Genesis 2:18-25: Eve Revealed

Our final study on the non-writing prophets in Scripture.

In 2 Kings 22, and in its parallel in 2 Chronicles 34, we read the account of how the ‘book of the Law’, or the ‘book of the Covenant’, was found in the Temple in Jerusalem.

Josiah the Reformer

The boy king Josiah, son of the reprobate Amon who had been assassinated by his own officials, came to a living faith in God when he was only 16.

By the time he was 20 he set out to reform the religious life of Judah, breaking down the high places where the Lord was worshipped illicitly, and destroying the pagan shrines that had proliferated under his predecessors.

At the age of 26, in the 18th year of his reign, he began to tackle the repair and purification of the Temple in Jerusalem. We should not underestimate the difficulty of this task. The Temple, now nearly 400 years old, was as much a heritage site as St Paul’s Cathedral or York Minster, and its sacrilegious additions were considered memorials to the history of the nation. The kings of Judah had been defenders of faiths, rather than defenders of the Covenant of God, since Solomon’s time.

To reverse all this required considerable courage from the King and his supporters, and no doubt he was regarded as much a bigot as any king would be today, were he to try to purify the Church of England. As 2 Kings tells, the holy city contained numerous shrines, some requiring human sacrifice. Even the Temple entrance contained horses and chariots (statues?) dedicated to the Sun, and there were two pagan altars in the very courts of Yahweh’s Temple. Traditionalists must have been appalled at their destruction.

No doubt Josiah was regarded as much a bigot as any king would be today, were he to try to purify the Church of England.

Re-discovering the Book of the Law

Then came the incident, so beautifully told, when the King sent his secretary to liaise with Hilkiah, the high priest on the rebuilding work. At the end of their business, the priest, a little diffidently, said, “I have found the book of the Law in the temple of the LORD.”

Most scholars agree, probably rightly, that what he found was essentially the Book of Deuteronomy, though the liberal stream built their whole structure of Old Testament criticism on the assumption that Hilkiah or his allies actually wrote the book. However, Deuteronomy is constructed like a typical political treaty, or covenant, document of a much earlier age. Like such secular treaties, a copy was ordered to be kept “as a testimony at the heart of the nation, that is beside the ark of the covenant” (Deut 31:26). Perhaps Hilkiah found it there, or perhaps abandoned in some storeroom of the Temple.

Shaphan, the secretary, was as reticent as the priest. He mentioned the book to Josiah almost as an afterthought to his report, though it is clear he realised its importance. Josiah’s response, however, was anything but laid back. Hearing Shaphan read the curses attached to the covenant, he tore his robes. He realised how angry God must be against the nation that had reneged on their treaty with the Lord, the consuming fire, the jealous God (Deut 4:24).

Huldah the Prophetess

The King sent a delegation, including the high priest and his most important officials, to consult the Lord through Huldah. She too instantly recognised the book of the Law as the word of the Lord. Her response is an oracle prophesying disaster to Judah, according to the warnings in the book, noting Josiah’s own humility and weeping, and promising that he himself would be buried in peace before this destruction. It is a short oracle and we hear no more of the prophetess. But there are important lessons here.

This incident raises important questions about the function of prophecy, and its relationship to Scripture. The book of the Law was the written word of God to Israel, as the Bible is to us. When it was re-discovered, the leaders of the nation, especially the King, recognised it as such. Its message was clear, as we can see by looking at Deuteronomy itself.

Josiah realised how angry God must be against the nation and responded in a spiritual way, by repentance.

God's laws and standards were explicitly set out in writing, as were the curses attached to them for disobedience. Josiah, with a heart set ’to seek the God of his father David' (1 Chron 34:3), understood its implications immediately, and he responded in a spiritual way by repentance. Why then did he feel it necessary to consult a prophet as well?

It was not for greater knowledge, for Huldah’s words added very little to the plain words of Scripture except some personal words of comfort to the King. It was not for practical application either, for she gave none — and Josiah’s further reforms appear to have been his own response to the words of the Law. The answer must surely be that the prophet was the one authorised by God to confirm the truth of God's words to the people of that generation.

The prophet’s anointing seems not so much to bring understanding of God's ways, as certainty about their application, and communication of that certainty to the people. The prophet may tell us what we have already seen in God’s word (and never anything that we haven’t), but in a way that truly confirms to us that it is God who has spoken in that word.

This has much to teach us about not only the prophet of today, but the preacher as well. Indeed, faithful ministry of the word of God is prophetic by its nature. The preacher should not be looking for something new to say, but to make what, in one sense, is clearly stated in Scripture speak with the voice of God to his hearers. This is why it is the word proclaimed, and not simply the word read, that is the central ministry of the Church of Christ.

Huldah’s oracle is a good demonstration that it is the word proclaimed, and not simply powerful proclamation, that makes for a prophetic ministry.

The prophet’s anointing seems not so much to bring understanding of God's ways, as certainty about their application, and communication of that certainty to the people.

Huldah the Woman

No examination of Huldah, especially in our times, can ignore the fact that she was female! It is unwise to speculate on how she received her prophetic gift. She was a woman of social standing - a royal official’s daughter-in-law. But status is not a necessary qualification for prophecy. We know that Old Testament prophets received their call direct from God, but we know precious little about how that call came to be recognised ‘officially’.

Nevertheless, it is remarkable that in such an epoch-making matter as the re-discovery of the Bible, the King should seek the counsel of a woman. It is all the more remarkable when one considers that both Zephaniah and the great Jeremiah were prophesying at this time.

My explanation is perhaps over-simple: Huldah was consulted because she was close by and other prophets were not. Clifford Hill says that Huldah was an older woman, much respected for her prophetic ministry, whereas at that time Jeremiah was a very young man, who had not long been in ministry. But she must have been equally respected, for it would not have been impossible to send for one of the others.

No particular comment is made about her gender in the text, and to the inspired writer it was clearly a matter of indifference: what mattered was her mantle of prophecy.

Huldah’s oracle is a good demonstration that it is the word proclaimed, and not simply powerful proclamation, that makes for a prophetic ministry.

From this passage in isolation, then, it would be easy to see support for the contemporary supposition that gender in ministry is not an issue, since “in Christ there is no longer male nor female” (Gal 3:28). The only problem is, this example is before Christ, whereas the ‘difficult’ biblical teaching on male authority is after Christ.

I will not attempt to cast much light on these questions here, not least because the story of Huldah is not actually about these issues. But one or two points may be worth noting for further study:

• It was the King who consulted the prophetess, and not she who sought him out, and she remained subject to him, as indeed to Shallum her husband.
  
• The words she spoke bore only God's authority, and none of her own.
  
• Her ministry to Josiah did not involve teaching him, for as we have seen, he had already understood the implications of God's Law for himself. Hers was a confirmatory word.

The implications of these points for the Church today are for others to consider, but one thing should not be controversial: the role of women in prophetic ministry is in this story given clear scriptural sanction. Only let us never forget, whether we are male or female, that our ministries are far, far less important than the message we bring, and its effects on the hearts of people.

This study was first published in Prophecy Today, Vol 15(6), 1999.

We continue to explore the ministries of the non-writing prophets.

In part three of a series which looks at the relevance of the message and ministry of the non-writing prophets, Jock Stein considers the lessons that can be learned from the life of Deborah.

Deborah is not the only prophetess mentioned in the Bible but, she is the only woman who combined political and religious leadership. As such, her prophetic style is an important model, even though the judges in the Old Testament were transitional leaders between the patriarchs and the kings.

Deborah first appears in Judges chapter 4, during a period of oppression for Israel. The Israelites had sinned against the Lord by intermarrying with the Canaanites (Jud 3:5-6). They had also become increasingly dependent on the Canaanites for their trade and, indeed, their survival. As a consequence, the Lord had allowed them to be ruled by Jabin, a Canaanite king, and his general, Sisera. The Canaanites controlled the roads in the Esdraelon valley and had exercised this control for twenty years, during the twelfth century BC. Sisera and his 900 chariots used military technology to oppress the Israelites, until, that is, the intervention of Deborah.

Wife, Prophetess, Judge

Judges chapter 5, which is a song of triumph, celebrating the way that Israel defeated Sisera and came into freedom, gives us some useful background information. The people had been prevented from travelling and trading freely (5:6). They had been reduced to poverty (5:8), in contrast to the situation later on when the roads were re-opened (5:10). Sisera was hated, especially by women; his mother is pictured dreaming about the Israelite girls he and his men would capture (5:30), while the general statement found in 2:18 uses a word for oppression which implies rape.

Deborah is identified in Judges 4:4 as a wife, a prophetess and a judge; and in 5:7 as a ’mother in Israel’. Here, the Bible cuts right across the neat rules of Protestant conservatism and Catholic tradition. God raised up a woman who was a leader and a wife. She is also a model of team leadership — recognising the military authority of Barak, the Israelite general, but at the same time bringing him a command from God.

Against Barak, who had accepted the status quo of Canaanite oppression, Deborah opts for Godly rebellion. Barak defers to her judgment on condition that she goes with him. This is a clear indication of Barak’s recognition of Deborah's social and spiritual authority.

God raised up a woman who was a leader and a wife.

Two aspects of the prophetic ministry are linked with this story. First, the faithful listening to God and hearing from him; second, the faithful sharing of what he says. In Judges 4:6, Deborah sends for Barak and tells him what God has told her concerning what Barak is to do, along with the encouraging word that God would deliver Sisera into his power (4:7).

There is another link here, between prophecy and interpretation, which in the New Testament is more often left to the whole church; God tells Deborah not only what is going to happen, but who is going to make it happen, i.e. Barak. It is vital for anyone with a prophetic gift, and for church leaders, to distinguish between prophecy and interpretation. Here, however, Deborah is given the interpretation – how to make it happen – as part of the message.

The Providence of God

Not only do we have a woman in a key leadership role, but the key player in the subsequent drama is also a woman.

After Barak has led his ten thousand troops without armour into battle against Sisera’s well-equipped army, we are told that the Lord threw the enemy into a panic. At this point Sisera flees and takes refuge with an ally of King Jabin – Heber the Kenite. However, Heber’s wife Jael has her own ideas: she pretends to befriend the exhausted Sisera, gives him hospitality, and then, while he is asleep, drives a tent-peg into his skull. When she subsequently presents Barak with the dead general, another of Deborah's prophecies is fulfilled; “the honour will not be yours, for the Lord will hand Sisera over to a woman.”

Judges 5:4 and 5:20-21 tell us that a storm and consequent flash-flooding of the Kishon wadi were responsible for the rout – thus proving that the Lord, and not Baal, was God of nature. The whole story demonstrates the providence of a God whose design includes the ‘random’ effects of weather and migration (4:11). Today, scientists use the term ‘chaos theory’ to help them understand how chance and order are not incompatible. In other words, you do not have to choose between a world of fate, where free-will is an illusion, and a world of chance without any meaning.

Two aspects of the prophetic ministry are linked with this story: the faithful listening to God and hearing from him, and the faithful sharing of what he says.

This is a return to the biblical view which is beautifully illustrated in story of Deborah. It is especially important for young people to discover this, as so often at secondary school the curriculum gives them the lie that science is about facts and the real world; while religion is just about ideas and imagination.

Responding to God’s Call

Chapter 5 is, in fact, one of the earliest hymns recorded in the Bible. It is a celebration of what God has done for and among his people, and therefore combines the evangelical with the charismatic. It joins the rock and the reality — a good model for Christian song writing of today!

In context it was, of course, the way that people learnt their history. The Old Testament is divided into three sections — the law, the prophets and the writings - and included in the six  books of the ‘earlier prophets’ is the book of Judges. The reason for this is important.

For the Hebrews, prophecy was concerned with what God was doing - what God did became history, so history was included under the overall heading of ‘prophecy’. Judges 5, then, was given as a ‘prophetic song' which celebrated a God who was alive and did real things in the world. It also challenged the people of God: Zebulun and Naphtali answered his call and risked their lives (5:18). The tribe of Reuben was split (5:15), while Dan and Asher simply kept out of the way (5:17).

This raises a question which each of us should face — when we are faced with a challenge or difficult situation through which God is speaking to us. How do we respond to God's call today?

For the Hebrews, prophecy was concerned with what God was doing - what God did became history, so history was included under the banner of ‘prophecy’.

Deborah had a palm tree named after her (4:5). This might not seem such a great mark of recognition. The modern equivalent, however, to the ‘place of judging’ would be the city hall or Court of Appeal. Clearly she was greatly honoured in the nation. Deborah has made her mark in the inspired record of Scripture, and is an encouragement to both women and men to seek the word of the Lord, and to expect that word to have power in the political as well as the personal world.

Deborah's example reminds us that all those who have committed their lives to God, whether male or female, can have a transforming influence upon the political and social life of their nation.

Originally published in Prophecy Today, Vol 13(6), 1996.