Category Archives: Expositions
The Fragrance of Christ
“Your garments are scented with myrrh and aloes and cinnamon; from palaces of ivory, stringed instruments continually rejoice you. The daughters of kings are amongst your nobles; your queen stands at your right hand in gold from Ophir.”
(Psalm 45:9-10 {verses 8-9 in English})
Here we have the King, the Messiah — we have Jesus, being portrayed in all of his glory before the great and final wedding feast of the Lamb presented in his glory. The smells are both smells of royalty and peace as well as being reminders of priestly incense for indeed, not only is Christ the glorious King and Great Prophet, but he is the High Priest as well. Everything about him is meant to be something that causes us to anticipate the glory of his presence.
One of the points of a fragrant incense is that not only does it give off a distinct smell, but the smell remains in the air long after the incense is removed from the room. Here we have even another aspect of the glory of our Savior. His presence changes everything about a situation and about a life. And long after that change has taken place, the glory of God remains on the life of the one who has been so touched. So it is with the church…the queen who is being made ready.
The question that remains with us is does the fragrance of the glory of God reside upon our lives? Does that glory remind us of His presence when we go through trials and does our work in this world remind a world that is drowning in its own filth that there is one of glory working in us and through his Church. If not, it ought.
Joy and Jubulation
“You love righteousness and hate wickedness, thus God — your God — anointed you with the oil of jubilation over your attendants.”
(Psalm 45:8 {verse 7 in English})
If there were any doubt as to whether this psalm were about the Messiah, this verse ought to put those doubts to rest, for the writer of Hebrews cites this passage and applies it to the Son of God (Hebrews 1:9). And indeed, Jesus Christ is the one who truly loves righteousness and hates wickedness, now and forever.
What is this language of the oil of jubilation (or gladness as many English translations render the word NØwcDc (sason)? Most commonly this term is used in the context of the worship of God’s people as a result of God’s redemptive work that culminates in the Messiah. As the prophet, Isaiah, writes:
“And the redeemed of Yahweh shall return and enter Zion with a cry of Jubilation and an everlasting display of joy upon their head. Jubilation and Jubilation will overtake them and grief and groaning will flee.”
(Isaiah 35:10)
The oil, of course, referring to the anointing of the High Priest and the King…rightly laid upon the head of the Messiah…whose very title means, “Anointed One.”
There is one more thing that we need to draw from this passage and that is the expectation of God that those who follow the Christ seek to imitate the Christ (1 Corinthians 11:1; Ephesians 5:1; 1 Thessalonians 1:6). Yet, do we do so? Do we take joy in loving righteousness? Do we recognize that we cannot love both righteousness and wickedness at the same time? To love the one, we must hate the other. Why is it that as Christians we pour out such affection upon sin? And, when it comes to living a life that is obedient to God’s word, we describe it as dull and restricting rather than as one marked by the oil of jubilation? The answer, of course, is sin — and sin is that which robs us of the joy of the wonderful salvation that our Lord has worked.
And thus, we turn back to scripture to set us upon a right path…a path that leads to joy and jubilation — a path that leads to honoring God. As is written in Jeremiah 15:16.
“Your words were found and I ate them and your words became to me joy and the display of joy to my heart, for your name is proclaimed over me, Yahweh, God of Armies.”
My God Reigns
“Your throne, God, is forever and ever; a scepter of righteousness is the scepter of your kingdom.”
(Psalm 45:7 {verse 6 in English})
Indeed, God rules forever and ever and his throne is eternal. As Isaiah writes:
How beautiful on the mountains are the feet who brings good news, making peace heard — good news, making salvation heard; saying to Zion, “Your God reigns.”
(Isaiah 52:7)
What is interesting, and what we may not expect, is that the most frequent use of the idea of an everlasting throne speaks of the Messianic throne of David. God promises that his throne will last forever (2 Samuel 7:16). This promise continues through Solomon (1 Kings 2:45) and is fulfilled in Christ Jesus (Isaiah 9:7).
And what marks the eternal throne of the Messiah is righteousness — the righteousness of Christ, which is the righteousness of God. As I am reflecting on this, I am inundated with the words of politicians as we prepare for this election. Yet, I must ask, are there any who will govern with righteousness? Are there any who seek justice as their primary motive for running for office? Are we going to the polls and voting with that question burning on our hearts? Sadly, I fear, that righteousness in American politics is something that has been trampled by personal agendas in American politics.
Thus, in the midst of the mud-slinging, may we look to the true and righteous King of Heaven for hope and stability during days of trouble. May we call upon him as a people, repenting of our sins and crying out to Him for deliverance. And may it truly be good news to us that the world would know that our God reigns.
Sharp Arrows of God
“Your arrows are sharp in the peoples; before you they fall in the heart of your enemies and their kings.”
(Psalm 45:6 {verse 5 in English})
The arrows of God’s anointed ones strike deadly blows upon those who stand against his almighty. Indeed, God scoffs at the kings of the earth and those who would stand against his anointed (Psalm 2). This language of the arrows of God is not uncommon to the words of Scripture…Deuteronomy 32:23,42; Habakkuk 3:11; Zechariah 9:14; Job 6:4; Psalm 7:14; 38:3; and 77:18 are just a few examples of such usage.
What is fascinating to me is that with all of the military usage that we find in the Bible, people remain reluctant to use it, largely in favor of presenting a picture of a rather cuddly and pathetic God who hopes that we choose him. But why would we choose to follow a God who was mushy, weak, and allowed his people to do pretty much anything they wanted to do? Even apart from the gross distortion of the Bible and of the definition of love that such a view presents, such is not even a view that is appealing to the humanistic world around us. Leaders have the strength to lead their followers into and through difficult times and are strong enough to lead their followers to victory on the other side of whatever happens to be faced. Mush cannot penetrate the armor of death, but Jesus, our Messiah crushed death and destroyed its power. Why then do we not celebrate and rejoice in such language of our God’s might? How often it is that believers have been deceived by Satan into embracing that which is comfortable and not that which is True.
What is also fascinating to me is how many people do embrace such language of God’s might but then who fear men and what men may do. How often even Biblical Christians do not take a stand for Truth in the face of the world’s opposition out of fear. Will our God falter? Will our God not avenge? Will our God not bring wrath against his enemies? Even if our person is crushed, will our God fail? Surely we do not believe this. If not, then why do we so often act so timidly when it comes to the Gospel?
Weilding the Word in Victory
“In your majesty, mount your steed and charge with the word of truth, humility, and righteousness and your right hand instruct you in fearful things.”
(Psalm 45:5 {verse 4 in English})
The word picture that is being portrayed here is that of the Messiah riding victoriously into battle with his sword held high. This is the imagery that we will find again in John’s apocalypse, the book we know in English as “Revelation.” There we again see the Messiah riding out to destroy the wicked in judgement…one who is called “Faithful” and “True” and who has the name “King of kings and Lord of lords” upon his robe and thigh (Revelation 19:11-16).
And with what weapon does he charge into battle? He does so with the mighty of all weapons…his Word, which is truth, humility, and righteousness. The author of Hebrews reminds us that:
“The Word of God is living and effective and more sharp than any two-edged sword; it is able to penetrate until it divides the life from the spirit and the joints from the marrow, and it discerns the innate thoughts from the intents of the heart.”
(Hebrews 4:12)
In judgment, the wicked will find that they would prefer to face a literal sword, for the truth will cut them to the core. One cannot avoid the power of God’s word. You can ignore it, reject it, deny it, and rage against it, but in time all men will stand before it and no secrets will be able to be hid and all intentions will be revealed. As Jesus said, “Your word is truth” (John 17:17b).
A note should be made about the language of humility in this context. Certainly this is not an attribute of Christ that ought to surprise us, but it seems a bit out of place in this context. The word in question is the Hebrew term: hÎw◊nAo (‘anwah). This word is only used once in the Hebrew Old Testament, but scholars tend to connect the term with the word hÎwÎnSo (‘anawah — the consonants are the same, though the vowel pointing is somewhat different), meaning “humility” as is found in Proverbs 15:33. The most significant thing to remember is that humility is an attribute of God and of His Messiah and thus is part of the standard by which humans are measured and will be judged.
The final clause may also sound awkward to us. If the Messiah is God himself in the flesh, then how can it be said that he is learning? Yet, we should be reminded of Luke 2:52:
“And Jesus grew in wisdom and maturity and favor with God and man.”
Though Jesus is and always was fully God, he also had a fully human nature (apart from the sin nature we inherit from Adam). Thus, it can be said that Jesus grew in his humanity and human nature while remaining eternal and infinite in his divine nature.
Splendor and Majesty
“Put your sword upon your thigh, great warrior — in your splendor and in your majesty.”
(Psalm 45:4 {verse 3 in English})
The phrase, “the splendor and majesty” is a common one when referring to God. Thus, when David is bringing the Ark of the Covenant into Jerusalem, he presents the Sons of Asaph with the words of a hymn of thanksgiving to be sung — words that will form much of psalms 105, 96, and 106 (in that order)…verse 27 proclaiming:
“Splendor and majesty are before Him;
strength and joy are in his presence.”
Similarly, it is the language of Psalm 21:5; 96:6; 104:1; and 111:3. And, when God confronts Job, challenging him to try and rival the glory of the God of creation, God uses the same language:
“Clothe yourself with majesty and dignity;
put on splendor and majesty.”
(Job 40:10)
As we read the psalms, we attribute this language to God. If we use the psalms as guides for our prayer life (a practice I would commend to you), we attribute this language to God. If we use the psalms as a songbook for worship (something the Bible commands of us — Colossians 3:16), then we attribute this language to God. Yet, when we live out our daily life, do we really attribute this language to God? Do we really live like our God is filled with splendor and majesty? And do we recognize that these glorious attributes of God are spoken of in the same context of his sword of justice? He is God and has the right to demand our obedience, but do we obey?
And, if our actions do not follow our words, does that make our words hollow and lifeless? And what, then, does that hollowness say about our faith? Friends, take God’s attributes seriously and live like you really believe what it is that to which the Scriptures attest. Jesus said that if we love him we will obey his commandments (John 14:15) — that means living in a way that is consistent with the teachings of the Bible, not living on the basis of personal preference.
Magnificence
“You are more magnificent than the Sons of Adam; grace pours from your lips. Therefore, God has blessed you forever.”
(Psalm 45:3 {verse 2 in English})
Many English Bibles translate the first Hebrew word in this verse as “beautiful” or “fair,” though it should be noted that the NIV chooses the better term, “excellent,” here. In Hebrew, the word in question is hApÎy (yaphah), and literally means, “to adorn, to decorate, or to beautify.” Yet, we ought to pose the question as to what engenders a sense of beauty within us. Sadly, for many in our culture today, beauty is only measured by the lusts and is considered as fickle as the eye of the beholder.
But what really is at the heart of beauty? Is it truly in the eye of the beholder or is there something that transcends the surface and appearance? Is not the beauty of a person something that resides in the character of the individual? And is not the beauty of a sunset found in the magnificence of the event — something that moves and inspires us. And here, as we sing a song of praise to our Messiah — one whom men did not esteem (Isaiah 53:3) — he is one whose magnificence we sing.
And what of grace? It comes from His lips. It comes from His word. It comes from His work. It comes from His sacrifice. Therefore grace, true grace, comes from Christ Jesus alone and he speaks of it in his Word (by which we may know Him), thus, it pours like water from his lips. And as the royal Messiah — the speaker of grace and truth — God has blessed him forever. And if God has blessed him, ought we not also bless our mighty and magnificent redeemer? How sad it is that all too often we do not, taking for granted that which he has offered to us in grace. Let us repent of our carelessness and flee to Christ our Lord for refuge.
Poetry of a Moved Heart
“My heart is moved; with a good word I speak this work to the king — my tongue as a pen and a skillful scribe.”
(Psalm 45:2 {45:1 in English})
Recognizing that in Jewish thought, the heart deals with the seat of the personality and intellect and not the seat of the passions, we should see the beginning of this psalm as the Sons of Korah being caught up with what later writers would call the “creative muse,” and we should not attribute what follows as a flight of emotional fancy. The poem is filled with language that engages the passions (as do most great poems), but it is also detailed and structured carefully to communicate exactly what the poet — the psalmist — intends to write under the guidance of the Holy Spirit. Too often, people today assume that great works of poetry flow out of a moment of spontaneous inspiration, when truthfully the words of the poet come about with the same care and precision as the woodworker or the sculptor brings about his art. Every word and phrase is skillfully prepared and then delivered by a tongue, which acts as a skillful scribe.
Isn’t it interesting how skewed our ideas about writing poetry have become? Everything has got to come easily to the craftsman today, yet we wonder at the same time why we are not producing the works of art that were once produced in ages past. We proclaim our art to be “new” in style, but I wonder, will the works we produce today survive the scrutiny of time or will the future generations describe our own as a creative dark ages…a time where creativity was lost or otherwise squandered on pointless pursuits.
Creativity, friends, is part of the image of God that we bear and thus, as we develop creativity to the glory of Christ, we are growing in our sanctification. And perhaps, as we indeed do so, our hearts (personalities) may indeed be moved so that we may speak a good word to the King.
Mockery of the Wicked
“Out from the window, she gazed from above, and the mother of Sisera lamented from behind the lattice, ‘What is the reason for his chariot being so long in coming? Why do the hoofbeats of his chariots delay?’ Her wise noblewomen answered — she likewise returned her answer to herself: ‘Maybe they haven’t found and divided up the booty — two slave-women for every man, a booty of dyed cloth for Sisera — a booty of dyed and embroidered cloth; dyed cloth that is embroidered around the neck as booty!’”
(Judges 5:28-30)
The indignity of Sisera’s death is not complete with the account of Jael, but Baraq and Deborah now mock Sisera’s mother as she laments the absence of her son. As we mentioned above, it is often uncomfortable for us to mock like this in today’s world where we are taught to be polite rather than true, but God is not concerned about the ways of men. And thus, the Spirit inspired our singers with these words that celebrate the lament of the wicked.
So, how do we reconcile these words with Jesus’ statement that we are to love our enemies (Matthew 5:44)? The key word, of course, is “your.” There comes a point of discernment to determine whether this enemy is your personal enemy or he or she is an enemy of God. The former group, we are to love and pray for — one day we may call them brother or sister in Christ even! But those who are enemies of God not only may be mocked, but should be. Could we be wrong in that point of discernment? Yes, but perhaps God will use your mocking words to shake up those who are acting wickedly. So, if one who seemed an enemy of God comes to faith, you seek forgiveness for the mockery and celebrate the mighty power of God, for that which is impossible for man (the conversion of a sinner) is possible for God (Matthew 19:26).
Whose Hoofbeats?
“Then beat the hoofs of the horses, from galloping — the galloping of his mighty ones!”
(Judges 5:22)
And in come the steeds! The loud noise of the horse hooves, thundering as they beat the ground like a drum in full gallop. The question is, whose steeds? Who is the “his” that is being spoken of in this context?
In most of our English Bibles, the inference that is made is that ryI;bAa (abiyr) refers to a mighty steed, though the term simply refers to “a mighty one” which might be a warrior, a commander, or even (in some cases) to the alpha-horse that leads the charge in battle. And that is a legitimate translation of the text, yet the “his” is still a bit vague to us. We know that the Israelite troops generally did not fight with cavalry. We know that Sisera had 900 chariots (Judges 4:3), so one might make the argument is that the galloping that is mentioned here is in reference to the flight of Sisera’s troops as they fled broken. Were this the case, the “his” would refer to Sisera.
Where I struggle with this interpretation has to do with the context of this verse. The “beat of the hoofs” reflects the sound of an army in good order and advancing, densely packed as they charge into battle — not the scattered hoofs of horses fleeing from their broken chariots. Further, the lines that lead up to this verse speak of God mustering the stars and the natural order to go to war against Sisera and his soldiers. Sisera, indeed, was not routed by the might of Baraq’s army; he was routed by the hand of God. God is the warrior of Israel (Exodus 15:3; Zephaniah 3:17). Thus, it mighty be suggested that these “mighty ones” are God’s angelic host — attacking alongside of the natural order — charging down upon God’s enemies…the “His” then referring to God himself as he is the Lord of hosts.
Either interpretation can be substantiated exegetically and contextually (as in verse 24, we read of Sisera’s defeat at the hands of Jael), the question that also must be asked is which also fits the spirit of the song that Baraq and Deborah are singing. Since the emphasis is on the triumphal nature of God mustering the universe to stand against the army of Sisera, I lean toward this latter interpretation. In the end, though, with either interpretation, God is gloriously victorious.
Press On!
“The kings came and they came to blows; then came to blows the kings of Canaan. At Ta’anak, at the waters of Meggido. They took no silver plunder. From heaven they came to blows; the stars in their fixed movement came to blows with Sisera. The river Qishon washed them away; the ancient river, the river Qishon. Press on my soul with strength.”
(Judges 5:19-21)
As the song moves on, we find Deborah and Baraq painting us a picture of the whole natural order being mustered to fight against Sisera and his troops. Given that sometimes the angels are referred to as stars (Revelation 1:20), some might be tempted to suggest that this is a reference to the angels themselves fighting alongside of the troops of Israel, but given the context, which speaks of other elements of the natural order also raising up in Israel’s defense, such a view would be a bit of a stretch. Thus, we see the natural order being described as animating itself and going to war.
Though this section is poetic in nature, and thus highly stylized and filled with imagery, we need to be clear as to the principle that the natural order acts in obedience to the will of its maker. Does that mean that every tornado, flood, hurricane, tsunami, earthquake, or wildfire is God waging war against wicked man? No. Not in a direct sense at least (see John 9:1-3). At the same time, we do live in a fallen world and such calamities and crises are meant to remind us that this world is not the way it should be and that we are not to find our contentment here.
Thus, whether we are facing the enemies of God in physical battle or intellectual debate or whether we are burdened under the weight of care, grief, worry, loss, or trials of life, the answer is the same as is found here in the words of Deborah and Baraq. “Press on my soul with strength!” …recognizing too, that true strength to carry on comes from God through his Holy Spirit.
God Keeps the Gates Secure
“When they chose new gods, then there was war in the gates; if only a shield or a spear could be seen among forty-thousand in Israel. My heart is toward those who make decrees for Israel who enlisted themselves with the people. Bless Yahweh.”
(Judges 5:8-9)
There is a simple principle at work here…it is God who keeps the gates secure. When one turns away from God, then God lifts his hands of protection and you will find war at your gates. Such applies to our churches today and it applies to our homes. Dear friends, do not turn to other gods, they cannot protect you or defend your home from strife. Pursuing them will only bring misery.
The language of spear and shield is language that reminds us that the people were wholly unprepared for war (remember, the reason that the pagans have been left in the land is to teach the people warfare — Judges 3:2. Thus the people stand unprepared to make a defense…just as are many people in our congregations. Yet, we are called to always be ready to make a reasoned defense of the hope we have (1 Peter 3:15).
So, like Deborah, as a pastor, my heart goes out to those who willingly seek to do what is the right thing, yet have not been equipped as they ought. Some of our Bibles will translate the term “commanders,” but I think that the picture that Deborah is painting is that of those civil leaders in the community taking a stand and enlisting even though they are possibly the least qualified to do so…doing the right thing, though, because it is the right thing to do. And again, we close this verse with the refrain, “Bless Yahweh.” Indeed, may all we do, bless the Lord.
No Leaders or No Villagers?
“The leaders ceased in Israel — they ceased! Until I arose — Deborah arose — a mother in Israel.”
(Judges 5:7)
The translation of the second word of the Hebrew text (leaders) is debated. The Hebrew term in question is NØwz∂rVÚp (perazon). In technical terms, this word is a “hapax legomenon,” which means, it only shows up once in the Hebrew Old Testament. What makes it even more challenging is that the Septuagint (LXX) — the Greek translation of the Old Testament done by Rabbis between the 3rd and 4th centuries BC — simply transliterates the Hebrew into Greek.
The question that must then be asked is if there are similar words in Hebrew that might share the same root word, which then could assist in determining meaning. There are limited words to work with (at least in terms of Biblical usage), but we find in Esther 9:19 and 1 Samuel 6:18 the term yˆz∂rVÚp (peraziy), which refers to an unwalled village in the countryside (used in 1 Samuel to stand in opposition to walled and fortified cities). On this, many of our modern translations render NØwz∂rVÚp (perazon) as “villagers.”
The American Standard Version, along with its modern revision, the World English Bible, have chosen the word, “leaders.” This translation is rooted in the argument of the renown Hebraicist, William Gesenius, and his position that NØwz∂rVÚp (perazon) is derived from the Hebrew word, z∂rDÚp (paraz), as found in Habakkuk 3:14. This would tie the word to an old Arabic root, which means, “to divide” (implying the way a commander would separate troops into divisions). And while z∂rDÚp (paraz) is also a hapax legomenon, the Greek Septuagint offers a translation: duna/sthß (dunastas), which refers to a king, a ruler, or someone in a position of authority over others.
So, as we shift then, from the range of meanings possible for NØwz∂rVÚp (perazon), we then look to see which best fits the context, and that should be obvious. While some may suggest this word ties back to the previous verse about roads and pathways not taken, the location of the Sof pasuq (a cantillation mark, dating back to early Talmudic use, marking the Hebrew division between what we would call verses today), indicates clearly that this is part of the verse that speaks of Deborah rising up. That means, the most natural meaning of NØwz∂rVÚp (perazon) in the context is that of “leaders.” Thus, there were no leaders in the land — men rising up to do that which God has called them to do — and thus God raises up Deborah.
And what we see here is an exchange take place, when we look at the language used here…a male leader is not being replaced by another leader who happens to be female…for Deborah is introduced here as a “mother.” So, as Baraq and the other men of Israel are acting like fearful little children, God raises up a mother to chastise them and set them on their path — ironic justice. God had previously sent a command to Baraq to raise an army against the Canaanites…because of Baraq’s indecision, he ends up needing to bring his mommy along.
How sad it is that so many Christian churches in America are appealing to Deborah as part of their reasoning behind raising up women in leadership roles in the church — even as pastors. Yet, as one spends time looking at the text, Deborah is not only seen as an exception to the rule; she is seen as one raised up to shame the people into repenting of their sins…in particular, that of men rising up to the task.
God’s Ways or Man’s Paths
“In the days of Shamgar, the son of Anat, in the days of Jael, the way ceased to be; and those who walked, walked by paths.”
(Judges 5:6)
As we see so often in Hebrew poetry, there is double meaning within these words if we look closely. The most obvious and surface meaning is a reference to the notion that during the time of Canaanite oppression, the people could not travel the main roads and had to stick with smaller pathways. And that is how many of our English translations render the text.
Yet, recognizing the context, there are some plays on words that are taking place. First of all, the broader context of the book of Judges is that people are doing what is right in their own eyes and not what is right in the eyes of God. In particular, in the account of Deborah, the men have yielded to fear before the Canaanite armies and are thus not rising to the call to defend the people from this wicked king or to lead their families in obedience to God’s Word. Even Baraq, we find, had to be prodded by Deborah to do what God had already commanded him to do.
With that in mind, we need to remember that the word we translate as “way,” jårOa (‘orach), is commonly used to refer to the way that the believer must walk (see, for example, Psalm 119:9,101,104,128). Psalm 44:18 makes this notion quite clear that there is a way that believers should walk and that way has been laid out for us by God on high. As David also writes in Psalm 25:4:
“Make me to know your approach, Yahweh;
Your way, teach me.”
Note even the chiastic structure of this language, reversing the word order to add emphasis to the parallelism.
As the song of Deborah and Baraq lays this verse out, the idea of “the way” is contrasted (again as a chiasm) with the notion of those who walked, choosing to walk by paths…or perhaps, in context, by paths of their own making. They were blazing their own trails literally to avoid the Canaanite guards and figuratively to avoid walking in the way — living our lives — in the way that God commands. So indeed, people were walking pathways, but their idolatry was a far more dangerous threat than the Canaanites.
Little has changed. Fallen man despises the way of God. There is no way around that notion. Most of the abuse and even persecution that comes in the direction of believers is due to the notion that we represent something — a principle even — that fallen man resents: God is…. And being that God is, he has the right to place demands on our lives as to the way we live, we act, and we treat one another. It also means that he is rightfully worshipped, and again, fallen man recoils at the notion of worshipping anything other than the works of his own hand (which he can control).
Further, when the church allows believers to walk in their own ways and does not direct Christians back to the ways of God, then the church falls into the same morass as the society is bogged down by. Sad.
The World in Submission
“Hear, O kings! Listen, O dignitaries! I, to Yahweh, I will sing and sing praise to Yahweh, the God of Israel. Yahweh, in your going out from Siyr, in your confident stride from the field of Edom, the ground shook and also the heavens flowed down — also the clouds flowed with water. The mountains even flowed before the face of Yahweh — even Sinai before the face of Yahweh.”
(Judges 5:3-5)
And thus the song begins. Notice again that the emphasis in this song of praise is not on man or even on just how much we love God. The emphasis is on God and all he is and all he has done. His greatness far surpasses anything we might feel or do, yet how often are our modern hymns and praise songs focused on the “I” and not on the “He.”
As one moves into the song, notice the kind of language that is employed…the earth trembles as God is on the move, the heavens above are shaken and rain falls down from the clouds…even the mountains — even mount Sinai trembles and pours forth water. Notice also, how often this kind of language is employed in the scriptures (see Psalm 68, for example). It is language that is figurative in nature, though it describes a historic event. God is on the move and there is nothing in the natural order that does not submit to the presence of the almighty God. That said, how odd it is, that when one gets to the book of Revelation, so many professing Christians (in the pre-millennial school of thought) turn this language into something that can only be understood in a literal sense when throughout the rest of the Bible it is used figuratively when found in this kind of construction.
Deborah and Baraq are indeed looking back to God leading the people through the wilderness and through their enemies, whether on the fields of Edom or from the mountains of Seir (just northeast of the Gulf of Aqaba) and they portray the natural world as moving along with Him — making straight the paths for the Lord of Glory! And since we cannot grasp the might of our God, given our finite limitations, Deborah and Baraq use figurative language to describe the mightiest things that they can think of (the earth, the mountains, the clouds, the sky) as shaking in submission before God. All that is, all that could ever be, must bow before the Lord of Creation. Yet, how sad it is that man shakes his fist in rebellion. Jesus states that the mark of our Love for God is found in our obedience to his command; that simple principle should shake the ground below the feet of most professing Christians, and drive us all to our knees, begging forgiveness and the faith to obey.
When Leaders Lead
“With the leaders wholly dedicated in Israel, the people volunteered; bless Yahweh!”
(Judges 5:2)
The first part of this verse is cryptic and is the subject of a good deal of debate. The word in question is oårDp (para’) and it is used twice (back to back) at the beginning of this verse, initially as an infinitive construct of the verb and then as a noun. The common meaning of the term is “to let go” or “to neglect” (see Exodus 32:25; Numbers 5:18; 6:5; Ezekiel 44:20; Proverbs 4:15), and it is most commonly found in connection with hair being allowed to hang loose and in an unkempt way. It is an odd way to begin this song of praise. When the Hebrews translated this into Greek, though, they chose to use the term a¡rcw (archo), which means to govern, which adds an additional level of curiosity to the text.
The argument is that this is a figure of speech that the Hebrew translators were rendering into Greek…that to allow one’s hair to hang loose (as a man) is a reference to being wholly committed to a plan of action. The Nazirites, in Old Testament law, took a vow which set them apart from the rest of society as being wholly committed to God. Part of their vow was to allow their hair to grow out and be uncut (see Numbers 6:1-21 for the rules of the Nazirite). Thus, for one to be “let go” in terms of their hair, was to have been fully committed, in this case, to leading (something that the men of Israel had been remiss in doing) — hence the translation in the Greek Septuagint, that the “leaders lead” (a translation that our English translations have chosen to follow).
The practical application is simply that we are in much the same boat. We have leaders, but the majority of them (it seems) don’t lead, but serve themselves. And then, people wonder why the people of the nation do not follow the lead of the leaders. When leaders lead in a Godly way — an office of service — then people will rally and follow. This applies to the church as well. How often it is that leadership is more or less a meaningless title and those elected to lead Christ’s church sit back and allow people to do “whatever seems right in their own eyes”! How often leaders assume that the pastor will just do everything…(He’s the one that gets paid, after all!). How often strong individuals or influential families tend to lead and do so to suit their own agendas. How often pastors, even, use the church for their own agendas, not for the glory of Christ! How often our churches seem like the majority of the churches given letters in Revelation 2 and 3, filled with problems and rebuke!
When the leaders lead…when those whom God has called to lead, lead in a way that is wholly dedicated to the design and plan of God…when they lead sacrificially and to the glory of Christ, then God’s people will follow. And when God’s people follow God’s leaders, He changes the world around them. The primary testimony of the church’s failure in America to have leaders lead in this way is seen in the fact that we have lost the “culture war” (though I am not entirely sure that the church even really engaged in the war in a Biblical way in the first place).
This verse ends with the words, “bless Yahweh!” They become a kind of refrain that is repeated throughout, but the principle is clear…when God’s people live for God’s glory and faithfully do what God has set before them, then we bless our God. May we do so.
A Theology of Song
“And so Deborah and Baraq, the son of Abinoam, sang on that day, saying:”
(Judges 5:1)
With the defeat of Sisera and Jabin, we find Deborah and Baraq leading the people in singing a song of celebration with just as much text dedicated to the song as is dedicated to recording the historical narrative, demonstrating the significance given to this song of Deborah and Baraq.
In today’s day and age of sound that governs most every hour of the day, we often take music for granted. We often listen to music on the car radio when driving from place to place, there are musical soundtracks that play behind our favorite movies and television shows, we go to concerts and are entertained by musicians, many of our alarm clocks use music to wake us from sleep and some even go to sleep with music on in the background. Today, music is also no longer limited to a bulky stereo system at home or to the radio, but today our music is compressed, digitized, and loaded onto tiny devices which we can take with us anywhere. It’s no wonder we often take the gift of music for granted.
Yet, music is not something to take for granted, nor is it something to be looked down upon as commonplace (though it could be argued that some music is commonplace). Music is part of our human heritage. It transcends culture and language and it draws people together from all walks of life. If we allow it to do so, music can move us, and move us more deeply than most (if not all) other forms of art. In fact, I would argue that music is part of what it means to be human and to be made in the image of God.
The Bible is filled with song. Even Adam, when presented with Eve for the first time, breaks out into song. The house of God’s worship was also a place filled with song while God also saw fit to teach songs to David and to several other psalmists. So, God is intimately involved in the music of his people. He has given us voices to sing and instruments within our bodies (we can whistle, use our bodies as percussion instruments, and keep rhythm with our feet!).
And this is why Deborah and Baraq’s song is so important. It is also why the singing of God’s people in worship is also important. No, it does not take precedence over the preaching of the Word, but it is lifted to a place of prominence. And thus, we ought to sing and sing with a whole heart when the congregation is gathered. We ought to sing of God’s greatness and of his glory, we ought to sing of our thanksgiving to Him for who he is and what he has done, and we ought to sing our laments even — our great sorrow for our fallen state and for our sin. There is a theology of song found within the scriptures, pay attention to it, it will help make you whole.
She is Hard-Core!
“Thus, Jael, the wife of Heber, went and seized a wooden stake for the tent and she took a mallet in her hand and went to him stealthily and drove the wooden stake into his temple and it went down into the earth. He was stunned, lost consciousness, and died.”
(Judges 4:21)
Nearly a decade ago, when I first taught the book of Judges to a group of High School students, one of the girls in the class, upon reading this account for the first time, exclaimed, “She is hard-core!” Yes, Jael is. But in another sense, aren’t we all supposed to be hard core — at least with our faith and not necessarily with mallets and tent pegs? Are we not to trust in God, do the right thing because it is the right thing to do while also having the faith that he will work the outcome to his glory?
And so, in the tent of Jael, wife of Heber, the man who was an ally of Jabin, Sisera, the wicked commander of Jabin’s hordes, was struck down. There indeed is irony in the retelling. Further, as Deborah foretold, the victory went into the hand of a woman — a woman who would otherwise have been utterly obscure, but whom God used to his glory. Even those who are obscure in the eyes of men, when used by the hand of God, move mountains.
The final sentence to this verse is worded somewhat differently than is found in many of our English Bibles. After the athnak (a Hebrew accent mark that divides the sentence conceptually), there are basically 3 verbal ideas expressed: He was in a deep sleep or otherwise incapacitated, he was unconscious, and he was dead. Our English Bibles tend to translate this clause as having to do with the way Sisera was while Jael snuck up on him under the coverings (he was exhausted from fleeing so fell asleep right away. Yet the LXX (the Greek translation of the Old Testament made about 300 years before the birth of Christ) renders this as a description of the way in which Sisera died. As the LXX is an early Hebrew interpretation of the text, I have favored a translation closer to their rendering than to the rendering of our modern English Bibles, though either conception can be sustained by the text.
One might argue that the translation above lends more drama to the text as it implies that Sisera might still have been awake when she drove the tent stake through his temple. He just was unaware as he was hiding under the coverings. Either way, Sisera, the enemy of God’s people, lay dead by the deliberate hand of Jael. She is indeed, “hard-core.”
False Security
“And he said to her, ‘Give me a drink please — a little water because I am thirsty.’ She opened up a skin of milk to drink and covered him. And he said to her, ‘Stand at the entrance to the tent. If it should be that a man comes and asks you, saying, ‘Is there a man here?’ you shall say, ‘No.’’”
(Judges 4:19-20)
As is often the case with God’s justice, it is rather ironic in nature. Up until this point, because of Sisera’s great military machine, the Israelite men had been cowering and quivering…often behind their women as did Baraq with Deborah. Now the Israelite men have risen up to fight the battle and Sisera is discovered to be cowering under the coverings in the tent of Jael. Before his death, he gets (perhaps even for the first time) to discover the same fear that the Israelite men have been living under for the past twenty years.
What is also interesting is the false sense of security that he is given. Instead of water she gives him milk. Instead of screaming a warning, she invites him in. Instead of immediately exposing him, Jael covers Sisera up. She has plans for his demise, but she does not give away her motive. How interesting it is that, as a culture, the Christian church has often fallen for the same ruse. The society around us often gives us all of the false signs of comfort while ushering the evangelical church in America underneath the coverings of the government’s “protection.” Then, when the timing is right, out comes the tent peg. Were the church to take her stand and never to compromise, how different things would be.
Jael’s Covering
“And Jael went out to call to Sisera, and she said to him, ‘Turn aside, my lord, turn aside to me! Do not be afraid.’ And he turned aside toward her tent and she covered him with a curtain.”
(Judges 4:18)
It is clear from the context that Jael is seeking Sisera out. God has ordained his defeat at the hands of a woman and here we begin to see it unfold. One may be tempted to ask, how is she justified in murdering Sisera in cold blood? Doesn’t the Sixth Commandment prohibit such action? Indeed, the Sixth Commandment does prohibit murder, but here we are in a time of war and Jael is simply acting as a combatant, bringing the escaped enemy commander to justice.
Sisera, of course, assumes that Jael’s invitation is friendly…his master does indeed have a pact with her husband…yet, Jael lives up to her name (which means, “Yahweh is On High” — note that “jael” can also refer to an ibex or a mountain goat, which may seem odd at first, but when you recognize the stubborn determination of a mountain goat, again, you see how significant her name is to what she has been called to do) and what follows is her plan to put this wicked man to death.
There is some discussion as to exactly what the term, hDkyImVv (semiykah), means. Some suggest that it refers to a mat or a carpet that might have covered the floor of the tent, others refer to it as a curtain that would have separated the male and female quarters in the tent, which indeed, would be an ironic use of the curtain, which would then have maintained the separation between Jael and Sisera. In modern Hebrew, the term refers to a blanket, which again fits the context, we just do not know for sure. What we do know is that Jael covered him up in a way that would not have been overtly obvious to a casual passerby and went forward with her plan to capture and kill this evil man.
The notion of covering, in the Old Testament, is also often tied to that of atonement. This, I believe, becomes more prominent in Deborah’s song in the next chapter, so we will leave it for then, apart from stating that there is symbolism in recognizing that atonement comes through the shedding of blood (Hebrews 9:22). The problem is that none of us can atone for our own sins as we are wicked and rebellious to the core (Romans 3:10; Micah 6:7; Isaiah 47:11). The wicked do not understand that, but we to whom the revelation of God has come not only know, but know the one who can and did make atonement for the sins of his people: Jesus Christ.
Overwhelming Force
“When it was reported to Sisera that Baraq, the son of Abinoam, had gone up to Mount Tabor, Sisera called out all of his chariots — 900 chariots of iron — and all of the people who were with him, from Harosheth-Hagoyim to the River Qiyshon.”
(Judges 4:12-13)
After verse 11, we return to the account we expect. Sisera gets word that Baraq is gathering an army with the obvious purpose of overthrowing King Jabin’s rule. Anticipating the revolt, Sisera decides to pull out all of the stops. In his mind, it was not sufficient to sen a kind of expeditionary force to stall or defeat the army, Sisera goes to overwhelm the Israelite army with force. He calls together his entire battalion of 900 chariots as well as all of the peoples that are loyal to him.
Remember, ancient kings did not satisfy themselves in controlling just one other country; kingdoms were being built into empires at this point in time. Israel would have simply been one province over which Jabin was ruling. That means that Sisera has a great many resources from which he can draw at any one time. Harosheth is a wooded region on the border of Philistine territory in the northwest — Harosheth-Hagoyim meaning “the woodlands of the Gentiles” — and the river Kishon is on the southern border of that region, so Sisera is gathering his troops to teach the rebellious Israelites a lesson.
As we have mentioned before, this battle is lopsided…very lopsided…but not in the way we might humanly think. It is lopsided because the God of the universe is going to war against the enemies of his people. Yet, knowing that to be true, is it not sad that we often are intimidated by human shows of force? Is it not even shameful that we often do not take a stand for Truth and the Gospel because we fear such human displays of force. Yet, my friends, do not fear man; fear God.
Heber the Kenite?
“Now, Cheber, the Qenite, was alienated from the Qenites, from the sons of Chobab, the father-in-law of Moses. And he moved his tent as far as the holy tree in Tse’anniym, which is Qedesh.”
(Judges 4:11)
What??? Now wait just one minute!!! Where did this come from? Were we reading this account for the first time, our natural response would be to think, “Wait one minute, who is this Heber guy, what is going on with this?” Most of us know the story, so we know of the foreshadowing that this verse provides, but what a nice little tidbit of what is to come, mentioned as little more than an aside here, but becoming an essential element a little later in the chapter…and all because of a family feud of some sort.
Hobab, we know, was the brother-in-law of Moses (Numbers 10:29) and thus was the son of Jethro, the Kenite (Judges 1:16) who was serving as a priest in Midian (Exodus 3:1). We don’t know for sure whether the Kenites all dwelt in the region of Midian or whether Jethro simply chose to sojourn there, but we also know that part of the land promised to Abraham was the land belonging to the Kenites (Genesis 15:19). We do know from Judges 1:16 that these Kenites went up with the sons of Judah to conquer and settle that region of Negev near Arad.
There seems to have been some sort of division amongst the sons of Hobab as they dwelt in the southern regions of Judah. We are not told as to what caused the separation, only that Heber had been alienated. The term that is used is the passive form of dårDp (parad), which means “to be scattered or separated, to be alienated, or to go to the side from the main branch.” While many of our translations presume that this was merely Heber diverging, or moving away from home, perhaps for more space, the fact that the verb is found in the passive implies that this is something that has happened to him, thus the suggestion that he has been alienated or estranged seems reasonable, though again, we do not know why, apart from God’s purposes.
And at the heart of this verse, what we must see is just that…God’s sovereign purposes. God is sovereign even in placing his people where he chooses. In this case, from the southern regions of Judah to the area around Kadesh…not that far from Hazor (where Jabin, the king under whom Sisera served, lived). So, on a human level it would seem that Heber is making a statement, separating himself from the covenant people to live on the border of Canaanite territory, yet God even uses events such as this to bring about his ends, for here, in Heber’s tent, Sisera would eventually be slain, but we get ahead of ourselves…
Into the Hand of a Woman
“And she said, ‘I surely will go with you, even so, the road which you walk will not bring you renown, for Yahweh will sell Sisera into the hand of a woman. And Deborah arose and walked with Baraq to Qedshah. And Baraq summoned Zebulun and Naphtaliy to Qedshah and they went up at his feet — 10,000 men. And Deborah went up with him.”
(Judges 4:9-10)
If you had never read this account before, the temptation would be to assume that the “woman’s hand” into whom Sisera was being given would be Deborah’s. We know from reading ahead that this will not be the case by any means, yet such has not yet been indicated by the text. There will indeed be a degree of ironic justice, but not in the way we would likely expect, were we reading this text with fresh eyes.
Adding credence to the notion that Judges often overlapped one another, we find Baraq calling out his forces from the regions of Zebulun and Naphtali, calling them to gather in Kadesh. These two tribes are to the northern region of the tribal areas, but why he perhaps did not call from Asher or Manasseh, for example (two other northern tribes), seems to indicate (given the direct command of God to call men from these two tribes only) that Baraq and Deborah’s influence was more regional than national. This, we do not know for sure, but it seems plausible.
The key, of course, is that the men are now assembled…the 10,000 agains the multitudes that God will assemble from Sisera’s armies. The battle to come is clearly one-sided, for while the multitudes may seem to outnumber the 10,000 on the side of the people of Israel, God also fights on the side of his people, making the multitudes of the pagan nations seem puny at best. Isn’t it sad that we fear the foes we face today given that we worship the same God that defeated Sisera and Eglon and the Philistines?
Baraq is not Alone
“And Baraq said, ‘If you will go with me, I will go; if you will not go with me, I will not go.’”
(Judges 4:8)
We have spoken already of the theme of this account…that of men not standing up and taking leadership in the life of Israel. Here we see Baraq, the flash of lightning, showing his true colors. This is the reason that he did not obey God’s command in the first place. And here, even after the Judge and prophetess is confronting him in his disobedience, we find Baraq still being obstinate and stubborn in disobedience. Such is what happens when one places oneself before God.
Lest in hindsight, we condemn Baraq based on his cowardice and disobedience, we must be reminded that his actions are little different than men in America today. In our culture women tend to be the driving force when it comes to the spirituality of their families and many men are absent or otherwise too preoccupied to work or projects to be bothered. Many men take Baraq’s exact attitude toward Deborah when it applies to church worship on Sunday morning — “I’ll go if you really want me to, but unless you go, I won’t go.”
Yet, as men, we are called to be the spiritual leaders of our homes. We should be setting the bar for our families and living out a model of spirituality and faithfulness for our children and our wives to imitate. We should value the word of God and commit ourselves to studying it so that we can teach our families and then lead our families in the wisdom of the Word. Yet, more often than not, men in the west — men who are professing Christians — do not do so. Thus, if there is repenting to do, Baraq is not alone.
Hasn’t God already Given You an Order?
“She sent for and she called Baraq, the son of Abinoam, from Qedesh-Naphtaliy, and said to him, ‘Has not Yahweh, the God of Israel, given an order to you? ‘Gather to Mount Tabor and bring with you 10,000 men from the Sons of Naphtaliy and from the Sons of Zebulun and I will gather to you, to the river Qishon, Sisera, the commander of the army of Jabin and his chariots and his multitude. And I will give him into your hand.’’”
(Judges 4:6-7)
If the presence of a female judge was a shadow of the theme of men shirking their duties, Deborah’s calling out Baraq is a clear indication of what is taking place…or perhaps we ought to say, what is not taking place. Notice Deborah’s words, for she is not calling Baraq to build an army and attack the armies of Sisera. Deborah is saying to Baraq, “Look, God’s already called you to do this, why are you dragging your feet?” Her words are not only the words of a prophet and a judge, but they stand as a reminder to all of us today that when God commands us to do this or to do that, we have an obligation to obey. We are not given freedom to drag our feet.
In Hebrew, Baraq’s name means, “a flash of lightning.” Clearly, in the case of this general, the name speaks little of his military prowess and boldness but more aptly speaks of how quickly his nerve flees from him. Again, names often give us a little insight into what is taking place in the historical account. Deborah’s name, by the way, means “a swarm of bees” which is in many ways a very appropriate name given how the little group of Israelites will torment and chase off the “multitude” of Sisera. Interestingly, Deborah’s husband’s name means “To Redeem Them,” which is interesting as God does use the little swarm of bees to redeem his people.
As we read, then, Deborah reminds Baraq of the command that God had already given to him. There is a bit of a play on words in this command that is worth drawing our attention to. God says to Baraq, “Gather to Mount Tabor … and I will gather Sisera to you.” The same word, Æ;KAvDm (mashak), is used in both places, drawing attention to the actions required. Basically, God is stating to Baraq, “You go muster an army and I will go and gather together Sisera so we can have a battle.” It is a reminder to us not only of God’s hand of deliverance, but also that God is sovereign over the armies even of his enemies. Such is the way with God. And though, on a human level, Sisera fielded a mighty army, if God has the power to draw them out and to gather them in a given place, he has the power to scatter and destroy them as well. Such is the way with God, may we always be in his hand and not positioning ourselves against it.
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