Juízes 4

Juízes 4

William MacDonald - It is not the norm for a woman to occupy such a place of spiritual authority, but this was a time of declension. She should not be used as an example of the woman's role in the church today, since she is the exception and not the rule. Also, this was Israel, not the church.) (Borrow Believer's Bible Commentary for 1 hour) Someone has said there are only 3 kinds of people --(1) Those who watch what is happening (2) Those who make things happen(3) Those who scratch their heads and ask "What's happening? Deborah was type #2! Leadership is the ability to get men to do what they don't want to do and like it. Harry Truman Gary Inrig - As I read the Word of God, I become convinced that God has called every Christian to exercise some kind of leadership responsibility. I do not mean that God calls each of us to serve in positions of leadership as elders or deacons in churches, leaders in ministry, or executives in business. Leadership is the exercise of influence, and none is more profound than what we have as parents. On a more individual basis, the Lord Jesus has called every believer to be a disciple maker. That task involves building into another’s life, usually in the most informal of ways. Leadership is a spiritual issue of great importance, and, therefore, we need to acquire a clear, biblical concept of God’s standards for leaders. (Borrow his excellent book on Judges - Hearts of Iron, Feet of Clay) Prophetess (05031)(nebiah/neviah) is the feminine by-form of nābi, thus female spokesman, speaker, or prophet. Two prophetesses, Miriam and Deborah seem to have the gift of song (Ex 15:20, Jdg 5:1). It is generally assumed that female prophets had the same roles as male prophets, for some were consulted to receive a word from the Lord as in the case of Huldah (2Ki 22:14, 2Chr 34:22). As with the male prophets some of whom were false prophets, there were also false female prophets like Noadiah (Neh 6:14) The "prophetess" in Isaiah 8:3 has been interpreted indicating she was (1) a prophet in her own right or (2) that simply she was married to the prophet Isaiah. The context does not allow one to be dogmatic. Nebiah - 6v - Ex. 15:20; Jdg. 4:4; 2 Ki. 22:14; 2 Chr. 34:22; Neh. 6:14; Isa. 8:3 PROPHETESS [ISBE] - prof'-et-es (nebhi'ah; prophetis): Women were not excluded from the prophetic office in the Old Testament, and were honored with the right of prophetic utterance in the New Testament. It should be noted, however, that women like Miriam (Ex 15:20), Deborah (Jdg 4:4) and Huldah (2 Ki 22:14) were not credited with the seer's insight into the future, but were called "prophetesses" because of the poetical inspiration of their speech. Among others mentioned as having the prophetic gift we find Hannah (1 Sam 2:1), Anna (Lk 2:36) and the four daughters of Philip (Acts 21:8,9). Judging (08199) shaphat is a verb that means to judge or govern. While it frequently translated judge, this is somewhat misleading as shaphat is not typical of the modern concept of judge (as in a court of law), but is much more inclusive -- to function as ruler or governor - individuals (Jdg. 16:31; 1 Sa 7:16), king (1 Ki. 3:9); even God Himself (Ps. 50:6; 75:7) because He is the source of authority and will eventually conduct all judgments (Ps. 96:13). In a judicial sense shaphat could refer to the arbitration of civil, domestic, and religious disputes (Dt. 25:1), fulfilled by the congregation (Nu 35:24), by individual judges (Ex 18:16; Dt. 1:16), by the king (1 Sa 8:5, 6, 20) or by God Himself (Ge 16:5; 1 Sa 24:12, 15). (See also dictionary articles on Judge and Judges) The Septuagint (LXX) uses the Greek krites = Judges. Judges 4.4 G Campbell Morgan Now Deborah, a prophetess … she judged Israel at that time. Judges 4.4 In the light of subsequent Jewish prejudice against women as leaders, the story of Deborah is full of interest, as it reveals the fact that there never was any such prejudice in the mind of God. Whereas motherhood in all the sanctity and beauty of that great word, is the special function and glory of womanhood, yet when a woman is specially gifted for the exercise of prophetic and administrative work, she is not barred by any Divine law from such work. Deborah was a prophetess in the full sense of that word; that is, she was the inspired mouthpiece of the Word of God to her people. She also judged Israel and whatever that meant in the case of the men who exercised that office, it also meant in her case. She was a saviour, a deliverer; she administered the affairs of the people, and led them out of the circumstances of difficulty into which their sin had brought them. One can imagine how this daughter of her people, true child of faith, had suffered under the consciousness of the degradation of the people. There is a touch of poetry and romance in the story which is full of fascination. Ever and anon in the long history of God's patient dealing with men, we find Him raising up some woman to lead, to guide, to inspire; and always there is this same element of enthusiasm and force. The one great message of the story seems to be that it warns us to take heed that we do not imagine ourselves to be wiser than God. When He calls and equips a woman to high service, let us beware lest we dishonour Him by refusing to recognize her, or co-operate with her. (Borrow Life applications from every chapter of the Bible) (Bolding added) Robert