, it means that they left the relative safety of their own villages to go to war. This is important because before Deborah encouraged the people to rise up, and until she enlisted Barak as the military leader, the people of Israel were content to cower and be as invisible as possible behind those metaphorical city gates.
Awake, awake Deborah: Verse 12 has Deborah exhorting herself to awake and do what she must. That is, to throw herself into this great event she initiated as the LORD'S earthly agent, and now to equally throw herself into commemorating the event through song. She also calls on Barak to lead away his prisoners of war.
Sunday, July 7, 2019
Judges Chapter 5 Part Two (Verses 1-5)
THE SONG OF DEBORAH
A. Blessing God for the deliverance He brings
1. (Judges 5:1-2) Theme of the song: The joy and blessing in being a willing instrument of God
Then Deborah and Barak the son of Abinoam sang on that day, saying,
"That the leaders led in Israel,
That the people volunteered,
Bless the LORD!"
Deborah and Barak: The first verse speaks of Deborah and Barak singing this song. This does not mean that Barak helped to compose it. Rather, it is only that Barak was an equal partner with Deborah in this victory; so, Barak gets equal billing. Other verses make it abundantly clear that Deborah wrote this song. In fact, Barak is often included as a Judge, right along with Deborah.
The leaders led in Israel: In verse two, we get some strange words that are usually translated into little more than a good guess at what it means. In most Bibles, the phrase is translated as "The leaders led in Israel" or "The leaders in Israel dedicated themselves." Actually, the literal translation says, "When men let grow their hair in Israel." In Hebrew, the phrase is biphroa peraoth. I am not sure that "leaders" is what is meant here and neither are many of the Hebrew sages. The phrase definitely has something to do with hair, but exactly what it is getting at is difficult to discern. It does not fit any standard or understood Hebrew idiom. This strange phrase is representative of the reason for the lengthy preface about how it is key to recognize that the meaning of a song is singularly dependent on the narrow slice of time in which it was created. Obviously, hair was carrying some kind of commonly understood meaning among the northern Israelite tribes at the time of this composition.
Hair has always been a symbol of strength and purity among the Hebrews. We see this especially demonstrated in the vows of the Nazarite which must not cut his/her hair during the entire period of the vow. (For complete details on the Nazarite vow, please read Numbers 6:1-21.) When the vow was complete, they closely cropped their hair and offered it as part of a purification sacrifice at the altar in the Tabernacle and Temple. (This was still the tradition in Jesus' day and continued until the Temple was destroyed in 70 A.D. We find the Apostle Paul participating in this vow in the Book of Acts chapter 21:23-24.) I do not believe it is coincidence that also in the Book of Judges we read of the Judge Samson and his hair during this same era. Hair on men was apparently still carrying some type of heightened spiritual or religious meaning among the northern tribes.
We also know that the Canaanite men tended at the time to keep short hair and trimmed beards. So it would have been logical that Israel ought to do the opposite so as to maintain a distinct and separate visual identity. Unfortunately, just as Believers today tend to be outwardly indistinguishable from Non-Believers, so it was during this time of the Judges with the Hebrews, who sought to look and behave just like their Canaanite neighbors.
I see this matter of the hair as a reference by Deborah to extoll the virtues of the northern Israelite tribes who showed up to do battle by adopting a Nazarite-like dedication (uniquely Torah orientated) to renewed Holy War. This is also a reference to shunning the appearance of the Canaanites that Israelite society in general had adopted and thus moving back towards God and away from the Canaanites in doing so. Since such a vow is completely voluntary, I think the association between the hair and a Nazarite orientation also fits with the next phrase that speaks of the people volunteering, or better translated, offering themselves willingly, which again is precisely a Nazarite-like trait.
Bless the LORD: Some courageous Hebrew men saw the problem with Israelite society and realized that by behaving in such a wicked manner, God would leave them to their troubles. So, they repented, took on more pious ways (akin to Nazarite) and volunteered and rose up in religious fervor to go against the tide. In doing so, they led the way to reviving God's favor with Israel (and then the LORD responded by leading them to victory over their Canaanite oppressors). Therefore, Deborah's conclusion is that the general population of Israel should bless the LORD for setting all of this into motion and bringing about victory for Israel.
The word which is translated as "bless" is misleading. Really, it means to kneel in praise and adoration. So, Israel should submit with bowed heads before God in praise for what He has done. Deborah is giving God all the credit for their deliverance from Jabin King of Hazor and Sisera, the military leaders of the Canaanite allied forces.
2. (Judges 5:3-5) God's preservation of Israel
"Hear, O kings; give ear, O rulers!
I--to the LORD, I will sing,
I will sing praise to the LORD, the God of Israel.
"LORD, when You went out from Seir,
When You marched from the field of Edom,
The earth quaked, the heavens also dripped,
Even the clouds dripped water.
"The mountains quaked at the presence of the LORD,
This Sinai, at the presence of the LORD, the God of Israel.
Hear, O kings; give ear, O rulers: In verse three, Deborah turns her attention to the gentiles. The kings and princes mentioned were gentiles because Israel had no royalty at this time. Essentially, Deborah is telling her audience that while gentile kings and princes give praises to their false gods and deities, (and the gentiles were likely wondering which of the Mystery Babylon gods sided with Israel in their victory), Deborah was appropriately praising God, the one-God of Israel. There is an implication that the gentiles ought to learn from this and do the same.
LORD, when You went out from Seir: Next, Deborah sings of the LORD going out from Seir in Edom. There has always been an interesting connection between God and the area of Mount Seir in Edom. Edom was the territory of Jacob's twin brother, Esau. The connection is often that Mount Sinai is said to be located in the direction of Seir.
"The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them." (Deuteronomy 33:2)
(Side Note: This is evidence that Mount Sinai is not located at the tip of the Sinai Peninsula as marked by Saint Katherine's Monastery, which has been a Christian tradition since around 350 A.D. Rather, all archeological and Biblical evidence is that Mount Sinai is actually somewhere on the western end of the Arabian Peninsula. And Seir and Edom are on the northwestern-most portion of the Arabian Peninsula. In any case, we have here in about the 12th Century B.C. this clearly stated connection with Mount Sinai being in the general direction of Edom.)
The image created by verses four and five is of God as a Divine warrior who so powerfully comes out to fight for His people Israel that the earth quakes, and the skies shake. While the earth quaking and the sky shaking is probably a poetic hyperbole, it is in reference to the ancient question of WHY the clouds poured down torrents of rain. The heavy rain was certainly not normal; it was an unexpected cloudburst that swayed the battle in Barak's favor and was the Canaanites and Sisera's undoing. The earth quaking and the skies shaking may have been that it was from a violent thunderstorm directly overhead.
The battle at the Kishon River most likely took place in the summer, when the river was dry. This is also the time when you can get amazingly powerful flash floods as a result. Those of us who have lived in desert regions of this country have experience the earth quaking, the sky lighted up with incredible lightening and the canon-like thunder of a severe thunderstorm which can dump 4-5 inches of rain in less than an hour.
Recently, Israel has been experiencing incredible rain storms. I saw a video in which a flash flood suddenly wiped out a substantial bridge and about 100 yards of the main highway that routed along the Dead Sea. Boulders the size of trucks were rolled down what had been up to that moment a wadi, a dry river bed, from the mountains where the rain fell a couple miles away. It appear this is what happened to Sisera and his army near the base of Mount Tabor.
A. Blessing God for the deliverance He brings
1. (Judges 5:1-2) Theme of the song: The joy and blessing in being a willing instrument of God
Then Deborah and Barak the son of Abinoam sang on that day, saying,
"That the leaders led in Israel,
That the people volunteered,
Bless the LORD!"
Deborah and Barak: The first verse speaks of Deborah and Barak singing this song. This does not mean that Barak helped to compose it. Rather, it is only that Barak was an equal partner with Deborah in this victory; so, Barak gets equal billing. Other verses make it abundantly clear that Deborah wrote this song. In fact, Barak is often included as a Judge, right along with Deborah.
The leaders led in Israel: In verse two, we get some strange words that are usually translated into little more than a good guess at what it means. In most Bibles, the phrase is translated as "The leaders led in Israel" or "The leaders in Israel dedicated themselves." Actually, the literal translation says, "When men let grow their hair in Israel." In Hebrew, the phrase is biphroa peraoth. I am not sure that "leaders" is what is meant here and neither are many of the Hebrew sages. The phrase definitely has something to do with hair, but exactly what it is getting at is difficult to discern. It does not fit any standard or understood Hebrew idiom. This strange phrase is representative of the reason for the lengthy preface about how it is key to recognize that the meaning of a song is singularly dependent on the narrow slice of time in which it was created. Obviously, hair was carrying some kind of commonly understood meaning among the northern Israelite tribes at the time of this composition.
Hair has always been a symbol of strength and purity among the Hebrews. We see this especially demonstrated in the vows of the Nazarite which must not cut his/her hair during the entire period of the vow. (For complete details on the Nazarite vow, please read Numbers 6:1-21.) When the vow was complete, they closely cropped their hair and offered it as part of a purification sacrifice at the altar in the Tabernacle and Temple. (This was still the tradition in Jesus' day and continued until the Temple was destroyed in 70 A.D. We find the Apostle Paul participating in this vow in the Book of Acts chapter 21:23-24.) I do not believe it is coincidence that also in the Book of Judges we read of the Judge Samson and his hair during this same era. Hair on men was apparently still carrying some type of heightened spiritual or religious meaning among the northern tribes.
We also know that the Canaanite men tended at the time to keep short hair and trimmed beards. So it would have been logical that Israel ought to do the opposite so as to maintain a distinct and separate visual identity. Unfortunately, just as Believers today tend to be outwardly indistinguishable from Non-Believers, so it was during this time of the Judges with the Hebrews, who sought to look and behave just like their Canaanite neighbors.
I see this matter of the hair as a reference by Deborah to extoll the virtues of the northern Israelite tribes who showed up to do battle by adopting a Nazarite-like dedication (uniquely Torah orientated) to renewed Holy War. This is also a reference to shunning the appearance of the Canaanites that Israelite society in general had adopted and thus moving back towards God and away from the Canaanites in doing so. Since such a vow is completely voluntary, I think the association between the hair and a Nazarite orientation also fits with the next phrase that speaks of the people volunteering, or better translated, offering themselves willingly, which again is precisely a Nazarite-like trait.
Bless the LORD: Some courageous Hebrew men saw the problem with Israelite society and realized that by behaving in such a wicked manner, God would leave them to their troubles. So, they repented, took on more pious ways (akin to Nazarite) and volunteered and rose up in religious fervor to go against the tide. In doing so, they led the way to reviving God's favor with Israel (and then the LORD responded by leading them to victory over their Canaanite oppressors). Therefore, Deborah's conclusion is that the general population of Israel should bless the LORD for setting all of this into motion and bringing about victory for Israel.
The word which is translated as "bless" is misleading. Really, it means to kneel in praise and adoration. So, Israel should submit with bowed heads before God in praise for what He has done. Deborah is giving God all the credit for their deliverance from Jabin King of Hazor and Sisera, the military leaders of the Canaanite allied forces.
2. (Judges 5:3-5) God's preservation of Israel
"Hear, O kings; give ear, O rulers!
I--to the LORD, I will sing,
I will sing praise to the LORD, the God of Israel.
"LORD, when You went out from Seir,
When You marched from the field of Edom,
The earth quaked, the heavens also dripped,
Even the clouds dripped water.
"The mountains quaked at the presence of the LORD,
This Sinai, at the presence of the LORD, the God of Israel.
Hear, O kings; give ear, O rulers: In verse three, Deborah turns her attention to the gentiles. The kings and princes mentioned were gentiles because Israel had no royalty at this time. Essentially, Deborah is telling her audience that while gentile kings and princes give praises to their false gods and deities, (and the gentiles were likely wondering which of the Mystery Babylon gods sided with Israel in their victory), Deborah was appropriately praising God, the one-God of Israel. There is an implication that the gentiles ought to learn from this and do the same.
LORD, when You went out from Seir: Next, Deborah sings of the LORD going out from Seir in Edom. There has always been an interesting connection between God and the area of Mount Seir in Edom. Edom was the territory of Jacob's twin brother, Esau. The connection is often that Mount Sinai is said to be located in the direction of Seir.
"The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them." (Deuteronomy 33:2)
(Side Note: This is evidence that Mount Sinai is not located at the tip of the Sinai Peninsula as marked by Saint Katherine's Monastery, which has been a Christian tradition since around 350 A.D. Rather, all archeological and Biblical evidence is that Mount Sinai is actually somewhere on the western end of the Arabian Peninsula. And Seir and Edom are on the northwestern-most portion of the Arabian Peninsula. In any case, we have here in about the 12th Century B.C. this clearly stated connection with Mount Sinai being in the general direction of Edom.)
The image created by verses four and five is of God as a Divine warrior who so powerfully comes out to fight for His people Israel that the earth quakes, and the skies shake. While the earth quaking and the sky shaking is probably a poetic hyperbole, it is in reference to the ancient question of WHY the clouds poured down torrents of rain. The heavy rain was certainly not normal; it was an unexpected cloudburst that swayed the battle in Barak's favor and was the Canaanites and Sisera's undoing. The earth quaking and the skies shaking may have been that it was from a violent thunderstorm directly overhead.
The battle at the Kishon River most likely took place in the summer, when the river was dry. This is also the time when you can get amazingly powerful flash floods as a result. Those of us who have lived in desert regions of this country have experience the earth quaking, the sky lighted up with incredible lightening and the canon-like thunder of a severe thunderstorm which can dump 4-5 inches of rain in less than an hour.
Recently, Israel has been experiencing incredible rain storms. I saw a video in which a flash flood suddenly wiped out a substantial bridge and about 100 yards of the main highway that routed along the Dead Sea. Boulders the size of trucks were rolled down what had been up to that moment a wadi, a dry river bed, from the mountains where the rain fell a couple miles away. It appear this is what happened to Sisera and his army near the base of Mount Tabor.
Sunday, June 30, 2019
Judges Chapter 5 Part One (Introduction)
Introduction
This chapter is popularly known among Jews and Christians alike as the Song of Deborah. Although some modern scholars disagree, the Hebrew sages say that there is no doubt that Deborah authored this song, with some amount of editing done in the centuries to follow.
Before we delve too deeply into this Song of Deborah, a reasonable question ought to be: Was Jael justified in murdering Sisera in cold blood? The Song of Deborah goes into great length to glorify Sisera's death and even goes so far as to mock Sisera's mother who waited anxiously at home, scanning the horizon for a son she loved but who would never return.
The usual take on this in Christian circles is that while the LORD was well aware that Jael would use treachery and murder to end Sisera's life, that it was wrong. C.F. Keil in his mastery commentary on the book of Judges sums it up this way:
"Nevertheless the act (of killing Sisera) was not morally justified, either by this prophetic pronouncement or by the fact that it is commemorated in the song (the Song of Deborah). Even though there can be no doubt that Jael acted under the influence of religious enthusiasm for the cause of Israel and of its God, and that she was prompted by religious motivations to regard the connection of her tribe with Israel, the people of the Lord, as higher and more sacred not only than the bond of peace in which her tribe was living with Yavin the Canaanite king, but even that the duties of hospitality, which are so universally sacred to the oriental mind that her heroic deed cannot be acquitted of the sins of lying, treachery, and assassination..."
The Hebrew sages are a little bit more tolerant of Jael's actions, although they do not entirely excuse them either. In fact, some rabbinical commentaries say that what Jael did was FIRST to seduce Sisera, and she did so SEVEN times!
A couple quick points to ponder when making your own decision:
1. Jael was NOT an Israelite, and her god was not the God of Abraham, Isaac and Jacob.
2. It is very hard to fault someone for ridding the world of a tyrant by whatever means necessary.
3. We find Israel using deceit, spying, ambush, the cover of darkness and other stealthily and grisly means to kill their enemies in a number of biblical situations. There is no chastisement from the LORD against it.
Even with all this said, there is still some line in the sand which probably ought not to be crossed even when dealing with a vicious and heartless enemy. The problem especially for modern western Christians is that this assassination of Sisera by Jael seems so barbaric and horrible compared to our sentiments and sensibilities of fair play. But our sentiments are certainly not the standard for those times, or Middle Eastern culture in general.
The Islamic methods we see depicted today with beheadings, lopping off of hands and feet for relatively minor crimes, honor killings by the fathers of daughters who refuse arranged marriages, blood feuds that go on for generations, etc., give us a pretty good picture of ancient Middle Eastern and biblical society in general. Of course, with Israel, God ordained a different way than all other people of the region, but not so different as we suppose. Their general customs still operated much like their neighbors.
While we need to be thoughtful in our assessment of this act of Jael upon Sisera, we also need to note that God NEVER ordained or directed Jael's actions, even though He foreknew them. In the end, followers of the God of Israel are held to a higher standard than those who are not His. However, we are not to suppose that a Hebrew woman might not have done exactly as Jael did if she had the opportunity.
Kal V'homer
This is where the Rabbinical method called Kal V'homer is so valuable for us. It is the principle of light and heavy. There will always be in this sinful and fallen world situation that have no good resolution, not even for the most pious Believers and studied Bible teachers. A good example of this is Corrie Ten Boom, who saved many Jewish lives during World War II by blatantly disobeying her government, hiding Jews wanted by the police and regularly lying as to their whereabouts so as to keep them from death camps. Yet, in both the New Testament and Old Testament we are told that lying is a sin under any circumstance. And in the New Testament especially, we are told to submit ourselves to the government because human government is ordained by God.
For Hebrews, the matter is handled by applying Kal V'homer. The principle being the greater good of having innocent lives saved outweighs the smaller matter of lying and not submitting ourselves to the human authorities. Thus, the proper course of action for a God fearer becomes clear. Even though Jael was a pagan, we should look upon her murderous actions in the same way--committing a terrible evil ended an even greater evil.
Song Overview
The Song of Deborah is a victory song; it is an anthem of freedom. It was written to commemorate a great moment in Israel's history. It is also a strong summation of what gets God's people into trouble and what they must do to be delivered.
Despite the admiration shown for some throughout the song, and the heroic actions by certain central characters in the battle at the Kishon River, it must all be taken within the context of "relative" good and not "pure" good. That is in this era of the Judges, the various Israelite tribes had wandered so far from God that for some of them to do something that at least resembled godliness seemed so very pure when compared to the abject wickedness that had become their typical way of life.
Contrast this with Joshua and the first generation of Israelites to crossover the Jordan and take the Promised Land. Although they had a few individual failures and missteps, they were firmly rooted in the ways of the Torah and strived dutifully to be obedient to God in every way. As usual as it was for Israel to ignore God's laws during the era of the Judges, it was equally unusual for them to misbehave during the conquest era of Joshua. What existed during Joshua's time of leadership was not necessarily the absolute, heavenly ideal of good leadership and service to the LORD, but it was closer than any group had attained since the time of Adam and Eve. It was close enough to be held up as a very good example for all future leaders of Israel to follow and will not be imitated until Jesus returns to set up His kingdom. Thus, even when doing the so-called "good" occurred during the Times of the Judges, it was usually tainted by sin in some form or another.
Various kinds of literature in the Bible
There are several different writing styles, which comprise the Bible. There is narrative, prose, accounting records, poetry, legal language and song. It is key to understand which literature style we are looking at if we are to take it in the proper context. Historical narrative, for instance, ought to be taken the most literally as it is meant to impart information and facts to us. Poetry was used to help more easily remember and transmit an event or a principle to future generations. Some liberties were taken with words so that the proper rhythm and rhyme could be achieved.
Song is usually employed to commemorate an especially important event. It is designed to be recited (or sung) simultaneously by many at a communal celebration. But song also tends to be that form of biblical literature where the MOST liberties are taken in regards to the subject matter. Exaggeration is normal and primarily the emotion-packed or aggrandizing details are included. But the nature of song is also that it is more sensitive and relative to a specific time or era than most other forms of literature. By sensitive and relative, I mean that songs tend to capture and reflect the specific mood of a certain timeframe.
For example, during the first half of the 1940's, songs in the USA captured a mood totally revolved around World War II. The mood ranged from hope to grave concern for family to political theme of unity and sacrifice to sad songs remembering loved ones who were far away or lost in conflict, etc. The meaning and impact of certain words and phrases of the 1940's songs can only be understood in relation to World War II. During the 1950's, the songs also captured the mood of our nation--it was a theme of "happy days" because we were at a time of relative peace. The songs of the 1960's and 1970's reflected the mood of rebellion against authority, a mistrust of institutions and a free-for-all lifestyle. The point is that the songs from every era have their own sense to them. One will not understand it unless one understands the realities of that particular time. The same came be applied for the Song of Deborah.
Understanding the Song of Deborah
Scholars have had a very difficult time making sense out of the fifth chapter of the Book of Judges. Because it is a song, it reflects a short slice of Israelite history. It also takes many liberties with words and phrases. Thus, when the Song of Deborah is studied stanza by stanza, we often find ourselves lost in the words. Some of the lines in this song are so difficult to unravel that there is nothing even approaching a majority or consensus view or its meaning.This problem is primarily owed to ignoring the era, ignoring the changing and evolving Hebrew culture and simply trying to translate words as though history was static, and the context of the event did not matter. As we study the Song of Deborah, we need to keep these key ideas in our minds.
This chapter is popularly known among Jews and Christians alike as the Song of Deborah. Although some modern scholars disagree, the Hebrew sages say that there is no doubt that Deborah authored this song, with some amount of editing done in the centuries to follow.
Before we delve too deeply into this Song of Deborah, a reasonable question ought to be: Was Jael justified in murdering Sisera in cold blood? The Song of Deborah goes into great length to glorify Sisera's death and even goes so far as to mock Sisera's mother who waited anxiously at home, scanning the horizon for a son she loved but who would never return.
The usual take on this in Christian circles is that while the LORD was well aware that Jael would use treachery and murder to end Sisera's life, that it was wrong. C.F. Keil in his mastery commentary on the book of Judges sums it up this way:
"Nevertheless the act (of killing Sisera) was not morally justified, either by this prophetic pronouncement or by the fact that it is commemorated in the song (the Song of Deborah). Even though there can be no doubt that Jael acted under the influence of religious enthusiasm for the cause of Israel and of its God, and that she was prompted by religious motivations to regard the connection of her tribe with Israel, the people of the Lord, as higher and more sacred not only than the bond of peace in which her tribe was living with Yavin the Canaanite king, but even that the duties of hospitality, which are so universally sacred to the oriental mind that her heroic deed cannot be acquitted of the sins of lying, treachery, and assassination..."
The Hebrew sages are a little bit more tolerant of Jael's actions, although they do not entirely excuse them either. In fact, some rabbinical commentaries say that what Jael did was FIRST to seduce Sisera, and she did so SEVEN times!
A couple quick points to ponder when making your own decision:
1. Jael was NOT an Israelite, and her god was not the God of Abraham, Isaac and Jacob.
2. It is very hard to fault someone for ridding the world of a tyrant by whatever means necessary.
3. We find Israel using deceit, spying, ambush, the cover of darkness and other stealthily and grisly means to kill their enemies in a number of biblical situations. There is no chastisement from the LORD against it.
Even with all this said, there is still some line in the sand which probably ought not to be crossed even when dealing with a vicious and heartless enemy. The problem especially for modern western Christians is that this assassination of Sisera by Jael seems so barbaric and horrible compared to our sentiments and sensibilities of fair play. But our sentiments are certainly not the standard for those times, or Middle Eastern culture in general.
The Islamic methods we see depicted today with beheadings, lopping off of hands and feet for relatively minor crimes, honor killings by the fathers of daughters who refuse arranged marriages, blood feuds that go on for generations, etc., give us a pretty good picture of ancient Middle Eastern and biblical society in general. Of course, with Israel, God ordained a different way than all other people of the region, but not so different as we suppose. Their general customs still operated much like their neighbors.
While we need to be thoughtful in our assessment of this act of Jael upon Sisera, we also need to note that God NEVER ordained or directed Jael's actions, even though He foreknew them. In the end, followers of the God of Israel are held to a higher standard than those who are not His. However, we are not to suppose that a Hebrew woman might not have done exactly as Jael did if she had the opportunity.
Kal V'homer
This is where the Rabbinical method called Kal V'homer is so valuable for us. It is the principle of light and heavy. There will always be in this sinful and fallen world situation that have no good resolution, not even for the most pious Believers and studied Bible teachers. A good example of this is Corrie Ten Boom, who saved many Jewish lives during World War II by blatantly disobeying her government, hiding Jews wanted by the police and regularly lying as to their whereabouts so as to keep them from death camps. Yet, in both the New Testament and Old Testament we are told that lying is a sin under any circumstance. And in the New Testament especially, we are told to submit ourselves to the government because human government is ordained by God.
For Hebrews, the matter is handled by applying Kal V'homer. The principle being the greater good of having innocent lives saved outweighs the smaller matter of lying and not submitting ourselves to the human authorities. Thus, the proper course of action for a God fearer becomes clear. Even though Jael was a pagan, we should look upon her murderous actions in the same way--committing a terrible evil ended an even greater evil.
Song Overview
The Song of Deborah is a victory song; it is an anthem of freedom. It was written to commemorate a great moment in Israel's history. It is also a strong summation of what gets God's people into trouble and what they must do to be delivered.
Despite the admiration shown for some throughout the song, and the heroic actions by certain central characters in the battle at the Kishon River, it must all be taken within the context of "relative" good and not "pure" good. That is in this era of the Judges, the various Israelite tribes had wandered so far from God that for some of them to do something that at least resembled godliness seemed so very pure when compared to the abject wickedness that had become their typical way of life.
Contrast this with Joshua and the first generation of Israelites to crossover the Jordan and take the Promised Land. Although they had a few individual failures and missteps, they were firmly rooted in the ways of the Torah and strived dutifully to be obedient to God in every way. As usual as it was for Israel to ignore God's laws during the era of the Judges, it was equally unusual for them to misbehave during the conquest era of Joshua. What existed during Joshua's time of leadership was not necessarily the absolute, heavenly ideal of good leadership and service to the LORD, but it was closer than any group had attained since the time of Adam and Eve. It was close enough to be held up as a very good example for all future leaders of Israel to follow and will not be imitated until Jesus returns to set up His kingdom. Thus, even when doing the so-called "good" occurred during the Times of the Judges, it was usually tainted by sin in some form or another.
Various kinds of literature in the Bible
There are several different writing styles, which comprise the Bible. There is narrative, prose, accounting records, poetry, legal language and song. It is key to understand which literature style we are looking at if we are to take it in the proper context. Historical narrative, for instance, ought to be taken the most literally as it is meant to impart information and facts to us. Poetry was used to help more easily remember and transmit an event or a principle to future generations. Some liberties were taken with words so that the proper rhythm and rhyme could be achieved.
Song is usually employed to commemorate an especially important event. It is designed to be recited (or sung) simultaneously by many at a communal celebration. But song also tends to be that form of biblical literature where the MOST liberties are taken in regards to the subject matter. Exaggeration is normal and primarily the emotion-packed or aggrandizing details are included. But the nature of song is also that it is more sensitive and relative to a specific time or era than most other forms of literature. By sensitive and relative, I mean that songs tend to capture and reflect the specific mood of a certain timeframe.
For example, during the first half of the 1940's, songs in the USA captured a mood totally revolved around World War II. The mood ranged from hope to grave concern for family to political theme of unity and sacrifice to sad songs remembering loved ones who were far away or lost in conflict, etc. The meaning and impact of certain words and phrases of the 1940's songs can only be understood in relation to World War II. During the 1950's, the songs also captured the mood of our nation--it was a theme of "happy days" because we were at a time of relative peace. The songs of the 1960's and 1970's reflected the mood of rebellion against authority, a mistrust of institutions and a free-for-all lifestyle. The point is that the songs from every era have their own sense to them. One will not understand it unless one understands the realities of that particular time. The same came be applied for the Song of Deborah.
Understanding the Song of Deborah
Scholars have had a very difficult time making sense out of the fifth chapter of the Book of Judges. Because it is a song, it reflects a short slice of Israelite history. It also takes many liberties with words and phrases. Thus, when the Song of Deborah is studied stanza by stanza, we often find ourselves lost in the words. Some of the lines in this song are so difficult to unravel that there is nothing even approaching a majority or consensus view or its meaning.This problem is primarily owed to ignoring the era, ignoring the changing and evolving Hebrew culture and simply trying to translate words as though history was static, and the context of the event did not matter. As we study the Song of Deborah, we need to keep these key ideas in our minds.
Sunday, June 23, 2019
Judges Chapter 4 Part Three (Verses 11-24)
C. Israel's defeat of Sisera
1. (Judges 4:11-13) The armies gather together against one another
Now Heber the Kenite had separated himself from the Kenites, from the sons of Hobab the father-in-law of Moses, and had pitched his tent as far away as the oak in Zaanannim, which is near Kedesh. Then they told Sisera that Barak the son of Abinoam had gone up to Mount Tabor. Sisera called together all his chariots, nine hundred iron chariots, and all the people who were with him, from Harosheth-hagoyim to the river Kishon.
Heber the Kenite: Verse eleven begins another angle on this story. It is about a group of people led by Heber the Kenite. The Kenites were a clan that belonged to the Tribe of Midian. This clan had a closer than usual attachment to Israel because it was the clan of Moses's wife Zipporah. The Kenites were normally pro-Israel, but this particular sub-clan had broken away and either formed a direct alliance with Jabin of Hazor or informally agreed to inform on the movements of Israel to some degree or another, likely in return for being protected from Canaanite oppression.
The Kenite clan was located in Arad in the Negev (south of Judah). But, here we find that Heber's family was located in the northern land near the royal city of Hazor. So, the separation of Heber from the rest of the Kenite clan was both political and geographical. God will use Heber's location for good to bring about His will.
Then they told Sisera: Verse 12 begins the unfolding of how the battle began. Heber informed Sisera that Barak had formed an army and was heading for Mount Tabor. Just as Deborah's prophecy foretold, Sisera reacted by mustering his forces and leading them from a place called Harosheth-hagoyim (the woodlands of the gentiles) to the River Kishon, which ran along the base of Mount Tabor. Even though standard military tactics say that such a move was reckless, Sisera was confident in his enormous battalion of iron chariots.
Even in his arrogance, Sisera knew that a middy battlefield would essentially neutralize the advantage of his chariots. He must have expected a dry riverbed and firm ground. Therefore, it is likely his battle was going to take place in the summer when the Kishon River bed would have normally been dry. Sisera was completely unaware that God was setting a trap for him.
2. (Judges 4:14-16) Sisera and his army are utterly defeated
Deborah said to Barak, "Arise! For this is the day in which the LORD has given Sisera into your hands; behold, the LORD has gone out before you." So Barak went down from Mount Tabor with ten thousand men following him. The LORD routed Sisera and all his chariots and all his army with the edge of the sword before Barak; and Sisera alighted from his chariot and fled away on foot. But Barak pursued the chariots and the army as far as Harosheth-hagoyim, and all the army of Sisera fell by the edge of the sword; not even one was left.
Deborah said to Barak: Deborah encouraged Barak and his troops by the call of action to "Get going! This is the day God hands over Sisera to you!" The context is such that she must have been at the plateau of Mount Tabor with Barak because immediately Barak and his 10,000 soldiers rush down the hill towards Sisera and his army.
Located at the western end of the Jezreel Valley, the battle began in earnest, but just as quickly, something went terribly wrong for the Canaanite army. They fly into a panic and flee. We are not told at this point in Scripture what exactly happened, but we will get more details of this event in the next chapter.
The Canaanites began abandoning many of there chariots and running away on foot as did their leader Sisera. The only reason one could speculate why a person would run instead of using a much faster team of horses is that something happened to the horses which impeded them from moving. Some chariots were able to escape, and as usual, the fleeing soldiers began making their way back home to their base in Harosheth-hagoyim. The Israelite troops were in close pursuit behind them and eventually caught up to Sisera's army and killed them.
The victory was not complete, however, because Sisera was still on the run. Sisera obviously was taking a different route to safety than his men. While his army was trying to to return to Harosheth-hagoyim, Sisera was heading for the fortified city of Hazor. The encampment of Heber the Kenite was apparently on the way. And, Sisera, knowing that this man and his clan were pro-Canaanite, stopped there to hide and rest for a while.
3. (Judges 4:17-22) The death of Sisera by the hand of a woman
Now Sisera fled away on foot to the tent of Jael the wife of Heber the Kenite, for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. Jael went out to meet Sisera, and said to him, "Turn aside, my master, turn aside to me! Do not be afraid." And he turned aside to her into the tent, and she covered him with a rug. He said to her, "Please give me a little water to drink, for I am thirsty." So she opened a bottle of milk and gave him a drink; then she covered him. He said to her, "Stand in the doorway of the tent, and it shall be if anyone comes and inquires of you, and says, 'Is there anyone here?' that you shall say, 'No.'" But Jael, Heber's wife, took a tent peg and seized a hammer in her hand, and went secretly to him and drove the peg into his temple, and it went through into the ground; for he was sound asleep and exhausted. So he died. And behold, as Barak pursued Sisera, Jael came out to meet him and said to him, "Come, and I will show you the man whom you are seeking." And he entered with her, and behold, Sisera was lying dead with the tent peg in his temple.
Sisera fled away on foot to the tent of Jael: As Sisera entered the tent village, he encountered Heber's wife Jael. Jael means mountain goat. Reading that Heber and his clan lived in tents explains that they lived their lives as nomads. They lived as the Bedouin did. Middle Eastern custom greatly valued hospitality, but for the nomads, hospitality was especially prized. The code for the Bedouin is such that they would give up their own lives to protect a guest, friend or stranger. This was common knowledge. So Sisera knew what he was doing in coming to Heber's clan for help.
Jael went out to meet Sisera: First Jael properly greets Sisera, and then in finest Bedouin tradition, she offered him more than what he asked for. It was obvious to Jael that he was running for his life. Thus the words, "do not be afraid" (the implication being that she and her people would of course be a shield to him). He asked to rest. She offered him her own tent and a blanket. He asked for water. She offered him milk.
So she opened a bottle of milk: It has been a folk remedy for all cultures that warm milk is soothing and helps to bring on sleep. In that day, there was not such a thing as cold milk. Sisera being exhausted and now drowsy from the warm milk, Sisera tells Jael to stand guard at the tent entrance. If any of the Israelites come looking for him, she was to explain that no one is in her tent. Modesty traditions would dictate that if indeed she had said to a male Israelit soldier that no one was in her tent, he would have honored her word and not have entered her tent. Now feeling comfortable and safe, Sisera lays down in Jael's tent. She covers him with a blanket. Immediately, he falls asleep.
Jael, Heber's wife, took a tent peg: In a very uncharacteristic move, Jael surprises us when she picks up a tent peg and hammer, returns to her tent and when she is assured that Sisera is in a deep sleep, she dries a wooden tent peg through his temple. She drives the tent peg so deep that it goes through his skull and out the other side. Death would have been instantaneous. Sisera does not move.
We should not doubt Jael's ability to pull off such a grisly murder. It was the duty of the nomadic females to disassemble and erect the tents. Jael would have been an expert with a hammer and sharp wooden tent pegs. It would have taken little more than two or three quick strikes with a heavy hammer to drive the tent peg clean through Sisera's head. Thus, we find in the most unsuspecting way that indeed Deborah's prophecy was completely true: Sisera was handed over to a woman--just not the same woman that we expected.
As Barak pursued Sisera, Jael came out to meet him: From Jael's actions, she must not have agreed with her husband's pro-Canaanite stance. When Barak arrives on the scene, Jael runs out to meet Barak. She directs Barak to her tent and presented the corpse to Barak. Now the victory was complete. But, poor Barak. He was denied the honor of executing the opposing military commander, as was the custom. This end result was the result of Barak doubting Deborah when she first presented God's instructions to him.
4. (Judges 4:23-24) After this decisive battle, full victory won for Israel
So God subdued on that day Jabin the king of Canaan before the sons of Israel. The hand of the sons of Israel pressed heavier and heavier upon Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
God subdued on that day Jabin king of Canaan: Chapter four ends with giving all the glory to the God of Israel for this resounding victory and deliverance. This battle was a tipping point. The northern Israelite tribe who had known only humiliation and subjugation for many years now found themselves with the tables turned. In a short time, Jabin king of Canaan was no longer a threat. However, this does not mean that there was a complete destruction of the Canaanites. This was only the end of those in alliance with the royal city of Hazor. Future oppressions and subjugations by various Canaanite groups were all but assured to continue plaguing the Israelites.
1. (Judges 4:11-13) The armies gather together against one another
Now Heber the Kenite had separated himself from the Kenites, from the sons of Hobab the father-in-law of Moses, and had pitched his tent as far away as the oak in Zaanannim, which is near Kedesh. Then they told Sisera that Barak the son of Abinoam had gone up to Mount Tabor. Sisera called together all his chariots, nine hundred iron chariots, and all the people who were with him, from Harosheth-hagoyim to the river Kishon.
Heber the Kenite: Verse eleven begins another angle on this story. It is about a group of people led by Heber the Kenite. The Kenites were a clan that belonged to the Tribe of Midian. This clan had a closer than usual attachment to Israel because it was the clan of Moses's wife Zipporah. The Kenites were normally pro-Israel, but this particular sub-clan had broken away and either formed a direct alliance with Jabin of Hazor or informally agreed to inform on the movements of Israel to some degree or another, likely in return for being protected from Canaanite oppression.
The Kenite clan was located in Arad in the Negev (south of Judah). But, here we find that Heber's family was located in the northern land near the royal city of Hazor. So, the separation of Heber from the rest of the Kenite clan was both political and geographical. God will use Heber's location for good to bring about His will.
Then they told Sisera: Verse 12 begins the unfolding of how the battle began. Heber informed Sisera that Barak had formed an army and was heading for Mount Tabor. Just as Deborah's prophecy foretold, Sisera reacted by mustering his forces and leading them from a place called Harosheth-hagoyim (the woodlands of the gentiles) to the River Kishon, which ran along the base of Mount Tabor. Even though standard military tactics say that such a move was reckless, Sisera was confident in his enormous battalion of iron chariots.
Even in his arrogance, Sisera knew that a middy battlefield would essentially neutralize the advantage of his chariots. He must have expected a dry riverbed and firm ground. Therefore, it is likely his battle was going to take place in the summer when the Kishon River bed would have normally been dry. Sisera was completely unaware that God was setting a trap for him.
2. (Judges 4:14-16) Sisera and his army are utterly defeated
Deborah said to Barak, "Arise! For this is the day in which the LORD has given Sisera into your hands; behold, the LORD has gone out before you." So Barak went down from Mount Tabor with ten thousand men following him. The LORD routed Sisera and all his chariots and all his army with the edge of the sword before Barak; and Sisera alighted from his chariot and fled away on foot. But Barak pursued the chariots and the army as far as Harosheth-hagoyim, and all the army of Sisera fell by the edge of the sword; not even one was left.
Deborah said to Barak: Deborah encouraged Barak and his troops by the call of action to "Get going! This is the day God hands over Sisera to you!" The context is such that she must have been at the plateau of Mount Tabor with Barak because immediately Barak and his 10,000 soldiers rush down the hill towards Sisera and his army.
Located at the western end of the Jezreel Valley, the battle began in earnest, but just as quickly, something went terribly wrong for the Canaanite army. They fly into a panic and flee. We are not told at this point in Scripture what exactly happened, but we will get more details of this event in the next chapter.
The Canaanites began abandoning many of there chariots and running away on foot as did their leader Sisera. The only reason one could speculate why a person would run instead of using a much faster team of horses is that something happened to the horses which impeded them from moving. Some chariots were able to escape, and as usual, the fleeing soldiers began making their way back home to their base in Harosheth-hagoyim. The Israelite troops were in close pursuit behind them and eventually caught up to Sisera's army and killed them.
The victory was not complete, however, because Sisera was still on the run. Sisera obviously was taking a different route to safety than his men. While his army was trying to to return to Harosheth-hagoyim, Sisera was heading for the fortified city of Hazor. The encampment of Heber the Kenite was apparently on the way. And, Sisera, knowing that this man and his clan were pro-Canaanite, stopped there to hide and rest for a while.
3. (Judges 4:17-22) The death of Sisera by the hand of a woman
Now Sisera fled away on foot to the tent of Jael the wife of Heber the Kenite, for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. Jael went out to meet Sisera, and said to him, "Turn aside, my master, turn aside to me! Do not be afraid." And he turned aside to her into the tent, and she covered him with a rug. He said to her, "Please give me a little water to drink, for I am thirsty." So she opened a bottle of milk and gave him a drink; then she covered him. He said to her, "Stand in the doorway of the tent, and it shall be if anyone comes and inquires of you, and says, 'Is there anyone here?' that you shall say, 'No.'" But Jael, Heber's wife, took a tent peg and seized a hammer in her hand, and went secretly to him and drove the peg into his temple, and it went through into the ground; for he was sound asleep and exhausted. So he died. And behold, as Barak pursued Sisera, Jael came out to meet him and said to him, "Come, and I will show you the man whom you are seeking." And he entered with her, and behold, Sisera was lying dead with the tent peg in his temple.
Sisera fled away on foot to the tent of Jael: As Sisera entered the tent village, he encountered Heber's wife Jael. Jael means mountain goat. Reading that Heber and his clan lived in tents explains that they lived their lives as nomads. They lived as the Bedouin did. Middle Eastern custom greatly valued hospitality, but for the nomads, hospitality was especially prized. The code for the Bedouin is such that they would give up their own lives to protect a guest, friend or stranger. This was common knowledge. So Sisera knew what he was doing in coming to Heber's clan for help.
Jael went out to meet Sisera: First Jael properly greets Sisera, and then in finest Bedouin tradition, she offered him more than what he asked for. It was obvious to Jael that he was running for his life. Thus the words, "do not be afraid" (the implication being that she and her people would of course be a shield to him). He asked to rest. She offered him her own tent and a blanket. He asked for water. She offered him milk.
So she opened a bottle of milk: It has been a folk remedy for all cultures that warm milk is soothing and helps to bring on sleep. In that day, there was not such a thing as cold milk. Sisera being exhausted and now drowsy from the warm milk, Sisera tells Jael to stand guard at the tent entrance. If any of the Israelites come looking for him, she was to explain that no one is in her tent. Modesty traditions would dictate that if indeed she had said to a male Israelit soldier that no one was in her tent, he would have honored her word and not have entered her tent. Now feeling comfortable and safe, Sisera lays down in Jael's tent. She covers him with a blanket. Immediately, he falls asleep.
Jael, Heber's wife, took a tent peg: In a very uncharacteristic move, Jael surprises us when she picks up a tent peg and hammer, returns to her tent and when she is assured that Sisera is in a deep sleep, she dries a wooden tent peg through his temple. She drives the tent peg so deep that it goes through his skull and out the other side. Death would have been instantaneous. Sisera does not move.
We should not doubt Jael's ability to pull off such a grisly murder. It was the duty of the nomadic females to disassemble and erect the tents. Jael would have been an expert with a hammer and sharp wooden tent pegs. It would have taken little more than two or three quick strikes with a heavy hammer to drive the tent peg clean through Sisera's head. Thus, we find in the most unsuspecting way that indeed Deborah's prophecy was completely true: Sisera was handed over to a woman--just not the same woman that we expected.
As Barak pursued Sisera, Jael came out to meet him: From Jael's actions, she must not have agreed with her husband's pro-Canaanite stance. When Barak arrives on the scene, Jael runs out to meet Barak. She directs Barak to her tent and presented the corpse to Barak. Now the victory was complete. But, poor Barak. He was denied the honor of executing the opposing military commander, as was the custom. This end result was the result of Barak doubting Deborah when she first presented God's instructions to him.
4. (Judges 4:23-24) After this decisive battle, full victory won for Israel
So God subdued on that day Jabin the king of Canaan before the sons of Israel. The hand of the sons of Israel pressed heavier and heavier upon Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
God subdued on that day Jabin king of Canaan: Chapter four ends with giving all the glory to the God of Israel for this resounding victory and deliverance. This battle was a tipping point. The northern Israelite tribe who had known only humiliation and subjugation for many years now found themselves with the tables turned. In a short time, Jabin king of Canaan was no longer a threat. However, this does not mean that there was a complete destruction of the Canaanites. This was only the end of those in alliance with the royal city of Hazor. Future oppressions and subjugations by various Canaanite groups were all but assured to continue plaguing the Israelites.
Sunday, June 16, 2019
Judges Chapter 4 Part Two (Verses 4-10)
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.
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 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.
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