Jdg 3:1

Jdg 3: “In Jdg 3, the enemy is found in the midst of the nation! [1] Peace is taken from Israel (vv 1-4). [2] Contamination with the nations (vv 5-7). [3] The first captivity: Othniel delivers Israel (vv 8-12). He overthrows the tyranny of Chushan-rishathain. [4] The second captivity: Ehud of Benjamin delivers the people from Moab (vv 13-30. [5] Third deliverance: Shamgar delivers the West (v 31). Thus, history is a monotonous repetition of victory and defeat, no greater seen than in the fortunes of the time of the Judges” (GEM).

Vv 1,2: A double reason: “to test them” and to “teach warfare”. In what sense the latter? — to afflict them by the horrors of war, or to make them warlike?

Jdg 3:3

4 nations that afflict Israel. All descended from Ham, who was cursed (Gen 10:15-17).

PHILISTINES: “Migratory” (vanishing), “to roll” (as in dust: Mic 1:10). Also to wallow in dust (Jer 6:26; 25:35; Eze 27:30). Fleshly, “minding earthly things” (Phi 3:19). In land in Abraham’s time (Gen 21:32,33), war-like, constant raids on Israel (Jdg 5:6 with Jdg 3:31; 1Sa 23:1; 13:16; 10:5), to take slaves. This is condemned in Joe 3:6; Amo 1:6. Their territory to Judah (Jos 15:2,12), yet not conquered as they dominate Israel (Jos 15:11). Three gods: Dagon (Jos 16:23), immoral Ashtoreth (1Sa 31:10), Baalzebub (Lord of dunghill/flies: 2Ki 1:2,6).

CANAANITES: Gen 15:21 — “to bend knee”, as translated “merchant” in Hos 12:7; Zep 1:11; Isa 23:8; “traffick” in Eze 17:4. Flattery, condescension. Settlers of Sodom (Gen 10:19). “Make no covenant with” (Exo 34:11-17; Deu 7:1-5; 12:1-3). But still occupied Land in 2Sa 24:5-7; 1Ki 9:16. Israel copied their abominations (Jdg 19:22-26), even today.

SIDONIANS: “Lie in wait, hunt” (Mic 7:2), “chase” (Lam 3:52). Guile, cunning. They dwelt carelessly, quiet, secure, no judge, no law or restraint (Jdg 18:7). Israel is at last overcome by their idols (10:6). They provided timber for temple; Solomon married one; then all Israel served their gods (1Ki 5:6; 11:1-5,33). Jezebel of Sidon (1Ki 16:31; cp Rev 2:20). Note Joe 3:4-8; Eze 28:20-24.

HIVITES: “Villager”. Quiet (outward show), desired marriages with Jacob (Gen 34:8-10), but were warned against (Exo 34:11-14). Deceived Joshua with old garments, etc (Jos 9:3-15; 11:19). Under tribute to Solomon (1Ki 9:20).

Jdg 3:5

Why no Girgashites? Josh 3:10. Because the east side of Galilee (Mat 8:28) was not settled as yet?

Jdg 3:6

A flagrant infringement of Deu 7:3. Vv 6-8 present seven steps in a downward progression.

Jdg 3:7

ASHERAHS: See Lesson, Asherah.

Jdg 3:8

RISHATHAIM: ” ‘Rishathaim’ means ‘double villainy’ and is almost certainly a nickname assigned by the Israelites who suffered under him. Perhaps his oppression was ‘doubly wicked’ because it came from Midian, the tribe which provided Moses with his wife” (WJR).

ARAM NAHARAIM: “There is a considerable problem here, for Aram-naharaim (Mesopotamia) is the remote north-easterly part of Syria, and there is little evidence of any possible political interference from there with southern Palestine at this period. Naharaim means ‘the two rivers’, so if these, instead of being equated with Euphrates and Tigris, are taken to be Abana and Pharpar, the region round Damascus (southern Syria) becomes more likely. But the only other occurrence of the name Cushan suggests a different identification: ‘I saw the tents of Cushan in affliction: the curtains of the land of Midian did tremble’ (Hab 3:7). This is almost certainly a parallelism, for a glance at Gen 25:2 shows a fondness for -an as a name-ending in the Midianite families. In line with this, Aram could be read as Edom (the two names are very easily confused in Hebrew script.) Edomite and Midianite territory overlapped. But then the problem of the two rivers remains unsolved. Even so, the fact that Othniel in southern Judah (Jdg 1:12,13) became the deliverer points to this as the most likely solution” (WJR).

Jdg 3:11

FORTY YEARS: It is difficult to be sure whether this includes the period of the oppression: cp Jdg 3:30; 5:31; 8:28.

Jdg 3:13

AMALEKITES: See Lesson, Amalek.

TOOK POSSESSION: “Remarkably, LXX has ‘inherited’. Was this the old political game of fabricating a longstanding claim to possession, based maybe on Lot having been at Bethel with Abraham? (Gen 13:1,2)” (WJR).

Jdg 3:16

Heb 4:12: Word of God sharper than a two-edged sword, dividing Eglon the man of flesh! Cp vv 19,20: “message” = dabar, ie word!

“Good weapons were not readily come by in those days among the people of Israel (Jdg 5:8; 1Sa 13:19,22), but Ehud got him a dagger short enough to be strapped at his side without it being noticeable under his garment. And since he was left-handed, after the manner of so many of the warriors of Benjamin (Jdg 20:16; 1Ch 12:2), he was able to carry it on his right thigh, all unsuspected by those deputed to frisk these Hebrew subjects before allowing them access to the king” (WJR).

Jdg 3:17

EGLON: Eglon means “bull calf”, possibly with reference to the familiar idea of ‘cherubim’; in other words, a claim to be divine?

Jdg 3:19

THE IDOLS: “The AV reading: ‘the quarries that were by Gilgal’, is inaccurate. A very attractive alternative, that these were the standing stones set up by Joshua at the crossing of Jordan (Josh 4:8) must also be disallowed in face of the undeniable fact that the normal meaning is ‘graven images’ (Deu 7:25; Isa 21:9; Jer 8:19). Since this was still Moabite-controlled territory, these images were probably there by direction of Eglon. They represented his religion planted in the conquered country” (WJR).

HE HIMSELF TURNED BACK: “It seems very likely, then, that before these images Ehud bade his fellow-Benjamites go on without him. He wanted to be left with complete freedom of action. Then he pretended to go into a trance and to receive a revelation from the deity located there. The king’s guards, impressed by the sight, would the more readily conduct him back to the royal presence” (WJR).

I HAVE A SECRET MESSAGE FOR YOU, O KING: His message was taken in to Eglon: ‘I have a hidden word for thee, O king.’ Was there a sardonic ambiguity about this? ‘I have something hidden for thee, O king’ — the dagger!

THE KING SAID, “QUIET!”: The king’s response: “Keep silence”, may have been an instruction to his courtiers, or could have been addressed to Ehud (so LXX), bidding him not say a word until they were alone.

Jdg 3:21

Cp the death of Amasa: 2Sa 20:9,10; and of Abner: 2Sa 3:27.

Jdg 3:22

Vv 22,23: “Ehud made no attempt to retrieve his weapon, but left it there, buried up to the hilt. Instead, he kept a fierce grip on the king’s wind-pipe lest any sound of his last agonies be heart outside. Then he went out, very coolly using the key which locked them in, to lock the door from the outside. He passed through the guards on duty, probably telling them that the king did not wish to be disturbed, and so got away” (WJR).

Jdg 3:27

“Without any delay he set about rallying men of Israel for an immediate revolt against the Moabites. His own tribe were far too few at this time to furnish adequate numbers (20:43-48), so he addressed his appeal to nearby Ephraim. With their help all the fords of Jordan were secured. Thus Moabite retreat was cut off. So also were reinforcements from the east bank. Thereafter, even though there were many stalwart Moabites still in the territory of Israel it was only a matter of time before they were all dealt with, so that the Moabites themselves now became subjugated” (WJR).

Jdg 3:30

EIGHTY YEARS: Longest period of peace during time of Judges. But the people used their time to choose new gods (Jdg 5:8), not to consolidate their possessions.

LXX adds: “and Ehud judged them till he died”.

Jdg 4:1

AFTER EHUD DIED: It is a tribute to his character that declension came in again only after his death: Jdg 2:18,19.

Jdg 4:2

SOLD: Impl slavery (Rom 6:17; 7:14). Sold, as if they were “unprofitable servants”!

HAZOR: The city of Hazor lay almost nine miles north of the Sea of Galilee. During the time of Joshua, it was a Canaanite stronghold in northern Palestine. During the conquest of Canaan, as Joshua marched his army northward, he was confronted by a coalition of forces under the leadership of Jabin, king of Hazor. The biblical record declares that the Israelite army resoundingly defeated this confederation and burned Hazor to the ground (Josh 11:1-14). In excavations at Hazor in 1955-1958, and in 1968, Yigael Yadin discovered evidence that this city had been destroyed in the 13th century BC. He identified the ruins with Joshua’s conquest.

Yadin’s discoveries actually revealed that there were two destructions of Hazor: one in the 13th century BC, and another in the 15th century BC (Avi-Yonah 481,482). This is precisely the picture presented in the OT. In addition to the conquest of Hazor during the time of Joshua in the mid-15th century BC, two hundred years later, in the period of Israel’s judges, the Hebrews again engaged the king of Hazor in battle. In the days of Deborah and Barak (c 1258 BC), the armies of Hazor, under Sisera, were decisively defeated by the Israelites (Jdg 4:2…), and, undoubtedly Hazor was destroyed again.

SISERA… HAROSHETH: It is distinctly remarkable, and mysterious, that these names come together in Ezra 2:52,53.

HAROSHETH: A city near Hazor. Sig “mechanical work”. Gentile artificers, makers of chariots (v 3?).

Jdg 4:3

NINE HUNDRED: “This seems to be a very big number, but in an inscription about a victory at Megiddo (BC 1468) over an Asiatic coalition, Thothmes III claims to have taken 924 chariots as part of the plunder” (WJR).

CHARIOTS: Impl pride (Isa 37:24), trust in flesh (Psa 20:7; Isa 31:1). Israel feared them (Jdg 1:19), but foolishly, for “our weapons are not carnal” (2Co 10:4), and God is greater than the chariots of Gentiles (Psa 71:6). Ref to God’s chariots in Psa 68:17; Isa 66:15.

Jdg 4:4

DEBORAH: (1) Sig “bee”, industrious, orderly motion. Domestic, natural, in ct to mechanical Sisera. Travel in swarms, united (Deu 1:44; Psa 118:12; Isa 7:18; Pro 6:8). Deb was a “mother in Israel” (Jdg 5:7).

(2) “This name means: ‘the woman of the Word’. The mistaken meaning ‘bee’ derives from the idea of an insect which talks as it goes” (WJR).

Jdg 4:5

PALM: Rt “upright”, “beautiful” (Jer 10:4; Song 7:7). Sym glorified saints (Psa 92:12). Grows straight upward, and spreads leaves to heaven. “Set mind on things above” (Col 3:1). Sym peace, victory (Joh 12:13; Rev 7:9). Used in feast of tabernacles (Lev 23:40).

DEBORAH: As the first Deborah, Rebekah’s faithful nurse (Gen 24:59), still nurse to 12 sons of Jacob. Thus also a mother in Israel (Jdg 5:7), whose burial was near Bethel (Gen 35:8).

Jdg 4:6

KEDESH: “Sanctuary” (Jos 20:7), but in the path of Sisera as they came from Hazor.

MOUNT TABOR: A notable, cone-shaped mountain standing alone (Psa 89:12).

Jdg 4:7

KISHON RIVER: See Psa 83:9. Here, Elijah slew prophets of Baal ((1Ki 18:40).

Jdg 4:8

Notice his supreme confidence in Deborah. Barak is mentioned in Heb 11, but Deb is not. She is a helper in background, to strengthen and encourage (Rom 16:1; Phi 4:3; 1Pe 3:1,2).

Barak’s reaction on being thus commissioned throws an interesting light on his character… Here is good and sufficient reason for Barak’s inclusion in the list of heroes in Hebrews 11 who wrought “by faith”. By these, his only recorded words (in Jdg 5:1 the verb is feminine singular; so the song was Deborah’s in the first instance), he demonstrates his possession of the first of all necessary characteristics of the child of God — utter lack of confidence in himself, but implicit confidence in the leader appointed by God, however ill-judged such a leader might be by the world.

Perhaps if his faith had been stronger he would have led the rebellion without the help of Deborah, secure in the knowledge that since the inspired prophetess had blessed his mission it was bound to prosper.

Jdg 4:9

THE HONOR WILL NOT BE YOURS: So that man cannot boast himself. God delivers by many or few, as He chooses (2Ch 14:4; 1Sa 14:6).

TO A WOMAN: In all this, God is victor. No flesh shall glory (1Co 1:30,31). The woman typ Christ, seed of woman (Gen 3:15), born not of man (Joh 1:31), who smote Sisera (serpent, sin) in the forehead (v 21). Death at the hand of a woman was a shameful thing (Jdg 9:53,54).

KEDESH: “If this is the Kedesh usually marked on the maps as Kedesh-naphtali, several difficulties arise. For it means that Barak chose as his rallying place a spot only four miles from Jabin’s capital and quite 40 miles from Mount Tabor, the centre appointed him by Deborah. The attempt to organise thousands of fighting men so close to the enemy and so far from the centre of action would have been both impossible, and sheer idiocy, if it had been possible.

“To all this there is a simple solution. The name Kedesh (= holy place) is one of the commonest in Palestine. At least four others of the same name are known, one of these also being in Naphtali, as the narrative requires (4:6). It is situated on high ground immediately to the southwest of the sea of Galilee, and thus answers also far more appropriately to the name ‘Kedesh in Galilee in mount Naphtali’ (Josh 20:7) than the other which is fully 20 miles from Galilee. The identification is due to Conder who in his day probably knew the topography of ancient Palestine in greater detail than any of modern times. The maps are almost all of them wrong in making Kedesh-naphtali away to the north; and thereby many a student has been misled. Yet the only reason for the more commonly accepted identification is a heap of ruins in a valley, with the Arabic name Kades. On the other hand, the site proposed by Conder is within a few miles of Mount Tabor and would be eminently suitable as a rendezvous for the northern tribes” (WJR).

Jdg 4:10

WHERE HE SUMMONED ZEBULUN AND NAPHTALI: Barak’s call of faith: only a few from other tribes responded (Jdg 5:14-18). The region of Zeb & Naph was a despised (Isa 9:1), dirty region (1Ki 9:10-13), with a different accent (Mat 26:73; Luk 22:59), out of which came no good thing (Joh 1:46). A type of Christ, a Galilean, who called 11 apostles out of Galilee (Judas Iscariot was only apostle not from Galilee.)

TEN THOUSAND: Ten thousand in the northern army, and 30,000 in the southern army (Jdg 5:8).

Jdg 4:11

HEBER THE KENITE: An unfaithful member of a righteous family. The family of Jethro, Moses’ father-in-law (Exo 18), and the Rechabites (Jer 35).

THE GREAT TREE: “Elon”. Root “strength” or “oak”. The Heb is consistently translated “tree(s)” in NIV, but “plain” in Gen 12:6; 13:18; 14:13; 18:1; Deu 11:30. Cp also Jdg 4:11; 9:6,37; 1 Sa 10:3.

Jdg 4:14

HAS NOT THE LORD GONE AHEAD OF YOU?: “This last phrase might mean ‘Do not I know that the Lord has gone out before thee?’ but far more likely it signifies: ‘Canst thou not see that the Lord has gone out before thee?’, as though appealing to some visible sign that there was no mistaking.

“What the sign was can be inferred from the details in Deborah’s song. ‘Lord, when thou wentest out of Seir, when thou marchest out of the field of Edom, and the heavens dropped, the clouds also dropped water’ (Jdg 5:4); ie, the crossing of Jordan had been marked by earthquake and storm. The presence of the Lord, then, had been signified by these phenomena of nature. There could be little point in alluding to the fact, except to draw attention to similar happenings during Barak’s triumph. Such theophany through storm and tempest is not infrequent in Scripture. It was the same at the Red Sea (Exo 15:8,10 and Psa 77:15-20, especially v 18) and in the conquest of Canaan (Deu 9:3); it was the same more than once in David’s experience (2Sa 5:20; Psa 18:6-15); it was the same also when the angel of the Lord went forth and smote Sennacherib’s army (Isa 30:30-33); and it will be the same yet again when the Lord for the last time brings deliverance to Zion (Zec 14:3; Psa 83:13-15; Mat 24:30).

“Consequently Deborah’s words would, in effect, mean this: ‘See the black storm clouds gathering over the plain. Now is your opportunity. Here is a clear sign that the angel of the Lord is delivering the enemy into your hand.’ ‘They fought from heaven; the stars in their courses fought against Sisera’ (Jdg 5:20)” (WJR).

It is a good guess that the resultant downpour (Jdg 5:4) created conditions in the valley that rendered the heavy iron chariots of the Canaanites useless, and even a burden.

TEN THOUSAND MEN: Typ of Psa 68:17 (the chariots of the LORD are 20,000).

Jdg 4:15

Cp Jdg 5:22: blindness, lunacy.

ABANDONED… CHARIOT… FLED ON FOOT: Notice repetition (v 17). Sisera was a renowned charioteer (Jdg 5:28) who trusted greatly in his chariot of iron. But now he has been brought down to level of those he had oppressed — helpless, alone, in a hostile land.

Jdg 4:16

AS FAR AS HAROSHETH HAGGOYIM: A complete victory, first in Plain of Esdraelon, and then all the way back to the stronghold of the enemy.

NOT A MAN WAS LEFT: Total extermination, as commanded (Deu 20:16,17).

Jdg 4:17

SISERA, HOWEVER, FLED ON FOOT TO THE TENT OF JAEL, THE WIFE OF HEBER: So he knew where it was, although lately moved from Zaanaim (v 11).

TENT OF JAEL: By eastern custom, each wife had her own tent: Gen 24:67; 31:33.

JAEL: “Wild goat” — from rt “ascend”, on the mountains, impl a woman used to hardship and isolation. A faithful wife of a traitorous man, Heber. (Or is the meaning “yah/el” — ref to names of God?)

FRIENDLY RELATIONS: “Shalom” = peace. Sig unity, fellowship (Psa 55:20). Heber had associated (sig of name) as closely as possible with the Gentiles around him.

“But there is another figure, separate and distinct from all the rest, near that excited gathering in Kedesh. The Kenites from the time of Moses had been in close alliance with Israel. They were a race of wanderers, rarely settling anywhere for long. Very probably they were the tool and weapon makers of their time, for the name Kenite means ‘smith’, and is to be linked with Tubal-cain (Gen 4:22,24)…

“Heber the Kenite had travelled far afield beyond the terrain usually frequented by his tribe, either because of or with a view to alliance with Jabin and his henchmen. The narrative is emphatic that not only was their peace between Jabin and Heber (4:17), but also an intimate friendship existed with Sisera. The details of Sisera’s flight require such a conclusion, for Sisera fled… to the tent of Jael’, as though he sought sanctuary there of set purpose and not be accident. Further, Jael recognised him immediately and spoke as one not unknown by him… The strange rapprochement between this Kenite and Israel’s hated oppressor calls for explanation. It may be that he was being employed by Sisera in the manufacture of weapons and of armour for his chariots. But the juxtaposition of two verses suggests something further. Immediately after the mention of Heber come the words: ‘And they told Sisera that Barak the son of Abinoam was gone up to mount Tabor.’ It seems to hint that the news of Barak’s uprising came to Sisera from Heber. In other words, Heber may have been acting as spy and fifth columnist for Sisera whilst outwardly maintaining the traditional friendship with Israel” (WJR).

Jdg 4:21

TENT PEG: Sig permanence in God’s tabernacle. Cp Isa 22:23-25: a nail in a sure place. Cp Zec 10:4: a nail in God’s holy place.

A tent pin of iron, says Josephus. His correct inference, no doubt, from Heber being a Kenite smith.

QUIETLY: “The Hebrew text has an asterisk against the word, implying that there is something strange about it. A change of one letter (which does not alter the pronunciation) turns it into: ‘on fire’ or in a frenzy’ ” (WJR).

FAST ASLEEP, EXHAUSTED: “This is a translation dictated by the translator’s mental concept of what actually happened. Instead: ‘he was cast into a deep sleep’ (sw Dan 8:18; 10:9; Psa 76:6), and he fainted (sw Jdg 8:15; Isa 40:28-31; LXX: ‘was darkened’, ie, knocked unconscious), and he died. This reading now fits all the other details” (WJR).

Jdg 4:23

SUBDUED: From rt for “Canaan”, to bow down.

Jdg 5:1

Other songs of women: Miriam (Exo 15:3), Hannah (1Sa 2:1-10), Mary (Luk 1:46-55). All these songs express the joyfulness of victory of Spirit over human pride and arrogance.

Jdg 5:2

WILLINGLY OFFER THEMSELVES: Quoted in Psa 110:3.

Jdg 5:3

YOU KINGS: A summons to Gentile rulers, to heed this warning.

Jdg 5:4

Typ history of Exodus. As a memorial (Exo 12:14), a day of national deliverance never to be forgotten (Exo 13:14-16).

EDOM: Opposed Jews in their journey to Land of Promise (Num 20).

SHOOK: “To move like waves” (Psa 68:8; 77:18). Suggested by Josh 3:16.

POURED: “To fall in drops”, ie to speak by inspiration (Job 29:22; Exo 20:46; 21:2). Transl “prophesy” in Mic 2:16; Zec 13:3. See Deu 32:2. At Sinai and at Tabor God’s powerful word was demonstrated. Earthquakes accompany awesome manifestations of God: Exo 19:18; Jdg 5:4; Psa 77:18; 114:4; Isa 2:10-22; Jer 4:24; Eze 38:20; Joe 3:16; Amo 9:1,5; Zec 14:4; Rev 6:12; 11:19; 16:18.

WATER: As in desert of Sinai (Psa 68:8). Rain = word of God in Isa 55:9.

Jdg 5:5

QUAKED: “To drip, overflow” (as Psa 147:18; Isa 48:21). Note figure in Isa 64:1,2; Luk 3:5. Thus Mt Zion is exalted (Isa 2:2-4).

Jdg 5:6

ROADS ABANDONED: Being unsafe for travel.

WINDING PATHS: Usually little-traveled secret ways, to avoid Gentile oppressors.

Jdg 5:7

Vv 7-13: An organized resistance.

Jdg 5:8

Idolatry/apostasy brings calamity upon Israel.

NOT A SPEAR… WAS SEEN: Israel was virtually defenseless before its enemies. It was only by faith that a few managed to save Israel.

Jdg 5:10

WHITE DONKEYS: Nobility’s mark of distinction (Jdg 10:4; 2Sa 16:2).

Jdg 5:11

Deb tells women to commemorate the dividing of the spoil by Israel, each day as they meet at the wells. Also, to remember the righteous acts of their “rulers” (Jael: vv 24-27), and to enjoy the new-won freedom in their gates (in ct to v 8).

CITY GATES: Centers of administration of law, justice (Deu 16:18; Jos 20:4; Jer 17:19,20).

Jdg 5:12

TAKE CAPTIVE YOUR CAPTIVES: Barak delivered Israel from king of Canaan (Jdg 4:2), who had enslaved them. Christ delivers us from the bondage to sin (Rom 6:6; Eph 4:8). See also Psa 68: psa of salvation at Sinai: “leading captivity captive” (v 18), journey to Zion to be manifested in glory before kings of earth. Praise to God again, in the new song of Rev 5:9.

“Is it just accident that identical words are quoted in Eph 4:18 and Psa 68:18 with direct reference to the Lord Jesus Christ? His captivity was his New Israel in bondage to sin until he came and led it forth to liberty, and a glorious inheritance, even as Moses did Israel.

Again, is it just accident that Deborah’s song concludes with words which anticipate very remarkably the expression Jesus himself used to describe the final emancipation of the righteous from sin?: ‘Let them that love him be as the sun when he goeth forth in his might’ (Jdg 5:31). With these words compare: ‘Then shall the righteous shine forth as the sun in the kingdom of their Father’ (Mat 13:43).

Since the beginning and end of this Son have close associations with the New Covenant, it is hardly likely that the rest of it is devoid of similar significance.” And so the whole of Jdg 5 may be read as a commentary on the willingness (or otherwise) of the tribes (“ecclesias”) of Israel to act in freeing their bre from bondage (repr preaching of gospel).

Jdg 5:13

The weak and insignificant, who had faithfully served Barak, are elevated over the honorable.

Jdg 5:14

The Ephraimites had taken land from the Amalekites (Jdg 12:15). Benjamin followed Ephr’s example.

THOSE WHO BEAR A COMMANDER’S STAFF: “They that handle the pen of the writer” (AV). Fuller (17th century) puts it this way: “Gown-men turned sword-men, clerks became captains, changing their pen-knives into swords.” Cp what happened with the apostles, most of them from Zebulun’s area: fishers of fish became “fishers of men”!

Jdg 5:15

MUCH SEARCHING OF HEART: A “resolution” to answer call, but… they finally decided to stay home.

Jdg 5:16

WHISTLING: Sig scorn, translated “hissing” in Jer 18:16. Reuben turned a deaf ear to his bre’s cry for help, in violation of his promise to be a part of Israel in the west (Jos 22).

“There was probably good reason for this hesitance too. For on Reuben’s borders were Moab and Ammon, rapacious, relentless foes, ever eager for cattle-rustling and raiding of villages. How could Reuben leave his territory wide open to the enemy! It was faith that was lacking” (WJR).

Jdg 5:17

GILEAD: Repr tribes east of Jordan (as Jos 22:9; Jdg 20:1), but were excluding Manasseh (v 14).

“The Manassites there would surely come to the aid of their fellow-tribesmen. But no! The deep cleft of Jordan made the distance seem great, and so whilst there was doubtless much sympathy, there was no practical help” (WJR).

DAN, WHY DID HE LINGER BY THE SHIPS?: Or poss “remain at ease”. Although in north of Israel, they fled from Sisera, taking refuge in ships?

“There was little excuse here, surely, for the coastal plain gave Dan easy access to the centre of operations. Yet maybe the growing strength of the Philistines coming in from Crete was sufficient deterrent to the furnishing of active support. Once again it was faith that was lacking. ‘He that is not for us is against us’ ” (WJR).

COVES: Or “creeks”. Asher, in north too, but they shirked responsibilities as had Dan by hiding in secret streams. (Asher was separated from the rallying point by the main forces of the enemy.)

Jdg 5:18

FIELD: Jdg 4:6,9. They exposed themselves upon Mount Tabor, conspicuous and unarmed except for shield of faith (Eph 6:16).

Jdg 5:19

MEGIDDO: These cities had been sinfully spared by the Jews, and now they became centers for Canaanite oppression of Israel (Jdg 1:27; Jos 17:11).

NO PLUNDER: Motive: jealousy (cp Pro 6:34,35).

Jdg 5:20

Vv 20-22: Josephus’ acct of battle mentions torrents of rain, lightning, thunder, flood, general confusion, panic.

Jdg 5:23

Jdg 5:23.

MEROZ: A “refuge”, or so it seemed. Here the inhabitants hid and did nothing, as the slothful servant who hid his talent (Mat 25:18,26).

Jdg 5:24

Jael — a faithful Gentile woman — as Ruth, Rahab.

Jdg 5:25

MILK: A sour milk (LB 441).

Jdg 5:27

The first blow, dealt while he was asleep, did not kill him. He leaped up. A 2nd and 3rd blows were required by Jael to slay Sisera. Or (2) when he fell down in sleep, he was already as good as dead. Or (3) “Very soon Jael realised the precarious nature of her plight, undefended in the presence of this villain. All at once it was evident that he was set on taking advantage of her loneliness. So, frantically wrenching herself free from his clutches, she snatched up a hammer — one of her husband’s tools — and swung it wildly as he came at her. The blow went home and he tottered drunkenly, then crumpled up and lay still… The savage resentment and apparently barbarous ferocity behind Jael’s next action are thus more readily understood [ie, because of his sexual attack upon her]. Sisera was only stunned. At any moment he might come round. In frenzy and panic she took an iron tent-peg, and drove it with desperate force through his temple. So distraught was she, that long after his brain was pierced she went on hammering, hammering, and only came to herself when the tent-peg was driven well into the hard ground beneath” (WJR).

AT HER FEET: Lit, “between her feet” — suggesting an attempted rape! “The details mentioned earlier… led generations of Jewish scholars to infer that Jael was provoked to this violence by the violence that was attempted against her” (WJR).

Jdg 5:28

The Canaanites customarily took Jewish women as slaves and concubines. Like a mother, she chooses not to attribute women captives to her son.

Jdg 5:30

GIRL: “The Hebrew noun translated ‘girl’ means literally ‘womb’ (BDB 933), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle” (NETn). The Canaanites customarily took Jewish women as slaves and concubines. Like a mother, she chooses not to attribute women captives to her son. She cared not as much to see her son as to grasp the spoils (LB 441).

Jdg 5:31

WHEN IT RISES IN ITS STRENGTH: A glorious promise to the saints: Dan 12:3; Mat 13:43; cp Psa 19:4,5.

Jdg 6:1

Jdg 6-8: Typical history of Gideon, as applied to Christ:

(a) Condition of land, slavery, apostasy (6:1-10). (b) Christ’s first advent, labor in night, sacrifice (6:11-32). (c) Judgment of household (7:1-8). (d) Subjugation of Gentiles (7:9-25). (e) Gideon becomes judge (8:28).

Jdg 6-8: Cp with Psa 72: Psa 72, written near end of David’s life (2Sa 23). Cp incident of 2Sa 24: the fatal numbering of Israel. David learns that numbers are not important: same lesson as Gideon’s 300 (Jdg 6:37n).

Comparisons:

Jdg 7:1

Vv 1-8: Purging of Gideon’s army: typ of judgment of responsible in preparation for great day of battle.

AT: Prob “over” or “above”: that is, up the hillside from the spring and brook.

HAROD: At southeast end of valley of Jezreel. Cp Jdg 6:33. Below Mount Gilboa. Sig “trembling” or “afraid” (see v 3 here). In 1Sa 28:5; 29:1 Harod was again a spring of trembling.

THE CAMP OF MIDIAN: The Jews, 32,000 strong (v 3), saw to the north, in the valley, the Midianites, 135,000 strong (Jdg 8:10). Outnumbered more than 4 to 1.

Jdg 7:2

Numbers mean nothing in God’s battles: Lev 26:3,7,15,37; 1Sa 14:6; 17:47; Psa 33:6. “Many are called, but few are chosen” (Mat 20:16). “Nothing can hinder the LORD from saving, whether by many or by few” (1Sa 14:6).

Jdg 7:3

“Lest his brother’s hearts faint also” (Deu 20:8). We must “stand fast” in our faith (Phi 1:27,28).

ANYONE WHO TREMBLES WITH FEAR: Why were so many afraid, Jews as well as Midianites (vv 13,14)? Had the whole host of them, Jews as well as Midianites, seen a revelation of the glorious fiery Cherubim of Glory? Notice the refs to “sword” — ie, the sword of the LORD — and cp with Gen 3:24; Eze 1; Num 22:31; Deu 32:41; Josh 5:13. Gideon’s victory was won by a display of bright flashing lights and loud noises — as though to suggest the Cherubim again! Cp 2Ki 6:17; 7:6.

TURN BACK AND LEAVE: “If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters–yes, even his own life — he cannot be my disciple” (Luk 14:25,26).

MOUNT GILEAD: “It should perhaps be read as an allusion to the sunrise over mount Gilead, ie, next morning.

“But why the mention of mount Gilead, since Gilead is certainly on the other side of Jordan? A favourite guess is that by a scribal error ‘Gilead’ has come to be read for ‘Gilboa’. This would certainly make very good sense, inasmuch as Gideon’s army was encamped on the northern slopes of mount Gilboa. But there is no textual evidence for this emendation. Another possibility is that this reading anticipates the naming of the high land between Harod and Jordan, as mount Gilead, in honour of Gileadite Gideon and his victory. The twentieth century Arab name Jalud suggests a derivation from ‘Gilead’ ” (WJR).

Jdg 7:4

Gideon’s army was relatively safe while on the mountain, but to get to the water they would have to go down into the valley, where they would be exposed to the enemy.

I WILL SIFT THEM: Or “try them”, as metal is refined.

Jdg 7:5

Those who lap would be keeping an eye on the enemy, who were nearby.

Or, alternatively: “There is available an explanation which is simple, historical and which fits the context splendidly.

“Archaeologists have remarked on the accumulation of evidence to show that it was customary among the pagan tribes of Palestine and neighbouring countries to regard wells and springs as the haunts of nature gods and demons. Traces have been found of images and idolatrous sanctuaries close by many of these important places.

“So it is highly probably that there was by the spring Harod, the image of some Canaanite deity, so placed that anyone stooping to drink from the water would by that very action be bowing down before the idol. Thus Gideon’s test becomes full of meaning.

“Those who put their faces down to the water were men dominated more by thoughts of thirst that by scruples of conscience. On the other hand, the minority was made up of men who supported to the full Gideon’s onslaught on Baal, and who showed this by their choice of a highly inconvenient mode of drinking in order not to countenance in the slightest the ascription of honour to that which was ‘not God’ (Prov 13:14)” (WJR).

Jdg 7:6

300: Less than 1% of total in v 3.

Jdg 7:8

This would convince the enemy that the Israelites were retiring from the field. The element of surprise.

Jdg 7:9

Vv 9-14: God gives Gideon a further chance to bolster his faith.

Jdg 7:11

LISTEN TO WHAT THEY ARE SAYING: ‘There was no language difficulty, for (as Mesha’s Moabite stone has clearly shown) the tongue of these people was virtually identical with Hebrew” (WJR).

Jdg 7:13

BARLEY: The only grain left, due to the depredations of the Midianites (Jdg 6:11n; LB 449). Barley ripened before wheat (Exo 9:31). Used in Passover (Lev 23:10-12). Thus sym Christ our passover (1Co 5:7), in sincerity and truth. Lowest form of food (2Ki 7:1), used for horses (1Ki 4:28). Sym Gideon’s humble beginnings. Barley here repr Gideon and his 300, lowly and feeble and despised, but able to win a victory with God’s help.

Thus also sym Christ, despised of men (Isa 53:3), but nevertheless the bread of life (Joh 6:48-58).

Jdg 7:14

THIS CAN BE NOTHING OTHER THAN THE SWORD OF GIDEON: “Gideon immediately perceived that the enemy were ripe for panic, and that his fame amongst them as a leader had already been inflated by wild rumour far beyond anything that his natural skill or courage warranted. But what would surely impress him most of all was that this Midianite told the same story as the angel of the Lord: ‘I will deliver the Midianites into thy hand’ ” (WJR).

Jdg 7:15

Vv 15-24: “From now on everything Gideon did was marked by the most complete confidence in God. So he well deserves to be included in Heb 11 with those who wrought ‘by faith’. But — it should be especially noted — this was a faith maturing from personal experience of the ways of God.

“He now pushed forward preparations for the most unorthodox military operation in history. The three hundred elect were equipped with weapons of a unique kind. Trumpets were gathered from among the host, so that each of the three hundred might have one. Torches were fashioned and kindled, and carried in earthenware jars. Weapons they may have had, but not for use in the wild melee that was to ensue in this grotesque operation. Divided into three groups, these men of faith went forth into the night to take up assigned positions on the perimeter of the Midianite camp.

“His last instructions rang in their ears: ‘Look on me, and do likewise — as I do, so shall ye do.’ Was the faith of these three hundred any less than that of Gideon himself? They were prepared to give implicit obedience in carrying through the most quixotic scheme ever detailed to a band of soldiers.

“Time passed slowly as they crept stealthily to their appointed stations. There they waited, tense and motionless. Then, suddenly the air was filled with a hideous crashing sound, the smashing of three hundred pitchers. Midianites, Amalekites, Arabians rushed forth in bewilderment and alarm from their tents to see all round the camp hundreds of torches describing vivid circles of fire like so many outsize Catherine wheels; and at that moment their ears were assailed by a deep-throated thunderous shout: ‘The Sword of the Lord and of Gideon!’

“Immediately all was panic and chaos indescribable. Camels, plunging violently, broke their tethers and ran amok in the darkness and confusion. The startled Bedouin, already expecting the worst, were convinced that their enemies were in the midst of the camp in large numbers. Thus they fell to fighting furiously among themselves, an error made all the more easy since they were a mixture of at least three different tribes. And all the time there was this startling appearance of fire on the edge of the camp, as though supernatural powers were taking a hand in the bedlam of noise and carnage now rapidly intensifying. Many a son of Ishmael fell in violent bloody struggle that night as ‘the Lord set every man’s sword against his fellow, even throughout all the host.’ At last, crazed with fear by unaccustomed sights and sounds and baffled by the mysterious destruction in their midst, the remnant broke and fled eastward through the night.

“As that night of horror passed, and morning broke over the shattered, mangled remnants of the camp, Gideon rapidly organized for instant pursuit and destruction of the enemy, the rest of his forces — those out of the thirty-two thousand who had not yet gone back to their homes. Cross-country runners went out to the Ephraimite villages away to the southeast to warn fellow-Israelites there to hold the fords of Jordan. And the drama moved to the last act in the utter destruction of the hated Bedouin oppression” (WJR).

Jdg 7:16

EMPTY JARS: Domestic pots for food or water (1Ki 17:12-16; Gen 24:14-26). We have our treasure in earthen pots (2Co 4:7).

WITH TORCHES INSIDE: Flaming torches, used with glory of cherubim (Eze 1:13). Lamps of fire (Dan 10:6). The treasure is the glory of God!

Jdg 7:18

BLOW… TRUMPETS: To raise the dead (1Co 15:51,52), when 7th angel sounds (Rev 11:15).

Jdg 7:19

MIDDLE WATCH: Approx 10pm to 2am.

AND BROKE THE JARS: Five broken things in the Bible and the results achieved by them: (1) broken pitchers (Jdg 7:18-20), causing the light to shine forth; (2) a broken jar (Mark 14:3), causing the ointment to be poured out; (3) broken bread (Mat 14:20), causing the hungry to be fed; (4) a broken body (1Co 11:24), causing the world to be saved; and (5) a broken will (Psa 51:17), leading the sinner back to God.

Jdg 7:20

SWORD: Heb chereb, or cherub: a simulated vision of the cherubim.

A SWORD FOR THE LORD AND FOR GIDEON: “Remember that the true war-cry of the Church is Gideon’s watchword… God must do it, it is His own work. But we are not to be idle; instrumentality is to be used… If we only cry, ‘The sword of the Lord!’ we shall be guilty of an idle presumption; and if we shout, ‘The sword of Gideon!’ alone, we shall manifest idolatrous reliance on an arm of flesh: we must blend the two in practical harmony, ‘The sword of the Lord, and of Gideon!’ We can do nothing of ourselves, but we can do everything by the help of our God; let us, therefore, in His name determine to go out personally and serve with our flaming torch of holy example, and with our trumpet tones of earnest declaration and testimony, and God shall be with us, and Midian shall be put to confusion, and the Lord of hosts shall reign for ever and ever” (CHS).

Jdg 7:21

“Stand still and see the salvation of the Lord”: Exo 14:13,14; 2Ch 20:17.

Jdg 7:22

WHEN THREE HUNDRED TRUMPETS SOUNDED: If so many trumpeters, who would be small in proportion to the number of troops — they must have thought — then what a great army Gideon must have assembled!

TO TURN ON EACH OTHER: Mutual slaughter: Eze 38:21.

AS FAR AS BETHABARA: They went east to Jordan, then south toward ford of Bethabara.

Jdg 7:24

Fleet messengers might outrun the fleeing army and summon additional help further south.

BETH BARAH: North of the confluence of Jabbok and Jordan, the scene of much work by John the Baptist (John 1:28).

Jdg 7:25

OREB AND ZEEB: Two lesser princes of Midian (cp Jdg 8:5).

OREB: Sig “raven”, unclean bird (Lev 11:15), living in desert areas (Isa 34:11).

ZEEB: Sig “wolf”, ferocious, nocturnal, attacking helpless sheep. Cp the double meaning in Jer 5:6: “A Zeeb of the Orebs (Arabs) shall slay them.”

Jos 18:1

“Preparations are set for the seven remaining of the tribes as they seek establishment in the Promised Land. Headquarters are established at Shiloh: vv 1,2. Apparently the camp had assembled previously at Gilgal (Josh 14:6), but Shiloh is conveniently established in approximately the centre of the land, about 35 miles north of Jerusalem. It is situated in a valley plentifully watered by springs. The word means ‘Peace’ or ‘Tranquility.’ The tabernacle remained here until the Philistines took the ark. Joshua exhorts the people to go in and possess the Land (vv 3-7). The land is surveyed (vv 8,9), and the results were recorded in a book which would include charts and divisions, with geographic data of immense importance. It is obvious by the way that the countries of the ancient world and journeyings of Israel are recorded, that the principles of geography and mathematics were well known to the Hebrews. Lots are cast (vv 10-28). This established by divine control the proper division of the land” (GEM).

Jos 18:3

“Having spent many years wandering in the wilderness — during which time the older generation died — the younger generation of Israelites now found themselves on the western side of Jordan, in the Promised Land. Yet, despite years of privation and hardship, many Israelites were prepared to lightly cast aside their new-found inheritance.

“Seven tribes indicated that they were tired of fighting. They had fought the Canaanites for seven years — a long and protracted war. Now, their earlier dedication had waned. Their faith in Yahweh and zeal for His cause had dissipated.

“They had fought valiantly; and now — poised on the brink of final and complete victory — they had given up the struggle. They were ‘slack to go to possess the land’ [v 3].

“This was a tragic state of affairs: not merely because of the inactivity of the people but because of their disposition.

“At the Judgment Seat of Christ, how many will be found to have started out on their walk towards the Kingdom full of zeal and wholehearted dedication, fired by a love of Yahweh and His saving Truth — only to surrender to pressures from within and without, and never gain the final victory. Satisfaction or compromise with the existing worldly environment; divided loyalties; a general attitude of indolence, or lack of faith… are influences which may lead men and women of faith to desert the cause they have espoused, and fall by the wayside” (UJos 193,194).

Jos 18:11

Jos 18:11–Jos 19:48: The seven remaining tribes receive their inheritances according to lot: Benjamin (Jos 18:11-28); Simeon (Jos 19:1-9); Zebulun (Jos 19:10-16); Issachar (Jos 19:17-23); Asher (Jos 19:24-31); Naphtali (Jos 19:32-39); and Dan (Jos 19:40-48). “These are the territories that Eleazar the priest, Joshua son of Nun and the heads of the tribal clans of Israel assigned by lot at Shiloh in the presence of the LORD at the entrance to the Tent of Meeting. And so they finished dividing the land” (v 51).

Jos 18:16

Note: Jerusalem lay on border between Benjamin and Judah.

VALLEY OF REPHAIM: Consistently translated in NIV. AV has “valley of the giants” (Jos 15:18; 18:16; Isa 17:5) or “valley of the Rephaim” (2Sa 5:18,22; 23:13; 1Ch 11:15; 14:9; Isa 17:5).

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Jos 20:1

Jos 20: The 6 cities of refuge could protect individuals for a lifetime, but not for eternity. This could be done only by the 7th city of refuge, ie Zion: Isa 26:1. We are safe in God’s city (Eph 2:18-22) becs our High Priest Jesus lives forever. Also, cp 7 cities of refuge to the 7-branched lampstand.

Jos 20:2

These six cities of refuge could guarantee one’s life for a time, but not for eternity. This only the seventh city of refuge (that is, Zion: Exo 21:13,14) can do. “We have a strong city, salvation will God appoint for walls and bulwarks” (Isa 26:1).

With three cities west of Jordan, and three east, spaced out from north to south, and the seventh city of refuge being Jerusalem, in the approximate center of the land, the whole seven cities of refuge may be compared, roughly, to the seven-branched lampstand, or menorah.

In the land of Canaan, cities of refuge were so arranged, that any man might reach one of them within half a day at the most. The main roads leading to each of the cities were strictly preserved, every river was bridged, and every obstruction removed, so that the man who fled might find an unimpeded path to the refuge. Once a year the city elders went along the roads and inspected them — nothing must cause the fugitive, through delay, to be overtaken and slain. How wonderfully do the promises of the gospel remove stumbling blocks from the way! Wherever there were side-roads and forks, there were erected signposts, with the inscription upon them — “This way to the city of refuge!”

Likewise, every ecclesia — and every member of every ecclesia — ought to stand ready to direct every “fugitive” to the ultimate place of safety. Signs should be erected, and nothing should be allowed to stand in the way: “This is the way to the cross of Christ, and to the gospel of saving truth. ‘Come unto Christ, and you will find rest!’ ‘

Jos 20:3

Even the “accident” of mortality is fully requited in flight to Christ, the place of refuge for mortal man (Xd 116:448). “O LORD; I say, You are my refuge’… Rescue me from those who pursue me” (Psa 142:4-6). “At the hand of every man’s bro will I require the life of man” (Gen 9:5,6).

Jos 20:4

PLACE: Heb marom, a “holy place”.

Jos 20:6

BEFORE THE ASSEMBLY: He must return to the city where the accident occurred, to appear in open court (Num 35:12,24,25).

UNTIL THE DEATH OF THE HIGH PRIEST: As long as the High Priest lived, the fugitive was safe in the city (Heb 6:18. But we are safe forever in God’s city (Eph 2:18-22)… becs Christ our High Priest lives forever. “As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit” (Zec 9:11).

Jos 20:7

SET APART: Lit, “kedesh Kadesh”, a pun!

Jos 21:43

THEIR FOREFATHERS: The fathers who left Egypt (Deu 5:2,3), not Abraham, Isaac, etc. Cp v 45: this promise was fulfilled through Joshua (Jos 1:3).

Jos 21:44

NOT ONE OF THEIR ENEMIES WITHSTOOD THEM: Yet some nations remained (Jos 23:4,6).

Jos 22:22

Names of God here: El Yahweh Elohim… El Yahweh Elohim. These 3 names used together only here and Psa 50:1. Both passages are (1) in context of judgment, and (2) concerned with sacrifice. The issue both here and there (ie in Hezekiah’s day) was loyalty to the central sanctuary of the Lord, particularly in the matter of sacrifice. This principle is developed in Psa 50:8-13.

Jos 22:33

“Even in the days of drastic and summary punishment the approved leaders of Israel were willing to accept explanations of matters they judged to be wrong. When the altar was set up by the two tribes beyond Jordan the rest of Israel prepared to make war on the apparent infidelity. But they gladly accepted the explanation that the altar was only intended as a witness and was in no sense to be used for worship contrary to God’s law. Was the building of this altar entirely justifiable or was it absolutely wrong and the explanation a subterfuge, or was it an act which could not be put in either extreme category? Unwise, indeed, in view of Israel’s weakness, but a pardonable error in view of the explanations?

“We might not all agree in judgment on the matter even now, with all the advantage distance lends in freeing the mind from bias and prejudice. It is possible that some in Israel thought the explanation unsatisfactory and lame. They all agreed, however, not to make war on their brethren, and assuredly they were right in that” (PrPr).