Afterward Hezron went in to the daughter of Machir father of Gilead, whom he married when he was sixty years old; and she bore him Segub."
Machir's daughter was married to a much older man. As she was still able to have children, we may guess she could be no older than 30-35, when most women in antiquity experienced menopause. More than likely, however, she was still a young woman, aged from thirteen or upwards. Today, people in their sixties can still be in the midst of a healthy and active life, however in antiquity someone reaching their forties would be "old".
While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, 'My daughter has just died; but come and lay your hand on her, and she will live.' And Jesus got up and followed him, with his disciples."
Matthew 9:23:
When Jesus came to the leader's house and saw the flute players and the crowd making a commotion, he said, 'Go away; for the girl is not dead but sleeping.' And they laughed at him. But when the crowd had been put outside, he went in and took her by the hand, and the girl got up."
A girl died. Her father sought out Jesus. Often we allow the legal and societal biases against women in the ancient world to cloud distort our view of family relationships. Love, compassion, caring were all possible even then. This father risked scorn and even his position to seek our Jesus for his daughter.
The story of Lazarus has been, rightly, celebrated through out the church. The miracle with this young girl should be celebrated as well.
Also, of the descendants of the priests: the descendants of Habaiah, Hakkoz, and Brazillai (who married one of the daughters of Barzillai the Gileadite, and was called by their name."
The were a few of the "people of the province who came from those exiles whom King Nebuchadnezzer" (Ezra 2:1).
Many Christians are shocked when a man takes his wife's name instead of the wife taking the husband's last name. In fact, several diatribes have been written about the practice. However, the practice is supported in the Bible. In this verse, a man adopted his wife's family name. More, apparently this man was able to be part of the priesthood based on his wife's status (he was a Gileadite. Priests had to be levites).
When people began to multiply on the face of the ground, and daughters were born to them, the sons of God saw that they were fair; and they took wives for themselves of all that they chose. Then the Lord said, 'My spirit shall not abide in mortals forever, for they are flesh; their days shall be one hundred twenty years.' The Nephilim were on the earth in those days—and also afterward—when the sons of God went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown. The Lord saw that the wickedness of humankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually."
In this section the author says people began to multiply and that they had daughters. The "sons of God" (ie the children of Adam and Eve) saw these daughters, found them beautiful and married them. Many commentators believe this is the "wickedness" of human beings described in verse 5. I am not convinced. I tend to see this passage more about the spread of the human population. Even in the genealogy that preceded this verse the sons of God had to be have married sons of man---unless they only married and their aunts, mothers or sisters. Certainly the "sons of God" were not automatically pure, as Adam and Cain had demonstrated.
The author goes further describing how the Lord said that his spirit would not be with humans forever as our lives are short.
In Jerusalem, after he came from Hebron, David took more concubines and wives; and more sons and daughters were born to David."
1 Chronicles 14:3:
David took more wives in Jerusalem, and David became the father of more sons and daughters."
The Bible tells us very little about David's daughters. In fact, it tells us very little about most of David's sons.
2 Samuel 19:5:
Then Joab came into the house to the thing, and said, 'Today you have covered with shame the faces of all your officers who have saved your life today, and the lives of your sons and daughters, and the lives of your wives and your concubines, for loves of those who hate you and for hatred of those who love you. You have made it clear today that commanders and officers are nothing to you; for I perceive that if Absalom were alive and all of us were dead today, then you would be pleased.'"
2 Samuel 5:13, 2 Samuel 12:8-12, 2 Samuel 15:16, 2 Samuel 16:20-22, 2 Samuel 19:5
2 Samuel 5:13:
In Jerusalem, after he came from Hebron, David took more concubines and wives; and more sons and daughters were born to David."
To understand this verse, we must remember David already had seven wives, despite God's commandment that a king should have only one wife. In fact David even had sons by all but Michal , his first wife.
David had taken Abigail , Ahinoam of Jezreel , Haggith , Eglah , Maacah , and Abital while ruling in Hebron. Often David's marriages have been used to justify polygamy and adultery. While I am sensitive to the cultural needs of some communities, and certainly do not suggest women and children should be pushed aside to dissolve existing marriages, we can not use what David did in direct disobedience to God's command to justify anything.
1 Chronicles records the same events.
1 Chronicles 14:3:
David took more wives in Jerusalem, and David became the father of more sons and daughters.
2 Samuel 12:8-12:
Thus says the LORD: I will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun. For you did it secretly; but I will do this thing before all Israel, and before th sun."
The uses David's avarice for women as punishment. While David secretly took Uriel's wife, God declares He will do so openly and in public.
2 Samuel 15:16:
So th king [David] left, followed by his household, except ten concubines who he left behind to look after the house."
David flees Jerusalem in face of Absalom's coup d' etat. Yet, in spite of Nathan's prophecy, David leaves ten of his concubines to "look after the house". Just like in the earlier story of Michal , David leaves them behind to face danger while he flees.
2 Samuel 16:20-22:
Then Absalom said to Ahithophel, 'Give us your counsel; what shall we do?' Ahithophel said to Absalom, 'Go in to your father's concubines, the ones he has left to look after the house; and all Israel will hear that you have made yourself odious to your father, and the hands of all who are with you will be strengthened.' So they pitched a tent for Absalom upon the roof; and Absalom went in to his father's concubines in the sight of all Israel."
These women became pawns in the political world, and in God's punishment of David. Often we look upon Ahithophel's advice as being ungodly, but in reality he put into motion exactly what God had already proclaimed through Nathan. We can only wonder how these women felt. Surely the entire household must have heard of Nathan's prophecy. Were they afraid to stay alone or were they honored to serve their king and lover? The Bible does not tell us.
2 Samuel 19:5:
Then Joab came into the house to the thing, and said, 'Today you have covered with shame the faces of all your officers who have saved your life today, and the lives of your sons and daughters, and the lives of your wives and your concubines, for loves of those who hate you and for hatred of those who love you. You have made it clear today that commanders and officers are nothing to you; for I perceive that if Absalom were alive and all of us were dead today, then you would be pleased.'"
According to Joab, David has focused more on his dead son than on his living wives, concubines and daughters.
Then we discover what becomes of the ten concubines David left behind.
2 Samuel 20:3:
David came to his house at Jerusalem; and the king took the ten concubines whom he had left to look after the house, and put them in a house under guard, and provided for them, but did not go in to them. So they were shut up until the day of their death, living as if in widowhood."
As with Michal , who was left behind to become a political pawn, then abandoned to the confines of David's court, these women were left. Then became the victims of political intrigue. While David provided for their physical needs, he placed them "under guard" and forced them into widowhood.
We meet Deborah in the Book of Judges, in an account of a battle which occurred around 1050 BC. She is a true heroine in the Lord who can show many of us just how to answer the Lord's call on our lives. Careful attention to her story may challenge our assumptions about what and who we can be, and more what God gifts us to do and be.
Judges 4:1-4:
The Israelites again did what was evil in the sight of the Lord, after Ehud died. So the Lord sold them into the hand of King Jabin of Canaan, who reigned in Hazor; the commander of his army was Sisera, who lived in Harosheth-ha-goiim. Then the Israelites cried out to the Lord for help; for he had nine hundred chariots of iron, and had oppressed the Israelites cruelly twenty years. "At that time Deborah, a prophetess, wife of Lappidoth, was judging Israel."
The Word first stresses that Israel was in real trouble, and had been for twenty years. I've often read interpretations that say God only used a woman because no one else was available. Personally, I find it difficult to believe that God could not raise up a single man capable of doing the job in twenty years time, particularly when He had Barak on hand. The only account of a judge in Judges that involves all of the tribes of Israel is the story of Deborah. In that same line,some interpretations that would have us believe Israel was not truly trouble. Again, I would see twenty years of oppression as a legitimate threat.
Next the Bible introduces Deborah herself. She was a prophetess. None of the other judges bore such a title. The Word proclaims that not only did Deborah hear the Lord as judge, but as prophet too. More, Deborah acted as a war prophet, a role many would think inappropriate for a woman. We can't get around it, this lady was a leader--this lady had the authority of two offices granted by the LORD. Often she has been belittled by the church, but God made a point of doubly blessing Deborah. She was probably a married woman, though her husband Lappidoth received no other mention than to establish he is her husband. Less likely, however, "Lappidoth" may have been a description. The word means "torches". This would be a play on words to contrast her with Barak, whose name means "lightening". Unlike what many of us are taught, Deborah acted when the Lord called her, without mention of seeking Lappidoth's permission to pursue her ministry or even to gain authority to act. Instead, her authority comes directly from the Lord. Those who insist women must leave their ministries upon marriage or cede them upon marriage might consider well the example of Deborah. Only after establishing her as prophetess and wife does the Bible tell us she judged Israel. Judges 2:18 tells us, "Whenever the LORD raised up judges for them, the LORD was with the judge, and he delivered them from the hand of their enemies all the days of the judge; for the LORD would be moved to pity by their groaning because of those who persecuted and oppressed them." In English the term "judge" generally means to "render judicial decision", however the Hebrew word "sopet" means to "rule" or "exercise lordship."
Too, the Book of Judges share a similar stylistic device as the Book of Luke--it introduces stories that contrast with each other. In Deborah's case, her willingness to immediately accept the call of the Lord stand in sharp relief to Gideon's indecision and Barak's hesitation.
Judges 4:5-10:
She used to sit under the palm of Deborah between Ramah and Bethel in the hill country of Ephraim; and the Israelites came up to her for judgment. She sent and summoned Barak son of Abinoam from Kedesh in Naphtali, and said to him, 'The Lord, the God of Israel, commands you, "Go, take position at Mount Tabor, bringing ten thousand from the tribe of Naphtali and the tribe of Zebulun. I will draw out Sisera, the general of Jabin's army, to meet you by the Wadi Kishon with his chariots and his troops; and I will give him into your hand."'Barak said to her, 'If you will go with me, I will go; but if you will not go with me, I will not go.' And she said, "I will surely go with you; nevertheless, the road on which you are going will not lead to your glory, for the Lord will sell Sisera into the hand of a woman .' Then Deborah got up and went with Barak to Kedesh. Barak summoned Zebulun and Naphtali to Kedesh; and ten thousand warriors went up behind him; and Deborah went up with him."
Deborah, as prophet and judge, hears the voice of the Lord, then in her authority as prophet summons Barak to hear the Lord's command. In placing a restriction on his agreement, Barak may have been challenging Deborah's right, or authority to give such a prophecy. The narrator of the account subtly contrasts Barak's hesitation with Deborah's zealousness. Deborah willingly joined Barak. The prophecy then appears to change, Sisera will be delivered into a woman's hand and not Barak's own. Is this a punishment? Perhaps, or perhaps its a clarification. Deborah had said Sisera would be delivered into Sisera's hand, then said Sisera would be delivered into a woman's hand-seemingly a change. But, in verse 14 (see below) she will call what is to happen to Sisera being delivered into Barak's hand. Nonetheless, Deborah went into battle with Barak, at the insistence of the general.
Judges 4:11- 15
Now Heber the Kenite had separated from the other Kenites, that is, the descendants of Hobab the father-in-law of Moses, and had encamped as far away as Elon-bezaanannim, which is near Kedesh.
The Kenites may have been smiths and craftsmen. Their livelihoods would have depended upon peaceful trade with various clans and tribes. Whatever the reason, however, Heber chose not to live with the Israelites.
When Sisera was told that Barak son of Abinoam had gone up to Mount Tabor, Sisera called out all his chariots, nine hundred chariots of iron, and all the troops who were with him, from Harosheth-ha-goiim to the Wadi Kishon. Then Deborah said to Barak, 'Up! For this is the day on which the Lord has given Sisera into your hand. The Lord is indeed going out before you.' So Barak went down from Mount Tabor with ten thousand warriors following him."
The battle began on the flood plain of Kishon. Sisera brought nine hundred chariots, though chariots were not the best choice for use on a flood plain.
As the story continues, Deborah disappears. It was not Deborah or Barak or Jael who saved Israel, but God.
Israel rejoiced at the victory. Then comes something almost unique in the Bible: a section written by and accredited to a woman. Deborah and Barak write Judges 5:1-31. (Some believe the entire book of Judges to be the work of a woman, while possible authors of Hebrews include Priscilla and Aquila.) Many scholars consider this to be one of the oldest remaining works of Hebrew prose, and one of the oldest sections of the Bible. Excepts include:
Judges 5:1-2:
Then Deborah and Barak son of Abinoam sang on that day, saying: 'When locks are long in Israel, when the people offer themselves willingly--bless the Lord!'"
Interestingly, while both Deborah and Barak are accredited with the song, the verb in verse one is feminine and singular.
Judges 5:6-7:
In the days of Shamgar son of Anath, in the days of Jael, caravans ceased and travelers kept to the byways. The peasantry prospered in Israel, they grew fat on plunder, because you arose, Deborah, arose as a mother in Israel."
Judges 5:12-13:
Awake, awake, Deborah! Awake, awake, utter a song! Arise, Barak, lead away your captives, O son of Abinoam. Then down marched the remnant of the noble; the people of the Lord marched down for him against the mighty."
Part of this inspiring song includes a caution the church would do well to heed. Verses 16-18 tells us not all of chiefs would follow Deborah. They stayed home. In a phrase we often associate with the church, verse 16 asks, "Why did you tarry among the sheepfolds?" How many times do we tarry in the sheepfolds, instead of going out to battle because our leader isn't what we think they should be?
We meet the infamous Delilah in Judges chapter 16.
Judges 16:4:
After this he fell in love with a woman in the valley of Sorek, whose name was Delilah."
The Bible provides little introduction to Delilah. We are told her name, that Samson fell in love with her and that she lived in Sorek. When the Bible introduced Samson's wife, it revealed that his relationship with her was in God's plan. The Bible does not provide that information about Delilah.
Judges 16:5-6:
The lords of the Philistines came to her and said to her, 'Coax him, and find out what makes his strength so great, and how we may overpower him, so that we may bind him in order to subdue him; and we will each give you eleven hundred pieces of silver.' So Delilah said to Samson, 'Please tell me what makes your strength so great, and how you could be bound, so that one could subdue you.'" "
As children most of us learned that Delilah was a Philistine. The Bible does not say she was a Philistine. In fact, she may have been an Israelite. If she had been a Philistine, the lords of the Philistines would not have needed to bribe her. The name Delilah may have been a play one words, combining "dalla" (amorous) and "dalila" (guide).
While Samson may have been in love with Delilah, Delilah evidently didn't love Samson. Given the events with his first wife, which were dramatic enough to have been common knowledge in the area, Delilah's lack of devotion may be understandable. However, where fear for her safety motivated Samson's wife, greed motivated Delilah.
Judges 16:7-9:
Samson said to her, 'If they bind me with seven fresh bowstrings that are not dried out, then I shall become weak, and be like anyone else.' Then the lords of the Philistines brought her seven fresh bowstrings that had not dried out, and she bound him with them. 'While men were lying in wait in an inner chamber', she said to him, 'The Philistines are upon you, Samson!' But he snapped the bowstrings, as a strand of fiber snaps when it touches the fire. So the secret of his strength was not known."
At this point my sympathies are partially with Samson. Delilah has tricked him, used her manipulative "feminine wiles" to gain the information she seeks. At this point, Samson should be suspicious. When we remember the events with his first wife, then with the prostitute, we might believe Samson will chose the better part of wisdom and dump his foreign girlfriend. Whether due to the effects of true love or, well, being dim-witted, Samson remains with Delilah.
Judges 16:10-12:
Then Delilah said to Samson, 'You have mocked me and told me lies; please tell me how you could be bound.' He said to her, 'If they bind me with new ropes that have not been used, then I shall become weak, and be like anyone else.' So Delilah took new ropes and bound him with them, and said to him, 'The Philistines are upon you, Samson!' (The men lying in wait were in an inner chamber.) But he snapped the ropes off his arms like a thread"
Again, Delilah reveals her trickery. Yet again, Samson stays with Delilah. Given his response to his wife's betrayal, this seems particularly odd. Delilah and Samson aren't married; he doesn't have the ties of matrimony to hold her to him (though that hadn't kept him with his wife.) Love must have been the tie.
Judges 16:13-14:
Then Delilah said to Samson, 'Until now you have mocked me and told me lies; tell me how you could be bound.' He said to her, 'If you weave the seven locks of my head with the web and make it tight with the pin, then I shall become weak, and be like anyone else.' So while he slept, Delilah took the seven locks of his head and wove them into the web, and made them tight with the pin. Then she said to him, 'The Philistines are upon you, Samson!' But he awoke from his sleep, and pulled away the pin, the loom, and the web."
Yet again Delilah reveals her trickery (and that Samson was a very sound sleeper). However, Samson still decides to remain with her.
Judges 16:15-17:
Then she said to him, 'How can you say, "I love you," when your heart is not with me? You have mocked me three times now and have not told me what makes your strength so great.' Finally, after she had nagged him with her words day after day, and pestered him, he was tired to death. So he told her his whole secret, and said to her, 'A razor has never come upon my head; for I have been a nazirite to God from my mother's womb. If my head were shaved, then my strength would leave me; I would become weak, and be like anyone else."
Judges 16:18-20:
When Delilah realized that he had told her his whole secret, she sent and called the lords of the Philistines, saying, 'This time come up, for he has told his whole secret to me.' Then the lords of the Philistines came up to her, and brought the money in their hands. She let him fall asleep on her lap; and she called a man, and had him shave off the seven locks of his head. He began to weaken, and his strength left him. Then she said, 'The Philistines are upon you, Samson!' When he awoke from his sleep, he thought, 'I will go out as at other times, and shake myself free.' But he did not know that the Lord had left him."
"The Scripture quotations contained herein are from the New Revised Standard Version Bible, copyright 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A, and are used by permission. All rights reserved."
