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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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SECOND AND THIRD
PERIOD OF THE JUDGES (SHAMGAR, DEBORAH
AND BARAK) Judges 3:26-4:5,
7/17/13 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert
I. SECOND PERIOD (80YRS): EHUD AND SHAMGAR AGAINST
MOABITES (3:12-31) (3:12) A. Ehud Slays Eglon (Jdg 3:12-25) B. Ehud Defeats Moabites (Jdg 3:26-30) 1. [3:26] - At the delay of the servants of Eglon, due to his indisposition, Ehud
was able to make an escape. Idols were mentioned a second time in this
section in order to describe the blatant idolatry of the Moabites. Ehud
passed by the idols and escaped to Seirah, a place unidentified by
archaeology, but possibly northwest of Gilgal in Ephraim's hill country (vs.
27) 2. [3:27] - Ehud blew a trumpet when he
reached the hill country of Ephraim and the sons of Israel gathered to him. 3. [3:28] - Ehud rallied the troops by
proclaiming, “Pursue them, for the LORD has given your enemies the Moabites
into your hands.” In spite of any controversial means, Eglon’s death gave
Israel the belief that God was with them in battle. Ehud indeed gave the
credit for any victory to the Lord. At that command Israel took position over
the fords of the Jordan River and did not allow the Moabites to cross. 4. [3:29] - The Israelites struck down ten
thousand Moabites and no one escaped 5. [3:30] - This victory under Ehud gave
Israel freedom from the Moabites and brought piece for eighty year C. Shamgar Defeats Philistines (Jdg 3:31) 1. [3:31] - Shamgar is mentioned as Ehud’s successor and it seems
best to include him in the same period as Ehud (“and he also saved Israel”).
Only one verse was given to Shamgar. He was the son of Anath and possible
resided in Beth-anath in Naphtali (Jdg 1:33) or Beth-anoth in Judah (cf. Jos
15:59). The most notable reference was that he slew six hundred Philistines
with an “oxgoad” (malmad - literally a staff or poker to lead oxen,
figurative used of teaching, Hos 10:11; Ps 119:12, 26, 66, 68, 108, 124, 135,
171). II. THIRD PERIOD (40YRS): DEBORAH AND
BARAK AGAINST CANAANITES (4:1-5:31) (4:1) A. [4:1] - The period begins with the typical
statement, “Then the sons of Israel
again did evil in the sight of the LORD.” This
began sometime after Ehud’s death and presumably Shamgar’s death. B. [4:2] - Again we see that it was by the
sovereignty of God in that Israel was sold into the hand of a foreign king.
God allowed the Canaanites to be strengthened while He withheld His blessings
from the Israelites. Therefore, they were subdued by the Canaanites because
they did evil in the sight of the Lord. King Jabin reigned in Hazor, which
was north of Galilee and one of the largest cities in the Promised Land. This
king probably reassumed the name Jabin after the one that was defeated and
slain by Joshua (Jos 11:1, 10). Sisera, Jabin’s commander, lived several
miles southwest of Hazor in Harosheth-hagoyim
(lit. the woodlands of the nation). This suggests that the Canaanites
maintained control over northern Israel. C. [4:3] - Sisera was known for his fierce
chariot soldiers. He had nine hundred in total giving them dominance over the
area. For this reason the Israelites cried out to the Lord and that they had
been treated severely for twenty years. D. [4:4] - The divine cycle continued and the
Lord heard their cries. This time God raised up a woman named Deborah. Her
name means “bee” and comes from the root dabar - to speak. She will
sting the enemy and speak to Israel from God. 1. Deborah was one of three prophetesses mention in the Bible
(OT: Miriam - Ex 15:20 and Huldah 2Ki 22:14; NT: Anna - Lk 2:36 and Philip’s
four daughters - Ac 21:8-9). A prophetess, like a prophet, received certain
revelations (divine mysteries revealed only by God) from God. These
revelations appear to be revelations concerning a few specific events and
divine messages. Unlike their male counterparts (prophets), they did not
appear to teach or lead Israel. Rather, these revelations were messages for
the leaders and others. 2. She was also a “Judge” for Israel at this
time. The sense in which she was a judge was not a leader who would lead them
into battle (4:6), but who would answer the questions of Israel regarding
God, His will, and applications of religious and civil responsibilities
(4:5). 3. She was the wife of “Lappidoth” (lappid
- torch), suggesting she was a “woman of torches” or one who motivates
the leadership of others. E. [4:5] - Deborah was an Ephraimite who lived in the hill country
of Ephraim, between Ramah and Bethel. The phrase “palm tree of Deborah”
suggests both her position and statliness as gracious Judge. Because the rule
of women was not the norm in Israel, it was her spiritual gift (prophetess)
that qualified her. The Scripture states that “the sons of Israel came up to
her for judgment.” She was gifted with spiritual understanding and God used
her wise counsel in a spiritually bankrupt Israel. DEBORAH AND THE ROLE OF WOMEN IN LEADERSHIP A. Male leadership has always been God’s
prescription for Israel from Adam (Ge 2:16), the elders of the tribes (Ex
3:16), to prophets (De 18:15) and kings (1Sa 10:20-21; 16:12-13). This model
continued into the NT in regard to the elders of the church (1Ti 3:1-2; Tit
1:5-6). B. As to women, Paul wrote, “But I do not allow a woman to teach or exercise
authority over a man” (1Ti 2:12). Some have argued
that this was merely a cultural tradition. However, Paul argues this
position, not from culture, but from creation. “For it was Adam who
was first created, and then Eve” (1Ti 2:13). In
other words, Paul argued for male leadership from God’s design in creating
Adam first and then Eve. Therefore, divine precedence and divine design
reveal God’s plan is for men to take the leadership role. C. Does this preclude women from teaching at
all or being utilized in ministry? Absolutely not. Women have leadership and
teaching roles in the home under the husband. They also have leadership and
teaching roles in the church under the elders. Women have been invaluable in
their teaching ministry among other women (Tit 2:4) and children (2Ti 1:4).
Many women would put men to shame in their ability to teach. Can biblical
women influence men? Most definitely. Just because a women does not have
headship does not mean she cannot influence the head. A women is able to
influence those in leadership by their godly behavior, their humble respect,
and their wise appeal to Scripture (1Pe 3:1). D. How then do we explain Deborah? First we
would say that Deborah’s leadership was not the norm from Scripture, for
Israel, or for the church. Her leadership was a reproof to men for their lack
of leadership spiritual leadership. Secondly we say that Deborah’s leadership
was limited compared to the leadership of the other Judges. Unlike them, she
did not lead in every area. The areas she did lead in, would have been
readily transferred to men had they been qualified. Finally, Deborah’s role
in leadership was to light a torch in the hearts of the men of Israel. Her
leadership was as an encourager to the men of Israel to take the
responsibility of leadership. Note that when Barak agreed to lead Israel, he
insisted that Deborah joined him. Deborah prophesied that she would join him
but the Lord would give the honor of killing Sisera to a woman (Jdg 4:8-9). OBSERVATIONS AND APPLICATIONS A. In spite of any controversies,
shortcomings, or sins, Ehud gave the victory to the Lord. We would do well to
follow his example. We will have our own battles and struggles, but when
victory comes, we must be careful to say that the Lord was victorious in
spite of us. B. Though men have the divine mandate of
leadership, they must always remember the aid given to them by women. Women
were designed differently from men. Each have their own uniqueness to serve
the Lord. Both are absolutely necessary. Wise leaders readily and publically
acknowledge this. C. Men are the first to remind women of their
“proper place.” How true the words “proper place” actually are. Men are to be
in their “proper place” of leadership. Each man must recognize the
responsibility of the “proper place” is upon his shoulders. He must attend
that “proper place” with the “proper qualification.” Men must be properly
qualified to be in that “proper place.” To be unqualified is not an excuse to
avoid that “proper place.” Rather to be unqualified is a reproof to a man who
should be in his “proper place.” |
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