The Battle of Armageddon: The Earthly Version Already Happened!


Judges Chapters 4 & 5: The Battle of Armageddon (Judgment Day) Prefigured!

            Judges chapters 4 & 5 are unusual.  This is because God not only records a historical parable in chapter 4, but He assists with the revelation of the deeper spiritual meaning of that historical parable in chapter 5.  We are therefore provided the uncommon opportunity to prove or test this methodology of typological interpretation through a direct comparison of the preliminary understanding of, and conclusions drawn from, chapter 4 with those that God Himself specifies in chapter 5.

Concerning end-times prophecy, you can pick up almost any book today and you’ll find references to the battle of “Armageddon” (mentioned in Revelation 16:16).  In those books you’ll often find a description of some future earthly/physical battle that the authors believe will take place between various nations of the world and national Israel in the literal physical location of the plain of Megiddo in northern Israel.  Is there any validity to this interpretation?  Let’s take a look at what God has to say in Judges Chapter 4 & 5.

Israel Under the Judgment of God

             Judges, chapter 4, begins with the ominous statement, “And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.

This statement reminds us of what God said earlier in the book of Judges.  In Judges 2:11-23, “And the children of Israel did evil in the sight of the LORD, and served Baalim:  And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that [were] round about them, and bowed themselves unto them, and provoked the LORD to anger.  And they forsook the LORD, and served Baal and Ashtaroth.  And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.  Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.  Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.  And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.  And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.  And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.   And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;  I also will not henceforth drive out any from before them of the nations which Joshua left when he died:  That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.  Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.

What is particularly ominous about the first verse of Judges 4 is that it was Israel, the people of God, that did evil in the sight of the LORD.  As a result, in the very next verse we learn, 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 in Harosheth of the Gentiles.

It should be noted from the preceding that God is sovereign, and fully in charge of the historical situation and the destiny of His people.  He turns them over to the oppressor as a judgment against them for their sin of apostasy (rebellion, a form of spiritual fornication).  We should therefore not be surprised to learn that the oppresser in this case is Jabin, which means intelligent, cunning, wisely, who is the king of Canaan, the country originally inhabited by Canaan, the grandson of Noah, who Noah cursed in Genesis 9:25.  Furthermore, Jabin reigned in Hazor which happens to be a city (like Ai) that Joshua (Hebrew for Jesus, meaning “Saviour”) burned and where he slew a previous king also named Jabin (Joshua 11:1-15).  Although we are not given the meaning for the name “Sisera”, who was the captain of Jabin’s army, we do know that he is from Harosheth.  Harosheth, also spelled Charosheth, meaning to engage in mechanical work, carving, or cutting, is derived from the root word, charash, which is often translated negatively as “deviseth” as in Proverbs 6:14; and in Proverbs 6:16-19, where it is used in a context to describe the things that God “hates” and are an “abomination” to Him.  It appears already, therefore, that Jabin and Sisera can be none other than types or figures of Satan/antichrist, the abomination of desolation (Matt. 24:15), as he rules just before Judgment Day.

In Judges 4:3, we read how the children of Israel cried unto the LORD: for he (Jabin) had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.  The iron represents the judgment of bondage and its accompanying oppression for sin (see Psalms 107:10 & 11, Rev. 2:27 and Rev. 19:15).  That is why God refers to the land of Egypt as the “ironfurnace” in Deu. 4:20, 1 Kings 8:51, and Jer. 11:4.  It also corresponds to what we find in Daniel 7:19-7:27, where the fourth beast (representing the antichrist during the final tribulation?) had “iron teeth” (1 Pet 4:17, “judgment must begin at the house of God“), but his kingdom would be destroyed at the end of that period when the “Ancient of days (God Himself) came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.

Deborah*, a Portrait of the Bride of Christ, Declaring Judgment

             In the next verse we learn of the woman, Deborah (meaning bee, from the root word dabar, meaning to “speak” or “declare” and is intimately linked with “word”).  It is an interesting fact that where bees gather you will also find honey, and honey is a type that God uses in relation to the gospel (see Judges 14:8&9, and Psalms 119:103, and Rev. 10:9&10).  However, “bees” are also used by God in the Bible to denote the judgment that God sends in response to rebellion (because they are given power to “sting” God’s enemies?, see Isaiah 7:18 and Deu. 1:44).

* It is often claimed by theologians (particularly in our day) that, in this historical account, it was Deborah who “saved the Israelites from Canaanite forces.”  In this study it will be shown that it was not Deborah, but Barak (as a type of Jesus Christ who is shoved aside by modern humanistically focused theologians who, consciously or not, are in rebellion against God’s line of authority (please see 1 Cor 11:3, Eph 5:23, & Col 1:18).  They want to elevate the woman, Deborah (who actually represents the Church, the Body, the Bride of Jesus Christ) above the man, Barak (who represents Jesus Christ, the Head of the Church, and the Bridegroom in the Heavenly Marriage in the Book of Revelation), who was really the savior in this historical account.  Interestingly enough, when God recounts the great persons of Faith in Hebrews 11, in amongst the Judges Gideon and Sampson, it was not Deborah who was mentioned, but rather Barak.  We find this in Hebrews 11:32-34, “And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets:  Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,  Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.”  This is because in each case the “man” named is actually a type of Jesus Christ that is entirely consistent with what we read in Luke 24:27 and John 5:39.

Deborah was a prophetess (one who declares the word of God) and a judge in Israel.  We also know that she was the wife of Lapidoth(a plural form of the Hebrew word, lappid, meaning “lamp” or “lightning“, see below under Barak).  Deborah must therefore very likely be a typological representation of the true believers during a time of great apostasy who actively, and faithfully, declare the whole counsel of God’s word that brings the message of both deliverance and judgment.  Such believers, together with all other believers throughout history, are described in the Bible as the Bride of Christ (remember that Jesus is the “Lamp,” 2 Sam 22:29 and Psalms 119:105).

Note that Deborah dwelt under the palm tree (the “palm tree” may be another reference to Jesus, because as we read in Psalms 92:12, “The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.”).  Such trees represent life and strength typifying the attributes of Jesus Christ.  Reinforcing this idea is the use of the word “dwelt.”  For the believer, Jesus is our dwelling place (i.e. Psalms 90:1, {A Prayer of Moses the man of God.} “LORD, thou hast been our dwelling place in all generations.  Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God“).  We also know that the palm tree was located between Ramah and Bethel in Mount Ephraim.  Ramah means “high place,” and Bethel means “house of God.”  Ephraim pertains to the tribe of Ephraim, descended from the younger son of Joseph who received the double portion, and who Jacob blessed with his right hand and said “in thee shall Israel bless.”

It is worth a moment to consider why the children of Israel came up to her for judgment.  A judge is someone who hears a matter and then pronounces a sentence against an accusation whether vindication or condemnation and punishment.  When the believers bring the gospel of salvation they are always bringing the two-fold message of deliverance from the bondage to sin and Satan through Jesus Christ or the alternative just punishment of sin which is an eternity in hell on Judgment Day.  How can anyone truly know about salvation through Jesus Christ unless they first understand from what they are being saved.  Every human being is by nature in desperate need of a Savior to protect him from the coming judgment and wrath of God which is the just penalty for his sins.  Furthermore, we know that if “He that spared not his own son” (Romans 8:32) in that Jesus had to endure God’s wrath in hell, will not God also do the same to those who do not become saved?  II Corinthians 5:11, “Knowing therefore the terror of the Lord, we persuade men;

Barak, a Portrait of Jesus Christ as the Ultimate Judge

             Next we read in verse 6, And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, 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?

This is the first reference to Barak.  Barak, interestingly enough, also means “lightning” (exactly as Lapidoth, the husband of Deborah!) but also “glittering sword.”  Might Barak therefore also be a type or allegorical prefigurement of Jesus Christ?  In Exodus 19:16 we read of when Moses was on Mount Sinai and God made His presence known to the people, “And it came to pass on the third day in the morning, that there were thunders and lightnings (barak), and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that [was] in the camp trembled.”  It should be noted that immediately following the giving forth of the Ten Commandments, we also read in Exodus 20:18, “And all the people saw the thunderings, and the lightnings (lappid), and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off.”  It is as if God is saying that Barak and Lapidoth are essentially the same.  As proof that this is indeed the case, in Ezekiel 1:13, we read in the same verse where Ezekiel describes the “visions of God,” “As for the likeness of the living creatures, their appearance [was] like burning coals of fire, [and] like the appearance of lamps (lappid): it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning (barak).”  This is repeated in Daniel 10:6, where we read how Daniel describes Jesus in a vision, “His body also [was] like the beryl, and his face as the appearance of lightning (barak), and his eyes as lamps (lappid) of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

As though the picture of Barak representing the Lord Jesus Christ is not clear enough, we find in Psalms 77:18 and 97:4 the following declarations of the LORD reigning and His works and judgments, “The voice of thy thunder [was] in the heaven: the lightnings (barak) lightened the world: the earth trembled and shook.” and “His lightnings (barak) enlightened the world: the earth saw, and trembled.”  Furthermore, in Deuteronomy 32:41, the same word barak is translated as glittering sword, “If I whet my glittering sword (barak), and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.”  So not only does Barak represent Jesus Christ, but he also represents Jesus Christ as Judge!  Remember how in Matt. 24:27 we read where Jesus’s coming on Judgment Day will appear as lightning, “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

Abinoam, a Portrait of The Father in Heaven

             Barak is also the son of Abinoam.  If the typological/allegorical methodology of interpretation, that has so far been employed in this study, is Biblicly valid (i.e. God ordained and true), then we should logically expect, given the evidence that Barak represents Jesus Christ, that Barak’s father, Abinoam, would provide some evidence that he is a typological representation of The Father in Heaven.  In other words, we have a sound basis, or “scientific” means, to both test and hopefully prove this methodology of interpretation.  We start with the theory based on previous evidence found in God’s Word (1 Corithians 2:13), and now we are making a prediction using that theory.  In this passage of scripture we can put the theory to the test.  If the prediction (i.e. that Abinoam should be a clear “type” of The Father in Heaven) is validated, then likewise the theory is also validated. 

In perfect confirmation, with the above prediction, we find that Abinoam means “father (abi) of beauty (noam)” or “father (abi) of pleasantness (noam).”  Both progenitive attributes are unequivocal references to Jesus Christ.  In Psalms 27:4 we read, “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 (noam) of the LORD, and to inquire in his temple.”  In Zechariah 11:10-13, we read, “And I took my staff, [even] Beauty (Noam), and cut it asunder, that I might break my covenant which I had made with all the people. And it was broken in that day: and so the poor of the flock that waited upon me knew that it [was] the word of the LORD.  And I said unto them, If ye think good, give [me] my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver.  And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD.

These prophetic verses describe exactly what happened to Jesus Christ (we know that Jesus (The WORD of the LORD) was broken by God for all believers and that the first covenant of works under the Law was broken, so that the new covenant of grace could be instituted) and the thirty pieces of silver were the price given to Judas Iscariot to betray Jesus  and which were cast down in the temple (The house of the LORD”)and which was later used to buy the potter’s field (see Matt. 27:3-8).  But what about “pleasantness”?  In Proverbs chapter 3, God, through King Solomon, is describing wisdom and understanding (again clear references to Jesus Christ) and in verse 17 we read, “Her ways [are] ways of pleasantness (noam), and all her paths [are] peace.”  [Note: Don’t let the feminine gender reference confuse you, because in the very next two verses, we see wisdom equated to “the tree of Life” and “that by wisdom the LORD founded the earth.”  We know, therefore, that “wisdom” has to be referring to Jesus Christ because of what we read in John 14:6, and Rev:2:7 and 22:2, and John 1:1-4.]  We can see, therefore, another excellent example of the perfection of God’s craftsmanship of both the actual history, and the recording of it in the Bible, to convey spiritual truth which can be found out if sought for like hidden treasure (see Proverbs 3:13-15).  If “beauty” and “pleasantness” (noam) represents Jesus Christ, then Abinoam unequivocally represents The Father in Heaven.  Because Abinoam is the father of Barak, Barak is again seen (from a new perspective, beyond the meaning of Barak in the Hebrew and God’s use of Barak in Biblical scripture) to represent Jesus Christ, the Son of God The Father.

Perhaps most importantly, the prediction was correct and therefore, likewise, the methodology is also proven to be valid. We have thus all been clearly shown a proven means of interpretation of the Bible from the Bible!  (and it was all simply done by only comparing spiritual things with spiritual things…by comparing scripture with scripture)

The Believers are From Every Nation

But what does it mean to be from Kedesh-naphtali?   Kedesh (meaning ceremonially clean) was established as a city of refuge (together with the city of Shechem in mount Ephraim, see Joshua 20:7).  Furthermore, in Joshua 21:32 we read that Kedesh is in the area of land given to the tribe of Naphtali known as Galilee.  We know that Jesus came from Galilee, and, not surprisingly, now we see that so did Barak!

But what about Barak taking ten thousand men of the children of Naphtali and Zebulun toward mount Tabor?  From Matthew 4:12-15 (and Isaiah 9:1), we learn that the land of both Naphtali and Zebulun (Naphtalim and Zabulon in Greek) is identified as being within the region of Galilee, “Now when Jesus had heard that John was cast into prison, he (Jesus) departed into Galilee;  And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:  That it might be fulfilled which was spoken by Esaias (Isaiah 9:1) the prophet, saying, The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles (nations);“.  We get the distinct impression that God is declaring that a multitude (typified by the number ten thousand) of believers drawn from the Gentile nations (primarily during the New Testament era) would go with Jesus to whatever mount Tabor represents.

Mount Tabor, a Portrait of Heaven with Judgment in View?

         As a mountain, we know that there is at least the possibility that mount Tabor could represent Heaven for we read in Psalms 121:1 {A Song of degrees.} “I will lift up mine eyes unto the hills (from “har” in Hebrew which can also be translated “mountains”), from whence cometh my help.” and Psalms 123:1 {A Song of degrees.} “Unto thee lift I up mine eyes, O thou that dwellest in the heavens.”  See also Psalms 24:3 “Who shall ascend into the hill (har) of the LORD? or who shall stand in his holy place” and  Psalms 48:1 “Great is the LORD, and greatly to be praised in the city of our God, in the mountain (har) of his holiness.” (A photo of Mt. Tabor can be seen here:  http://en.wikipedia.org/wiki/File:PikiWiki_Israel_3346_Geography_of_Israel.jpg). 

It is not entirely clear what the actual derivation of “Tabor” is…there seem to be a number of somewhat conflicting explantions.  One is that it is from the root word “taher” (Strong’s #2891) meaning to be pronounced clean or purged and purified.   Without doubt, Heaven is entirely “Pure” and those who ascend to Heaven have to have been made spiritually clean by Jesus’s sacrifice. (It is also interesting to note here that Mt. Tabor is a leading candidate to be the site of  Jesus’s Transfiguration (The Mount of Transfiguration)…and while we can’t confirm or deny that assertion from the Bible; based on what we can learn in the course of this study,  it would not be surprising)

In verse 7, we read how Deborah would bring Sisera to the river Kishon (from the Hebrew qowsh or yaqosh, meaning “to set a trap or snare, like that of a fowler”) that is located at the foot of Mt. Tabor in the middle of the plain of Megiddo (from which Armageddon is derived) for Barak to meet in battle.  (Remember, that in Luke 21:34 & 35, Jesus spoke of Judgment Day in the context of a snare, “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and [so] that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth.“)  Moreover, regardless of the derivation of Mt. Tabor, we do know that God clearly has established severe Judgment at the foot of Mt. Tabor in association with the river Kishon (“to snare”), and the Megiddo (e.g., Armageddon) valley that it flows through, because it is also a fact that after Elijah confounded the 450 prophets of Baal in 1 Kings 18, that we read in verse 40, “And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.

By verse 9 we find that Deborah “arose” and went with Barak to Kedesh (the city of refuge).  In verse 10, we read how Barak “called” Zebulun and Naphtali (the believers from out of the Gentile nations) and he “went up with ten thousand men at his feet: and Deborah went with him.  These references of going up with Barak prophetically make it clear that all believers are partakers of the first resurrection of the dead “in Christ” which took place on Easter Sunday, 33 A.D.  This is why we read in verse eight, “And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.”  While anyone can speculate that in the earthly historical account that Barak was fearful, the Bible does not support that anywhere explicitly.  This is because the spiritual implication that Jesus’s resurrection and ascension to Heaven includes that of His Church (without whom He would not go) would otherwise be lost.  This idea is also entirely consistent with what we find in Ephesians 1:20, “Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places],” and in Ephesians 2:6, “And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus:

  Judgment Day (The Ultimate Armageddon) is Coming!

             Skipping ahead to verse 14, we read, 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.  Does this sound familiar?  It should, because in Jude 14&15 we are given a prophesy of the second coming of Jesus on Judgment Day with “ten thousands of his saints.”  There we read, “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,: To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard [speeches] which ungodly sinners have spoken against him.

Please note the similarity in the language we find concerning the last words of Moses before his death in Deuteronomy 33:2&3, “And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand [went] a fiery law for them.  Yea, he loved the people; all his saints [are] in thy hand: and they sat down at thy feet; [every one] shall receive of thy words.

In verses 15 & 16, we see the total defeat of Sisera and all his host: “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.  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.

 Judges Chapter 5 is God’s Commentary on Judges Chapter 4

             Although there is one last aspect of final judgment in this historical account, let’s move ahead to Chapter 5 to test the validity of this exposition and interpretation of Judges chapter 4.  In Judges chapter 5, we read of the song of Deborah and Barak.  In that song, giving praise to God for “the avenging of Israel,” we find four very important verses.  First, in verse 12, we read, Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.  The key phrase is “lead thy captivity captive.”  This phraseology describes the restoration of God’s elect to their former estate.  It refers to the action of God in bringing His people back, or delivering them, from the bondage and oppression into which He had earlier placed them for their transgressions of His law (see Jer. 29:14, Jer. 30:3, Jer. 32:44, all of Jer. 33, Eze. 39:25, Amos 9:14, and Zeph. 3:20).  It pertains to the ultimate restoration of the fellowship mankind initially had with God in the Garden of Eden; the significant difference being that this restored fellowship can never be lost again.

The specific phraseology of “lead thy captivity captive” is found in only two other places in the whole Bible.  In Psalms 68:18, “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].” and in Ephesians 4:8, “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”  In Psalm 68 it is a Messianic prophecy, and in Ephesians it is a specific statement about the Lord Jesus Christ, Who is the means whereby the elect of God are delivered from the bondage to sin and oppression of Satan and finally restored into fellowship with God at the end of time!  There can therefore be absolutely no doubt that God specifically established Barak as a pre-figurement of Jesus Christ, and what Jesus will do to the oppressor and his host when Jesus returns on Judgment Day.

The second important verse is Judges 5:19, because God makes it clear that the battle is to be linked with the valley of Megiddo, and therefore no question of its relationship to the Armageddon we read about in Rev. 16:16, The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

Thirdly, in verse 20, God shows that this whole event has been a perfectly crafted historical parable typifying Armageddon at Judgment Day, because He says, They fought from heaven; the stars in their courses fought against Sisera.  Clearly, this description has nothing to do with the earthly, historical and physical battle we read about in Chapter 4.  Rather God is telling us that Chapter 4 contained typological representations.  Chapter 4 portrayed Jesus Christ (typified by Barak) coming from Heaven (typified by mount Tabor) with His multitudes of saints (typified by the stars, see Gen 22:17, Isaiah 14:13, Dan 12:3) on Judgment Day (typified by the battle in the valley of Megiddo, a.k.a. Armageddon) to slay Satan and all of his host, the fallen angels and the unsaved of the world (typified by the kings of Canaan and all their host).

Finally, in verse 21, God tells us that, The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.  This appears to be further evidence of the finality of the death that is in view, i.e. when God casts Satan and all his dominion into the lake of fire (from Revelation Chapter 20) for all eternity!

Conclusion

             In this study we have seen yet another case where God has masterfully crafted history, and the recording of it, to prefigure the return of the Lord Jesus Christ on Judgment Day.  From it we have learned that the battle of Armageddon is not some future earthly battle involving earthly political nations, i.e. Russia, etc., attacking the political state we now know as national Israel in the valley of Megiddo.  That scenario has nothing to do with the Armageddon of the Bible, because Armageddon is actually Judgment Day itself!  Judgment Day will be the last event in history when the Lord Jesus Christ will come back in the clouds of Glory to destroy all wickedness and put an end to this entire creation, which is under the curse of sin.  It will mark the end of time and the beginning of eternity wherein righteousness will dwell in a new heaven and a new earth forever.  In II Peter 3:10 we read, “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” but thankfully in II Peter 3:13 we read, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

It should also be noted how prevalent judgment is in the word picture painted by God in Judges 4 & 5.  It is safe to say that the whole account is dripping with judgment.  First we found that Deborah, who typified the believers, is described as a judge who declared judgment during a time of judgment from God on National Israel.  Then we found that Barak represents Jesus as the ultimate Judge at a battle that perfectly typifies the ultimate judgment that definitely will come on the Last Day, Judgment Day.  We even saw how the geographic setting appears to be pointing to that judgment.  It is therefore entirely appropriate that God has painted this so very vivid picture of judgment in the book entitled “Judges.”

In II Corinthians 5:11, we are admonished, “Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.”  Given that God has recorded such a clear and unequivocal prophetic warning of the final judgment that is so assuredly coming; it is incumbent on everyone to search his own conscience (and heart) and ask himself the big question: Am I ready to meet God?  It is my sincere prayer that whosoever reads this review will undergo that self-examination and be able to answer in the affirmative.  If not, it is still possible to cry out to God for mercy, for it is still the day of salvation.  (Please also remember that Barak was just a pre-figuring “shadow” of Jesus Christ, not the “substance.”  Only through the Person and Work of Jesus Christ is there any hope of salvation.  Acts 4:12, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.“)

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2 Comments on “The Battle of Armageddon: The Earthly Version Already Happened!”

  1. Wiotus Says:

    Judges 4;6 tells us Barak was aware he was supposed to do something because he was asked “Hath God not commanded”. Thinking about that in the light of what this study implies troubles me. Also, The fact he wouldn’t go unless the woman Judge went tells me something else. More even, the fact a woman cut the head off the enemy speaks a great deal to me. The man seemed week to me or at least not secure in his conviction as was the Judge. For this, the honor of taking the head was given to a woman. I personally think if God was making Barak a figure like unto his son, he would have had the Judge tell him to go without her and do what God had already commanded. I think that God didn’t want Barak to be compared to his son so he had the Judge go instead. I think that more likely than to say the Judge didn’t speak for God here. Just think a little to much credit was given the man and likely for name sake.


    • Thanks for the comments, but from a spiritual perspective there is profound disagreement. We are dealing with an historical “parable”. (Please remember why Jesus spoke in Parables…see: Matthew 13:10-16 and please also see the definition of historical parable in the beginning of the study on Esther)

      On an earthly level, yes, we can speculate about the human actions and motivations all we want and paint Barak in a non-flattering light. Just like we can do the same for any human shadow that God used to portray Jesus in the Bible (look at David for example).
      However, on a spiritual level (remember Jesus said search the scriptures because they testify of HIM…and he didn’t limit where to search) these men do represent Jesus Christ…but not initially in an obvious way. That is where spiritual eyes are required in order to see what Jesus meant when He said that they testify of Him. Remember the road to Emmaus…(the Disciples didn’t get it until later when Jesus expounded unto them out of Moses, the Law, and all the prophets concerning Himself)

      And then there is the question of why did God declare Barak a great man of faith in Hebrews chapter 11?
      Neither Deborah or Jael (meaning “strength of God”) were mentioned.
      Nonetheless, Jael was extolled in Judges Chapter 5 because she did play a key role, both in the earthly physical instance and in the spiritual instance that is for the most part veiled.
      But who do these women represent anyway?…none other than the bride of Christ…and aren’t the believers active in the conquering and plundering of the devil and his kingdom? Yes, of course.
      Jesus specifically said in Matt 16:18, “I will build my church; and the gates of hell shall not prevail against it.”
      Look closely at the virtuous woman whose “price is far above rubies” at the very end of Proverbs (Proverbs 31:10-31). Same thing! The Bible also says that the believers are “more than conquerors” (Romans 8:37).
      The believers have the whole armor of God including “the sword of the Spirit, which is the word of God”! (Ephesians 6:17)
      A sword is for offense, not defense. God set it up such that the believers, the church, the Bride of Christ (represented by a woman) are co-involved in winning the battle…just as Barak was accompanied by the ten thousand coming down from Mt. Tabor. (and please review in the study how perfectly that correlates with Jude 14)

      God is the author of the Bible, not man, so please do not anyone think that it was some kind of first century prejudice against women on the part of the Hebrew scribe (most likely Paul) who penned the Book of Hebrews.
      God always blesses and praises women when and as they represent the bride of Christ…e.g., Deborah, Ruth, Esther, Anna, The Shulamite bride, etc.
      Judges 5 provides more spiritual insights as the study shows…if you disagree, then accept this as an apology.

      Please read the other studies for a more complete picture of how God magnificently crafted the Bible to veil spiritual truth through the use of historical parables.

      P.S. We have a similar situation, and similar apparent contradiction, when we look at the book of Jonah. In the book, Jonah fled from God in what at an earthly level clearly appeared to be both disobedience “to what God commanded” and perhaps cowardice, but as a spiritual allegorical type of Jesus, we are reminded that Jesus voluntarily left the presence of God in Heaven such that, like Jonah who was sacrificed and spent 3 days in the belly of the whale so that the ship and crew could be saved by assuaging God’s wrath, so too are we reminded that Jesus was similarly sacrificed to save His church by assuaging God’s wrath and spent 3 days and 3 nights in “the heart of the earth”. And Jesus Specifically pointed to Jonah as an allegory of His Own death, burial, and resurrection. Please read the Bible study on Jonah in this bereansearching blog to see the connections and how the earthly historical account is actually an historical allegory with a spiritual and heavenly meaning pointing to the Person and Work of our Lord Jesus Christ. Always remember that in the Bible, God uses imperfect shadows and types to point us to Jesus’s perfection (and that they were never meant to be the very image of Whom they represent). (Hebrews 10:1)


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