ABIGAIL, WISE AND BEAUTIFUL

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Understanding important truths from the Bible…. 

ABIGAIL, WISE AND BEAUTIFUL                       

1 Samuel 25:33, 7  ESV

³³ Blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from working salvation with my own hand! 

David had a number of narrow escapes from Saul.  He was the son-in-law of Saul; a commanding general in Saul’s army; a man who Saul had every reason to trust.  But envy, fear, pride, and disobedience to God had left Saul in a state of paranoia.  He could not consider David separate from his desire to rid himself of this threat to his reputation and rule. 

David had an opportunity to kill Saul, I Sam. 24:3-7.  But he would not revenge himself on Saul.  His restraint against any act to avenge himself on Saul was because God had given Saul his exalted position.  Saul, as the Lord’s anointed, was sacred to David. 

In the case of Nabal (I Sam. 25:21-22) David had determined that vengeance and the spoils of Nabal were his privilege.  In this mood he and his outlaw band proceeded to slay Nabal and his family and his workers.  There is no indication that David had any qualms about his determination for revenge. 

His meeting with Nabal’s wife, Abigail, brings David to the place of considering his intent and the reproach it would bring to him.  Abigail intercedes for her husband and assumes all blame for Nabal’s wicked acts and his churlish character. 

Her intercession involves two particular matters of interest.  She confesses the wrong that was done to David and his men, I Sam. 25:23-28.  And she acknowledges David’s divine  appointment to rule Israel, I Sam. 25:30.  Pay particular attention to her statement in I Sam. 25:31.  The spiritual insight of this statement is equal to anything you will read in the Scriptures.

David’s response is immediate repentance.  In VS 33, he acknowledges the source of the “advice” which restrained him.  In VS 32 he praised the source which he knew had given him the understanding he required.

David acknowledges the principle by which every believer must live, “vengeance is mine, I will repay says the Lord:, Rom. 12:19.  His spiritual perception is acutely aware of his responsibility and his acceptance of the responsibility that goes with it is immediate.  Again David is a great example of a sanctified believer.

When Abigail is introduced there is left no doubt of her spiritual commitment and maturity.  This leaves us with an interesting question.  Why, with David having Abigail as a wife, is Bathsheba chosen to be the mother of Christ’s lineage?  The ways of God are a mystery but always gracious. 

Application:

1.  No believer has the option of personal revenge.
2. Godliness is a source of beauty wherever it is found.

OUTWARD APPEARANCES

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OUTWARD APPEARANCES                       

1 Samuel 16:12, 7  ESV

¹² And he sent and brought him in. Now he was ruddy and had beautiful eyes and was handsome. And the Lord said, “Arise, anoint him, for this is he.” 

⁷ But the Lord said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him. For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.” 

We find in the scriptures three times that Moses was a beautiful child, Ex. 2:2; Acts 7:20; Hebrews 11:23.  We are told of the stature of the giants who opposed Israel up through the time of the Kingdom.  We are told of the physical appearance of Absolom.  He was the most handsome man in Israel in his day, 2 Samuel 14:25.  We have no description of Samson, but we may wonder about his physical appearance also. 

That which we can determine is that outward appearance of either a man or a woman whether handsome, beautiful, or plain is not what determines their true value.  Moses and David were handsome and were beautiful as well to God.  Ruth was a beautiful woman and virtuous as well.  Bathsheba was beautiful and at least in her early life was lacking in virtue. 

The true worth of anyone is determined by their devotion to God.  Neither the appearance nor the greatness of their service can ever make one any better than their heart.  Hebrews 11 has determined that once and for all.  Whether it is Noah building an ark for the salvation of his family or Abraham looking for a city,it is faith in the promise of God that will avail. 

When Eliab, though tall and comely, is rejected and David, handsome in appearance, is anointed it is not their appearance that matters.  David could write repeatedly, “I love the Lord”.  How unique this is in the Scriptures.  Look and pay attention to how few times anyone else says this. 

This is not to say that there was a single Old Testament or New Testament saint that does not love the Lord.  It is to say that it flows neither so freely nor so convincingly from anyone else as it does from David. 

Is it any wonder God says of David “I have found in David a man after my heart.” Acts 13:22.  God’s love for David is reciprocated by David as fully as any man, the Lord Jesus excepted, could return God’s love. 

When all David’s warts are noted, he will still be found to be “ruddy” and “handsome”.  I love David, he is my Bible hero – no apologies! 

Application:

1.  Physical appearance is neither a help nor a hindrance in serving God.
2. Serving God must be an act of love.

THE CHARACTER OF HUMAN GOVERNMENT

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THE CHARACTER OF HUMAN GOVERNMENT                       

1 Samuel 8:10-18 ESV

¹⁰ So Samuel told all the words of the Lord to the people who were asking for a king from him. ¹¹ He said, “These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen and to run before his chariots.

¹² And he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots.

¹³ He will take your daughters to be perfumers and cooks and bakers.

¹⁴ He will take the best of your fields and vineyards and olive orchards and give them to his servants.

¹⁵ He will take the tenth of your grain and of your vineyards and give it to his officers and to his servants.

¹⁶ He will take your male servants and female servants and the best of your young men and your donkeys, and put them to his work.

¹⁷ He will take the tenth of your flocks, and you shall be his slaves.

¹⁸ And in that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.” 

Human government with a top loaded leadership is common to mankind.  This type government is found early in the history of nations, both West and East.  Samuel instructs Israel about the government they are seeking, and in his description of that rule there are seven characteristics which are common to human government.

They are:

1.  Conscription – VSS 11-12

 The draft is both common and undesirable.  A nation without a draft has to be more concerned with peace than with aggression.  When an army can be raised and increased at will there is far greater proneness to military solutions in conflicts than when a ready military is not available.

2. Class Distinctions – VSS 14-15

When some control the goods, land, and freedom of others, there is an evitable authority that goes with this control.  This authority gives those who have it positions.  Their positions distinguish them as being above and very often of thinking of themselves as being over the common citizen.

3. Taxes – VSS 15, 17

It is interesting that Samuel, in VS 17, ties slavery to taxes.  It is as common to government to tax as there is being to them.  Christ in His statement to “render unto Caesar,” acknowledges this authority.  The very being of any government hinges upon their ability to tax.  The colonial war was encouraged by - if not caused by - “taxation without representation.”  It should be noted it was not taxation.  That was accepted.  It was the failure of representation in the taxing authority that was the issue.  This makes taxes neither good nor desirable, only a necessity.

4. Annexation of Land – VS 14

The right to own land and exercise control over it is one of the great freedoms of civilization.  And it is just as certain that it is one that government cannot allow.  In our nation there has been a continual erosion of this basic right.  What began as the forced appropriation of land for necessity has become, and that inevitable, the appropriation of land for government and the privileged class.  When citizens lose their right to own and control their property they are no longer free!

5. Servitude – VSS 13, 16

This will be a fact of life in any nation when that which is named above is common.  A government which has unbridled conscription; where class distinctions are common; where there is uncontrolled taxation; when property is appropriated freely or placed under the control of a government agency, servitude is a certain result.  Those who have none of the above freedoms are servants.

6. Loss of Appeal For Justice – VS 18

We, as believers, know our ultimate appeal is to the Lord.  For the writer of Scripture to tell us the Lord will not answer the cry for relief is to assure us there has come upon those who suffer in this governmental servitude.

7. Rulers Without Restraint

The whole of the text assures the reader that rulers tend toward throwing off restraint rather than imposing it upon themselves.  England’s one time doctrine of “the Divine right of the King,” is one of the most glaring examples of this atrocity.  It should never surprise us, with the warning of Scripture, that leaders at any level usurp authority.  From the local justice of the Peace to the President of the U.S., our history is rife with examples of this fact.  And when any leader at any level is without restraint, he or she will to the best of their ability seek to enslave or rule without regard of justice. 

Application:

A.     The misapplication of government is common to society and we must expect it.

B.     Any confidence in human government needs be very limited.

GIVE US A KING

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GIVE US A KING                   

1 Samuel 8:18-19 ESV

¹⁸ And in that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.”

¹⁹ But the people refused to obey the voice of Samuel. And they said, “No! But there shall be a king over us, 

This chapter in Samuel is both interesting and useful.  It marks the progression of Israel from a theocracy to monarchy.  And it is given both the cause and character of human government. 

Wherever human government is found there are three reasons for that government.  I Samuel 8:20 gives us these three reasons.
1.  Mankind chooses a despot as their way of government.  It is not always the way a government begins.  But all governments degenerate to a despot in time.  History is replete with examples of this.  It did not take long for Andrew Jackson to be elected and the downward path from that terrible day has continued.

2.  Again government is desired to provide and administer laws.  This is not all bad.  And to the degree that a nation has just laws and just judges this is a happy result of government.  But we are reminded daily of how quickly and thoroughly congress and courts are corrupted.  These both are the subjects of jokes because they are so often opposed to justice. 

3.  Then there is always the desire for, “one to go before us and fight our battles.”  It is a fond delusion to think that a nation under a government with its appointed leader fights our wars.  No one in Washington; no cabinet member; no President has ever been killed in battle.  We, our fathers, and our sons are soldiers.  It is worth noting, wars are never begun by privates. 

What does this tell us about human initiative and self-responsibility?  They are at the best weak and go from there to non-existent.  When citizens around us respond to the offers of someone taking all their responsibilities and assuming their care, it should surprise us if they do not meet with hearty approval and vigorous support. 

Application:

1. We can best serve our nation by serving God.
2. When we satisfy God with our conduct man must approve of our activity.

Next we will look at this chapter again and the characteristics common to human government.

THE CONVERSION OF A CHILD

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THE CONVERSION OF A CHILD                       

1 Samuel 3:7; 21 ESV

⁷ Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him.  ⁸ And the Lord called Samuel again the third time. And he arose and went to Eli and said, “Here I am, for you called me.” Then Eli perceived that the Lord was calling the boy. ⁹ Therefore Eli said to Samuel, “Go, lie down, and if he calls you, you shall say, ‘Speak, Lord, for your servant hears.’” So Samuel went and lay down in his place.

¹⁰ And the Lord came and stood, calling as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for your servant hears.” ¹¹ Then the Lord said to Samuel, “Behold, I am about to do a thing in Israel at which the two ears of everyone who hears it will tingle. ¹² On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. ¹³ And I declare to him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. ¹⁴ Therefore I swear to the house of Eli that the iniquity of Eli's house shall not be atoned for by sacrifice or offering forever.”

¹⁵ Samuel lay until morning; then he opened the doors of the house of the Lord. And Samuel was afraid to tell the vision to Eli. ¹⁶ But Eli called Samuel and said, “Samuel, my son.” And he said, “Here I am.” ¹⁷ And Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also if you hide anything from me of all that he told you.” ¹⁸ So Samuel told him everything and hid nothing from him. And he said, “It is the Lord. Let him do what seems good to him.”

¹⁹ And Samuel grew, and the Lord was with him and let none of his words fall to the ground. ²⁰ And all Israel from Dan to Beersheba knew that Samuel was established as a prophet of the Lord. ²¹ And the Lord appeared again at Shiloh, for the Lord revealed himself to Samuel at Shiloh by the word of the Lord.

Samuel is a transitional character in the Old Testament.  Israel transitioned from a Theocracy to a Monarchy during Samuel’s term as Judge of Israel.  Samuel was a Levite, a Nazarite, a Prophet, and the Judge of Israel.  He was remarkable in every task.  He is one of a limited number of truly great men in the history of Israel.  His character and spiritual commitment were above reproach. 

Samuel is known from conception to death.  Samuel is never overwhelming as a servant of God but he is always faithful and obedient.  And this should always be the fruit of true conversion. 

In I Samuel 3:7 the Scripture describes Samuel (his age is unknown) as one who, “did not yet know the Lord.”  The conversations I have had with advanced Bible teachers and the commentaries I have read either ignore this statement or explain it in such a way that it has no relationship to Samuel’s conversion.  But this appears to ignore the obvious.

In I Samuel 2:12 (ESV), there is the same description phrase which identifies men who are obviously unbelievers.  ^“Now the sons of Eli were worthless men. They did not know the Lord”.  There is no reason to think there is a change of meaning between Vs. 2:12 and Vs. 3:7.  When they are made to have different meanings as is done in The Reformation Study Bible, it is isogesis rather than exegesis.  As Eli’s sons were lost men so Samuel was not yet converted in I Samuel 3:7. 

Samuel as servant of God is evidently a true saint. Where does this conversion occur?  We are not left to wonder.  It is also plain that I Samuel 3:19-21 is explaining Samuel’s conversion, calling, and authority.

1.  His conversion: “The Lord revealed Himself to Samuel by the word of the Lord”.  When this is compared to Psalm 19:7A, “The Law of the Lord is perfect, converting the soul,” the intent of the author in I Samuel 3:21 is understandable.
2. His calling:  “All Israel…knew that Samuel was established as a prophet of the Lord.”  Samuel had experienced God’s call in 3:10.  In VS. 19. This call is guaranteed by the authority that accompanied it.
3.  His authority:  Samuel, from the time of his conversion, was endued with divine authority.  In Vs. 19 “The Lord was with him”, this guaranteed his authority as one who was able to speak the divine word.

Samuel’s conversion should establish the need of all children to be subjects of the Spirit of Grace.  There are none who enter the world holy.  Jesus’ statement to Nicodemus is inclusive.  “You” plural, “all” or everyone, “must (divine necessity) be born again.”  The requirement is the new birth which without fail begets faith in Christ. 

This does not call for a particular experience.  It is a statement of the absolute need for conversion that is as broad as God’s judgment in Rev. 20:12, “the dead, great and small,”  This also defines the prospects for the Gospel.  As broad as the need so are the prospect for your witness. 

There are only two questions for you to answer before you become a gospel witness.   

Is Jesus an all powerful savior of sinners?  Yes! 

Has the gospel become less than the power of God to save sinners?  No! 

Read Acts 1:8 NKJ.

“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

THE CURSE OF MOAB

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THE CURSE OF MOAB                     

Ruth 4:17

¹⁷ Also the neighbor women gave him a name, saying, “There is a son born to Naomi.” And they called his name Obed. He is the father of Jesse, the father of David.

Matthew 1:5

Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse, 

The story of Ruth is unusual in a number of ways.  As is Job, it is about a Gentile.  This Gentile is a woman and from a despised nation.  The story itself is rather bland and shows Israel enjoying the land God had given them.  There is no conflict with enemy nations and no indication of Israel’s worship being suspect. 

There is some general information that can be determined from the content.

1.  Israel as a nation is somewhat lawless.  The danger of assault Ruth faced, Ruth 2:9, 22 is an indication of lawlessness which existed at that time.
2. There were traditions, Ruth 3:4, which we do not understand.  But this is no hindrance to understanding the overall history in this writing.
3. This is written later, Ruth 4:17, probably in the time of David.  There is no reason to put the authorship later than David’s reign.  The period it covered in the story is late in the time of the Judges and it might well have overlapped the time of early Samuel at least as far as the life of Obed.

There are three facts about Ruth which are both interesting and necessary to any understanding of her importance.

1. There was no reason for Ruth to leave Moab.  Judah had nothing that can objectively be named that could interest her.  When Naomi had come to Moab there was a famine in Judah.  There was only a rumor of prosperity and at that no more in Judah than in Moab.  As Naomi told her she had no expectation of a favorable marriage awaiting her if she left Moab.  And even more important she would go there as a second class citizen.  As a sojourner all the privileges of citizens was given to her but she was still a Moabitess.
2. Ruth would go knowing she was forbidden any Spiritual citizenship in Israel.  Duet. 23:3 “Even down to the tenth generation.” ‘means, not even their remotest descendants .  “ten” is the number of totality or all inclusiveness”  Deuteronomy, Ridderbos,  Students Commentary, Zondervan, pg 229.  Her spiritual prospects in Israel as far as she could know were none.How then did she become a mother in Israel?  Again we have an illustration of God’s sovereign electing grace being unbounded.  That which is impossible for man is possible for God.  The Ten Commandments cannot be changed.  But laws or regulations of service are always left to God’s disposal.  She was God’s elect, man must receive her.
3.  This brings us to the third great truth about Ruth.  She is one of five women in the genealogy of Jesus given in Matthew.  Mary, the mother of Jesus, is the only one of these women who does not have something questionable in their history.  Tamar was of questionable ethics.  Rahab was a converted harlot.  Bathsheba was an adultress.  And Ruth was a Moabitess excluded from God’s presence forever.  The blessed Mary is the single exception.  Not an exception as a sinner but she was an exception in virtue.  What Roman Catholicism has done to her should not change our veneration for her as the mother of Christ.

After all these facts are weighed it is easily understood why Christianity has always had their love for Ruth.  She is as Boaz described her, Ruth 2:10-12,”  So she fell on her face, bowed down to the ground, and said to him, “Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?”

¹¹ And Boaz answered and said to her, “It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before. ¹² The Lord repay your work, and a full reward be given you by the Lord God of Israel, under whose wings you have come for refuge.” 

Application:

1.  Grace is greater than all that separates us from God.
2. The humanity of Christ is so real and ordinary that anyone can identify with Him.

SHAME IN ISRAEL

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SHAME IN ISRAEL                       

Judges 18:27-30 

²⁷ When her master arose in the morning and opened the doors of the house and went out to go on his way, then behold, his concubine was lying at the doorway of the house with her hands on the threshold.

²⁸ He said to her, “Get up and let us go,” but there was no answer. Then he placed her on the donkey; and the man arose and went to his home.

²⁹ When he entered his house, he took a knife and laid hold of his concubine and cut her in twelve pieces, limb by limb, and sent her throughout the territory of Israel.

³⁰ All who saw it said, “Nothing like this has ever happened or been seen from the day when the sons of Israel came up from the land of Egypt to this day. Consider it, take counsel and speak up!” 

This is an ugly story.  There is no account in the bible any more distressing than the Levite and his concubine.  The crucifixion stands alone in its stark evil, but this is a close second.

Another feature of this wicked experience is its nearness to Israel’s entrance into their promised inheritance.  Though it is placed at the end of Judges, it is much nearer the beginning of this period in actual chronology.  In Judges 20:28, Phinehas the High Priest is serving Israel.  He was the successor to Eleazar and had himself come with Joshua and his father into Canaan.  This is an indication of how quickly this gross apostasy had occurred.  

There are three very interesting features of Israel’s service and concern for their godliness. 

First was the Levite’s casual, worldly, and idle service in his calling.  Judges 19:6 seems to describe the concern of this Levite.  He was at least somewhat satisfied to follow the invitation of his father-in-law, “let your heart be merry.” 

The lack of information about the Levite following his calling is really inadequate to seriously criticize him.  But he appears as a worldly, secular fellow who had no spiritual concern. 

Secondly, the gross sin at Gibeah reminds the reader of that in Sodom and Gomorrah.  It is both hard to understand how the Hebrews had fallen so far so quickly and how it had been ignored until it reached such a gross conclusion. 

It does not seem as if the Levite is aware of the danger of that village.  Yet it is worth noting that the tribe of Benjamin would not give, “the worthless fellows in Gibeah” to those who wanted to require punishment of them for their filthy behavior. 

There are two questions that come to mind about this failure of Benjamin. 

One is the lack of moral and spiritual authority in Israel to bring the criminals to justice.  A look at the judgment of Achan and the difference is easily seen.  There was something lacking.  What was it? 

The second is this tribe’s tacit approval of this vile deed.  It does not appear to be the common behavior in Benjamin.  Yet they defend - unto their destruction - the wicked acts and their perpetrators.  Why was it? 

Thirdly, the casuistry of Israel in requiring justice of Benjamin in spite of it being so comical is morally depressing. 

Their sorrow over Benjamin’s loss is emotionally stirring.  Their regret is real.  Their desire to rebuild their brothers is commendable.  But the silly devious way they accomplished their objective has no redeeming virtue.  It was the end justifies the means in its grossest form. 

What can be learned from this account?

1. The moral nature of man left it itself is always downward.
2. Retaliation though sometimes necessary is very seldom productive in producing righteousness.
3. Gross evil is productive of criminal deeds and must be punished.

SAMSON: AN ENIGMA

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SAMSON:  AN ENIGMA                    

Judges 13:24 

²⁴ So the woman bore a son and called his name Samson; and the child grew, and the Lord blessed him.

Hebrews 11:32

³² And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets: 

There is in the Bible no man more interesting than Samson.  He, with Lot, would never be accounted a subject of the true grace of God if we were not told in Scripture that he was a hero of faith.  He is, if the truth be stated, an embarrassment to us. 

But Samson, poor strange Samson, is a saint.  In the midst of his disobedience and failure of purpose there was true faith.  So the question comes, why is Samson there?  And again why is so much attention given to him? 

Samson never appears as even a good man.  He fails his vow repeatedly.  He is a discouragement to his parents.  His office is filled poorly at best.  He is disobedient to God and even in his final prayer he displays that brutish self-interest that marked his life.  Is there anything good that can be said about him?  Yes!  God loved him.  He is put before us as one of God’s most brilliant illustrations of God’s elective grace. 

I find seven examples of Samson breaking his Nazarite vow.  Every time he was involved in death he became unclean.  But he not only pays no attention to this, he takes honey from a dead carcass and eats it, then making a joke of it. 

All who think works can contribute to righteousness meet a moral dilemma in Samson.  He has no good works.  He has the righteousness which comes by faith (Hebrews 11:33) “those who through faith conquered,” and the love of God which knows no cause, has no end, and is mysterious in its working. 

There seems to be nothing about Samson that is an example for our faith.  But it is certain that his failure and disobedience excuses no one.  Samson is the illustration by which we can understand Paul’s admonition in I Corinthians 10:12 “Therefore let him who thinks he stands take heed lest he fall.” 

The most pitiful and soul-searching statement in all the account of Samson is found in Judges 16:20  Ad she said, “The Philistines are upon you, Samson!” So he awoke from his sleep, and said, “I will go out as before, at other times, and shake myself free!” But he did not know that the Lord had departed from him.  This danger lies with each of us.  One can become disobedient to the point of the loss of all Spiritual strength and  “wist not that the Spirit has departed.”  

Application:

1. Faith is the victory that makes us effective servants.
2. Final judgment is reserved b the Lord for Himself.

DEBORAH THE PROPHETESS

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DEBORAH THE PROPHETESS 

Judges 5:1-3    

Then sang Deborah and Barak the son of Abinoam on that day:

² “That the leaders took the lead in Israel,
that the people offered themselves willingly,
bless the Lord!

³ “Hear, O kings; give ear, O princes;
to the Lord I will sing;
I will make melody to the Lord, the God of Israel. 

The story of Deborah and Barak is one worth reading as pure historical literature.  As inspired history it tells more about God than of the characters who fill the account.  In all of Old Testament history, Deborah is the only legitimate woman ruler or leader.  She is designated both as a prophetess and a judge, Judges 4:4. 

When the place of women in the church is studied it becomes plain that the preaching and teaching office is designated to be filled by called and gifted men.  But there are some interesting sides to this truth. 

The prophecy from Joel 2:28-32 quoted in Acts 2:17-21 state that a part of this new dispensation of service and worship will be daughters who prophesy.  Again in Acts 21:9 the Scriptures speak of the seven daughters of Phillip the Evangelist who prophesied.  As Acts furnishes an account of the transition from Old Testament worship to the New Testament Church it must be understood that it is not intended as either a doctrinal or ecclesiastical standard. 

What can be learned by looking at the account of Deborah and the examples given in Acts? 

1. God gives in His word a form to be followed under all ordinary conditions.
2. God Himself is not bound to this form and in times of special need, as it was with Deborah, there can be and are exceptions.
3. The exceptions God makes are rare and can be understood when investigated. 

The most vivid illustration I can think of in this contemporary Christianity is Elizabeth Elliot and Rachel Saint missionaries to the Auca Indians.  I do not have a complete background to their activity but what I do have indicates that God sovereignly chose to use those two women as the means to evangelize those particular Indians.

There are two concerns that need stating.

1.  The experience of those women of itself does not authorize any other women as missionaries, preachers, or teachers.
2. That experience did not authorize those two particular women for any other than the task of evangelizing the Aucas.

As it has been said, “God cannot be put in a box.”  But this does not mean He acts contradictory or precipitous.  The song of God’s people has been and always will be, Judges 5:31 ESV, “So may all your enemies perish, O Lord!  But your friends be like the sun as he rises in his might.” 

Application:

1.       The King of the church will always give His people both deliverers and deliverance.

2.      The believer’s great enemy has been defeated and the victory is complete.

ISRAEL AT PEACE

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ISRAEL AT PEACE 

Joshua 21:44   

⁴⁴ And the Lord gave them rest on every side just as he had sworn to their fathers. Not one of all their enemies had withstood them, for the Lord had given all their enemies into their hands. 

The history of Israel is the history of a nation in tumult.  In all their history there seems to be only two times when they were at peace.  Here in Joshua 21:44 and during the time of Solomon.  The peace in Joshua’s day is unique in that it came quickly and it was complete. 

There were elements to that peace which are common to any real peace God’s people experience. 

The first was plainly stated in Vs. 44, “God gave them rest on every side”.  Peace in this life is a gift of God.  The Psalmist can say, “I will heed what God the Lord shall speak for he shall speak peace to His people.”  Psalm 85:8.  This is to be understood in distinction from Isaiah’s statement, “There is no peace says my God to the wicked,”, Isaiah 57:21.  In like manner Romans 5:1 assures the believer, “Being justified by faith, we have peace with God.” 

Secondly, they were committed to a leader who had their best interest as his primary concern, Joshua 1:16-18.  Israel has great leaders – Moses, Gideon, David, Solomon, and Hezekiah are only examples.  But with the exception of Moses, there was none the equal of Joshua.  He is a rare example of a Biblical hero which had no real criticism in his conduct or any moral failing.  He fully supported Moses.  His response to Israel as a returning spy is an example of his faith.  And his success is apparently complete. 

But the writer of Hebrews in 4:8, “If Joshua had given them rest, God would not have spoken of another day later on”.  This rest is given only through faith in Jesus Christ of whom Joshua could be no more than a type.  We are called to a full assurance that we have entered a rest that is unassailably secure because of its founder. 

Another reason Israel had rest was that their enemies were God’s enemies.  “Not one of all their enemies withstood them.”  As long as Israel did not make common cause with God’s enemies, their peace was secure.  When they made peace with these enemies, they did so only by capitulation.  There is no peace for a believer with an enemy of God without compromise.  We should carefully note the commentary on their compromise with the Gibeonites, “But did not ask counsel of the Lord”, Joshua 9:14B.  Remember who your enemy is. 

Application: 

1.       No sin is so unimportant that you can compromise with it.

2.       Read and apply Philippians 4:7-8  ^“ and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.⁸ Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.