ALPHA MAAMA (A.M.)

 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)