No King in Israel (16)

The Hebrew word šāḥâ [literally, “bow down”; figuratively, “worship”] appears a grand total of four times in the book of Judges. That’s not a lot. But it gets worse. All but one of these four have to do with worshiping idols. The solitary exception, where the word refers to the worship of the God of Israel, is in today’s reading.

That’s a sad commentary on the state of Israel during the period of the judges. Accordingly, we may not expect to find out much about true, biblical worship in these pages.

Then again …

No King in Israel (15)

The practice of “putting out a fleece” is not widespread among evangelicals these days, at least as far as I know. You’re probably familiar with the phrase though. We might call it the superstitious interpretation of events as divine guidance in an area where God has already revealed his will.

So you ask for a specific bit of circumstantial evidence, and if the thing you have prayed for happens, you interpret it as God’s direction to move forward with your plans. “Lord, if it rains tomorrow, then I will know you want me to go to Bible College even though my parents want me to go to university.” “Lord, if the phone rings in the next five minutes, I’ll know I should leave my husband.” That sort of thing.

This chapter is where some Christians get the mistaken notion that the fleece trick might actually work. It worked for Gideon.

No King in Israel (14)

The angel of the Lord called Gideon a mighty man of valor. Considering that he said it to a man hiding from the Midianites in a winepress, perhaps he meant it tongue in cheek. Then again, many centuries later he would make Simon the coward into a rock and Saul the persecutor of Christians into the foremost teacher and prophet in Christian history. The Lord’s choices invariably appear counterintuitive by human standards.

But even mighty men of valor are not invulnerable. Many have fallen before their time. The key to Gideon’s success was this: the Lord sent him, and the Lord promised to be with him. That’s all God’s servants ever need.

No King in Israel (13)

How would you feel if you had just seen God and escaped alive?

The modern believer has difficulty putting himself in the sandals of an oppressed Israelite whose family worshiped Baal, and whose only impressions of the God of Israel came from oral history: of his nation’s deliverance from Egyptian slavery, its sojourn in the wilderness and its miraculous conquest of Canaan. Gideon had stories of wonderful deeds recounted by the elders of his people. Meanwhile, Christians thousands of years later are habituated to platform messages in which the word “Abba” is alleged to give us license to crawl into Daddy’s lap for a good cuddle.

Ugh. It’s a frivolous and childish view of God, and it’s not the least bit like what Gideon experienced when the angel of the Lord appeared to him.

No King in Israel (12)

Last week, we looked at the historical circumstances in which God called Gideon to serve as his judge and deliverer of Israel. The Holy Spirit has given us ten verses of explanation to set up the situation, and I felt I would be unwise to ignore them.

This week, we look at Gideon’s call to service. Othniel judged because the Spirit of the Lord came upon him. Ehud judged because the Lord “raised him up” and Shamgar did his bit with the ox goad for reasons the writer of Judges does not disclose. Deborah judged because she was in touch with heaven and there was nobody else willing to do the job. The people came to her for guidance.

No King in Israel (11)

Today’s chapter begins with sad, familiar words: “The people of Israel did what was evil in the sight of the Lord.” The writer does not specify the nature of this evil immediately, though we could surely guess by now, but God shortly sends his prophet to declare it. Our narrator will also tell us that the first instruction God gave Gideon, his next appointed deliverer of Israel, was to tear down his own father’s altar to Baal, then chop down his Asherah pole and use it for firewood.

This also would be a clue.

No King in Israel (10)

If we were looking at chapter 5 of Judges purely from a literary standpoint, we might call it largely redundant. While it contains a few interesting bits of information we will comment on here, for the most part it simply recapitulates much of the historical narrative from the previous chapter in the form of a Hebrew song of praise to God. A secular editor might be inclined to cut to the chase and move us right on to Gideon’s storyline.

Thankfully, our Editor had a better idea.

No King in Israel (9)

The fourth judge of Israel was a woman named Deborah. Yes, there was a female judge. Deborah was also a ‘prophetess’, a term the politically sensitive programmers of my word processor are desperate to render obsolete and refuse to dignify by acknowledging as legit English. I therefore refuse to stop typing it: it’s in my Bible, after all. Such is life in 2025.

Brace yourself for the inevitable if you dare to Google-search the combo of ‘Deborah’ and ‘judge’. Tanya Hendrix conjectures, “She was a warrior.” Christianity.com is confident being a judge and prophetess means Deborah “preached” and led “worship services”. The Jewish Women’s Archive hypothesizes, “Torah scholars would come to learn from her” and that she was “a worker at the temple”.

*Sigh*. Oh well, as Michael Buffer used to so memorably intone, “Let’s get ready to rumble!”

No King in Israel (8)

The gory doings in Judges continue this week (and probably the next two) with the story of Jael and Sisera. I will probably not dwell on Jael’s novel use for a tent peg at great length, but scripture devotes two chapters to the deliverance of Israel from the king of Hazor and its aftermath, so we should probably examine some of the historical background to the chapters that Sunday school teachers tend to leave out.

Of special interest (to me at least) is the song preserved in chapter 5, which gives us far more detail about the battle than the summary in chapter 4, which takes all of four words: “the Lord routed Sisera”.

So he did. No great credit to Barak, the leader of Israel’s armies.

No King in Israel (7)

“Shamgar had an oxgoad,
 David had a sling,
 Dorcas had a needle,
 Rahab had some string,
 Samson had a jawbone,
 Aaron had a rod,
 Mary had some ointment,
 and they all were used of God.”

So goes the children’s song, and in its first line it provides almost as much information about the third judge in the book of Judges as does scripture itself.

Almost, but not quite.

No King in Israel (6)

I’m not going to cut and paste the entire book of Judges into these posts for your reading pleasure but will pick verses here and there to reflect on in greater depth. I hope to travel through the twelve judges whose exploits we find in these chapters at a reasonable pace. I would encourage any readers unfamiliar with the stories to look them up as we move through the book. For most of our regulars, they will be well-known territory.

Then again, maybe your Sunday school teacher judiciously redacted the exploits of today’s judge from the curriculum when you were growing up. I’m not sure I recall getting his story in mine. It’s got some fairly PG-rated moments.

No King in Israel (5)

The phrase “the children of Israel did evil” (in some modern translations, “people”) appears exactly seven times throughout the book of Judges, once in the introductory summary and once at the beginning of each of six of its twelve historical sections. In order, these are: Othniel (oppressing nation: Mesopotamia, period of national servitude: 8 years); Ehud (Moab, 18 years); Deborah (Canaan, 20 years); Gideon (Midian, 7 years); Jephthah (Ammon, 18 years); and Samson (Philistines, 40 years).

So then, six notable periods of extended oppression from six different nations, totaling 111 of the 300-plus years the judges judged Israel.

No King in Israel (4)

Verse 7 of Judges 3 will bring us to the next section of Judges, telling twelve stories of the judges God raised up to deliver Israel over the next fourteen chapters. But before we get to these tales, each with their own lessons, the writer or writers of Judges present us with a historical overview of the entire period, along with a preview of some of the enemies Israel will encounter in subsequent chapters as a result of its sins.

Running like a red thread through this era of spiritual decline is the mercy of God …

No King in Israel (2)

The word šāpāṭ, frequently translated “judge”, appears 21 times in the Hebrew version of the book of Judges, beginning with the second chapter. It’s far from the first time the word occurs in scripture, also being present at least 30 times in the first six books of the Bible. The vast majority of this content almost surely dates earlier than Judges, establishing the meaning of the word for us as its initial readers understood it.

No King in Israel (1)

All over the world and all through history, wherever you have kings, dynasties invariably follow — at least until some nasty person ends them prematurely. I suppose over the course of the last several millennia, there may have been one or two gentle fellows who ruled a nation for thirty years and then thought, “Say, I’m not going to live forever, am I? Maybe the throne should go to the man who will do the best for my kingdom.”

Well, there may have been. I have no evidence of it. What happened instead was that — good, bad or indifferent — son replaced father if someone didn’t kill dad first.

A Study in Contrasts

“There is no authority except from God, and those that exist have been instituted by God.”

If the COVID era had a defining passage, surely it was Romans 13. To say that large numbers of Christians employed verses 1-7 to justify passivity under pressure of government mandates and/or fear of negative opinions from our neighbors, families and friends is no exaggeration. While no small number of believers balked at the extended closure of church buildings and seemingly arbitrary health-related rules of conduct enforced on us, others simply submitted to any and all restrictions, no matter how bizarre or ineffective, as “God’s will”.

Romans 13 was their evidence. “Rulers are not a terror to good conduct, but to bad.” Of course, they were also letting our rulers define “good” and “bad” for us.

Women in the Old Testament

Why were the lives of Old Testament women so wildly different from those of women today?

If you have never studied history in any serious depth, you might be forgiven for thinking that some of things that went on ancient Israelite households were absolutely barbaric, that wives and daughters were horribly oppressed, lacked agency, were regarded as mere chattel, and lived lives of virtual slavery.

Careful attention to the text of the Old Testament shows this was rarely the case.

Order in Disorder

The book of Judges records some of the most distasteful tales in all of scripture, and does so unflinchingly and without a great deal of unnecessary editorializing. There is much we can learn about human nature from the first few hundred years of Israel’s possession of the land God had promised to Abraham, almost all of it predictably bad. Few would dispute that the book ends on the lowest of low notes, with the oft-repeated declaration that “In those days there was no king in Israel” and the rare editorial conclusion, “Everyone did what was right in his own eyes.”

As we might expect, everyone’s “right” turned out to be spectacularly wrong.

An Afterthought about an Afterthought

“As soon as Gideon heard the telling of the dream and its interpretation, he worshiped.”

By his own admission, Gideon was the least accomplished son in the household of a father whose clan was a mere afterthought within its tribe. Worse, in the latest recorded Israelite census, the tribe of Manasseh had finished dead last in the number of fighting men it was able to supply to Israel’s army, less than half the number available from Judah and well behind even small-but-pugnacious Benjamin.

To top things off, the tribe of Manasseh then voluntarily split itself in half.

From Gilgal to Bochim

“Now the angel of the Lord went up from Gilgal to Bochim.”

The angel of the Lord went up. Have you ever wondered exactly what that means?

In Hebrew, the phrase is mal'ak Yĕhovah (literally, “the representative of YHWH”). The word mal'ak (often translated “angel”) may also refer to perfectly ordinary human messengers, so context very much determines how we interpret any given instance of its use. When Jacob sent mal'ak to Esau in advance of his return home, we can be quite confident he did not have Michael or Gabriel at his disposal. Thus, the use of mal'ak on its own in scripture may not necessarily be intended to convey anything supernatural or otherworldly.

Add Yĕhovah to it, however, and you’ve got a phrase with a rather more specific spiritual significance.

A Chaotic Mess

Yesterday I mentioned one similarity between churches in 2016 and life in Israel in the time of the judges roughly three thousand years ago.

This was an era repeatedly characterized with the statements, “There was no king in Israel” and “Everyone did what was right in his own eyes”. There was, of course, God’s law, given to Moses, and the name of Jehovah, the God who had brought Israel out of Egypt into Canaan. These somewhat influenced but did not control the daily habits of Israelite worshipers. The revealed truth of God was thoroughly co-mingled with the thinking and religious influences of Israel’s pagan neighbours.

In short, Israel was a chaotic mess.

Unwanted Dedication

Staring at the train wreck that is most of Western Christendom, it’s not hard to see one or two points of comparison with Israel’s early days in the land of Canaan in the time before God gave them a king. You know, that period the writer of Judges describes regularly with the phrase, “In those days there was no king in Israel. Everyone did what was right in his own eyes”.

Hmm. That’s pretty much the tale today. The difference is that while Israel had no king, the Church has a living Head.

We are without Israel’s excuse.

Your Level of Understanding

It’s 50 years since the first season of the original Star Trek TV series, so I’m rewatching some of those ancient episodes when I need a break from anything that actually requires mental activity.

Part of it is curiosity. I’ve been on a “memory” kick lately, as readers of this blog will be well aware, thinking about what we retain and how and why we retain it. So I’m interested in seeing if those episodes are anything like what I remember them to be. I was eleven or so when Star Trek blew my adolescent mind.

That’s neither here nor there. But this one little bit of typical Star Trek dialogue stuck with me, from an episode written by multiple Hugo-award-winner (and legendary curmudgeon) Harlan Ellison.

More Complicated Than It Appears

Cause and effect are not simple things.

Lots of people would really like them to be. Whether an effect is ultimately good, bad, or a little bit of both, they would like the question “Who did it?” to have a single, obvious answer.

John Calvin taught a deterministic view of the universe that remains exceedingly popular in Christian circles today — largely, I think, because of its simplicity. It reduced all causes to … God.

Impatient Over Their Misery

Okay, so your sin is impressive.

At least, I’m sure it seems gigantic and unforgivable to you. And since the awareness of the magnitude of sin in our lives, its toxic effects on others around us and its absolute repulsiveness to God is a necessary step in turning away from it, I wouldn’t want to downplay it for you.

Carry on. Be miserable. Have at it.

Anointing a Bramble

The worst leaders are people desperate to lead.

I think we’re all seeing that on TV right about now. The conventional wisdom is that America is reduced to scrounging for its least-worst presidential option, and the pickings are world-record slim.

This is not a new problem. In democratic countries, politicians are stereotypically less credible than used car salesmen, TV evangelists and the mainstream media.

People who want to run the show are often the worst people to actually do it.

Lost Territory

“Here’s what God has given you. All you have to do is go and take possession of it. So what’s holding you up?”

In essence, this is Joshua’s message to the last seven tribes of Israel. Having established themselves as a nation in Canaan by taking 31 hostile cities in a relatively short period, it only remained to settle the rest of the people in their God-given inheritance. No Canaanite king or combination of kings ruling in the territory nearby was strong enough to push Israel back into the wilderness and deny them the Promised Land. All they had to do was finish the job, which would require each tribe to win a series of minor conquests — skirmishes, really, compared to what they had been through already.

Previously they had won battles as a nation. Now Joshua would see what the individual tribes were really made of.