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Judges 5 - Part 25

Air Date: October 27, 2017

“Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

Issachar [Yissaskar:H3485] - A Closer Look

We are continuing our investigation of Isssachar in Judges 5:15, and in our last study we began, looking at the various terms found in Genesis 49:14-15, 

Genesis 49:14-15, “Issachar [is] a strong ass couching down between two burdens: {15} And he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute,” 

We also discussed the fact that the main word that makes up Issachar’s (compound) name is the term “hire” or “reward,” according to Genesis 39:17-18, which speaks of his birth: 

“And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son. {18} And Leah said, God hath given me my hire [sakar:H7939], because I have given my maiden to my husband: and she called his name Issachar.”

Issachar’s name (pronounced “Eesushar”) is made up of two words, “lifting up or bearing up” (nasa’:H5375) and the main term, which is found in verse 18, rendered “my hire” (sakar:H7939) (or “reward”), and is pronounced “suhar.” H7939 is also found in Genesis 15:1, and is rendered as “reward”:

“After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I [am] thy shield, [and] thy exceeding great reward.” [sakar:H7939]

Well, with that in mind, let’s pick up with the latter part of verse 15: “...and bowed his shoulder to bear, and became a servant unto tribute,” which spiritually points to the Lord Jesus Christ, as He became the “the Servant” in the Atonement where He was bearing the sins of all the elect prior to the foundation of the world. This is also highlighted spiritually by the language in Hosea 11:1, in which Egypt parabolically is a reference to “slavery to sin.” 

“When Israel [was] a child, then I loved him, and called my son out of Egypt.”

Hosea 11:1 is also quoted in Matthew 2:15, “And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.”

And Bowed [natah:H5186] His Shoulder [shekem:H7926] To Bear [cabal:H5445]

The three words in the first part of the phrase are: “...and bowed his shoulder to bear…” and they only appear together in this citation, so we will have to examine them individually:

And Bowed [natah:H5186]

The term, “And bowed” is definitely another example of a word that is very pregnant with meaning. Here are the ways that it is translated:  “stretch out” (60x), “incline” (28x), “turn” (16x), “stretch forth” (15x), “turn aside” (13x), “bow” (8x), etc., and at least 13 other miscellaneous ways! The following are a few illustrations of how God employs this word: 

In Judges 16:30 we read of Samson’s victory over the Philistines - as he typifies the Lord Jesus: “And Samson said, Let me die with the Philistines. And he bowed [natah:H5186] himself with [all his] might; and the house fell upon the lords, and upon all the people that [were] therein. So the dead which he slew at his death were more than [they] which he slew in his life.” 

In Deuteronomy 4:34, this term is worded as “and by a stretched out,” which is a very common way that this word is expressed in the context of God bringing judgment: “Or hath God assayed to go [and] take him a nation from the midst of [another] nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out [natah:H5186] arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?”

By contrast, in Psalm 27:9 it is rendered as “put away,” as the Psalmist beseeches God to not forsake him: “Hide not thy face [far] from me; put [natah:H5186] not thy servant away [natah:H5186] in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.”

Psalm 104:2, on the other hand, reveals God’s mighty power in Creation:  “Who coverest [thyself] with light as [with] a garment: who stretchest out [natah:H5186] the heavens like a curtain:”

His Shoulder [shekem:H7926] 

The word “his shoulder” in our phrase, “...and bowed his shoulder to bear” predominantly shows up as “shoulder,” as the subsequent citations explain, in which Israel, the Lord Jesus, and the corporate churches under God’s wrath are in view:

In Psalm 81:1-7, this term appears as “his shoulder” in verse 6: “[To the chief Musician upon Gittith, [A Psalm] of Asaph.] Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. {2} Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. {3} Blow up the trumpet [showfar:H7782 - should always be translated “ram’s horn”] ram’s horn in the new moon, in the time appointed, on our solemn feast day. {4} For this [was] a statute for Israel, [and] a law of the God of Jacob. {5} This he ordained in Joseph [for] a testimony, when he went out through the land of Egypt: [where] I heard a language [that] I understood not. {6} I removed his shoulder [shekem:H7926] from the burden: his hands were delivered from the pots. {7} Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.”

In Isaiah 9:1-7, this word is expressed in verses 4 and 6: “Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations. {2} The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. {3} Thou hast multiplied the nation, [and] not increased the joy: they joy before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil. {4} For thou hast broken the yoke of his burden, and the staff of his shoulder [shekem:H7926] the rod of his oppressor, as in the day of Midian. {5} For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire. {6} For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: [shekem:H7926] and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. {7} Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.”

Isaiah 10:27, “And it shall come to pass in that day, [that] his burden shall be taken away from off thy shoulder, [shekem:H7926] and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.”

Isaiah 22:22, “And the key of the house of David will I lay upon his shoulder; [shekem:H7926] so he shall open, and none shall shut; and he shall shut, and none shall open.”

Interestingly these next two passages translate this term as “consent” in both a postive way (referring to the elect) as well as in a negative manner (with respect to “the end of the church age”):

Hosea 6:9, “And as troops of robbers wait for a man, [so] the company of priests murder in the way by consent:[shekem:H7926] for they commit lewdness.”

Zephaniah 3:9, “For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.” [shekem:H7926]

To Bear [cabal:H5445]

The expression, “to bear” in our phrase, among other connotations, has to do with God’s care for His people, as well as “bearing” sin, as Christ did in the Atonement, prior to Creation:

Isaiah 46:4 promises, “And [even] to [your] old age I [am] he; and [even] to hoar hairs will I carry [cabal:H5445] [you]: I have made, and I will bear; even I will carry, [cabal:H5445] and will deliver [you].”

Isaiah 53:4 and 11 declare: “Surely he hath borne our griefs, and carried [cabal:H5445] our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. ... {11} He shall see of the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear [cabal:H5445] their iniquities.”

And Lamentations 5:7 acknowledges, “Our fathers have sinned, [and are] not; and we have borne [cabal:H5445] their iniquities.”

A Servant [`abad:H5647]

The next term that we want to discuss is “a servant” which is expressed in a variety of ways, but chiefly as a form of the word “to serve,” as the following passages reveal:

Genesis 15:13-14 records God’s promise to Abraham regarding an important timeline for Israel’s length of stay in Egypt, which incidentally Moses took at face value, as God had not revealed other elements regarding that timeline to him: “And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is] not theirs, and shall serve [`abad:H5647] them; and they shall afflict them four hundred years; {14} And also that nation, whom they shall serve, [`abad:H5647] will I judge: and afterward shall they come out with great substance.”

In verse 23 of Genesis 25:21-23, we read about Rebekah’s pregnancy, and how Jacob and Esau spiritually represent the two primary kingdoms or nations on earth - the elect and the non-elect: “And Isaac intreated the LORD for his wife, because she [was] barren: and the LORD was intreated of him, and Rebekah his wife conceived. {22} And the children struggled together within her; and she said, If [it be] so, why [am] I thus? And she went to enquire of the LORD. {23} And the LORD said unto her, Two nations [are] in thy womb, and two manner of people shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder shall serve [`abad:H5647] the younger.”

A chapter that contains the most references of this expression is Joshua 24, in which this word appears 11 times; the chapter with the second most references is in Jeremiah 27 - which contains 10 of them -  in verses 6-9, 11-14, and 17: “And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve [`abad:H5647] him. {7} And all nations shall serve [`abad:H5647] him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve [`abad:H5647] themselves of him. {8} And it shall come to pass, [that] the nation and kingdom which will not serve [`abad:H5647] the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. {9} Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve [H5647] the king of Babylon: ... {11} But the nations that bring their neck under the yoke of the king of Babylon, and serve [`abad:H5647] him, those will I let remain still in their own land, saith the LORD; and they shall till [`abad:H5647] it, and dwell therein. {12} I spake also to Zedekiah king of Judah according to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve [`abad:H5647] him and his people, and live. {13} Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken against the nation that will not serve [`abad:H5647] the king of Babylon? {14} Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve [`abad:H5647] the king of Babylon: for they prophesy a lie unto you. ... {17} Hearken not unto them; serve [`abad:H5647] the king of Babylon, and live: wherefore should this city be laid waste?”

Unto Tribute [mac:H4522]

The word, “unto tribute” signifies being  placed in a position of bondage, as found in verse 11 of Exodus 1:9-11, in which this word is translated as “taskmasters” or (“slavemasters”):

 “Now there arose up a new king over Egypt, which knew not Joseph. {9} And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we: {10} Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] get them up out of the land. {11} Therefore they did set over them taskmasters [mac:H4522] to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.”

We have also encountered this word in our earlier studies in Judges 1, in which it appeared in verses 28, 30, 33 and 35, “And it came to pass, when Israel was strong, that they put the Canaanites to tribute, [mac:H4522] and did not utterly drive them out. ... {30} Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries. [mac:H4522] ... {33} Neither did Naphtali drive out the inhabitants of Bethshemesh, nor the inhabitants of Bethanath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Bethshemesh and of Bethanath became tributaries [mac:H4522] unto them. ... {35} But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries.” [mac:H4522]

Let’s stop here, and Lord willing, we will continue looking some more at Issachar in our next study.

Judges 5 - Part 26

Air Date: October 30, 2017

“Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

Issachar [Yissaskar:H3485] - A Closer Look (Cont.)

We have taken a detour to learn a little bit more Issachar in Judges 5:15, and so we’re going to examine a few more passages that relate to him.

In Deuteronomy 33:18-19, God also makes an association with both Zebulun and Issachar:

 “And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. [’ohel:H168] {19} They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck [of] the abundance of the seas, and [of] treasures hid in the sand.”

In Thy Tents [’ohel:H168] 

In Deuteronomy 33:18, we learn that Isaachar is associated with “tents.” 

Genesis 25:27 also speaks about “tents” is assocuation with Jacob, and contrasts him with his brother Esau:  “And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob [was] a plain man, dwelling in tents.” [’ohel:H168]

This was case with all the patriarchs as they were herdsmen, and were always looking for fresh pastures for their livestock, in the historical context, as Genesis 13:1-5 reveals, in which we find this same term in verses 3 and 5:

“And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. {2} And Abram [was] very rich in cattle, in silver, and in gold. {3} And he went on his journeys from the south even to Bethel, unto the place where his tent [’ohel:H168] had been at the beginning, between Bethel and Hai; {4} Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD. {5} And Lot also, which went with Abram, had flocks, and herds, and tents.” [’ohel:H168]

Spiritually, however, God has something very different in mind regarding the patriarchs dwelling in tents, in spite of the fact that they were very wealthy. A tent, after all is a temporary dwelling, as when one goes camping for a short period of time. Hebrews 11:8-10 helps us to see the spiritual picture

“By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. {9} By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles [skene:G4633] with Isaac and Jacob, the heirs with him of the same promise: {10} For he looked for a city which hath foundations, whose builder and maker [is] God.”

The “tent” can also refer to the “tabernacle,” - the external representation of the Kingdom of God on earth - before the Temple was constructed, as Psalm 27:1-6 maintains, in which this term is found in verses 5 and 6:

“[A Psalm] of David.] The LORD [is] my light and my salvation; whom shall I fear? the LORD [is] the strength of my life; of whom shall I be afraid? {2} When the wicked, [even] mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. {3} Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this [will] I [be] confident. {4} One [thing] have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple. [heykal:H1964] {5} For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle [’ohel:H168] shall he hide me; he shall set me up upon a rock. {6} And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle [’ohel:H168] sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.”

The same affiliation was evident in our previous study, in which we discovered some pertinent information regarding Zebulun in 1 Chronicles 12:33, and in verse 32 we find a reference that is quite remarkable with regard to Issachar, having to do with “understanding of the times”:

“And of the children of Issachar, [which were men] that had understanding [biynah:H998] of the times [`eth:H6256], to know what Israel ought to do; the heads of them [were] two hundred; and all their brethren [were] at their commandment. {33} Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: [they were] not of double heart.”

We will have to consider each of these two terms separately:

[Which Were Men] That Had Understanding [biynah:H998] 

The word, “that had understanding,” is predominantly rendered this way, as the following passages illustrate:

Job 28:28 affirms: “And unto man he said, Behold, the fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.” [biynah:H998]

Proverbs 9:10 similarly reveals, “The fear of the LORD [is] the beginning of wisdom: and the knowledge of the holy [is] understanding. [biynah:H998]

Proverbs 3:5 likewise exhorts, “Trust in the LORD with all thine heart; and lean not unto thine own understanding.” [biynah:H998]

In Isaiah 11:1-5, we find a reference to the Lord Jesus Christ, and this term is rendered “and understanding” in verse 2: “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: {2} And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, [biynah:H998] the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; {3} And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: {4} But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. {5} And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.” 

Of The Times [`eth:H6256]

We are quite familiar with the expression, “of the times,” as recognize that God has instituted multiple “times and seasons” in His overall pr0gram of salvation and judgment throughout history. We are truly indebted to the Lord for the discovery of the Biblical Calendar in Genesis 5 and 11, which God graciously allowed his servant, Mr. Camping to discover and to publish after some five years of very laborious and extensive research. Having that calendar in place, by God’s mercy, was crucial for incorporating the vast amount of new information that began to flow from the “little book” that was unsealed at the time of the Great Tribulation. Knowing key dates for significant events, and the various timelines in between such milestones, was especially useful, to broaden our understanding of various truths that were not fully understood, or not at all, and how they fit into the framework of the Calendar. Here are some notable occurrences of how God uses this word:

Ecclesiastes 3:1-8, 11, and 17 is a paramount passage dealing with God’s “times and seasons” as well as our own “time” on this earth: “To every [thing there is] a season, and a time [H6256] to every purpose under the heaven: {2} A time [H6256] to be born, and a time [H6256] to die; a time [H6256] to plant, and a time [H6256] to pluck up [that which is] planted; {3} A time [H6256] to kill, and a time [H6256] to heal; a time [H6256] to break down, and a time [H6256] to build up; {4} A time [H6256] to weep, and a time [H6256] to laugh; a time [H6256] to mourn, and a time [H6256] to dance; {5} A time [H6256] to cast away stones, and a time [H6256] to gather stones together; a time [H6256] to embrace, and a time [H6256] to refrain from embracing; {6} A time [H6256] to get seek, and a time [H6256] to lose perish; a time [H6256] to keep, and a time [H6256] to cast away; {7} A time [H6256] to rend, and a time [H6256] to sew; a time [H6256] to keep silence, and a time [H6256] to speak; {8} A time [H6256] to love, and a time [H6256] to hate; a time [H6256] of war, and a time [H6256] of peace... {11} He hath made every [thing] beautiful in his time:[H6256] also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end…. {17} I said in mine heart, God shall judge the righteous and the wicked: for [there is] a time [H6256] there for every purpose and for every work.”

In light of this crucial portion of Scripture, we can readily see why God admonishes his people to “number our days” and to “redeem the time,” and to know “the [whole] duty of man” as the subsequent verses teach:

Psalm 90:12 attests, “So teach [us] to number our days, that we may apply [our] hearts unto wisdom.”

Ephesians 5:16 provides this concise exhotation: “Redeeming the time, because the days are evil.”

And Ecclesiastes 12:13-14 sums it up, as onlt God can: “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this [is] the whole [duty] of man. {14} For God shall bring every work into judgment, with every secret thing, whether [it be] good, or whether [it be] evil.”

Here are some more verses to indicate that God does indeed reveal to His saints what He is going to do, but the non-elect do not heed His counsel at all:

Ecclesiastes 9:12 informs:  “For man also knoweth not his time: [H6256] as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so [are] the sons of men snared in an evil time, [H6256] when it falleth suddenly upon them.”

Referring to God’s corporate people within the churches and denominations, Jeremiah 8:7 proclaims: “Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time [H6256] of their coming; but my people know not the judgment of the LORD.”

And Job 24:1 asks this penetrating question: “Why, seeing times [H6256] are not hidden from the Almighty, do they that know him not see his days?”

In light of the above citations, the statement that Jesus made in Luke 19:41-46 concerning national Israel (exemplifying the churches and denominations under God’s wrath) as He wept over Jerusalem is moving indeed: 

“And when he was come near, he beheld the city, and wept over it, {42} Saying, If thou hadst known, even thou, at least in this thy day, the things [which belong] unto thy peace! but now they are hid from thine eyes. {43} For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, {44] And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time [kairos:G2540] of thy visitation. {45} And he went into the temple, and began to cast out them that sold therein, and them that bought; {46} Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.”

On that sad note, we’re going to have to stop here, and pick this up in our next study.

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Judges 5 - Part 27

Air Date: November 2, 2017

“Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

A Brief Summary Regarding Issachar’s Spiritual Identity

It might be helpful to summarize what we’ve learned about the spiritual identification of Issachar, before we move on to the rest of verse 15: 

• The main part of Issachar’s name (sakar:H7939) means “my hire” or “reward,” and this relates, for example, to Genesis 15:1, in which God assures Abraham that He is Abraham’s “exceeding great reward,” (sakar:H7939) which is the identical term.

•  Issachar is also associated with “tents”(’ohel:H168) - like Jacob in Genesis 25:27 - “...dwelling in tents.”

• Issachar is also identified with two “sheepfolds” - Old Testament believers and those saved during both the “early” and “latter” rains.

• Issachar represents God’s elect who have “understanding of the times.”

• Issachar also represents those who pronounced the blessings of obedience atop Mt. Gerizim.

• Lastly, Issachar exemplifies the “sufferings of Christ,” as the body of Christ on earth today.

He [Barak] Was Sent [shalach:H7971] On Foot [regel:H7272] Into The Valley [`emeq:H6010]

The next phrase that we want to turn our attention to in verse 15 is: “...he was sent on foot into the valley…, regarding Barak, and consists of three terms, which only appear together in this verse. 

He [Barak] Was Sent [shalach:H7971] Into The Valley [`emeq:H6010]

The words, “he was sent” and “into the valley” are only found in two other citations: 

In verse 14 of Genesis 37:12-14 we find Jacob instructing Joseph to check up on his brothers, which unbeknowns to them both, would eventuate into them selling him to a band of Ishmaelites who were on their way to Egypt, in God’s providence, as they would learn many years later. (Spiritually, Egypt refers to slavery to sin and to Satan.) “And his brethren went to feed their father's flock in Shechem. [Shekem:H7927] {13} And Israel said unto Joseph, Do not thy brethren feed [the flock] in Shechem? [Shekem:H7927] come, and I will send thee unto them. And he said to him, Here [am I]. {14} And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him [shalach:H7971] out of the vale [`emeq:H6010] of Hebron [the capital from where David reigned for 7 years - a royal city - and one of the “cities of “refuge”], and he came to Shechem.” [Shekem:H7927] 

Both Barak and Joseph are a type of the Lord Jesus Christ. And Joseph leaving “the vale of Hebron” (“the city of refuge”) at Jacob’s (representing God the Father) command typifies the Lord Jesus Christ who left Heaven to bear the sins of the elect, prior to the foundation of the world, of which the Cross in 33 AD was a demonstration. I also want to mention that we find the word, “Shechem” three times in this account (denoting the “purpose of God”). We looked at its identically spelled root word (shekem:H7926) in study # 25, which is primarily translated as “shoulder” when we were discussing Issachar, who also typifies Christ. Additionally, Barak going on foot into the valley would relate to him defeating the forces of Jabin, king of Canaan, and his commander, Sisera (portraying Satan) as we noted in Judges 4:14-16 and 23-24,

“And Deborah said unto Barak, Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. {15} And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, and fled away on his feet. {16} But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; [and] there was not a man left. ... {23} So God subdued on that day Jabin the king of Canaan before the children of Israel. {24} And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.”  

The other reference is in Judges 7:1-8, and in verse 8 we find these two terms rendered as “and he sent” and “in the valley,” in yet another historical parable, which if God allows us to get there, we wil be able to examine in greater detail: “Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. {2} And the LORD said unto Gideon, The people that [are] with thee [are] too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. {3} Now therefore go to, proclaim in the ears of the people, saying, Whosoever [is] fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. {4} And the LORD said unto Gideon, The people [are] yet [too] many; bring them down unto the water, and I will try them for thee there: and it shall be, [that] of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go. {5} So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. {6} And the number of them that lapped, [putting] their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. {7} And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the [other] people go every man unto his place. {8} So the people took victuals in their hand, and their trumpets [showfar:H7782 - should always be translated as “ram’s(s’) horn(s)] rams’ horns: and he sent [shalach:H7971]  all [the rest of] Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.” [`emeq:H6010] 

He [Barak] Was Sent [shalach:H7971]

In both Judges 4:6 and 5:26 we see the expression, “he was sent,” as “she was sent,” and “she put” respectively: 

Judges 4:6, “And she sent [shalach:H7971] and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?”

Judges 5:26, “She put [shalach:H7971] her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.”

He Was Sent [shalach:H7971] On Foot [regel:H7272] 

It should also be noted that the first two words, “he was sent” and “on foot” appear together in 12 verses; here are a few illustrations of how God employs these two expressions:

Against the backdrop of God’s judgment of the worldwide Flood of Noah’s day we learn in Genesis 8:9, “But the dove found no rest for the sole of her foot [regel:H7272] 

, and she returned unto him into the ark, for the waters [were] on the face of the whole earth: then he put forth [shalach:H7971] his hand, and took her, and pulled her in unto him into the ark.”

In Job 18:5-21 we see the end of the wicked, and we have to keep in mind that Job is also picturing the Lord Jesus Christ, and here He is the One who has taken the sins of the elect upon Himself, prior to Creation, and “became sin” - in essence He became defiled as One Who is wicked - as we read in 2 Corinthians 5:21,

“For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.”

In Job 18:5-21 we read the following, and in verse 8 there two terms are translated as “for he is cast” and “by his own feet”: “Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.{6} The light shall be dark in his tabernacle, and his candle shall be put out with him. {7} The steps of his strength shall be straitened, and his own counsel shall cast him down.{8} For he is cast [shalach:H7971]  into a net by his own feet [regel:H7272], and he walketh upon a snare.{9} The gin shall take [him] by the heel, [and] the robber shall prevail against him. {10} The snare [is] laid for him in the ground, and a trap for him in the way. {11} Terrors shall make him afraid on every side, and shall drive him to his feet. {12} His strength shall be hungerbitten, and destruction [shall be] ready at his side. {13} It shall devour the strength of his skin: [even] the firstborn of death shall devour his strength. {14} His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. {15} It shall dwell in his tabernacle, because [it is] none of his: brimstone shall be scattered upon his habitation. {16} His roots shall be dried up beneath, and above shall his branch be cut off. {17} His remembrance shall perish from the earth, and he shall have no name in the street. {18} He shall be driven from light into darkness, and chased out of the world. {19} He shall neither have son nor nephew among his people, nor any remaining in his dwellings. {20} They that come after [him] shall be astonied at his day, as they that went before were affrighted. {21} Surely such [are] the dwellings of the wicked, and this [is] the place [of him that] knoweth not God.”

Likewise in Job 30:9-31 we find a similar portrayal of Christ under the wrath of God, and in verse 12 these two words are rendered as “they push away” and “my feet”: “And now am I their song, yea, I am their byword. {10} They abhor me, they flee far from me, and spare not to spit in my face. {11} Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me. {12} Upon [my] right [hand] rise the youth; they push away [shalach:H7971]  my feet [regel:H7272], and they raise up against me the ways of their destruction. {13} They mar my path, they set forward my calamity, they have no helper. {14} They came [upon me] as a wide breaking in [of waters]: in the desolation they rolled themselves [upon me]. {15} Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud. {16} And now my soul is poured out upon me; the days of affliction have taken hold upon me. {17} My bones are pierced in me in the night season: and my sinews take no rest. {18} By the great force [of my disease] is my garment changed: it bindeth me about as the collar of my coat. {19} He hath cast me into the mire, and I am become like dust and ashes. {20} I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me [not]. {21} Thou art become cruel to me: with thy strong hand thou opposest thyself against me. {22} Thou liftest me up to the wind; thou causest me to ride [upon it], and dissolvest my substance. {23} For I know [that] thou wilt bring me [to] death, and [to] the house appointed for all living. {24} Howbeit he will not stretch out [his] hand to the grave, though they cry in his destruction. {25} Did not I weep for him that was in trouble? was [not] my soul grieved for the poor? {26} When I looked for good, then evil came [unto me]: and when I waited for light, there came darkness. {27} My bowels boiled, and rested not: the days of affliction prevented me. {28} I went mourning without the sun: I stood up, [and] I cried in the congregation. {29} I am a brother to dragons, and a companion to owls. {30} My skin is black upon me, and my bones are burned with heat. {31} My harp also is [turned] to mourning, and my organ into the voice of them that weep.”

 Into The Valley [`emeq:H6010]

I would like to taker a close look at this word, “into the valley,” but we’ve run out of time today, so we’ll have to do this in our next study, Lord willing.

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Judges 5 - Part 28

Air Date: November 3, 2017

“Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

Into The Valley [`emeq:H6010] - A Closer Look

As I mentioned in our last study, I would like to spend a little extra time looking at the word, “into the valley” in verse 15. As I mentioned previously we have encountered this word before, for instance, in Judges 1:19 and 34: 

“And the LORD was with Judah; and he drave out [the inhabitants of] the mountain; but could not drive out the inhabitants of the valley, [`emeq:H6010] because they had chariots of iron. ... {34} And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:” [`emeq:H6010]

He Was Sent [shalach:H7971] Into The Valley [`emeq:H6010]

In our last study we noted that the terms, “he was sent” and “into the valley” only surface in two other passages:

The first one is in verse 14 of Genesis 37:12-14: “And his brethren went to feed their father's flock in Shechem. [Shekem:H7927] {13} And Israel said unto Joseph, Do not thy brethren feed [the flock] in Shechem? [Shekem:H7927] come, and I will send thee unto them. And he said to him, Here [am I]. {14} And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him [shalach:H7971] out of the vale [`emeq:H6010] of Hebron and he came to Shechem.” [Shekem:H7927] 

I mentioned in our previous lesson that both Barak and Joseph typify the Lord Jesus Christ, and in this account we see that Joseph would eventually end up in Egypt (a picture of slavery to sin), and be imprisoned for a while, until God saw fit to exalt him to a position of being second in command of Egypt - all of which spiritually points to Christ being “sold into sin,” and experiencing death and annihilation, before being resurrected, which was accomplished “from foundation of the world,” in order to atone for the sins of each of His elect people. For example we read in Psalm 105:16-22, concerning Joseph (spiritually, “Christ”):

“Moreover he called for a famine upon the land: he brake the whole staff of bread. {17} He sent a man before them, [even] Joseph, [who] was sold for a servant: {18} Whose feet  [regel:H7272 - same word as “on foot” in our verse] they hurt with fetters: he was laid in iron: {19} Until the time that his word came: the word of the LORD tried him. {20} The king sent and loosed him; [even] the ruler of the people, and let him go free. {21} He made him lord of his house, and ruler of all his substance: {22} To bind his princes at his pleasure; and teach his senators wisdom.” 

The identical word for “whose feet” (regel:H7272) in Psalm 105:18 is the same term rendered as  “on foot,” (speaking of Barak) in Judges 5:15. The other thing I would like to point out relates to the word “fetters” - or shackles - which is only found again in Psalm 149 in verse 8: I’ll read verses 6-9, as it relates to God’s elect who are living in our present, prolonged “day of judgment” and who, by God’s decree, are participating in the judgment of the non-elect as verse 9 highlights - even as they actively took part in sharing the Gospel during the “day of salvation” previously:

“[Let] the high [praises] of God [be] in their mouth, and a twoedged sword in their hand; {7} To execute vengeance upon the heathen, [and] punishments upon the people; {8} To bind their kings with chains, and their nobles with fetters [kebel:H3525] of iron; {9} To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.”

Into The Valley [`emeq:H6010] And Shechem [Shekem:H7927] 

We noted that God underscores the word “Shechem” three times (denoting the “purpose of God”) in Genesis 37:12-14. There are only two other references in which we find the terms, “valley” and “Shechem” together, and they both are also in the Psalms:

In Psalm 60:1-6, these terms appear together in verse 6: “[To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand.] O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. {2} Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh. {3} Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment. {4} Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah. {5} That thy beloved may be delivered; save [with] thy right hand, and hear me. {6} God hath spoken in his holiness; I will rejoice, I will divide Shechem [Shekem:H7927], and mete out the valley [`emeq:H6010] of Succoth.”

In Psalm 108:1-7 these words surface in verse 7; please note that verses 6-7 are virtually identical to Psalm 60:5-6, “[A Song [or] Psalm of David.] O God, my heart is fixed; I will sing and give praise, even with my glory. {2} Awake, psaltery and harp: I [myself] will awake early. {3} I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations. {4} For thy mercy [is] great above the heavens: and thy truth [reacheth] unto the clouds. {5} Be thou exalted, O God, above the heavens: and thy glory above all the earth; {6} That thy beloved may be delivered: save [with] thy right hand, and answer me. {7} God hath spoken in his holiness; I will rejoice, I will divide Shechem [Shekem:H7927], and mete out the valley [`emeq:H6010] of Succoth.”

I Will Divide [shalaq:H2505] Shechem [Shekem:H7927] 

We wonder about the spiritual meaning of Shechem - a place of great spiritual relevancy - in the above accounts, and in particular the intriguing expresion, “I will divide” (shalaq:H2505), which is found in both Psalm 60:6, and in Psalm 108:7, which are only found in these two citations. However, I’m getting off track a bit, so I think it might be best to wait until we get to Judges 9, Lord willing, in which this term is utilized many, many times in this one chapter. So, with that said, let’s move on to the last phrase in verse 15: “...For the divisions of Reuben [there were] great thoughts of heart,” which is repeated almost identically in the latter part of verse 16, which states: “...For the divisions of Reuben [there were] great searchings of heart.”

For The Divisions [pelaggah:H6390] Of Reuben [Reuwben:H7205]

These two words only appear together here, so we will have to consider them separately. Besides verses 15 and 16 of Judges 5, “for the divisions” is only found again in Job 20:4-29, in which this word is translated as “the rivers” in verse 17; this chapter deals with the fate of the wicked and parallels Job 18, which I quoted in our last study: 

“Knowest thou [not] this of old, since man was placed upon earth, {5} That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment? {6} Though his excellency mount up to the heavens, and his head reach unto the clouds; {7} [Yet] he shall perish for ever like his own dung: they which have seen him shall say, Where [is] he? {8} He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night. {9} The eye also [which] saw him shall [see him] no more; neither shall his place any more behold him. {10} His children shall seek to please the poor, and his hands shall restore their goods. {11} His bones are full [of the sin] of his youth, which shall lie down with him in the dust. {12} Though wickedness be sweet in his mouth, [though] he hide it under his tongue; {13} [Though] he spare it, and forsake it not; but keep it still within his mouth: {14} [Yet] his meat in his bowels is turned, [it is] the gall of asps within him. {15} He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly. {16} He shall suck the poison of asps: the viper's tongue shall slay him. {17} He shall not see the rivers [pelaggah:H6590], the floods, the brooks of honey and butter. {18} That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], and he shall not rejoice [therein]. {19} Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not; {20} Surely he shall not feel quietness in his belly, he shall not save of that which he desired. {21} There shall none of his meat be left; therefore shall no man look for his goods. {22} In the fulness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him. {23} [When] he is about to fill his belly, [God] shall cast the fury of his wrath upon him, and shall rain [it] upon him while he is eating. {24} He shall flee from the iron weapon, [and] the bow of steel shall strike him through. {25} It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors [are] upon him. {26} All darkness [shall be] hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle. {27} The heaven shall reveal his iniquity; and the earth shall rise up against him. {28} The increase of his house shall depart, [and his goods] shall flow away in the day of his wrath. {29} This [is] the portion of a wicked man from God, and the heritage appointed unto him by God.”

It might be helpful to also look at the root word of “the rivers” (pelaggah:H6390), as its rendered here and also in Judges 5:15-16. Its root word is almost identically spelled (palag:H6385) and occurs in four other references, which we want to examine:, since they are all rendered as “divide” and might help to shed further light on what these “divisions” might represent spiritually:

In Genesis 10:25, we find this amazing statement: “And unto Eber were born two sons: the name of one [was] Peleg [peleg:H6389 - from (peleg:H6388) - from (palag:H6385)]; for in his days was the earth divided; [palag:H6385] and his brother's name [was] Joktan.”

1 Chronicles 1:19 similarly affirms this as well: “And unto Eber were born two sons: the name of the one [was] Peleg [peleg:H6389 - from (peleg:H6388) - from (palag:H6385)]; because in his days the earth was divided: [palag:H6385] and his brother's name [was] Joktan”

In Job 38:25-30, this term is included in verse 25, as “Who hath divided” in this chapter, in which God questions Job unrelentingly in the next three chapters (39-41) regarding what God knows or what He does: “Who hath divided [palag:H6385] a watercourse for the overflowing of waters, or a way for the lightning of thunder; {26} To cause it to rain on the earth, [where] no man [is; on] the wilderness, wherein [there is] no man; {27} To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth? {28} Hath the rain a father? or who hath begotten the drops of dew? {29} Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? {30} The waters are hid as [with] a stone, and the face of the deep is frozen.”

Lastly in verse 9 of Psalm 55:1-15, this word appears as “and divide”: 

“[To the chief Musician on Neginoth, Maschil, [A Psalm] of David.] Give ear to my prayer, O God; and hide not thyself from my supplication. {2} Attend unto me, and hear me: I mourn in my complaint, and make a noise; {3} Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. {4} My heart is sore pained within me: and the terrors of death are fallen upon me. {5} Fearfulness and trembling are come upon me, and horror hath overwhelmed me. {6} And I said, Oh that I had wings like a dove! [for then] would I fly away, and be at rest. {7} Lo, [then] would I wander far off, [and] remain in the wilderness. Selah. {8} I would hasten my escape from the windy storm [and] tempest. {9} Destroy, O Lord, [and] divide [palag:H6385]  their tongues: for I have seen violence and strife in the city. {10} Day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it. {11} Wickedness [is] in the midst thereof: deceit and guile depart not from her streets. {12} For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him: {13} But [it was] thou, a man mine equal, my guide, and mine acquaintance. {14} We took sweet counsel together, [and] walked unto the house of God in company. {15} Let death seize upon them, [and] let them go down quick into hell: for wickedness [is] in their dwellings, [and] among them.”

We see from the foregoing examples that there is a definite relationship with the earth being divided in the days of Peleg, along with dividing of “tongues” as well as “watercourses.” In fact, the (identically spelled) root word (peleg:H6388)  for the man, Peleg, is rendered as “river” 9 times, and once as “stream.” Well, there is quite a bit to think and pray about with all this information, that God might continue to open our eyes to what He wants us to understand spiritually in all of this, in our next study, as He so wills. 

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Judges 5 - Part 29

Air Date: November 6, 2017

“Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

For The Divisions [pelaggah:H6390] Of Reuben [Reuwben:H7205]

In our last study, we began looking at the two words, “...for the divsions of Reuben...” to try to ascertain its spiritual significance. Just to recap a bit: This term “divisions” is only found one other time in Job 20:17, as “the rivers,” referring to the wicked, or non-elect, who will not partake of the spiritual blessings that flow from the Kingdom of God:

“He shall not see the rivers [pelaggah:H6590], the floods, the brooks of honey and butter.” 

We noted that this term (H6590) also has a root word, spelled almost identically, and is “palag” (H6385); in turn, this root word appears in the following four passages as some form of the word “divide,” and the first two pertain to the the dividing of the continents during the days of Peleg:

In Genesis 10:25 states,“And unto Eber were born two sons: the name of one [was] Peleg [peleg:H6389 - from (peleg:H6388) - from (palag:H6385)]; for in his days was the earth [’erets:H776] divided; [palag:H6385] and his brother's name [was] Joktan.”

1 Chronicles 1:19 likewise declares, “And unto Eber were born two sons: the name of the one [was] Peleg [peleg:H6389 - from (peleg:H6388) - from (palag:H6385)]; because in his days the earth [’erets:H776]  was divided: [palag:H6385] and his brother's name [was] Joktan”

In Job 38:25, God poses this question: “Who hath divided [palag:H6385] a watercourse [t@`alah:H8585] or the overflowing of waters, or a way for the lightning of thunder;

And Psalm 55:9 announces: “Destroy, O Lord, [and] divide [palag:H6385] their tongues: [lashown:H3956] for I have seen violence and strife in the city. 

I also mentioned at the close of our last study that the man Peleg (H6389), is derived from a parent word which is also “peleg” (H6388) - without the capital “P,” -  and is identically spelled. Moreover, H6388 stems from yet another root (or grandparent) word which is “palag” (H6385), and also happens to be the same root word for “divisions” in our phrase in verse 15, “...for the divisions of Reuben…” I also indicated in our previous lesson that we would consider how God utilizes H6388, as the subsequent passages reveal:

Job 29 is a magnificent portrait of the Person and Work of the Lord Jesus Christ and is in stark contrast to the next chapter, in which we see Him under the wrath of God in the Atonement; in 29:6 we learn: “When I washed my steps with butter, [pointing to the Word of God] and the rock [He is the Rock] poured me out rivers [peleg:H6388] of oil;” [picturing the Holy Spirit]

In Psalm 1:3, the term “by the rivers” refers to the “water of Life,” which gives life and growth to the “tree” which represents Christ in the first instance, and secondly His blessed elect: “And he shall be like a tree planted by the rivers [peleg:H6388] of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.”

Psalm 46 is especially meaningful with respect to our present “day of judgment,” and in verse 4 of 1-6, this is rendered as “the streams”: “[To the chief Musician for the sons of Korah, A Song upon Alamoth.] God [is] our refuge and strength, a very present help in trouble. {2} Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; {3} [Though] the waters thereof roar [and] be troubled, [though] the mountains shake with the swelling thereof. Selah. {4} [There is] a river, the streams [peleg:H6388] whereof shall make glad the city of God, the holy [place] of the tabernacles of the most High. {5} God [is] in the midst of her; she shall not be moved: God shall help her, [and that] right early. {6} The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.”

Likewise in Psalm 65 we read of the physical blessings of God upon His creation as well as the spiritual abundance that He showers down upon His people, who are so undeserving of His mercy and kidness: “Thou visitest the earth, and waterest it: thou greatly enrichest it with the river [peleg:H6388] of God, [which] is full of water: thou preparest them corn, when thou hast so provided for it.”

On the other hand, in this portion of Psalm 119:129-136, we see the dichotomy between the desires of the elect and those of the non-elect in verse 136, in which “water” in the form of tears is is view, as the elect are saddened and vexed by the non-elect who do not obey God’s Word, but despise it altogether: “PE. Thy testimonies [are] wonderful: therefore doth my soul keep them. {130} The entrance of thy words giveth light; it giveth understanding unto the simple. {131} I opened my mouth, and panted: for I longed for thy commandments. {132} Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name. {133} Order my steps in thy word: and let not any iniquity have dominion over me. {134} Deliver me from the oppression of man: so will I keep thy precepts. {135} Make thy face to shine upon thy servant; and teach me thy statutes. {136} Rivers [peleg:H6388] of waters run down mine eyes, because they keep not thy law.”

In Proverbs 5:15-23 provides this warning to not pursue the “strange woman” which typifies a false gospel - and can also portray those within the churches and denominations that fell under the wrath of God, but rather to drink from the truth of the Word of God: “Drink waters out of thine own cistern, and running waters out of thine own well. {16} Let thy fountains be dispersed abroad, [and] rivers [peleg:H6388] of waters in the streets. {17} Let them be only thine own, and not strangers' with thee. {18} Let thy fountain be blessed: and rejoice with the wife of thy youth. {19} [Let her be as] the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. {20} And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? {21} For the ways of man [are] before the eyes of the LORD, and he pondereth all his goings. {22} His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. {23} He shall die without instruction; and in the greatness of his folly he shall go astray.”

And Proverbs 21:1 maintains how God deals in the heart of an earthly “king” - saved or unsaved - who can also typify the elect, and always for God ‘s own holy motives, according to His divine will: “The king's heart [is] in the hand of the LORD, [as] the rivers [peleg:H6388] of water: he turneth it whithersoever he will.”

Isaiah 30:25-33 is set against the backdrop of judgment: “And there shall be upon every high mountain, and upon every high hill, rivers [peleg:H6388] [and] streams of waters in the day of the great slaughter, when the towers fall.  {26} Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound. {27} Behold, the name of the LORD cometh from far, burning [with] his anger, and the burden [thereof is] heavy: his lips are full of indignation, and his tongue as a devouring fire: {28} And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and [there shall be] a bridle in the jaws of the people, causing [them] to err. {29} Ye shall have a song, as in the night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel. {30} And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of [his] anger, and [with] the flame of a devouring fire, [with] scattering, and tempest, and hailstones. {31} For through the voice of the LORD shall the Assyrian be beaten down, [which] smote with a rod. {32} And [in] every place where the grounded staff shall pass, which the LORD shall lay upon him, [it] shall be with tabrets and harps: and in battles of shaking will he fight with it. {33} For Tophet [is] ordained of old; yea, for the king it is prepared; he hath made [it] deep [and] large: the pile thereof [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.”

In Isaiah 32:1-4 this word is translated “as rivers” again: “Behold, a king shall reign in righteousness, and princes shall rule in judgment. {2} And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers [peleg:H6388]  of water in a dry place, as the shadow of a great rock in a weary land. {3} And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. {4} The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. ”

Lamentations 3:39-68 provides another spiritual portrait of Christ under the wrath of God: “Wherefore doth a living man complain, a man for the punishment of his sins? {40} Let us search and try our ways, and turn again to the LORD. {41} Let us lift up our heart with [our] hands unto God in the heavens. {42} We have transgressed and have rebelled: thou hast not pardoned. {43} Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied. {44} Thou hast covered thyself with a cloud, that [our] prayer should not pass through. {45} Thou hast made us [as] the offscouring and refuse in the midst of the people. {46} All our enemies have opened their mouths against us. {47} Fear and a snare is come upon us, desolation and destruction. {48} Mine eye runneth down with rivers [peleg:H6388] of water for the destruction of the daughter of my people. {49} Mine eye trickleth down, and ceaseth not, without any intermission, {50} Till the LORD look down, and behold from heaven. {51} Mine eye affecteth mine heart because of all the daughters of my city. {52} Mine enemies chased me sore, like a bird, without cause. {53} They have cut off my life in the dungeon, and cast a stone upon me. {54} Waters flowed over mine head; [then] I said, I am cut off. {55} I called upon thy name, O LORD, out of the low dungeon. {56} Thou hast heard my voice: hide not thine ear at my breathing, at my cry. {57} Thou drewest near in the day [that] I called upon thee: thou saidst, Fear not. {58} O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life. {59} O LORD, thou hast seen my wrong: judge thou my cause. {60} Thou hast seen all their vengeance [and] all their imaginations against me. {61} Thou hast heard their reproach, O LORD, [and] all their imaginations against me; {62} The lips of those that rose up against me, and their device against me all the day. {63} Behold their sitting down, and their rising up; I [am] their musick. {64} Render unto them a recompence, O LORD, according to the work of their hands. {65} Give them sorrow of heart, thy curse unto them. {66} Persecute and destroy them in anger from under the heavens of the LORD.”

I think we’ll have to stop here, and Lord willing, in our next study, see how these “divisions” relate to Reuben, by taking a closer look at him.

Judges 5 - Part 30

Air Date: November 8, 2017

“Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

For The Divisions [pelaggah:H6390] Of Reuben [Reuwben:H7205] (Cont.)

We have arrived at the last phrase in verse 15: “For the divisions of Reuben [there were] great thoughts of heart,” and we are trying to determine the spiritual import of “For the divisions of Reuben…” So, as I mentioned at the close of ot last study that we would take a closer look at the term, “Reuben” to see if that might provide some clues in this regard. Before we do that though, let’s first consider the latter part of verse 15, “...[there were] great thoughts of heart,” which is identical to verse 16, exept for the term, “searchings”: “For the divisions of Reuben [there were] great searchings [cheqer:H2714] of heart.”

[There Were] Great [gadowl:H1419] Thoughts [cheqeq:H2711] Of Heart [leb:H3820]

The three words in the phrase, “[there were] great thoughts of heart” only appear together here, so we have to see how God employs them separately. The expression, “thoughts” is only found in one other reference - in verse 1 of Isaiah 10 - in which it is rendered as  the noun “decrees,”  while its parent word in the same verse, is the verb, “unto them that decree;” (chaqaq:H2710) I’ll read down to verse 18 for the sake of the context:

Isaiah 10:1-23, “Woe unto them that decree [chaqaq:H2710] unrighteous decrees [cheqeq:H2711], and that write grievousness [which] they have prescribed; {2} To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless! {3} And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory? {4} Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand [is] stretched out still. {5} O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. {6} I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. {7} Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few. {8} For he saith, [Are] not my princes altogether kings? {9} [Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus? {10} As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria; {11} Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols? {12} Wherefore it shall come to pass, [that] when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. {13} For he saith, By the strength of my hand I have done [it], and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant [man]: {14} And my hand hath found as a nest the riches of the people: and as one gathereth eggs [that are] left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. {15} Shall the axe boast itself against him that heweth therewith? [or] shall the saw magnify itself against him that shaketh it? as if the rod should shake [itself] against them that lift it up, [or] as if the staff should lift up [itself, as if it were] no wood. {16} Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire. {17} And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; {18} And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth. {19} And the rest of the trees of his forest shall be few, that a child may write them. {20} And it shall come to pass in that day, [that] the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. {21} The remnant shall return, [even] the remnant of Jacob, unto the mighty God. {22} For though thy people Israel be as the sand of the sea, [yet] a remnant of them shall return: the consumption decreed shall overflow with righteousness. {23} For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.”

You might recall that the root word (H2710) is the same term that we saw in Judges 5:9 and 14, in which it is translated as “governors,” which is the same word for “lawgiver”: 

“My heart [is] toward the governors [chaqaq:H2710] of Israel, that offered themselves willingly among the people. Bless ye the LORD. ... {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, [chaqaq:H2710] and out of Zebulun they that handle the pen of the writer.”

Searchings [cheqer:H2714] 

The word for “searchings,” in Judges 5:16, as I mentioned earlier, is the only term that is different between these similar phrases in verses 15b and 16b:  “...For the divisions of Reuben [there were] great thoughts of heart…{16}...For the divisions of Reuben [there were] great searchings of heart.”  The following are some of the ways that God employs the term “searchings”:

This word surfaces in Job 9:10, as “finding out”; I’ll read from Job 8:22 and 9:1-10, “They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought. {9:1} Then Job answered and said, {2} I know [it is] so of a truth: but how should man be just with God? {3} If he will contend with him, he cannot answer him one of a thousand. {4} [He is] wise in heart, and mighty in strength: who hath hardened [himself] against him, and hath prospered? {5} Which removeth the mountains, and they know not: which overturneth them in his anger. {6} Which shaketh the earth out of her place, and the pillars thereof tremble. {7} Which commandeth the sun, and it riseth not; and sealeth up the stars. {8} Which alone spreadeth out the heavens, and treadeth upon the waves of the sea. {9} Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south. {10} Which doeth great things past finding out; [cheqer:H2714] yea, and wonders without number.

In verse 7 of Job 11:5-9, this word is expressed as “Canst thou by searching”: But oh that God would speak, and open his lips against thee; {6} And that he would shew thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth]. {7} Canst thou by searching [cheqer:H2714] find out God? canst thou find out the Almighty unto perfection? {8} [It is] as high as heaven; what canst thou do? deeper than hell; what canst thou know? {9} The measure thereof [is] longer than the earth, and broader than the sea.

Incidentally this verse reminds us of Proverbs 25:2, “[It is] the glory of God to conceal a thing: but the honour of kings [is] to search out a matter,” in which the word, “[is] to search out” is the identically spelled root for H2714 that we are examining. Acts 17:11 similarly affirms,

“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

Let’s consider a few more references, which include this word “cheqer” (H2714):

In Job 36:22-33 we read this portion of Scripture, in which this word is translated as “be searched out” in verse 26: “Behold, God exalteth by his power: who teacheth like him? {23} Who hath enjoined him his way? or who can say, Thou hast wrought iniquity? {24} Remember that thou magnify his work, which men behold. {25} Every man may see it; man may behold [it] afar off. {26} Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out. [cheqer:H2714]  {27} For he maketh small the drops of water: they pour down rain according to the vapour thereof: {28} Which the clouds do drop [and] distil upon man abundantly. {29} Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle? {30} Behold, he spreadeth his light upon it, and covereth the bottom of the sea. {31} For by them judgeth he the people; he giveth meat in abundance. {32} With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt. {33} The noise thereof sheweth concerning it, the cattle also concerning the vapour.”

Psalm 145:1-21 is a psalm that magnifies a number of God’s majestic and holy attributes, and in verse 3, our word is rendered “is unsearchable; it is no wonder that this psalm is titled “David’s psalm of praise”: “[David's [Psalm] of praise.] I will extol thee, my God, O king; and I will bless thy name for ever and ever. {2} Every day will I bless thee; and I will praise thy name for ever and ever. {3} Great [is] the LORD, and greatly to be praised; and his greatness [is] unsearchable. [cheqer:H2714] {4} One generation shall praise thy works to another, and shall declare thy mighty acts. {5} I will speak of the glorious honour of thy majesty, and of thy wondrous works. {6} And [men] shall speak of the might of thy terrible acts: and I will declare thy greatness. {7} They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. {8} The LORD [is] gracious, and full of compassion; slow to anger, and of great mercy. {9} The LORD [is] good to all: and his tender mercies [are] over all his works. {10} All thy works shall praise thee, O LORD; and thy saints shall bless thee. {11} They shall speak of the glory of thy kingdom, and talk of thy power; {12} To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. {13} Thy kingdom [is] an everlasting kingdom, and thy dominion [endureth] throughout all generations. {14} The LORD upholdeth all that fall, and raiseth up all [those that be] bowed down. {15} The eyes of all wait upon thee; and thou givest them their meat in due season. {16} Thou openest thine hand, and satisfiest the desire of every living thing. {17} The LORD [is] righteous in all his ways, and holy in all his works. {18} The LORD [is] nigh unto all them that call upon him, to all that call upon him in truth. {19} He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. {20} The LORD preserveth all them that love him: but all the wicked will he destroy. {21} My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.”

One last passage that we want to read are the powerful words of Isaiah 40:1-31, in which this expression is rendered as “there is no searching” in verse 28, remnding us of the portion of Handel’s Messiah that this was taken from and so beautifully set to music to God’s praise and glory: “Comfort ye, comfort ye my people, saith your God. {2} Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins. {3} The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. {4} Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: {5} And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken [it]. {6} The voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all the goodliness thereof [is] as the flower of the field: {7} The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people [is] grass. {8} The grass withereth, the flower fadeth: but the word of our God shall stand for ever. {9} O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift [it] up, be not afraid; say unto the cities of Judah, Behold your God! {10} Behold, the Lord GOD will come with strong [hand], and his arm shall rule for him: behold, his reward [is] with him, and his work before him. {11} He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with young. {12} Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? {13} Who hath directed the Spirit of the LORD, or [being] his counsellor hath taught him? {14} With whom took he counsel, and [who] instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? {15} Behold, the nations [are] as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. {16} And Lebanon [is] not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. {17} All nations before him [are] as nothing; and they are counted to him less than nothing, and vanity. {18} To whom then will ye liken God? or what likeness will ye compare unto him? {19} The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. {20} He that [is] so impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh unto him a cunning workman to prepare a graven image, [that] shall not be moved. {21} Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? {22} [It is] he that sitteth upon the circle of the earth, and the inhabitants thereof [are] as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: {23} That bringeth the princes to nothing; he maketh the judges of the earth as vanity. {24} Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. {25} To whom then will ye liken me, or shall I be equal? saith the Holy One. {26} Lift up your eyes on high, and behold who hath created these [things], that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth. {27} Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? {28} Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? [there is] no searching [cheqer:H2714] of his understanding. {29} He giveth power to the faint; and to [them that have] no might he increaseth strength. {30} Even the youths shall faint and be weary, and the young men shall utterly fall: {31} But they that wait upon the LORD shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint.”

Well, on that glorious note, let’s continue to pray that God will give us further understanding of verses 15-16 in our next lesson, as He so wills.

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Judges 5 - Part 31

Air Date: November 10, 2017

“Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

We have arrived at the last phrase in verse 15: “For the divisions [or “rivers”] of Reuben [there were] great thoughts of heart,” and we are trying to determine the spiritual meaning that God has hidden in these two words - “For the divisions of Reuben…” So, as I mentioned at the close of our last study, that we want to take a closer look at the term, “Reuben” to see if that might provide some clues to help us, as I have found this phrase to be quite difficult to understand spiritually.

Of Reuben [Reuwben:H7205] - The Firstborn [bekowr:H1080]  (Cont.)

There are two accounts that are particularly relevant regarding Reuben. One of them is is Genesis 49:1-4, which as to do with Jacob prophecy concerning what will take place with regard to the 12 tribes “in the last days” - referring to the last days.  Reuben is mentioned in verses 3-4. The 12 tribes typify national Israel, who in turn, represents the end-time institutional churches and denominations that came under the wrath of God at the start of the Great Tribulation on May 21, 1988. The other chapter, by contrast, is Deuteronomy 33, which deals with the blessing of Moses upon the 13 tribes - exemplifying the Body of Christ - the eternal church; Reuben is included in verse 6: 

Genesis 49:1-4 declare: “And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you in the last days. {2} Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. {3} Reuben [Reuwben:H7205], thou [art] my firstborn, [bekowr:H1060] my might, [koach:H3581] and the beginning [re’shiyth:H7225] of my strength [’own:H202], the excellency [yether:H3499] of dignity [se’eth:H7613], and the excellency [yether:H3499]  of power: [`az:H5794] {4} Unstable [pachaz:H6349] as water, thou shalt not excel ; because thou wentest up to thy father's bed; then defiledst thou [it]: he went up to my couch.”

Deuteronomy 33:6 also reveals, “Let Reuben [Reuwben:H7205] live, and not die; and let [not] his men be few.”

We see there is a marked difference between what we learn in Genesis 49:3 and in verse 4; the latter undoubtedly alludes to Reuben’s sin in laying with Bilhah, one of his father’s concubines as we read in Genesis 35:22,

“And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard [it]. Now the sons of Jacob were twelve:”

The word “unstable” (pachaz:H6349) is Genesis 49:3 is noteworthy as it stems from its identically spelled root word (pachaz:H6348), and is found in the following passages, and translated as “light”  - in the sense of being lustful or reckless:

Judges 9:4, “And they gave him threescore and ten [pieces] of silver out of the house of Baalberith, wherewith Abimelech hired vain and light [pachaz:H6348] persons, which followed him.”

Zephaniah 3:4, “Her prophets [are] light [pachaz:H6348] [and] treacherous persons: her priests have polluted the sanctuary, they have done violence to the law.” [the Word of God]

A Closer Look at Genesis 49:3

Notice the reference in Zephaniah 3:4 to the “false prophets,” or “angels of light” within the corporate churches during the Great Tribulation, which further highlights the fact that Reuben - “the firstborn” represents them in this context - but he also represents Christ - by the attributes in verse 3, which can also point to Christ, as the following citations testify:

 Thou [Art] My Firstborn [bekowr:H1060]

1 Chronicles 5:1 maintains, “Now the sons of Reuben [Reuwben:H7205] the firstborn [bekowr:H1060] of Israel, (for he [was] the firstborn; [bekowr:H1060] but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.”

Exodus 4:22-23 states: “And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my firstborn:[bekowr:H1060] {23} And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, [even] thy firstborn.” [bekowr:H1060]

Exodus 12:12 adds, “For I will pass through the land of Egypt this night, and will smite all the firstborn [bekowr:H1060] in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I [am] the LORD.”

Psalm 89 is replete with references to the Lord Jesus Christ - “the firstborn from the dead,” (Colossians 1:18), and “the first begotten of the dead”  (Revelation 1:5) - exemplified by David; in verse 27 the term, “firstborn” also appears again. I’ll read verses 3-4, 6, 8, 18-29, 33-44, and 49-52: “I have made a covenant with my chosen, I have sworn unto David my servant, {4} Thy seed will I establish for ever, and build up thy throne to all generations. Selah. ... {6} For who in the heaven can be compared unto the LORD? [who] among the sons of the mighty can be likened unto the LORD? ... {8} O LORD God of hosts, who [is] a strong LORD like unto thee? or to thy faithfulness round about thee? ... {18} For the LORD [is] our defence; and the Holy One of Israel [is] our king. {19} Then thou spakest in vision to thy holy one, and saidst, I have laid help upon [one that is] mighty; I have exalted [one] chosen out of the people. {20} I have found David my servant; with my holy oil have I anointed him: {21} With whom my hand shall be established: mine arm also shall strengthen him. {22} The enemy shall not exact upon him; nor the son of wickedness afflict him. {23} And I will beat down his foes before his face, and plague them that hate him. {24} But my faithfulness and my mercy [shall be] with him: and in my name shall his horn be exalted. {25} I will set his hand also in the sea, and his right hand in the rivers. {26} He shall cry unto me, Thou [art] my father, my God, and the rock of my salvation. …{27} Also I will make him [my] firstborn, [bekowr:H1060] higher than the kings of the earth. {28} My mercy will I keep for him for evermore, and my covenant shall stand fast with him. {29} His seed also will I make [to endure] for ever, and his throne as the days of heaven. ... {33} Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. {34} My covenant will I not break, nor alter the thing that is gone out of my lips. {35} Once have I sworn by my holiness that I will not lie unto David. {36} His seed shall endure for ever, and his throne as the sun before me. {37} It shall be established for ever as the moon, and [as] a faithful witness in heaven. Selah. {38} But thou hast cast off and abhorred, thou hast been wroth with thine anointed. {39} Thou hast made void the covenant of thy servant: thou hast profaned his crown [by casting it] to the ground. {40} Thou hast broken down all his hedges; thou hast brought his strong holds to ruin. {41} All that pass by the way spoil him: he is a reproach to his neighbours. {42} Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. {43} Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. {44} Thou hast made his glory to cease, and cast his throne down to the ground. ... {49} Lord, where [are] thy former lovingkindnesses, [which] thou swarest unto David in thy truth? {50} Remember, Lord, the reproach of thy servants; [how] I do bear in my bosom [the reproach of] all the mighty people; {51} Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed. {52} Blessed [be] the LORD for evermore. Amen, and Amen.” 

And Jeremiah 31:7-11 speaks of the “latter rain” (the period between September 7, 1994 - May 21, 2011), and the term “[is] my firstborn” appears in verse 9: “For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel. {8} Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. {9} They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim [is] my firstborn.” [bekowr:H1060] {10} Hear the word of the LORD, O ye nations, and declare [it] in the isles [“continents”] afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock. {11} For the LORD hath redeemed Jacob, and ransomed him from the hand of [him that was] stronger than he.”

Lastly, Zechariah 12:10 renders this word as “for his firstborn”: “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.” [bekowr:H1060]

 And The Beginning [re’shiyth:H7225] Of My Strength [’own:H202]

The two terms in Genesis 49:3, “and the beginning” and “of my strength” are also found together in verse 17 of Deuteronomy 21:15-17 along with the word, “firstborn” in all three verses:

“If a man have two wives, one beloved, and another hated, and they have born him children, [both] the beloved and the hated; and [if] the firstborn [bekowr:H1060] son be hers that was hated: {16} Then it shall be, when he maketh his sons to inherit [that] which he hath, [that] he may not make the son of the beloved firstborn before the son of the hated, [which is indeed] the firstborn: [bekowr:H1060] {17} But he shall acknowledge the son of the hated [for] the firstborn, [bekowr:H1060] by giving him a double portion of all that he hath: for he [is] the beginning [re’shiyth:H7225]  of his strength [’own:H202]; the right of the firstborn [bekowr:H1060] [is] his.”

The Excellency [yether:H3499] Of Dignity [se’eth:H7613]

The next two words that we want to investigate in Genesis 49:3 are: “the excellency” and  “of dignity,” which are only found together in this citation. Actually the root word for the term, “the excellency” (yether:H3499) is the same word as “thou shalt not excel” (yather:H3498) in Genesis 49:4, 

“Unstable as water, thou shalt not excel [yather:H3498]; because thou wentest up to thy father's bed; then defiledst thou [it]: he went up to my couch.”

Here are some of the ways that God utilizes this word, “the excellency,” which is predominantly translated as “rest,” “remnant,” or “residue”:

As the word, “rest,” it is typically found in this context, as 2 Chronicles 32:32 displays,  

“Now the rest [yether:H3499] of the acts of Hezekiah, and his goodness, behold, they [are] written in the vision of Isaiah the prophet, the son of Amoz, [and] in the book of the kings of Judah and Israel.”

Ezekiel 34:18 interestingly ties into to “the end of the church age” - which Reuben can also symbolize: 

“[Seemeth it] a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue [yether:H3499] of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?”

This is also the case in verse 1 of Jeremiah 29:1-10,

“Now these [are] the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue [yether:H3499] of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; {2} (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;) {3} By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying, {4} Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon; {5} Build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them; {6} Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. {7} And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace. {8} For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that [be] in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. {9} For they prophesy falsely unto you in my name: I have not sent them, saith the LORD. {10} For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.”

Well, it looks like we’ll have to stop here, and pick this up in our next study.

Judges 5 - Part 32

Air Date: November 13, 2017

And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

For The Divisions [pelaggah:H6390] Of Reuben [Reuwben:H7205] (Cont.)

In our last study we began looking at the term, “Reuben,” in the phrase, “...For the divisions of Reuben,” as we attempt to uncover its spiritual meaning. We started our investigation by examining Genesis 49:3-4, which state:

Reuben [Reuwben:H7205], thou [art] my firstborn, [bekowr:H1060] my might, [koach:H3581] and the beginning [re’shiyth:H7225] of my strength [’own:H202], the excellency [yether:H3499] of dignity [se’eth:H7613], and the excellency [yether:H3499]  of power: [`az:H5794] {4} Unstable [pachaz:H6349] as water, thou shalt not excel [yather:H3498]; because thou wentest up to thy father's bed; then defiledst thou [it]: he went up to my couch.”

We left off at the word, “dignity” in the phrase, “the excellency of dignity,” in which we saw in our last study that “the excellency” (yether:H3499) can also be translated as “remnant” or “residue.” 

Of Dignity [se’eth:H7613]

The expression, “of dignity” is translated  a number of times as “rising” - with regards to “a rising in the skin,” or leprosy - which symbolically represents sin - as verse 6 of Isaiah 1:2-6 affirm, and please note the surrounding context of rebellion:

“Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. {3} The ox knoweth his owner, and the ass his master's crib: [but] Israel doth not know, my people doth not consider. {4} Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. {5} Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. {6} From the sole of the foot even unto the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.”

Verse 2 of Leviticus 13:1-3 speaks directly of leprosy, in which this word is rendered as “a rising”: “And the LORD spake unto Moses and Aaron, saying, {2} When a man shall have in the skin of his flesh a rising [se’eth:H7613], a scab, or bright spot, and it be in the skin of his flesh [like] the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests: {3} And the priest shall look on the plague in the skin of the flesh: and [when] the hair in the plague is turned white, and the plague in sight [be] deeper than the skin of his flesh, it [is] a plague of leprosy: and the priest shall look on him, and pronounce him unclean.”  

Verse 7 of Habakkuk 1:1-7 describes God’s usage of the Babylonians (or Chaldeans) that He mnaipulated in order to bring judgment against Judah and Jerusalem - who typify the end-time institutional churches and denominations: “The burden which Habakkuk the prophet did see. {2} O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save! {3} Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [are] before me: and there are [that] raise up strife and contention. {4} Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth. {5} Behold ye among the heathen, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ye will not believe, though it be told [you]. {6} For, lo, I raise up the Chaldeans, [that] bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces [that are] not theirs. {7} They [are] terrible and dreadful: their judgment and their dignity [se’eth:H7613] shall proceed of themselves.”

Of Power: [`az:H5794]

The last term that we want to examine in Genesis 49:3, is the word, “of power.” The following illustrate how God employs this term in these verses that again deal with the “end of the church age”:

Deuteronomy 28:49-50 records God’s warning to Israel that He will judge her for her disobedience to Him, by means of a heathen nation: “The LORD shall bring a nation against thee from far, from the end of the earth, [as swift] as the eagle flieth; a nation whose tongue thou shalt not understand; {50} A nation of fierce [`az:H5794] countenance, which shall not regard the person of the old, nor shew favour to the young:”

Isaiah 56:11 similarly portrays the “pastors” or “shepherds” of the corporate churches as “greedy dogs,” that “cannot understand”: “Yea, [they are] greedy [`az:H5794] dogs [which] can never have enough, and they [are] shepherds [that] cannot understand: they all look to their own way, every one for his gain, from his quarter.”

One final reference is verse 25 of Daniel 8:23-25, which speaks of Satan at the time of the end: “And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce [`az:H5794] countenance, and understanding dark sentences [or “parables”], shall stand up. {24} And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. {25} And through his policy also he shall cause craft to prosper in his hand; and he shall magnify [himself] in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.”

Some Observations Concerning Reuben In Genesis 49:3-4

In today’s study and in our previous one (#31) we recognize that the various (apparently positive) attributes regarding Reuben in Genesis 49:3-4 are in actuality, negative, as the following summary reveals:

• Thou [Art] My Firstborn [bekowr:H1060] - There is a parallel between Esau and Reuben in that they both lost their birthrights, as 1 Chronicles 5:1 underscores, “Now the sons of Reuben [Reuwben:H7205] the firstborn [bekowr:H1060] of Israel, (for he [was] the firstborn; [bekowr:H1060] but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.”

• And The Beginning [re’shiyth:H7225] Of My Strength [’own:H202] - These two terms (including the preceding word, “firstborn”), are also used in connection with death of the “firstborn” in Egypt, as we see from a passage such as, Psalm 78:51, “And smote all the firstborn [bekowr:H1060]  in Egypt; the chief [re’shiyth:H7225] of [their] strength [’own:H202] in the tabernacles of Ham:” Egypt, in turn, typifies that corporate churches that came under God’s wrath, as Revelation 11:8 highlights: “And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.” [Jerusalem]

• My Might [koach:H3581] - This word is rendered in Daniel 8:24 as, “but not by his own power,” which concerns God handing over the external representation of the kingdom of God on earth (i.e., the churches and denominations) to Satan, which he ruled over, during the 23-year duration of the Great Tribulation: “And his power shall be mighty, but not by his own power: [koach:H3581] and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.”

• The Excellency [yether:H3499] - This expression is translated as “the residue” in Ezekiel 34:18, in this chapter which indicts the pastors for abdicating their spiritual responsibilities to feed and care for the flock that God had entrusted them with: “[Seemeth it] a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue [yether:H3499] of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?”

• Of Dignity [se’eth:H7613] - As we saw earlier today, this term can relate to both leprosy (representing sin) as well as to the Babylonians (or Chaldeans) that God utilized to bring judgment against Judah and Jerusalem - who again, exemplify the end-time institutional churches and denominations.

• Of Power: [`az:H5794] - This was also addressed today, as we saw in Isaiah 56:11, in which the pastors and shepherds are severely denounced by God, as being “greedy dogs.”  

So we see in the case of Reuben, and if we were to examine the other 11 tribes in Genesis 49, we would find similar charges, since these “12 tribes” are  “in the last days” - and picture God’s judgment which began with them - “the house of God,” as 1 Peter 4:17 insists:

“For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?”

For The Divisions [pelaggah:H6390] Of Reuben [Reuwben:H7205] - Revisited 

You might recall that in lesson # 29, we discussed  the word, “the divisions” (pelaggah:6390) in the phrase, “the divisions of Reuben.” Since it only surfaced one other time in Job 20:17, as the word, “rivers,” we then examined its almost identically spelled root word (palag:H6385), which was used in only four citations and all of them had to do with either the “dividing” of the “earth,” (’erets:H776) or “watercourses” (t@`alah:H8585) or “tongues.” (lashown:H3956). I think we can begin to see what God has hidden in this curious phrase. Let’s consider those passages one more time:

Genesis 10:2 (1 Chronicles 1:19 is virtually identical) states,“And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth [’erets:H776] divided; [palag:H6385] and his brother's name [was] Joktan.”

A few minutes ago I quoted 1 Peter 4:17; we also read this express command in Matthew 24:15-16 to those “which be in Judaea” to flee “into the mountains” (representing the Kingdom of God or the Bible), and in so doing they would be fleeing from “the holy place” (the churches and denominations): 

Matthew 24:15-16. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) {16} Then let them which be in Judaea flee into the mountains:”

The term, “Judaea” is also used in connection with the churches, as we read in 1 Thessalonians 2:14,

“For ye, brethren, became followers of the churches of God which in Judaea [Ioudaia:G2449] are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews:” 

The Old Testament equivalent of Matthew 24:15-16 (which are numerous) is found, for instance, in Jeremiah 25:8-11, 

“Therefore thus saith the LORD of hosts; Because ye have not heard my words, {9} Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. {10} Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. {11} And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years.”

The reference to that which was “spoken of by Daniel the prophet” is found in Daniel 11:31 and 12:11,

“And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination [shiqquwts:H8251] that maketh desolate [shamem:H8074]...{12:11} And from the time [that] the daily [sacrifice] shall be taken away, and the abomination [shiqquwts:H8251] that maketh desolate [shamem:H8074] set up, [there shall be] a thousand two hundred and ninety days.”

The command to “flee” the churches and denominations was the mechanism that God used to “divide” or “separate” the wheat from the tares in the churches and denominations as we read in that parable found in Matthew 13. I believe this is partially what is in view with regard to “the divisions of Reuben.”

A similar “division” is also in view with regard to Job 38:25-28, but in this case it has to do with water - which can typify salvation or judgment:

“Who hath divided [palag:H6385] a watercourse [t@`alah:H8585] or the overflowing of waters, or a way for the lightning of thunder; {26} To cause it to rain on the earth [’erets:H776], [where] no man [is; on] the wilderness, wherein [there is] no man; {27} To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth? {28} Hath the rain a father? or who hath begotten the drops of dew?

When we read about “rain” in the Bible it is indicative of the two “seasons” of rain, as the Gospel went out to save the elect - “early” (at the beginning of the church age on the Day of Pentecost from May 22, 33 AD - May 21, 1988) and “latter” - as of September 7, 1994 - May 21, 2011.

There is one more example of “division” related to “tongues,” but I think we’ll have to wait until our next lesson to discuss that, Lord willing.

Judges 5 - Part 33

Air Date: November 16, 2017

And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

For The Divisions [pelaggah:H6390] Of Reuben [Reuwben:H7205] (Cont.)

I would like to carefully review again the last part of our previous lesson, to make sure that it is well understood, as it was a bit complicated. Remember that we are attempting, by God’s mercy, to try to discern the spiritual significance of this unique phrase, “the divisions of Reuben,” which is repeated in both verses 15 and 16, and thus we recognize that God is placing emphasis upon it.

You might recall that in lesson # 29, we discussed  the word, “the divisions” (pelaggah:H6390) in the phrase, “the divisions of Reuben.” Since it only surfaced one other time in Job 20:17, as the word, “rivers,” we then examined its almost identically spelled root word (palag:H6385), which was used in only four citations and all of them had to do with either the “dividing” of the “earth,” (’erets:H776) or “watercourses” (t@`alah:H8585) or “tongues.” (lashown:H3956). I think we can begin to see what God has hidden in this curious phrase. Let’s consider those passages one more time:

Genesis 10:2 (1 Chronicles 1:19 is virtually identical) states,“And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth [’erets:H776] divided; [palag:H6385] and his brother's name [was] Joktan.”

In Matthew 24:15-16 we discover this express command to those “which be in Judaea” to flee “into the mountains” (representing the Kingdom of God or the Bible), and in so doing they would be fleeing from “the holy place” (the churches and denominations): 

Matthew 24:15-16. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand) {16} Then let them which be in Judaea flee into the mountains:”

The term, “Judaea” is also used in connection with the churches, as we read in 1 Thessalonians 2:14,

“For ye, brethren, became followers of the churches of God which in Judaea [Ioudaia:G2449] are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews:” 

The Old Testament equivalent of Matthew 24:15-16 (which are numerous) is found, for instance, in Jeremiah 25:8-11, 

“Therefore thus saith the LORD of hosts; Because ye have not heard my words, {9} Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. {10} Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. {11} And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years.”

The reference to that which was “spoken of by Daniel the prophet” is found in Daniel 11:31 and 12:11,

“And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination [shiqquwts:H8251] that maketh desolate [shamem:H8074]...{12:11} And from the time [that] the daily [sacrifice] shall be taken away, and the abomination [shiqquwts:H8251] that maketh desolate [shamem:H8074] set up, [there shall be] a thousand two hundred and ninety days.”

The directive for God’s people  to “flee” the churches and denominations was the mechanism that God used to “divide” or “separate” the wheat from the tares in the churches and denominations as we read in that parable found in Matthew 13. I believe this is partially what is in view with regard to “the divisions of Reuben,” and keep in mind that this was occuring all around the earth - as we saw the physical division of the continents in Genesis 10:2 and 1 Chronicles 1:19. You will see a little later in our study that this has bearing on the “division” of “tongues,” which took place prior to the dividing of the continents.

A similar “division” is also in view with regard to Job 38:25-28, but in this case it has to do with water - which can typify salvation or judgment - just as it did in the days of the Flood, with respect to the tiny remnant within the Ark, and the vast majority outside of the Ark, who perished:

“Who hath divided [palag:H6385] a watercourse [t@`alah:H8585] or the overflowing of waters, or a way for the lightning of thunder; {26} To cause it to rain on the earth [’erets:H776], [where] no man [is; on] the wilderness, wherein [there is] no man; {27} To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth? {28} Hath the rain a father? or who hath begotten the drops of dew?

Please note that “rain” in the Bible is indicative of the two “seasons” of rain, as the Gospel went out to save the elect during the “early” rain (at the beginning of the church age on the Day of Pentecost from May 22, 33 AD - May 21, 1988) and then at the time of the “latter” rain (September 7, 1994 - May 21, 2011).

 [And] Divide [palag:H6385] Their Tongues: [lashown:H3956] 

The last passage (out of the four) which we want to now turn our attention to, is verse 9 of Psalm 55:1-23, which I will read in its entirety for the sake of the context:

“[[To the chief Musician [Christ] on Neginoth, Maschil, [A Psalm] of David.]] Give ear to my prayer, O God; and hide not thyself from my supplication. {2} Attend unto me, and hear me: I mourn in my complaint, and make a noise; {3} Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. {4} My heart is sore pained within me: and the terrors of death are fallen upon me. {5} Fearfulness and trembling are come upon me, and horror hath overwhelmed me. {6} And I said, Oh that I had wings like a dove! [for then] would I fly away, and be at rest. {7} Lo, [then] would I wander far off, [and] remain in the wilderness. Selah. {8} I would hasten my escape from the windy storm [and] tempest. {9} Destroy, O Lord, [and] divide [palag:H6385] their tongues [lashown:H3956]: for I have seen violence and strife in the city. {10} Day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it. {11} Wickedness [is] in the midst thereof: deceit and guile depart not from her streets. {12} For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him: {13} But [it was] thou, a man mine equal, my guide, and mine acquaintance. {14} We took sweet counsel together, [and] walked unto the house of God in company. {15} Let death seize upon them, [and] let them go down quick into hell: for wickedness [is] in their dwellings, [and] among them. {16} As for me, I will call upon God; and the LORD shall save me. {17} Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. {18} He hath delivered my soul in peace from the battle [that was] against me: for there were many with me. {19} God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God. {20} He hath put forth his hands against such as be at peace with him: he hath broken his covenant. {21} [The words] of his mouth were smoother than butter, but war [was] in his heart: his words were softer than oil, yet [were] they drawn swords. {22} Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved. {23} But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.”

In this interesting Psalm we see another example of a “division” - between the elect and the non-elect - and in particular the non-elect, who give the appearance of being elect, which would point to those within the corporate churches. Even though it is tempting to try to unravel the spiritual dimension that God has hidden in this portion of Scripture, that is beyond the scope of our study, so let’s just focus more closely on verse 9, as we are especially interested in our two words, “and divide” and “their tongues”:

Destroy [bala`:H1104] O Lord [’Adonay:H136]

The two terms, “destroy” and “O Lord” are only found again together in the following three references:

In Isaiah 25:8,they are rendered: “He will swallow up [bala`:H1104] death in victory; and the Lord [’Adonay:H136] GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken [it].”

Lamentations 2:2 and 5 likwise affirm the same with regard to God abandoning the churches and denominations which He used as His divine organism for 1955 years: “The Lord [’Adonay:H136]  hath swallowed up [bala`:H1104] all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought [them] down to the ground: he hath polluted the kingdom and the princes thereof. ... {5} The Lord [’Adonay:H136] was as an enemy: he hath swallowed up [bala`:H1104] Israel, he hath swallowed up [bala`:H1104] all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation.”

Violence [chamac:H2555] And Strife [riyb:H7379]

The next two words, “violence” and “and strife” only appear together in one other place, in verse 3 of Habakkuk1:1-11; we ran across this passage when we were considering the expression, “dignity” in the phrase, “...the excellency of dignity...” in Genesis 49:3, having to do with Reuben. In Habakkuk 1:7 it is translated as “and their dignity” speaking of the Chaldeans (or Babylonians) who typify the kingdom of Satan, and those whom God orchestrated to conquer Jerusalem and Judah, holding them captive for 70 years, during the second “great tribulation” period mentioned in the Bible: 

“The burden which Habakkuk the prophet did see. {2} O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save! {3} Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [chamac:H2555] [are] before me: and there are [that] raise up strife [riyb:H7379] and contention. {4} Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth. {5} Behold ye among the heathen, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ye will not believe, though it be told [you]. {6} For, lo, I raise up the Chaldeans, [that] bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces [that are] not theirs. {7} They [are] terrible and dreadful: their judgment and their dignity shall proceed of themselves. {8} Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle [that] hasteth to eat. {9} They shall come all for violence: their faces shall sup up [as] the east wind, and they shall gather the captivity as the sand. {10} And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. {11} Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.”

For I Have Seen [ra’ah:H7200] ...In The City [`iyr:H5892]

The two expressions, “For I have seen” and “in the city” appear together in 49 citations; here are a few illustrations of how God employs these two terms together:

In Judges 1:24-25 we noted these two words: “And the spies saw [ra’ah:H7200] a man come forth out of the city [`iyr:H5892], and they said unto him, Shew [ra’ah:H7200] us, we pray thee, the entrance into the city [`iyr:H5892], and we will shew thee mercy. {25} And when he shewed [ra’ah:H7200] them the entrance into the city [`iyr:H5892], they smote the city [`iyr:H5892] with the edge of the sword; but they let go the man and all his family.”

In Genesis 11:5, these two words surface in the account of the Tower of Babel, in which God confounded or we could say “divided” the languages: “And the LORD came down to see [ra’ah:H7200]  the city [`iyr:H5892] and the tower, which the children of men builded.”

Jeremiah 44:2 says: “Thus saith the LORD of hosts, the God of Israel; Ye have seen [ra’ah:H7200] all the evil that I have brought upon Jerusalem, and upon all the cities [`iyr:H5892]  of Judah; and, behold, this day they [are] a desolation, and no man dwelleth therein,”

Ezekiel 9:9 similarly states: “Then said he unto me, The iniquity of the house of Israel and Judah [is] exceeding great, and the land is full of blood, and the city [`iyr:H5892]  full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth [ra’ah:H7200] not.”

Lastly, Daniel 9:18 declares: “O my God, incline thine ear, and hear; open thine eyes, and behold [ra’ah:H7200] our desolations, and the city [`iyr:H5892]  which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.”

Well, it looks like we’ve run out of time, so we will pick this up in our next study, Lord willing.

Judges 5 - Part 34

Air Date: November 18, 2017

“And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

In our examination of Judges 5, we have arrived at verse 16a, and the phrase, “Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?” which is sandwiched in between 15b and 16b which we have considered previously: “For the divisions of Reuben [there were] great thoughts of heart.” and “For the divisions of Reuben [there were] great searchings of heart.” 

Why Abodest [yashab:H3427]

The term, “Why abodest,” is one that we have seen before many times already in the book of Judges. For example, we saw it in  relationship to both Sisera, as well as Deborah in Chapter 4, which you might recall from the following Scriptures, in which it is translated as “dwelt”:

Judges 4:2 states, “And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host ‭was‭ Sisera, which dwelt [yashab:H3427] in Harosheth of the Gentiles.”

 Likewise, Judges 4:5 acknowledges, “And she dwelt  [yashab H3427] under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.”

Thou Among [beyn:H996]

The word, “among” is always used as a preposition [and it is derived from an identically spelled root word (biyn:H995)]; moreover, it really helps to underscore, once again, the principle of division, as the subsequent passages reveal:

Genesis 1:4 makes this glorious proclamation, in which this term is translated twice as “from”: “And God saw the light, that [it was] good: and God divided [badal:H914] [beyn:H996] the light from [beyn:H996] the darkness.”

Genesis 9:16 utilizes this word twice as “between” and “and”: “And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between [beyn:H996] God and [beyn:H996] every living creature of all flesh that [is] upon the earth.”

Genesis 15:17 chronicles the passing of the “smoking furnace” and a “burning lamp” between the heifer, the she goat, and the ram whose bodies had been split open: “And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between [beyn:H996] those pieces.”

In Exodus 25:22 God explains to Moses where precisely He would speak from and charge His people with various commandments and laws which they were duty bound to follow: “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between [beyn:H996] the two cherubims which [are] upon the ark of the testimony, of all [things] which I will give thee in commandment unto the children of Israel.”

In 2 Kings 2:11 we discover a most intriguing account of another separation - this time between two of the greatest prophets in the Old Testament, Elijah and Elisha -  “And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder;[beyn:H996] and Elijah went up by a whirlwind into heaven.”

Finally, Isaiah 59:2 sadly acknowledges mankind’s chief dilemma: “But your iniquities have separated between [beyn:H996] you and your God, and your sins have hid [his] face from you, that he will not hear.”

In the foregoing Scriptures, we note this very clear delineation that God is emphasizing:

• Light and Darkness
• God and Every Living Creature 
• The “Smoking Furnace” / “Burning Lamp” and the split carcases of the “Heifer... She-Goat...and Ram”
• God residing between the “Two Cherubims” (“God as the Judge”)
• The separation of two prophets -  Elijah and Elisha
• The Sins of Mankind and God, Who Will Not Hear

The Sheepfolds [mishpath:H4942]

In a previous study, we took note of the word, “the sheepfolds”  in Genesis 49:14 - with regard to Issachar -  in which it is translated as “...between two burdens”:

“Issachar ‭is‭ a strong ass couching down between two burdens:‭” (or sheepfolds)

[mishpath:H4942]

To Hear [shama:H8085]

The term, “to hear” is another one that we have seen before, even as recently as verse 3 of our present chapter:

“Hear [shama:H8085] O ye kings; give ear, O ye princes; I, ‭even‭ I, will sing unto the LORD; I will sing ‭to the LORD God of Israel.”

The Bleatings [sheruwqah:H8292]

The expression, “the bleatings” is only found in one other place - in verse 16 of Jeremiah 18:1-23 where it is rendered as, “hissing,” in this chapter which again speaks of the end of the church age:‭

“The word which came to Jeremiah from the LORD, saying, {2 }Arise, and go down to the potter's house, and there I will cause thee to hear my words. {3} Then I went down to the potter's house, and, behold, he wrought a work on the wheels. {4} And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make [it].{ 5} Then the word of the LORD came to me, saying, {6 } O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay [is] in the potter's hand, so [are] ye in mine hand, O house of Israel. {7} [At what] instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy [it]; {8} If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. {9} And [at what] instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant [it]; {10} If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. {11} Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, [representing the churches and denominations] saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. {12} And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart. {13} Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing. {14} Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? [or] shall the cold flowing waters that come from another place be forsaken? {15} Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the ancient paths, to walk in paths, [in] a way not cast up; {16} To make their land desolate, [and] a perpetual hissing [sheruwqah:H8292]; everyone that passeth thereby shall be astonished, and wag his head. {17} I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity. {18} Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words. {19} Give heed to me, O LORD, and hearken to the voice of them that contend with me. {20} Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, [and] to turn away thy wrath from them. {21} Therefore deliver up their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle. {22} Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet. {23} Yet, LORD, thou knowest all their counsel against me to slay [me]: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal [thus] with them in the time of thine anger.”

Of The Flocks [`eder:H5739]

“...of the flocks” is the last word that we want to examine in Psalm 55:9, and it appears 38 times, and in the vast majority as “flocks.” Let’s consider some of them:

Psalm 78 is a most unique chapter as it purports to be a (historical) “parable” and yet it is dealing with history of Israel, so we can recognize afresh what the Lord Jesus set forth in Mark 4:34,

“But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.”

Psalm 78:52-72 reveals: “But made his own people to go forth like sheep, and guided them in the wilderness like a flock. [`eder:H5739] {53} And he led them on safely, so that they feared not: but the sea overwhelmed their enemies. {54} And he brought them to the border of his sanctuary, [even to] this mountain, [which] his right hand had purchased. {55} He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. {56} Yet they tempted and provoked the most high God, and kept not his testimonies: {57} But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. {58} For they provoked him to anger with their high places, and moved him to jealousy with their graven images. {59} When God heard [this], he was wroth, and greatly abhorred Israel: {60} So that he forsook the tabernacle of Shiloh, the tent [which] he placed among men;{61} And delivered his strength into captivity, and his glory into the enemy's hand. {62} He gave his people over also unto the sword; and was wroth with his inheritance. {63} The fire consumed their young men; and their maidens were not given to marriage. {64} Their priests fell by the sword; and their widows made no lamentation. {65} Then the Lord awaked as one out of sleep, [and] like a mighty man that shouteth by reason of wine.{66} And he smote his enemies in the hinder parts: he put them to a perpetual reproach. {67} Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: {68} But chose the tribe of Judah, the mount Zion which he loved. {69} And he built his sanctuary like high [palaces], like the earth which he hath established for ever. {70} He chose David also his servant, and took him from the sheepfolds: {71} From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. {72} So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.”

Isaiah 40:11 acknowledges God’s tender care and concern for His dear elect: “He shall feed his flock [`eder:H5739] like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with young.”

Likewise Jeremiah 31:10-35 affirm this same truth, in which this word appears in both verses 11 and 24: “Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock. [`eder:H5739] {11} For the LORD hath redeemed Jacob, and ransomed him from the hand of [him that was] stronger than he. {12} Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. {13} Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. {14} And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD. {15} Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not. {16} Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy. {17} And there is hope in thine end, saith the LORD, that thy children shall come again to their own border. {18} I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God. {19} Surely after that I was turned, I repented; and after that I was instructed, I smote upon [my] thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.{20} [Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD. {21} Set thee up waymarks, make thee high heaps: set thine heart toward the highway, [even] the way [which] thou wentest: turn again, O virgin of Israel, turn again to these thy cities. {22} How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man. {23} Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, [and] mountain of holiness. {24} And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they [that] go forth with flocks.  [`eder:H5739]” 

Ezekiel 34:12 also declares: “As a shepherd seeketh out his flock [`eder:H5739] in the day that he is among his sheep [that are] scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.”

Lastly, Micah 2:12 announces: “I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock [`eder:H5739] in the midst of their fold: they shall make great noise by reason of [the multitude of] men.”

Let’s stop here, Lord willing, we will continue our investigation of Judges 5 in our next study.

Judges 5 - Part 35

Air Date: November 21, 2017

“And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

A Summary Of Verses 15-16

We have been carefully looking at verses 15 and 16 for a number of weeks now, in part because I have been struggling to discover the spiritual significance that God has hidden in these verses. Nonetheless, as I mentioned in our last study, God is shedding some much needed light on the words and phrases contained within these two citations, by His mercy. Here is what we have gleaned thus far, after which, we are going to move on to verse 17:

1. There is a very definite emphasis on “division” that God is highlighting. I see it here in the book of Judges, but it is also appearing in our study in 2 Peter as well; this is also being emphasized by eBible Fellowship in their studies too. We know that all of this cannot be coincidental. Moreover, in the world at large - the kingdom of Satan - we also see a similar divisivness, as Jesus pronounced in Matthew 12:22-27,

“Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. {23} And all the people were amazed, and said, Is not this the son of David? {24} But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils. {25} And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: {26} And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? {27} And if I by Beelzebub cast out devils, by whom do your children cast [them] out? therefore they shall be your judges.”

2. The term “For the divisions” (pelaggah:H6390) is rendered as “rivers” (of water) -  only one other time in Job 20:17 - typifying “the water of life” - that flows from the kingdom of God. The context of Job 20 has to with the non-elect (or the wicked) who will not see the “rivers,” nor the “floods,” nor the “brooks of honey and butter,” etc. because they will die and be annihilated forever.

3. Reuben can also represent the institutional churches and denominations that came under the wrath the wrath of God - in the same way that Esau does. Moreover, Reuben, like Esau also forfeited his birthright (by laying with his father’s concubine, Bilhah, according to Genesis 35:22.)

4. With regard to the “great thoughts of heart” the word for “thoughts” (cheqeq:H2711) in Isaiah 10:1 has to do with the “unrighteous decrees” that exemplify the churches and denominations as well. The term for “heart” (leb:H3820) is found, for instance, in Malachi 2:1-8; in verse 2 it is rendered twice as “it to heart,” regarding the “priests” - who again are representative of the churches and denominations: “And now, O ye priests, this commandment [is] for you. {2} If ye will not hear, and if ye will not lay [it] to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay [it] to heart. {3} Behold, I will corrupt your seed, and spread dung upon your faces, [even] the dung of your solemn feasts; and [one] shall take you away with it. {4} And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts. {5} My covenant was with him of life and peace; and I gave them to him [for] the fear wherewith he feared me, and was afraid before my name. {6} The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. {7} For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he [is] the messenger of the LORD of hosts. {8} But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.”  

5. On the other hand, the word for “searchings” (cheqer:H2714) in the phrase,  “...[there were] great searchings of heart” is used 12 times in the Old Testament, and in all but one verse, the force of this word is positive in nature. As a result, it would seem to identify with the elect - which Reuben can typify - as we read in Deuteronomy 33, with respect to the blessing of the 13 tribes by Moses; in verse 6 we read this concerning Reuben: “Let Reuben live, and not die; and let [not] his men be few.” 

Let’s now consider verse 17, and what God might teach us in this passage: “Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.”

Some Background On Gilead [Gil`ad:H1568]

We learn about who Gilead was from Joshua 17:1, 

“There was also a lot for the tribe of Manasseh; for he [was] the firstborn of Joseph; [to wit], for Machir the firstborn of Manasseh, the father of Gilead [Gil`ad:H1568]: because he was a man of war, therefore he had Gilead [Gil`ad:H1568] and Bashan.”

We also read in Numbers 26:29, “Of the sons of Manasseh: of Machir, the family of the Machirites: and Machir begat Gilead [Gil`ad:H1568]: of Gilead [Gil`ad:H1568] [come] the family of the Gileadites.” [Gil`adiy:H1569]

Gilead [Gil`ad:H1568] Abode [shakan:H7931]

The two terms, “Gilead” and “abode” only appear together in one other citation - Micah 7:1-20 - where these words surface in verse 14:

“Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit. {2} The good [man] is perished out of the earth: and [there is] none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. {3} That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up. {4} The best of them [is] as a brier: the most upright [is sharper] than a thorn hedge: the day of thy watchmen [and] thy visitation cometh; now shall be their perplexity. {5} Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. {6} For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies [are] the men of his own house. {7} Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me. {8} Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me. {9} I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, [and] I shall behold his righteousness. {10} Then [she that is] mine enemy shall see [it], and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets. {11} [In] the day that thy walls are to be built, [in] that day shall the decree be far removed. {12} [In] that day [also] he shall come even to thee from Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain. {13} Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings. {14} Feed thy people with thy rod, the flock of thine heritage, which dwell [shakan:H7931] solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead [Gil`ad:H1568], as in the days of old. {15} According to the days of thy coming out of the land of Egypt [40 years] will I shew unto him marvellous [things]. {16} The nations shall see and be confounded at all their might: they shall lay [their] hand upon [their] mouth, their ears shall be deaf. {17} They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee. {18} Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy. {19} He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. {20} Thou wilt perform the truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.”

Beyond [`eber:H5676] Jordan [Yarden:H3383]

The word, “beyond” (`eber:H5677) is unique as it is identically spelled as the name Eber (`eber:H5678), who was the “calendar reference patriarch” before Peleg who succeeded Eber as the next “calendar reference patriarch” and was born in the same year (3153 BC) that Eber died.  During the period of Peleg (3153 - 2914 BC) we see the miraculous introduction of languages,  directly after the one language which mankind spoke, as well as the subsequent dividing of the continents) as Genesis 11:16-17 maintains,

“And Eber lived four and thirty years, and begat Peleg: {17} And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.”

We also read in Numbers 34:13-15 concerning the inheritance of the tribe of Manasseh, which Gilead hails from, in which these two words are rendered as “on this side” and “Jordan”:

“And Moses commanded the children of Israel, saying, This [is] the land which ye shall inherit by lot, which the LORD commanded to give unto the nine tribes, and to the half tribe: {14} For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, have received [their inheritance]; and half the tribe of Manasseh have received their inheritance: {15} The two tribes and the half tribe have received their inheritance on this side [`eber:H5676] Jordan [Yarden:H3383] [near] Jericho eastward, toward the sunrising.”

Joshua 1:10-15 provides further information regarding the lot (of land) that God gave to the various tribes, and in verse 15 we discover these two words, translated again as “on this side” and “Jordan”: “Then Joshua commanded the officers of the people, saying, {11} Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it. {12} And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, {13} Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land. {14} Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them; {15} Until the LORD have given your brethren rest, as [he hath given] you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD'S servant gave you on this side [`eber:H5676] Jordan [Yarden:H3383] toward the sunrising.”

What Joshua is referring to in the historical context with respect to the phrase in verse 13 -  “Remember the word which Moses the servant of the LORD commanded you…” - has to do with the request by the tribes of Reuben and Gad (and this ends up including Manasseh as well) in Numbers 32:1-5, 33, and 39-40, 

“Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer, and the land of Gilead, that, behold, the place [was] a place for cattle; {2} The children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, {3} Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, {4} [Even] the country which the LORD smote before the congregation of Israel, [is] a land for cattle, and thy servants have cattle: {5} Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, [and] bring us not over Jordan. ... {33} And Moses gave unto them, [even] to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, [even] the cities of the country round about. ... {39} And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which [was] in it. {40} And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein.” 

Spiritually, we can understand Micah 7:14 to point to our day: “Feed thy people with thy rod, the flock of thine heritage, which dwell [shakan:H7931] solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead [Gil`ad:H1568], as in the days of old.”

As I have stated before God’s people are being fed and nourished spiritually by the Word of God today, as God continues to reveal more and more truth to His people - in spite of living in the “day of judgment.” At the same time, He is ruling with a “rod of iron,” the non-elect of this world who are under God’s judgment, (as the kingdom of Satan continues to implode) according to Revelation 19:11-16, in which the term “shall rule” is rendered 4 times as “rule” and 7 times as “feed”:

“And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war. {12}  His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. {13} And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. {14} And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean. {15} And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule [poimaino:G4165] them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. {16} And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.”

And Why Did Dan [Dan:H1835] Remain [guwr:H1481] In Ships [’oniyah:H591]?

The next phrase that we want to turn our attention to is: “...and why did Dan remain in ships?...” which is comprised of three words, which we will have to consider individually, as they only appear together in this verse. Let’s begin by looking at Dan first:

Dan [Dan:H1835]

We read about the events leading up to the birth of Dan in Genesis 30:1-6, “And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die. {2} And Jacob's anger was kindled against Rachel: and he said, [Am] I in God's stead, who hath withheld from thee the fruit of the womb? {3} And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her. {4} And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. {5} And Bilhah conceived, and bare Jacob a son. {6} And Rachel said, God hath judged me [diyn:H1777], and hath also heard my voice, and hath given me a son: therefore called she his name Dan.” [Dan:H1835]

In verse 6 we also discover the root word for Dan, which is rendered as “hath judged me” (diyn:H1777). This is why Dan’s name means “judge,” as we learn from Genesis 49:16-17, in which Jacob speaks of our day - “in the last days” - in which the 12 tribes of Israel typify the apostate churches and denominations:

“Dan [Dan:H1835] shall judge [diyn:H1777] his people, as one of the tribes of Israel. {17} Dan [Dan:H1835] shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.”

In some of our earlier studies we encountered Deuteronomy 27:13, when we were discussing Zebulun and Naphtali, who along with Dan, and three of the other tribes, were commissioned to pronounce curses on top of Mount Ebal:

“And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, [Dan:H1835] and Naphtali.”

On the other hand, we have understood that Deuteronomy 33 can relate to the 13 tribes, who picture God’s elect; in verse 22 we read:

“And of Dan [H1835] he said, Dan [H1835] [is] a lion's whelp: he shall leap from Bashan”

We have run out of time today so Lord willing, in our next study, we will examine the rest of verse 17.

Judges 5 - Part 36

Air Date: November 22, 2017

“And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.” 

Correction:

Before we start today’s lesson, I want to make a correction regarding something I said at the close of yesterday’s lesson. I seem to have gotten the spiritual meaning of two passages mixed up. They are Genesis 49 and Deuteronomy 33. The former is Jacob’s assessment of the 12 tribes - “in the lasy days” (pointing to the time of the end) - who represent the apostate churches and denominations under the wrath of God. In the latter chapter, 13 tribes are mentioned - typifying the elect of God. 

We left off with the name Dan, and so today we want to examine the two terms “remain in ships,”  which we will have to search out individually:

Remain [guwr:H1481] In Ships [’oniyah:H591]

The term, “remain,” is translated for the most part as “sojourn,” and to a lesser degree, as “dwell,” “afraid,” and “stranger,” etc. In Job 19:23-29 it appears in verse 29 as “be ye afraid”:

“Oh that my words were now written! oh that they were printed [chaqaq:H2710] in a book! {24} That they were graven with an iron pen and lead in the rock for ever! {25} For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth: {26} And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God: {27} Whom I shall see for myself, and mine eyes shall behold, and not another; [though] my reins be consumed within me. {28} But ye should say, Why persecute we him, seeing the root of the matter is found in me? {29} Be ye afraid [guwr:H1481] of the sword: for wrath [bringeth] the punishments of the sword, that ye may know [there is] a judgment.” [diyn:H1777]

We encountered this passage when we were studying the word, “thoughts” (cheqeq:H2711), in Judges 5:15, as its identically spelled root word appears in Job 19:23 as “they were printed” (chaqaq:H2710) - referring of course to Job’s words (as he exemplifies the Lord Jesus Christ). Also the term, “[there is] a judgment” (diyn:H1777) is worth noting as it is the root word for the name Dan that was also mentioned in yesterday’s study in Genesis 30:6 and 49:16, respectively:

“And Rachel said, God hath judged me [diyn:H1777], and hath also heard my voice, and hath given me a son: therefore called she his name Dan.” [Dan:H1835]

“Dan [Dan:H1835] shall judge [diyn:H1777] his people, as one of the tribes of Israel. 

Let’s consider some more illustrations of how God employs this term “remain” (guwr:H1481) in some of the other passages in which it surfaces:

In Isaiah 33:13-24, this word appears twice as the phrase, “who among us shall dwell”: 

“Hear, ye [that are] far off, what I have done; and, ye [that are] near, acknowledge my might. {14} The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell [guwr:H1481] with the devouring fire? who among us shall dwell  [guwr:H1481]  with everlasting burnings? {15} He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; {16} He shall dwell on high: his place of defence [shall be] the munitions of rocks: bread shall be given him; his waters [shall be] sure. {17} Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. {18} Thine heart shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers? {19} Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, [that thou canst] not understand. {20} Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. {21} But there the glorious LORD [will be] unto us a place of broad rivers [and] streams; wherein shall go no galley [’oniy:H590] with oars [shayit:H7885], neither shall gallant ship pass thereby. {22} For the LORD [is] our judge, the LORD [is] our lawgiver, the LORD [is] our king; he will save us. {23} Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. {24} And the inhabitant shall not say, I am sick: the people that dwell therein [shall be] forgiven [their] iniquity.”

Notice verses 21 and 23 which speak about ships out to sea. In fact, the term, “galley” (’oniy:H590) in verse 21 is the root word for “in ships” (’oniyah:H591) here in Judges 5:17. Incidentally, the word, “oars” in the statement, “...wherein shall go no galley [’oniy:H590] with oars [shayit:H7885], neither shall gallant ship pass thereby” is only found one other time in Isaiah 28:15, and is expressed as one of two identical words that are translated as “scourge;” I’ll read verses 1-18 for the sake of the context - having to do with judgment - and please note the fourfold use of another word, “overflowing” (shataph:H7857) in verses 2, 15, and 17-18:

“Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty [is] a fading flower, which [are] on the head of the fat valleys of them that are overcome with wine! {2} Behold, the Lord hath a mighty and strong one, [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing [shataph:H7857], shall cast down to the earth with the hand. {3} The crown of pride, the drunkards of Ephraim, shall be trodden under feet: {4} And the glorious beauty, which [is] on the head of the fat valley, shall be a fading flower, [and] as the hasty fruit before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand he eateth it up. {5} In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, {6} And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. {7} But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment. {8} For all tables are full of vomit [and] filthiness, [so that there is] no place [clean]. {9} Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts. {10} For precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little: {11} For with stammering lips and another tongue will he speak to this people. ... {13} But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little; that they might go, and fall backward, and be broken, and snared, and taken. {14} Wherefore hear the word of the LORD, ye scornful men, that rule this people which [is] in Jerusalem. {15} Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing [shataph:H7857] scourge [showt:H7752 - the root of H7885] [shayit:H7885] shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: {16} Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste. {17} Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow [shataph:H7857] the hiding place. {18} And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing [shataph:H7857] scourge shall pass through, then ye shall be trodden down by it.”

I would like to point out that during the “day of salvation” the Gospel penetration into the world to reach “the nations” (of the elect) was typified by ships that went out “fishing” for men, as Jesus told the disciples in Matthew 4:13-20,

“And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: {14} That it might be fulfilled which was spoken by Esaias the prophet, saying, {15} The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles; {16} The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. {17} From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. {18} And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. {19} And he saith unto them, Follow me, and I will make you fishers of men. {20} And they straightway left [their] nets, and followed him.”

This is also underscored in 2 Chronicles 9:21, in which Solomon (who represents Christ in the context) send out ships every three (indicating the “purpose of God”) years, which brought two kinds of spiritual (upload revision to Facebook) articles - representing both the elect as well as the non-elect - during the era of the church age (May 22, 33 AD - May 21, 1988):

“For the king's ships [’oniyah:H591] went to Tarshish with the servants of Huram: every three years once came the ships [’oniyah:H591] of Tarshish bringing gold, and silver, ivory, and apes, and peacocks.”

By contrast, when good king Jehoshaphat of Judah made an an unholy alliance with wicked king Ahaziah of Israel, God brought the following to pass, according to the word of the prophet Eliezer, as 2 Chronicles 20:35-37 acknowledges:

“And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly: {36} And he joined himself with him to make ships [’oniyah:H591]  to go to Tarshish: and they made the ships [’oniyah:H591] in Eziongeber. {37} Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships [’oniyah:H591] were broken, that they were not able to go to Tarshish.”

This is also seen in Proverbs 31:10-14  as “ a virtuous woman” - representing the Bride of Christ - and metaphorically compared to “merchants’ ships.” The word “a virtuous” (chayil:H2428) actually denotes an “army,” with “strength” and “power”:

“Who can find a virtuous [chayil:H2428] woman? for her price [is] far above rubies. {11} The heart of her husband [Christ] doth safely trust in her, so that he shall have no need of spoil. {12} She will do him good and not evil all the days of her life. {13} She seeketh wool, and flax, and worketh willingly with her hands. {14} She is like the merchants' ships  [’oniyah:H591]; she bringeth her food from afar.”

Isaiah 60:1-9 similarly depicts the thrust of the Great Commission (during the “day of salvation”) in which the same term, “ships” is found in verse 9: “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. {2} For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. {3} And the Gentiles shall come to thy light, and kings to the brightness of thy rising. {4} Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side. {5} Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. {6} The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD. {7} All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory. {8} Who [are] these [that] fly as a cloud, and as the doves to their windows? {9} Surely the isles shall wait for me, and the ships  [’oniyah:H591]  of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.”

Let’s stop here, and Lord willing, this pick up in our next study.