Sapate ‘Okatopa 31, 2021

the Lord gave them into my hand

na‘e tuku kinautolu ‘e Sihova ki hoku nima

Fakamaau 12 (Judges 12)

(v. 2-3) Pea tali ‘e Sēfita kiate kinautolu, Ko au mo hoku kakai na‘a mau mo‘ua ‘i he fu‘u fekuki mo ha‘a ‘Āmoni; pea na‘a ku tautapa kiate kimoutolu, ka na‘e ‘ikai te mou taukapo‘i au meiate kinautolu. Pea ‘i he‘eku vakai ‘oku ‘ikai ha tokoni meiate koe, na‘a ku tuku li‘aki ‘eku mo‘ui, pea u ‘alu atu ke fai mo ha‘a ‘Āmoni, pea na‘e tuku kinautolu ‘e Sihova ki hoku nima: ko ia ko e hā kuo mou ‘ohofia ai au he ‘aho ni ke fai tau kiate au?

(v. 2-3) And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the Lord gave them into my hand. Why then have you come up to me this day to fight against me?”

G. Campbell Morgan's Exposition on the Whole Bible

The men of Ephraim took the same action in the case of Jephthah as they had done in the case of Gideon. After his victory they complained that they had not been called to help. It would seem as though they had become more arrogant as the result of Gideon's conciliatory method with them, for this time they came with the deliberate purpose of war. In Jephthah they found a man of another mold. He did not attempt to conciliate but visited them with the most severe punishment. Two things combined to rouse his anger, first as he reminded them when he and his people had been at strife with the children of Ammon, he had asked the aid of Ephraim and it had been refused. What had offended him and the men of Gilead most deeply, however, was the taunt which Ephraim had used against them, 'Ye are fugitives of Ephraim, ye Gileadites, in the midst of Ephraim, and in the midst of Manasseh."

This clearly again reveals the sad disintegration of the nation. The consciousness of the unity of the people seems largely to have been lost. A moment's retrospect here will be of value. After the terrible multiplication of idolatry (chapter lo), God had refused to hear the people and it is questionable whether anything afterward can be spoken of as deliverance. Prior to the raising up of Jephthah, there was a cry to God by the people, but it could hardly be claimed that Jephthah delivered the nation.

David Guzik :: Study Guide for Judges 12

The Lord delivered them into my hand: Jephthah’s idea was clear. God won a great victory through him when the Ephraimites stood by, though they had the opportunity to help. In this he pointed out the essentially unjust character of their complaint.

When I called you, you did not deliver me: The people of Ephraim here seem to be simply chronic complainers. When they had a chance to step out boldly for God they did not do it. Yet when the work was done and God was glorified, they complained that they didn’t get to participate.

“The fact that a victory had been gained over their common enemy appears to have been overlooked. Accusation and counter-accusation followed in bewildering succession; the claim that they had been passed over was met by the charge that an appeal had been made to them to which they had not responded.” (Cundall)

 Tokonaki ‘Okatopa 30, 2021

Now Jephthah the Gileadite was a mighty warrior

PEA ko Sēfita, ko e tangata Kiliati, ko e fu‘u to‘a ia

Fakamaau 11 (Judges 11)

(v. 1-3) PEA ko Sēfita, ko e tangata Kiliati, ko e fu‘u to‘a ia, ka ko e tama ‘a ha fefine fe‘auaki: pea ko e tamai ‘a Sēfita ko Kiliati. Pea ko e uaifi ‘o Kiliati na‘a ne fā‘ele‘i kiate ia ha ngaahi foha; pea ‘i he lalahi ‘a e fānau ‘a hono uaifi, na‘a nau kapusi ‘a Sēfita, ‘o nau pehē kiate ia, ‘E ‘ikai te ke ma‘u tofi‘a koe ‘i he fale ‘o ‘emau tamai; he ko e tama ‘a ha fefine kehe. Pea hola ‘a Sēfita mei hono ngaahi tokoua, ‘o ne nofo ‘i he fonua ko Topi: pea na‘e tānaki kia Sēfita ha tu‘unga me‘a hamumu, pea na‘a nau ō fano mo ia.

(v. 1-3) Now Jephthah the Gileadite was a mighty warrior, but he was the son of a prostitute. Gilead was the father of Jephthah. And Gilead’s wife also bore him sons. And when his wife’s sons grew up, they drove Jephthah out and said to him, “You shall not have an inheritance in our father’s house, for you are the son of another woman.” Then Jephthah fled from his brothers and lived in the land of Tob, and worthless fellows collected around Jephthah and went out with him.

G. Campbell Morgan's Exposition on the Whole Bible

At last deliverance came through Jephthah, whose history is full of interest. He was the son of a harlot and had been thrust out from his inheritance by the legitimate sons of his father. Evidently the iron had entered into his soul and he had gathered to himself a band of men and had become a kind of outlaw freebooter. He was evidently a man of courage and heroic daring, and it is impossible to read the story of the approach of the men of Gilead to him without recognizing that he had certain excellencies of character. He can hardly be measured even by the highest standards of his own time. For some period he had been compelled to live outside the national life. Nevertheless, it is evident that he had his own religious convictions.

Perhaps the chief interest in this story is in the matter of his vow, of which there have been various interpretations. The story seems to leave no room for doubt that he intended to offer a human sacrifice, for when he promised to give what came to the door of his house, the reference can hardly be to an animal. When his daughter appeared, whether he actually slew her or whether, as some commentators believe, he condemned her to perpetual virginity must remain open to question. If indeed he offered her as a sacrifice by death, the question of the morality of his act can be discussed only in the light of his time, and, indeed, in the light of his own personal conviction. Certainly such an act was not justified by the law of Moses. Nevertheless, the impulse was a religious impulse.

David Guzik :: Study Guide for Judges 11

Now Jephthah the Gileadite was a mighty man of valor: This brave and notable man in Israel had a clouded pedigree. His mother was a harlot, a common heathen prostitute.

The area of Gilead was the part of Israel that lay east of the Jordan River, comprising the territory of Reuben, Gad, and half the tribe of Manasseh. Coincidentally, Jephthah’s father was also named Gilead.

Jephthah fled from his brothers and dwelt in the land of Tob: Rejected by his family because of his illegitimate ancestry, Jephthah grew up in this area in what would be modern-day Syria.

Though rejected by his family, God blessed and used Jephthah. “Howbeit God made choice of such a one here to be a deliverer of his people; and hath registered him among other of his worthies, famous for their faith (Hebrews 11). This is for the comfort of bastards, if believers, and born of God (John 1:12-13).” (Trapp)

“The one thing which we emphasize is that God did not count the wrong for which he was not responsible, a disqualification. He raised him up; He gave him His Spirit; He employed him to deliver His people in the hour of their need.” (Morgan)

“Tob has been tentatively identified with the modern el-Taiyibeh, about 15 miles east-north-east of Ramoth-gilead, in the desolate area which lay just outside the eastern boundary of Israel and the northern frontier of Ammon.” (Cundall)

Jephthah wasn’t necessarily the leader of a band of criminals. Adam Clarke explains that the term worthless men doesn’t necessarily mean a bandit: “The word may, however, mean in this place poor persons, without property, and without employment.”

“He and his band probably operated more in the manner of David and his group years later, protecting cities and settlements from marauders.” (Wood) David did this in the period described in 1 Samuel 25:4-8, receiving pay from those whom they helped. It is also possible that they only plundered the villages of enemy peoples, such as the Ammonites.

 Falaite ‘Okatopa 29, 2021

We have sinned; do to us whatever seems good to you

Kuo mau hia: ke fai ‘e he ‘Afiona kiate kimautolu ha me‘a ‘oku ha lelei ki ho finangalo

Fakamaau 10 (Judges 10)

(v. 15-16) Ka ka tali ‘e ha‘a ‘Isileli kia Sihova, Kuo mau hia: ke fai ‘e he ‘Afiona kiate kimautolu ha me‘a ‘oku ha lelei ki ho finangalo: kaekehe ke ke fakahaofi kimautolu ‘i he taimi ko eni. Pea na‘a nau hu‘ihu‘i atu ‘a e ngaahi ‘otua muli mei honau lotolotonga, pea na‘a nau tauhi kia Sihova: pea na‘e ‘ikai makātaki hono finangalo koe‘uhi koe mamahi ‘a ‘Isileli.

(v. 15-16) And the people of Israel said to the Lord, “We have sinned; do to us whatever seems good to you. Only please deliver us this day.” So they put away the foreign gods from among them and served the Lord, and he became impatient over the misery of Israel.

G. Campbell Morgan's Exposition on the Whole Bible

Following the death of Abimelech there seems to have been a period of forty years' quietness under the dictatorship of Tola and Jair.

After this there appears to have broken out a period characterized by an almost utter abandonment of the people to idolatry. The list of the forms which this idolatry took is appalling.

Judgment came this time through the Philistines and the men of Ammon and continued for eighteen years.

At last, sore distressed, they cried to God, and for the first time in the history it is recorded that God refused to hear them, reminding them of how repeatedly He had delivered them and they had returned to evil courses.

In the message of His anger, however, there was, as is always the case, clearly evident a purpose of deliverance. He recalled them to a recognition of His power by bidding them seek deliverance from the gods whom they had worshiped. They knew full well the helplessness of these gods in such an hour of distress. The very heart of Jehovah flames out in this connection in a remarkable statement. "His soul was grieved for the misery of Israel."

David Guzik :: Study Guide for Judges 10

Do to us whatever seems best to You: This indicates that Israel came to a place of total surrender to God. The prayer that comes most naturally to us is, “Do to me whatever seems best to me.” The change in heart meant that the season of affliction eventually did affect Israel in a good way.

So they put away the foreign gods from among them and served the Lord: Israel finally discovered that the worst of serving God is better than the best of serving idols.

His soul could no longer endure the misery of Israel: God looked upon disobedient Israel with compassion, not hatred. It was “difficult” for God to allow Israel to stay in their misery, though it was best for them. Like the perfect loving parent, God hated to see Israel suffer, even when it was good for them. He longed to rescue them but would not do it until it was good for them.

“The Hebrew word literally means ‘impatient.’ It suggests God’s restlessness in the presence of suffering. It is the restlessness of His love, and that is the cause of His anger, and the governing principle in all its activities.” (Morgan)

“God grieves for the miseries to which his creatures are reduced by their own sins. Be astonished ye heavens, at this; and shout for joy, all ye inhabitants of the earth! For, through the love whence this compassion flowed, God has visited and redeemed a lost world!” (Clarke)

“His soul was grieved; not properly, or as to inward affection, for God being infinitely happy, is not capable of grieving; but figuratively, and as to outward expression. He acted towards them like one that felt their sufferings.” (Poole)

“And now He grieves over you. If only you would forsake your sins and turn to Him, He would assuredly raise up a Jephthah for your help.” (Meyer)

 Tu‘upulelulu ‘Okatopa 28, 2021

I am your bone and your flesh

ko homou hui au mo homou kakano

Fakamaau 9 (Judges 9)

(v. 1-2) PEA ‘alu ‘e ‘Apimeleki ko e foha ‘o Selupeali ki Sikemi ki he kāinga ‘o ‘ene fa‘ē, ‘o ne lea kiate kinautolu, pea ki he fāmili kātoa na‘e kau ki he fale ‘o e tamai ‘a ‘ene fa‘ē, ‘o pehē, Mou lea mu‘a ‘i he ha‘oha‘onga ‘o e kau tangata totonu ‘o Sikemi, Ko e fē ‘oku lelei kiate kimoutolu, ke pule‘i kimoutolu ‘e he ngaahi foha kotoa pē ‘o Selupeali, ‘a ia ‘oku toko fitungofulu, pe ke pule‘i kimoutolu ‘e ha toko taha pē? Manatu foki ko homou hui au mo homou kakano.

(v. 1-2) Now Abimelech the son of Jerubbaal went to Shechem to his mother’s relatives and said to them and to the whole clan of his mother’s family, 2“Say in the ears of all the leaders of Shechem, ‘Which is better for you, that all seventy of the sons of Jerubbaal rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.”

G. Campbell Morgan's Exposition on the Whole Bible

The closing statement of the previous chapter constitutes the introduction to this. The words, "As soon as Gideon was dead" and the declaration that then the people returned to evil courses reveal, first of all, the strength of Gideon and the fact that he had very largely exercised a benificent influence. They show, also, how practically worthless was the external obedience of the people.

Judgment this time cake from within rather than from without. Abimelech, a natural son of Gideon, a man unprincipled and brutal but of great personal force, secured to himself the allegiance of the men of Shechem and practically assumed the position of king. In order to make his position secure he brought about the massacre of all the sons of Gideon, except Jotham, who, escaping, uttered a parabolic prophecy from the height of Mount Gerizim.

This parable was full of a fine scorn for Abimelech, whom Jotham compared to the bramble. In the course of it he indicated the line along which judgment would fall on the sinning people. Abimelech would be the destruction of the men of Shechem and the men of Shechem would be the destruction of Abimelech.

The prophecy of Jotham was not to be immediately fulfilled. The fire smoldered for three years but at last manifested itself. It may well be imagined how such a man's government would be characterized by oppression and tyranny, and the seeds of discontent sown in the hearts of the oppressed people moved towards a harvest of judgment. Gaal, the son of Ebed, took advantage of this discontent to stir up the men of Shechem against Abimelech. Abimelech retaliated with drastic and brutal measures but met his death by the act of a woman who hurled a piece of upper millstone on him. Almost more terrible than the oppression of those from without was this period of judgment by means of internecine strife.

 Pulelulu ‘Okatopa 27, 2021

the Lord will rule over you

ko Sihova pē ‘e pule kiate kimoutolu

Fakamaau 8 (Judges 8)

(v. 22-23) Pea lea ‘a e kakai ‘Isileli kia Kitione, Pule koe kiate kimautolu, ‘a koe, mo ho foha, mo e foha ‘o ho foha; he kuo ke huhu‘i kimautolu mei he nima ‘o Mitiani.

Pea lea ‘a Kitione kiate kinautolu, ‘E ‘ikai te u pule kiate kimoutolu ‘e au, pea ‘e ‘ikai pule ‘a hoku foha kiate kimoutolu: ko Sihova pē ‘e pule kiate kimoutolu.

(v. 22-23) Then the men of Israel said to Gideon, “Rule over us, you and your son and your grandson also, for you have saved us from the hand of Midian.” Gideon said to them, “I will not rule over you, and my son will not rule over you; the Lord will rule over you.”

G. Campbell Morgan's Exposition on the Whole Bible

Following the deliverance from the oppression of Midian, Gideon had to deal with internal troubles. The people of Ephraim objected that he had not called them to his help. The men of Succoth and Penuel had refused help in an hour of crisis. Gideon's method with Ephraim was conciliatory and that with the men of Succoth and Penuel was severe.

The last things we read about Gideon are full of interest: one is characterized by great nobility, the other is a revelation of weakness which issued in trouble. When the people virtually desired to make him king, he refused and in his refusal manifested his disinterestedness and his recognition that God was sufficient as King. On the other hand, his making of an ephod suggests that he took to himself some of the functions of the priesthood. While this was probably done out of a sense of the religious failure of the people, the effect produced was evil and resulted in deterioration of the character of Gideon himself.

David Guzik :: Study Guide for Judges 8

The desire for a human king over Israel started early in the nation’s history. Hundreds of years later (in the days of Samuel the prophet and judge), God gave Israel the king they asked for.

“They found relief in the judges who were raised up of God, and began to hanker after some ruler, visible, and of their own number. They thought that, by securing this, they would preserve themselves from the recurrence of these troubles.” (Morgan)

This was a good response from Gideon. He understood that it was not his place to take the throne over Israel, and that the Lord God was king over Israel.

“That is the true attitude of all those whom God raised up to lead and deliver His people. Their leadership must ever stop short of sovereignty. Their business is never that of superseding the Divine rule; but of interpreting it, and of leading the people to recognition of it, and submission to it. This is true, not only of kings, but also of priests, prophets, and preachers.” (Morgan)

Gideon definitely gave the right answer when he said he didn’t want to be a king; yet in the rest of the chapter he acted like one. His words were humble but his actions were not. It is easier to talk about humility and service to God than it is to actually live it.

Tusite ‘Okatopa 26, 2021 

Ko e Heletā ‘a Sihova mo Kitione!

“A sword for the Lord and for Gideon!”

Fakamaau 7 (Judges 7) 

(v. 20) Then the three companies blew the trumpets and broke the jars. They held in their left hands the torches, and in their right hands the trumpets to blow. And they cried out, “A sword for the Lord and for Gideon!”

(v. 20) ‘Io, ko e tolu‘i vāhenga na‘a nau ifi talupite, mo ha‘aki ‘a e ngaahi sioki, pea na‘a nau puke ‘a e ngaahi tūhulu ‘i honau nima to‘ohema, mo e talupite ‘i honau to‘omata‘u ke ifi; pea nau kalanga, Ko e Heletā ‘a Sihova mo Kitione!

 

G. Campbell Morgan's Exposition on the Whole Bible

This is the story of perhaps one of the most remarkable conflicts in the whole history of the people. As we have seen, it was a time when they had been cruelly oppressed as the result of disobedience. It was of the utmost importance that their deliverance should be evidently by divine action. Nothing would have been more disastrous at that time than for them to have imagined that they were able to extricate themselves from the circumstances in the midst of which they were suffering.

Therefore, by divine direction, the first work Gideon was called on to do was to sift the army. In response to his call to arms, thirty-two thousand had responded. The result shows that they lacked the very attitudes necessary for success in war. The first test imposed was a proclamation that all who were faint-hearted and afraid should return. They were given their opportunity to act voluntarily on this principle. The result was that twenty-two thousand went back.

And still the number was too great because the quality of the men making up the ten thousand lacked something of vital importance. A simple test was imposed which revealed these things. Men who bent down to get a drink of water were not sufficiently alive to the danger. An ambush might surprise them. Men who stooped and caught the water in their hands and lapped it were watchers as well as fighters. In other words, men who took no unnecessary time over necessary things were the men who were needed. This sifting resulted in the return of nine thousand seven hundred. Thus the army of Gideon was reduced to a handful of three hundred.

 

Charles Haddon Spurgeon :: Morning and Evening

Gideon ordered his men to do two things: covering up a torch in an earthen pitcher, he bade them, at an appointed signal, break the pitcher and let the light shine, and then sound with the trumpet, crying, "The sword of the Lord, and of Gideon! the sword of the Lord, and of Gideon!" This is precisely what all Christians must do. First, you must shine; break the pitcher which conceals your light; throw aside the bushel which has been hiding your candle, and shine. Let your light shine before men; let your good works be such, that when men look upon you, they shall know that you have been with Jesus. Then there must be the sound, the blowing of the trumpet. There must be active exertions for the ingathering of sinners by proclaiming Christ crucified. Take the gospel to them; carry it to their door; put it in their way; do not suffer them to escape it; blow the trumpet right against their ears. Remember that the true war-cry of the Church is Gideon's watchword, "The sword of the Lord, and of Gideon!" God must do it, it is His own work. But we are not to be idle; instrumentality is to be used-"The sword of the Lord, and of Gideon!" If we only cry, "The sword of the Lord!" we shall be guilty of an idle presumption; and if we shout, "The sword of Gideon!" alone, we shall manifest idolatrous reliance on an arm of flesh: we must blend the two in practical harmony, "The sword of the Lord, and of Gideon!" We can do nothing of ourselves, but we can do everything by the help of our God; let us, therefore, in His name determine to go out personally and serve with our flaming torch of holy example, and with our trumpet tones of earnest declaration and testimony, and God shall be with us, and Midian shall be put to confusion, and the Lord of hosts shall reign for ever and ever.

Monite ‘Okatopa 25, 2021

‘Oku ‘iate koe ‘a e ‘Eiki, si‘i to‘a tete‘e

“The Lord is with you, O mighty man of valor.”

Fakamaau 6 (Judges 6)

(v. 11-13) Pea na‘e hā‘ele mai ‘a e ‘Āngelo ‘a Sihova, ‘o ne nofo ‘i he lolo ‘oke na‘e ‘i ‘Ōfila, ‘a ia ko e ‘api ‘o Soasi ko e tangata ‘Apiesa; pea ko hono foha ko Kitione na‘a ne tuki uite ‘i he tata‘o‘anga uaine ke puli mei he kakai Mitiani. Pea hā kiate ia ‘a e ‘Āngelo ‘a Sihova, ‘o ne pehē kiate ia, ‘Oku ‘iate koe ‘a e ‘Eiki, si‘i to‘a tete‘e. Pea tali ki ai ‘a Kitione, ‘Oiauē, Tangata‘eiki, kapau ‘oku ‘iate kimautolu ‘a e ‘Eiki, pea ko e hā ai kuo hoko mai ‘a e ngaahi fu‘u me‘a pehē? pea ko e fē ‘ene ngaahi ngāue fakaofo ‘a ia kuo talanoa‘ia mai ‘e he‘emau ngaahi kui, ‘o pehē, ‘Ikai na‘e ‘ohake kimautolu ‘e Sihova mei ‘Isipite? ka ko eni kuo li‘aki kimautolu ‘e he ‘Eiki, pea kuo ne tuku kimautolu ki he ‘aofinima ‘o Mitiani.

(v. 11-13) Now the angel of the Lord came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite, while his son Gideon was beating out wheat in the winepress to hide it from the Midianites. And the angel of the Lord appeared to him and said to him, “The Lord is with you, O mighty man of valor.” And Gideon said to him, “Please, my lord, if the Lord is with us, why then has all this happened to us? And where are all his wonderful deeds that our fathers recounted to us, saying, ‘Did not the Lord bring us up from Egypt?’ But now the Lord has forsaken us and given us into the hand of Midian.”

 

David Guzik :: Study Guide for Judges 6

The Angel of the Lord came and sat under the terebinth tree: When the Angel of the Lord appeared to Gideon, we recognize this is as a theophany – an Old Testament appearance of Jesus Christ, in human, bodily form, but before His incarnation in Bethlehem.

The description of the encounter with the Angel of the Lord shows that this is not merely an angel speaking on behalf of God. It shows that God himself, appearing in human form, spoke to Gideon:

· Then the Lord turned to him and said (Judges 6:14)

· And the Lord said to him (Judges 6:16)

Since no man has seen God the Father at any time (John 1:18, John 5:27) and by nature the Holy Spirit is a spirit without bodily form, it is reasonable to see this as an appearance of the Second Person of the Trinity, as an appearance of God the Son. However, this is not the incarnation in the same sense that Jesus was as a baby in Bethlehem. At Bethlehem Jesus was truly and fully human (while also being truly and fully God). Here, it is more likely that Jesus took the mere appearance of humanity, doing so for a specific purpose.

Gideon threshed wheat in the winepress: This was both difficult and humiliating. Wheat was threshed in open spaces, typically on a hill-top so the breeze could blow away the chaff. Wheat was not normally threshed in a sunken place like a winepress.

“This was a place of privacy; he could not make a threshing-floor in open day as the custom was, and bring either the wheel over the grain, or tread it out with the feet of the oxen, for fear of the Midianites, who were accustomed to come and take it away as soon as threshed.” (Clarke)

“So God called Moses and David from following the ewes, Elisha from the plough-tail, the apostles from fishing, washing, and mending their nets. He usually appeared to the busy in visions, like as Satan doth to the idle in manifold temptations.” (Trapp)

The Lord is with you, you mighty man of valor! This was a strange greeting to Gideon. It didn’t seem like the Lord was with him and it didn’t seem that he was a mighty man of valor. Gideon might have turned to see if there was another person to whom the angel spoke.

“Wherein did that valor consist? Apparently, he was a simple man living a very ordinary life. The Angel found him about his daily duty.” (Morgan)

Where are all His miracles which our fathers told us about: Gideon heard about the great works of God in the past yet he wondered why did not see the same great works in his day. Gideon thought the problem was with God (now the Lord has forsaken us) – not with him and with the nation of Israel as a whole. In truth, Israel forsook God – God did not forsake Israel.

Yet to his credit, it bothered Gideon that Israel was in this condition. He was far from apathetic or fatalistic. “He is revealed as a man continuing his work with the bitterness of the whole situation burning like a fire in his bones.” (Morgan)

Sapate ‘Okatopa 24, 2021

PEA toki hiva ‘i he ‘aho ko ia ‘a Tepola

Then sang Deborah… on that day 

Fakamaau 5 (Judges 5)

 (v. 1-3) PEA toki hiva ‘i he ‘aho ko ia ‘a Tepola, pea mo Pēlake ko e foha ‘o ‘Apinoame, ‘o pehē, Mou fakafeta‘i ki he ‘Eiki, ‘I he mu‘aki ‘a e kau takimu‘a ‘o ‘Isileli, Mo e vēkeveke fai ‘a e kakai. Me‘a mai, ‘a e ngaahi tu‘i, Fanongo mai ‘a hou‘eiki; Ko au ē te u lave ki he ‘Eiki, Te u tā nafa kia Sihova ko e ‘Otua ‘o ‘Isileli.

(v. 1-3) Then sang Deborah and Barak the son of Abinoam on that day: “That the leaders took the lead in Israel, that the people offered themselves willingly, bless the Lord! “Hear, O kings; give ear, O princes; to the Lord I will sing; I will make melody to the Lord, the God of Israel.

* G. Campbell Morgan's Exposition on the Whole Bible*

Here we have preserved for us the great song of Deborah, composed and sung in celebration of the victory. It is full of fire and passion and is a remarkable index to the character of the woman herself. It may be divided into two main parts. First, verses one to eleven is a great chant of confidence, telling the story of the deepest secret of the victories. Everything is attributed to the direct government and activity of God. In it she recognized that the leaders were raised and the people followed as the result of His inspiring. Therefore the song uttered His praise. His doings were celebrated from Seir until the day when Israel lacked warriors. She sang the praise of God because He had governed the governors and the people.

The second part of the song celebrates the victory. In the course of it she poured scorn upon those who failed to respond to the call and to come "to the help of Jehovah against the mighty" and spoke in terms of approval of those who did respond. The song gathers strength as it proceeds and celebrates the victory, and in the midst of the great outburst it curses the neutrals and blesses the woman who struck the blow of death to the tyrant Sisera.

Finally the song rejoiced over the death of the tyrant in language that thrills with Eastern imagery and color. Everything ends with the cry, "So let all Thine enemies perish, O Jehovah"; and the prayer, "But let them that love Him be as the sun when he goeth forth in his might." After this deliverance the land had rest again for forty years.

* David Guzik :: Study Guide for Judges 5*

This song is commonly attributed only to Deborah; Barak’s role in the composition and perhaps performance of the song is often overlooked.

This song is well within the tradition of other Jewish songs of deliverance and celebration, such as Miriam’s song (Exodus 15:20-21) and the songs celebrating David’s victory over Goliath (1 Samuel 18:7). “Deborah was a poetess as well as a prophetess.” (Trapp)

“Deborah sang concerning the overthrow of Israel’s enemies, and the deliverance vouchsafed to the tribes: we have a far richer theme for music; we have been delivered from worse enemies, and saved by a greater salvation. Let our gratitude be deeper; let our song be more jubilant.” (Spurgeon)

“When he had been most slandered — when the Pope had launched out a new bull, and when the kings of the earth had threatened him fiercely — Luther would gather together his friends, and say, ‘Come let us sing a psalm and spite the devil.’ He would ever sing the most psalms when the world roared the most.” (Spurgeon)

 Tokonaki ‘Okatopa 23, 2021

Deborah, a prophetes…was judging Israel at that time

ko Tepola ko e fefine palōfita…na‘a ne fai fakamaau ‘i ‘Isileli 

Fakamaau 4 (Judges 4)

(v. 4-5) Pea ko Tepola ko e fefine palōfita, ko e uaifi ‘o Lapitoti, ko ia ia na‘a ne fai fakamaau ‘i ‘Isileli ‘i he taimi ko ia. Pea na‘a ne nofo ‘i he lolo Paame ‘o Tepola, ‘i he vaha‘a ‘o Lama mo Pēteli ‘i he fonua mo‘unga ‘o ‘Ifalemi; pea na‘e ‘alu hake kiate ia ‘a ha‘a ‘Isileli ke fai honau fakamaau.

(v. 4-5) Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the people of Israel came up to her for judgment.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

With almost wearisome monotony the story of declension, discipline, and deliverance goes forward. After the eighty years of rest, the children of Israel sinned again, and were delivered into the hands of Jabin. Then followed twenty years of oppression and suffering which became most terrible under Sisera. Once again in penitence the Israelites cried to God and were heard.

The story of deliverance this time is full of romance and poetry because associated with the name of Deborah. One can imagine how this daughter of the people, true child of faith, had suffered under the intolerable consciousness of the degradation of her people. She gained the ear of many in so great a degree that she was appointed to judge the people. In doing this she called Barak to her aid. He, inspired by her teaching, and she, helped by his consecration, went forward and Israel was once more delivered from oppression.

It is interesting at this point to notice the persons who became the agents of the divine deliverance and what is said concerning them. Othniel was clothed with the Spirit of God and driven forth to the work deliverance. Ehud and Shamgar were illustrations of the individual flaming forth of the spirit of devotion as a result of the bitter consciousness of oppression. The story of Deborah is that of a woman gradually gaining power and inspiring others to action.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

Some consider it unexpected for God to raise up a woman as prophetess. But the New Testament makes it clear that God grants the gift of prophecy unto women also, and they are to practice it appropriately (1 Corinthians 11:5).

“Lapidoth, her husband, appears to have had no hand in the government. But the original may as well be translated a woman of Lapidoth, as the wife of Lapidoth.” (Clarke)

The Bible tells us of several other prophetesses: Miriam (Exodus 15:20), Huldah (2 Kings 22:14), Anna (Luke 2:36), and Philip’s four daughters (Acts 21:8-9).

From 1 Corinthians 11:5, we find that the essential element to a woman’s ministry as a prophetess in the early church was her clear submission to the male leadership in the church (evidenced by her wearing of a veil). In the New Testament church, a woman was to use her gifts in the context of order established by the leaders of the church – just like anyone’s gift.

This is always possible because the gift of prophecy never “overwhelms” the one who receives it; the spirits of the prophets are subject to the prophets (1 Corinthians 14:32).

She judged Israel at that time: Still more people consider it unexpected for God to raise up a woman to be a judge – a shaphat, a heroic leader for Israel. Deborah was a woman greatly used by God and she was also a woman who respected the people God put in authority over her – notably, Barak.

The issue, from a New Testament perspective, is not whether women can be used greatly by God. Of course they can. The issues are of headship, final accountability, and authority – and God has granted these responsibilities to men in both the home and the church. Women can be used greatly by God, but it is to be under the headship of male authority in the church.

The reasons have nothing to do with any notion of male superiority; they have to do with God’s ordained order (1 Corinthians 11:3), in light of God’s order of creation (1 Corinthians 11:8-9), in light of the presence of watching angels (1 Corinthians 11:10), and in light of the nature of the fall (1 Timothy 2:14).

The reasons also have nothing to do with any notion or even the suggestion of female inferiority. Jesus was under the headship and authority of His Father (John 5:19) without being inferior in any way (John 1:1 and Jhn 10:30)

Falaite ‘Okatopa 22, 2021

pea fokotu‘u ‘e he ‘Eiki ha taukapo ma‘a ha‘a ‘Isileli...ko ‘Otenili

the Lord raised up a deliverer for the people of Israel…Othniel 

Fakamaau 3 (Judges 3)

(v. 9-11) Pea tautapa ki he ‘Eiki ‘a ha‘a ‘Isileli, pea fokotu‘u ‘e he ‘Eiki ha taukapo ma‘a ha‘a ‘Isileli ‘a ia na‘a ne fakahaofi kinautolu, ko ‘Ōtenili ko e foha ‘o Kēnasi, ko e tehina ‘o Kēlepi. He na‘e hā‘ele kiate ia ‘a e Laumālie ‘o Sihova, pea na‘a ne fakamaau ‘a ‘Isileli; pea na‘a ne ‘alu atu ‘o tau, pea na‘e tuku ‘e he ‘Eiki ki hono nima ‘a Kūsani-Lisataimi ko e Tu‘i Mesopotēmia: ko ia na‘e mālohi hono nima kia Kūsani-Lisataimi. Pea na‘e nonga ‘a e fonua ‘o fāngofulu ta‘u. Pea pekia ‘a ‘Ōtenili ko e foha ‘o Kēnasi.

(v. 9-11) But when the people of Israel cried out to the Lord, the Lord raised up a deliverer for the people of Israel, who saved them, Othniel the son of Kenaz, Caleb’s younger brother. The Spirit of the Lord was upon him, and he judged Israel. He went out to war, and the Lord gave Cushan-rishathaim king of Mesopotamia into his hand. And his hand prevailed over Cushan-rishathaim. So the land had rest forty years. Then Othniel the son of Kenaz died.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

God left certain nations, a company of stem, implacable enemies, in order to prove Israel. The overruling of God is set forth remarkably in this declaration. The people who had refused to cast out the enemies were now to be taught by long-continued conflict with them the lessons of vital importance to their fulfillment of divine purpose.

In what remains of this chapter, the first two movements of failure, punishment, and deliverance are recorded. The first of these occupies verses seven to eleven. Their sin is stated definitely as being that they forgot God.

The statement suggests a gradual deterioration ending in degeneracy. The punishment for this consisted of eight years of oppression. Under this affliction they cried to God and He heard them, and the first of the judges appeared in the person of Othniel, a relation of Caleb. Of him it is said, "And he judged Israel, and he went out to war." Thus the repentant nation was heard and the divinely appointed deliverer set the nation once again in order. Forty years of rest followed.

Then we have the story of the second declension. At the death of Othniel the people sinned again. This time punishment came through Eglon. An illuminative declaration made here is that Jehovah strengthened Eglon.

The one thing most vividly impressed upon the mind in reading these accounts is the fact of the government of God. After eighteen years they cried to Him again and again He heard. Ehud was the deliverer. Probably Shamgar was associated with him in some way in this work. This deliverance was followed by eighty years of rest.

 

David Guzik :: Study Guide for David Guzik for Judges 3

The Lord raised up a deliverer…Othniel: Othniel was the son-in-law of the great hero Caleb (Judges 1:12-13) and his wife was also a woman of faith (Judges 1:13-15).

The Spirit of the Lord came upon him: We don’t know very much about Othniel, but this was enough to know. The Holy Spirit empowered him for the job God called him to do.

Othniel lived the principle of Zechariah 4:6: Not by might nor by power, but by My Spirit, says the Lord of hosts. Empowered by the Spirit of the Lord, he delivered Israel.

“Since Pentecost (Acts 2) a more general and permanent endowment of the Holy Spirit has been the privilege of every disciple.” (Cundall)