JUDGES 4 — THE STORY OF DEBORAHTHE INSPIRATION OF A WOMAN'S FAITH
as a result of the faithful ministrations of Ehud and the courage of Shamgar, Israel enjoyed 80 years of peace. This period of 80 years was the longest period of peace which Israel enjoyed during the history of the Judges. However, instead of consolidating their inheritance and their worship, the people degenerated to such an extent that in this peaceful era, "They chose new gods" (Judges 5:8). Peaceful periods are not always conducive to spiritual development. In times of prosperity God is generally overlooked and the people became self-satisfied and confident in their own strength. Israel invariably failed in times of tranquility and plenty (Deut. 32:15-18). On the other hand, war and oppression very often produced a correct attitude of mind by which their dependence upon Yahweh was understood and solicited in prayer (Ex.2:23-25).
v.l "The Children of Israel again did evil... when Ehud was dead."
The 80 years of peace and the removal of a righteous influence, left Israel in a state of apostasy; they had not appreciated the deliverance which Yahweh had effected through His servants.
v.2 "Yahweh sold them".
The word implies "to sell into slavery." Israel became slaves to the "King of Canaan". The Canaanites were a people steeped in idolatry, superstition, and immorality. They were pre-eminently men of the flesh and it is to this class that Israel were sold into bondage. Human nature is the same in all races of humanity; left unbridled, it will run riot in all manner of evil thinking and corrupt practice. The Apostle Paul understood this when in Romans 7:18, he said, "I know that in me, that is in my flesh, dwells no good thing." Realising the bias towards evil which was hereditary in his nature, the Apostle said, "I am carnal, sold unto sin" (Romans 7:14). Here is a powerful enemy that has us all in bondage - the power of sin. If we allow it, it can enslave us to the extent that we become absolutely subject to the whims and to the passions of unbridled lust. Jesus has delivered us from this powerful enemy (Heb. 2:14), and in this respect, has "led captivity captive" (Judges 5:12). Notice how this phrase taken from Judges 5:12 is applied to the work of the Lord Jesus Christ in Ephesians 4:8, and becomes the key in understanding the work of Deborah and Barak. The fact that it is quoted in respect of the work of the Lord Jesus Christ, shows that the story before us in the 4th and 5th chapters of Judges, is highly typical of thatwork.
"Jabin, King of Canaan."
Jabin's name means "intelligent", "wise". In his own estimation he was the wise one. This Jabin, is Jabin the second; the first man of that name being mentioned in Joshua 11:1. The title here applied shows the proud spirit of these Gentiles of Canaan.
"Razor"
This was a region of the northern extremities of the land of Israel between the sea-coast and the Lake of Galilee. Hence, Jabin the wise, was a king out of the north quarters who comes to oppress Israel. In this he is a type of the latter-day Gogue.
"Sisera"
He was the general of Jabin's army, a man who was noted for his prowess in warfare, particularly of his ability to marshall and manoeuvre his 900 chariots of iron. Even his name implies his ability; it means "Warlike array".
"Harosheth of the Gentiles".
Harosheth means "mechanical work", in the sense of the artificer. The word has the meaning of cutting and carving, and signifies the use of tools, hence the pride of his army, the 900 chariots of iron, (v.3). The first artificer in brass and iron, was Tubal-cain (Genesis 4:22) who was in the accursed line of Cain, and was a son of Lamech, who in the record of Genesis 4, is noted for his arrogance and boastfulness (Genesis 4:23-24 - see Companion Bible). Mechanical work has long been a source of great pride and achievement amongst the Gentiles, and it seems fitting in the context of Judges that the Canaanite should be so skilled in this regard, whereas Israel were mainly agricultural in their way of life. We have therefore, pitted against one another, the mechanical genius of men, and faith in the power of an invisible God who rules in the kingdom of men.
V.3. "Israel cried unto Yahweh".
"To shriek"'3 "to cry out together in the assembly ".sin brought suffering, supplication was to bring deliverance. It is characteristic of human nature to call upon God only when in trouble (Isa. 26:16).
"Nine-hundred chariots of Iron".
One of the uses of iron is expressed as "to break in pieces and bruise" (Daniel 2:40). In opposition to these chariots, Israel found they had no weapons (Judges 5:8). Truly, if they had known it, "the weapons of their warfare were not carnal" (2 Cor. 10:4). Yahweh is more powerful than the chariots of the Gentiles (Psalm 76:6), but previously Israel had failed to realise this and the sight of the chariots had shown a gross lack of faith (Joshua 17:16-18, Judges 1:19). Chariots induce pride (Isa. 37:24), and trust in fleshly power (Psalm 20:7, Isaiah 31: 1) - A realisation that Yahweh rides the "Chariots of the Spirit" for protection of His saints, imbues us with a confidence to face all difficulties. There are many references in Scripture to Yahweh Sabaoth, and to His Spiritual Chariots, that is the organisation of the Elohim through whom He is able to bring the might of Gentilism to nought (2 Kings 6:17, 13:14 Psalm 68:17, Isaiah 66:15).
"Mightily oppressed the Children of Israel".
For twenty years Jabin and Sisera had oppressed the Children of Israel. The results of this oppression were to be seen throughout the land. The highways, the main arteries that connected the townships, were unoccupied; people feared to travel on these roads because of the ever-present danger of violence (Judges 5:6). Instead, travellers between the cities, kept to the byways, the tortuous tracks which circumvented the danger spots, although placing the traveller at great inconvenience, and adding time and anxiety to his journey (Judges 5:6). Throughout Israel, people were deserting the outlying villages and farmlands, to seek the refuge of fortified cities (Judges 5:7). The economy of the country thus suffered, people were being uprooted from their homelands, and from surroundings in which they had grown up and had become familiar; farmlands were left untended, which in the long run could only mean the scarcity of food, and the cities receiving this overflow of population found it difficult to provide for the increased inhabitants.
v.4. In this verse we have our first introduction to Deborah, the heroine of this story, a woman of_ outstanding faith who refused to accept what others believed to be an inevitable fate of oppression to the sinful powers of Gentilism. She was "a mother in Israel" (5:7), and as such grew anxious for the welfare of her children. The continued oppression worried her and became a challenge which she was prepared to answer; her confidence was in Yahweh, and because of that she feared not to face a well-armed and well-equipped enemy.
"Deborah"
Her name means "a bee" and the word implies "orderly motion", such as the bee exhibits. In this compare her to Sisera; he was skilful in his "warlike array", in marshalling his chariots of iron. His was the genius of the flesh. Deborah was like the skilful bee whose "orderly motion" is seen in its natural characteristics, in the development of the honeycomb and the extraction of the honey. Hers was the genuis of nature; "orderly motion", the power inherent in an All-wise, Skilful Creator. The bee is noted in Scripture as an insect which attacks ferociously any who would upset its domestic circle. It goes forth in swarms as a united group (Deut.l:44, Ps.118:12 Isa.7:18). In the Proverbs, the diligent habits of the ant are outlined, and in the Septuagint version of Proverbs 6, the characteristics of the bee are also added. According to the Septuagint version of Proverbs 6:8, we learn "Or go to the bee and learn how diligent she is, and how busily she is engaged in her work, whose labours kings and private men use for health and she is desired and respected by all. Though weak in body, she is advanced by honouring wisdom." How applicable are these words to the character of Deborah.
"Lapidoth"
"To shine as lightning".
"Dwelt under the Palm Tree of Deborah".
The idea expressed in the original word for "palm tree", is "upright", and "beautiful" (See Jer.lO:4 and 5, S. 7:7). The palm tree is used as a symbolic' figure of the glorified saints (Psalm 92:12). This tree has a tremendous determination to grow "upwards, and to spread its foliage up towards the heaven. It has been found to grow upright with great vigour even when loaded down with weights. Its foliage is peculiar in so much as it is restricted to the top or the height of the tree; in other words, next to the heavens and furtherest from the earth. As such it is a fit symbol for those who are "upright in heart", and for those who set their affection upon things that are above (Col. 3:1). It is used as a symbol of peace and triumph (John 12:13, Rev. 7:9), and during the feast of Tabernacles, which was typical of the glorious atmosphere that will pervade the Kingdom of God, palm trees were used in the construction of the booths (Lev. 23:40).
"Palm tree of Deborah between Ramah and Bethel"
It is interesting to note that there are two Deborahs mentioned in Scripture. The first woman mentioned under this name was
Rebekeka's nurse who went with her mistress when she left Padan-aram to go and become the wife of Isaac (Gen. 24:59). In the subsequent history of Isaac's family, we find her still the nurse in the household of Jacob, and as such she would be instrumental in nursing and caring for his twelve sons during their growth from childhood to maturity. Seeing that the twelve boys were the sons of Israel, she was in a very real sense a "mother in Israel". So loved and respected did she become in Jacob's household, that when she died, she was buried in great dignity in a place near Bethel by an oak which was named in accordance with this sad occasion, Allon-Bachuth (The oak of Weeping, Gen. 35:8). It was in this same vicinity that we find Deborah the second, dwelling under the palm tree, judging Israel, and tending them as a nurse would her house-hold.
"Israel came up to her for judgment"
What must have been the state of Israel during this period, that Yahweh should provide a woman to judge them? Paul exhorts the women to take lower place in the ecclesia of God, and to be in silence (1 Tim. 2:11-12), and of course, he is here drawing upon a custom which was as much a part of the Old Testament as that of the New, for the Apostle Paul cites the case of Adam and Eve as the precedent. Why then should Yahweh call upon this woman to lead a nation of men against the enemy? Was it not because in this ecclesia there was a lack of men imbued with faith to deal with the problem before them.
v.6 "She sent and called Barak".
Barak means "glittering". He was one of the few in Israel with sufficient courage to face the situation, but even he needed the encouragement of this faithful woman. His father was Abinoam, whose name means "Father of graciousness".
"Kedesh-Naphtali".
Kedesh is one of the cities of refuge (Joshua 20:7), and it means "a sanctuary". However, being in the north of Israel in the tribe of Naphtali, the circumstances made it anything but a sanctuary to Barak and his family, for it was situated in the very path of Jabin and Sisera as they would make their way down into the Land of Israel. Any wonder that Barak should be foremost in the work of resisting the power of these Gentile forces.
"Come draw towards MountTabor”
Tabor is a mountain which has outstanding features. It arises abruptly at the north-eastern end of the Plain of Esdraelonand commands a beautiful view of the surrounding districts. It is cone shaped, and its peak is 1,000 feet above the level of the plain. It has no surrounding hills which complement its height, and so it stands a peculiar cone shaped eminence at the end of a broad fertile valley, giving it a peculiarity all of its own, and making it at once one of the most outstanding landmarks in this part of Israel. There was a very good reason why Barak should firstly assemble his forces in this place, and this is revealed in subsequent history which is related to this 4th chapter of Judges.
"The children of Naphtali and the children of Zebulon"
These are the tribes immediately affected by Jabin's oppression, and we note that they were foremost amongst the rest of Israel in the time of great crisis that came upon them (Judges 5:18).
V.7 "I will draw unto thee, to the river Kishon, Sisera"
Yahweh used this stream to effect a great victory, and the incident is recorded in Psalm 83:9. It was here also that Elijah slew the prophets of Baal (1 Kings 18:40). Kishon arises from the foothills of Gilboa, flows the length of the Plain of Esdraelon, and issues into the sea just north of Mount Carmel. It is known as one of the most treacherous rivers in Palestine, because of its quicksands and flashfloods. A similar catastrophe to the one which overtook Sisera also was the cause of the defeat of the Turkish army in 1799, when as a result of a flashflood in the River of Kishon, many of them were drowned in battle.
V.8 "If thou wilt go with me, then I will go”.
Note Barak's supreme confidence in Deborah. She was an inspiration to him. His faith and courage were bolstered by her presence, and the manifested confidence which she had in Yahweh. How remarkable is it that in Hebrews 11:32, Barak is mentioned in the catalogue of the faithful and yet Deborah is not. What a powerful influence she must have been upon this man. Here were partners in the truth, paired to help each other in the cause of Israel, and the woman in this case being the stronger vessel, encouraging, exhorting and offering practical assistance to the man who was to become the leader of this revival. Paul, the Apostle of Jesus Christ, exhorts the women to be helpers and not hinderers, to war a good warfare in the cause of truth (Romans 16:1-2, Phil. 4:3, see also 1 Peter 3:1-2).
v.9 "Shall not be for thine honour".
Something was lacking in Barak. Yet, he is mentioned as a man of faith by Paul. Evidently, he overcame many weaknesses in performing the task which was set before him. However, because of the reliance which he felt constrained to place in a woman, Yahweh was to teach a salutory lesson by selling Sisera into the hand of a woman.
"Yahweh shall sell Sisera"
In verse 2 we notice that "Yahweh sold Israel into the hand of Sisera". Now their fortunes were to be reversed. Here is captivity taken captive. The power of sin overcome, Israel once more free from the tyrant.
"Into the hand of a woman"
The conquest of the man of the flesh was not by the prowess of man. Sisera stands as a type of the evil propensities which rule human nature; propensities which the Lord Jesus Christ alone was able to control, nullify, condemn and finally mortify in his death. By the power of the spirit Word which rested in him, he was able to conquer that which in turn had enslaved every other human being. In the words of the Apostle Paul quoting from this story, "he led captivity captive" (Eph.4:8). In all this transaction, Yahweh was the victor; no flesh can glory in His presence (1 Cor. 1:30-31), even Christ himself needed and received the power of the Father to overcome in the manner in which he did. In the beginning, it was the "seed of the woman" (Gen.3:15) who was to overcome the serpent power of sin, and in providing this seed, a virgin conceived to produce a child who was born, "not of man, not of blood, nor of the will of the flesh, but of God" (John 1:13). Also we note with interest that the seed of the serpent was to be bruised in the head, and in effecting the death of Sisera, Jael smote him in the head (v.21). Apart from the typical significance involved, death by a woman was a shameful thing (Judges 9:53-54), and Yet a fitting end for this man whose practice it was to use women captives for impure purposes (5:11,30). The honour of complete victory was to be ascribed to Yahweh who was able to save by few or many (2 Chron. 14:11; 1 Samuel 14:6).
E
v.10 "And Barak called Zebulun and naphtali"
Barak sends out his call of faith, and the first to receive his call were the men from the region of Galilee. The tribesof Israel were expected to fight each other's battles (Joshua 1:12-l5, and yet few of the others responded to this callwhich Barak now issued (Judges 5:14-18). Zebulun and Naphtali were tribes whose inheritance lay in the region of Galilee. This was a despised district commonly styled "Galilee of the nations" (Isa. 9:1). It was so called because of its close proximity to centres of Gentilism. It lay in the direct route from Egypt to Asia and beyond, and through its cities many nationalities passed. So affected did its inhabitants become through the influences of the various nations, that even the accent of the Galileans became a characteristic by which they were recognised (Mark 14:70, Luke 22:59). Hiram the Tyrian king who assisted Solomon in constructing his temple received cities in the Galilean district as a gift from Solomon which he subsequently called Cabul, meaning "dirty" (1 Kings 9:10-13). The reaction of this monarch to the gift of Solomon is a revealing testimony of the general attitude to this district. Out of this area was to arise the greatest of all men, Jesus Christ himself, and of him it was said, "Can any good thing come out of Nazareth" (John 1:46). Like Barak, he also issues his call of faith, and it is interesting to note that the men who first responded to that call were (with one exception), Galileans, the exception was Judas Iscariot, the betrayer.