THE PROPHETESSES OF SCRIPTURE
[p. 445] THE PROPHETESSES OF SCRIPTURE
Exodus 15:20,21; Judges 4:4 - 9; 2 Chronicles 34:20 - 24; Luke 2:36 - 38
You will observe, dear brethren, that these scriptures allude to prophetesses. Other scriptures speak of them also, but these four serve to convey what I understand to be set out in the thought of a prophetess. Others, as I said, are alluded to, some bad ones — for the enemy never fails to imitate what God introduces and uses, so that we have “the woman Jezebel, she who calls herself prophetess”, (Revelation 2:20). The most sinister feminine name in the Scriptures is Jezebel. What makes her name so important is that she exists today, and is employing her nefarious powers to the utmost. That she calls herself prophetess is significant, for it is a feature of that system to which she belongs, which is essentially Babylonish, and which implies worldly show, worldly distinction, and worldly greatness. Simon called Magus gave out that he was “some great one” (Acts 8:9), and Jezebel calls herself prophetess. The Spirit of God leaves us in no doubt as to what her prophesying implies, and that its effects are according to what she teaches. Not only are common people her victims, but servants — the Lord’s servants: “she teaches and leads astray my servants” — (Revelation 2:20) — teaching them the very worst things. I just allude to her so that we may have in mind what the subject implies; how the enemy uses the idea, and that this personage symbolizes a great religious system, renowned for every iniquity, which has built itself up and spreads its influence abroad.
Then there is another evil prophetess alluded to in Scripture whose name comes down to us; she is called Noadiah. She figured in the days of Nehemiah [p. 446] and harassed him along with others. She is not without her counterpart today; she sought to cause the Lord’s servants to be in fear. There are those who harass us with fears of actual dangers so as to weaken our hands. It is a solemn thing to use influence to weaken the hands of those who serve the Lord, so that they should be paralysed by fear of danger. One is not worthy of the service unless he can face danger, however great; the service implies the will of God. Any influence used to weaken the hands of the servants of God because of danger, is akin to Noadiah, who with Tobiah and Sanballat and others, at that time would interfere with and hamper the servant of God. The work was progressing favourably, and as surely as that is the fact the enemy will do his utmost to hinder. We have to be on our guard that we do not belong to such. Sanballat and others would have Nehemiah to meet them in the plain of Ono, as if he was obliged to do it because of danger. The Spirit of God introduces this prophetess as amongst those who would weaken the hands of Nehemiah.
These are negative features of the subject, and it is sorrowful to own not merely historic, but current dangers. Jezebel and Noadiah, correspond in their characteristics, the latter coming very near to us, and we have to be on our guard that we are not hampering the servants of God by supposing danger. The Lord will stand by those who serve however great the danger, as Paul says, “The Lord shall deliver me from every evil work, and will preserve me”, (2 Timothy 4:18).
What I have in mind are the positive features of this subject, and the first prophetess, so called, is Miriam. I am sure it is important to understand this kind of service or ministry, for it is not so much to call attention to the women as serving, but to show that service may, in virtue of power, overcome limitations. Our position, that is, the position of the people [p. 447] of God who love Christ and one another, is a limited position; it is not Pentecost, but a “day of small things” (Zechariah 4:10). It is a day in which the Jezebel spirit in its darkening effect is felt. We are not to call ourselves this or that, we leave that to Jezebel and her kind. Let others call us by what name they will; we cannot control them. God gives us names — names of love. He calls us His children: “See what love the Father has given to us, that we should be called the children of God”, (1 John 3:1). We accept joyfully the names and terms of relationship which He gives, but spiritual believers do not give names to themselves.
Yet in spite of the limitation to which I have alluded, a way is made, so that we are not hampered. Thank God! I am not now alluding to the governmental actions of God on our behalf, though He has wrought wonders in this respect, so that we have liberty to meet, as now, without fear. But there is actual power; the Lord says, “I have set before thee an opened door” (Revelation 3:8), but it is because “thou hast a little power”. It is a question of power, and that has its own significance, it is the power of God. We are released in the sense in which I am speaking, in proportion to our power. Independency imitates the privileges we have, and that surely is no testimony. It is a question of power, and power lifts us out of limitations. Liberty is in proportion to our power.
This word “prophetess” as it appears at the outset, is illustrative of this very thing. Miriam at this time must have been over ninety, from other allusions to her in Scripture. It is the first time she is mentioned by name, and the first time she is called a prophetess. She is said to be sister of Aaron. What I want to show is that while her sex imposed limitations upon her, and more so in the east then than now, she has this dignity, that she is called the prophetess, and is also said to be “the sister of Aaron”.
[p. 448] She is not regarded officially as Aaron was: Moses was to be God to him, and Aaron was his prophet, whereas there is nothing said about Miriam being appointed. Now what I want to point out in a practical way is, that this ability for service, in one limited by her sex, is indicated by influence for good, and who can deny the scope of influence for good? In whomsoever it is found, influence for good is rare. Miriam’s good influence is over the women here. She moves Godward with her timbrel. A good lead had been given by Moses in the song, and she is surrounded by the influence of a great victory, and consequently there is liberty. She is more than equal to it; she can join in the song, and that of herself. She does not collaborate with others of her sex to form a party to extend her influence, but she takes her timbrel herself and moves. She moves, not as bringing forward something distinctive, but in connection with the great lead that had been given by Moses, and the women went after her. I wish to point out what is meant, for influence for good is to be valued, and way is to be made for it, so that the women went after her with their timbrels. It was a wonderful movement, but it did not go beyond the women of Israel.
Now you may wonder why I stress this, but I have in mind Miriam’s influence as exerted later. You may have influence for good and use it well and effectively, but you may go beyond what is of the Spirit of God. The Spirit of God would teach us how to measure soberly, “according as God hath dealt to every man the measure of faith”, (Romans 12:3). We acquire power for good, and, thank God, room is made for it amongst right-minded saints. I may go beyond that, and may sit on it, as a throne, and may become most mischievous unless I maintain self-judgment and discern my proclivities. So it says in Numbers 12, that Miriam joined with Aaron to traduce the great servant of God, and in that passage Moses is described [p. 449] as the meekest man on the earth. You see how I may slip into a dangerous line, unless maintained by the Spirit of God. Miriam has influenced a man now — going beyond her province; she is mentioned first in the movement, and she is the only one who became leprous. Aaron is not stricken. She was the prime mover, great person though she was, even though having a place in the leadership according to Micah 6:4. She went beyond her power of influence for good, and became a leader in evil. It was a question of retaining the spirit of smallness and shamefacedness lest we transgress, for as going beyond our measure, we shall certainly come under the discipline of God. I speak of that as a solemn example, not to divert from the good in this sister, but to show how she went beyond her sphere, failing to maintain self-judgment.
Deborah shows another feature in a prophetess. The first as we have seen, is influence for good over those on one’s own level. Deborah presents a remarkable picture of this subject; she represents the womanly side. I am not speaking of sisters serving, but of how power lifts out of limitations. If a sister prays, she is to be covered, recognizing thus the province that belongs to man. If God has given her power, He is not setting aside another principle, so that the covering of the head is the recognition of the ordering of God. That ordering is not violated. But it is sovereign power you find with Deborah. She is a womanly woman. — She is spoken of as “a woman prophetess” (see note in the New Translation, Judges 4:4). Christianity is intended to develop what is womanly. Genesis 1:27 tells us “male and female created he them”, both terms being given under the idea of “Man”.
Christianity has brought about this quality, so in 1 Corinthians 14:20 we read, “in your minds be grown men”. This surely applies to every christian;
[p. 450] but to those under authority the instruction is, “Let your women be silent in the assemblies” — but in their silence they adorn the great name of “man”. The idea of “man” covers both male and female and that chapter throughout deals with the idea of manhood. Holy women of old adorned the idea; it is a great divine thought which will not come to an end. The idea of male and female will not go into eternity except as regards Christ and the assembly; God will dwell with men. It is a divine thought.
Deborah adorns the idea. She dwelt under her own palm tree — it is personal victory — she was living in victory. She was the wife of Lapidoth, meaning that she maintained her place, and it says the people came to her for judgment. How can you limit a woman like that? If a woman has judgment and people come to her, how can you limit that? That was between Ramah and Bethel in mount Ephraim. Whether in pressure, or at other times, this rare quality is sure to show itself, and there must be scope for it. As we have noticed in the New Translation, she is called a “woman prophetess”, the Spirit of God thus showing the way in which power within limitations is available. How beautiful in the eyes of heaven! In her subjection she is free to serve with a man; she has more wisdom and courage than he, and yet he is going to do the work. All this enters into the position of Barak, and shows how any power that sisters may have is available in the assembly. However weak the brothers are, the power in the sisters is available; Barak would not go without Deborah — and how true she is. She does not offer to go. The power was there, and he had wisdom enough to avail himself of it; the power is in its fulness in spite of the limitations. How great the victory was as a result — proving how much, under such circumstances, can be achieved in the day of small things.
[p. 451] The next prophetess is Huldah. She lived in the days of Josiah. She represents power or ability which is available in limitations, in a crisis, at a time when God is speaking loudly. The book of the law had been lost, but is now recovered, and one is sent to inquire of the Lord. It is a question of the mind of God in a crisis. It is urgent to find out who has it; whatever the limitations we must have it; so these men, deputed by the king, were sent to inquire of the Lord, and they knew where to go. If there be brothers or sisters who know, do not fail to ask such. What is more beautiful about the Lord Jesus — always our Leader — is that at the age of twelve, He is found among the teachers, hearing them and asking them questions. If there be one who can answer, why not ask? Sometimes saints go to the Lord ignoring the provision He makes; but to neglect the saints, is to neglect Him. People say, I have not time to read ministry, but such are despising what He provides. Let us not neglect what God provides.
Huldah was a divine provision at this time. They go to her, the mind of God being there. The prophetic gift goes beyond limitations, because of its value. She was a wife of a certain man, and we get his father and his grandfather named, that is, we are reminded of spiritual lineage in this matter. Let us not despise it; I thank God constantly for the households of the saints, and that the young people are coming under the influence of such teaching. Spiritual ancestry is a great principle with God. Attaching to Huldah, as well as this ancestry, was the keeping of the wardrobe. That is an important matter. One of the most important items in the wardrobe today is righteousness: “Let thy priests be clothed with righteousness” (Psalm 132:9). We have also the clothing of salvation alluded to — priestly vestments these! So many have become exposed by inability to meet [p. 452] obligations — a matter which saints have to face at the present time. We have to accept spiritually, at least, the liability incurred, and if we are keepers of the wardrobe, we shall seek that where needed there shall be self-judgment, so that our brethren may be clothed with righteousness. This is a matter of practical aid, in order that the name of the Lord may be cleared. Huldah is mentioned in connection with this feature of the truth. One would like the brethren to get the idea of the wardrobe. How beautifully it appears in Luke 15! God has great thoughts for us, as a keeper of the wardrobe would know.
Another thing about Huldah is that she was not in the college, as the ordinary translation gives it inaccurately, but in the second quarter of the town. She did not aspire to a fine house, or to fine things externally, she lived in an inferior part of Jerusalem. She had the mind of God for the moment, and this is of supreme value wherever it may be; and in speaking the word from Jehovah she does not refer to the king in terms of distinction; but says, “tell the man that sent you to me”; she speaks of “the king of Judah” afterwards. How important it is to understand the clothing suited to the time, to avoid show; but to be available in the circumstances as having what is most rare and essential to the testimony of God at the particular moment. The little that any of us may have may be essential to the testimony at the moment.
The final thought is seen in the well-known Anna of Luke 2. Like her sister Miriam, she is an old woman; but the Spirit of God honours her peculiarly; she was a widow of “great age”. The allusion is to the honoured state of widowhood under these circumstances. She lived with a husband for seven years, and had been a widow for eighty-four years, which tended to add to her lustre. What experience she [p. 453] had! Widowhood, not of itself, but as absorbed in intense interest in the temple, indicates that what was in the temple was everything to her. Need I enlarge upon this, dear brethren? What an element it is in our subject — the element that makes everything of the temple!
Now when we come to very old age, and I think God has in view the old brothers and sisters at the present time, we may thank God for longevity so long as it does not rob the old of ability of perception. Anna had not a dull mind. There was not a woman in Israel like her! If you met her, how buoyant she would be! She departed not from the temple, night or day. Womanliness is not wanting in her; she carried the beautiful traits we have noted, they are all there along with the power that is found in brothers and sisters who are regularly in their position in relation to the temple. They understand things spiritually by frequenting the temple; they do not assume to know because of their age, nor do they occupy you with old things. The temple is not that, it is what is current. I suggest to brethren getting on in years not to acquire the habit of living in the past. Never had the temple at any time had such an honour conferred as at this moment — the Builder of it in the real sense was there, the true Solomon! He was there, yet a Babe, in the arms of the true priest Simeon, who spoke intelligently about Him, and Anna came in. It was her resort, so that she does not miss the greatest occasion.
I press this, lest we should be satisfied with what we already know or be unduly occupied with what we may have had in earlier days. We must be occupied with what God is doing now. The Spirit of God is still here and active. We ought to resolve not to miss any available occasion, that is marked by His presence. We are to be in our places in the assembly; at Pentecost they were all together in one [p. 454] place when the Spirit came. Absentees miss the blessing; we may thus miss the greatest thing. Suppose the Spirit of God speaks “expressly” and we miss it! I do not plead for attendance at the meetings only, but also our being alert spiritually. Anna represents the intelligence and power that marks those who habitually recognize the temple. When the great occasion comes, such know how to take part in it. What a warning there is in Barzillai! He had to say, “Can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women?” (2 Samuel 19:35). You may say, ‘The young can enjoy that’ — but why not you? Let us keep our spiritual hearing, for the Lord addresses Himself to “him that hath an ear”. No one can assume to have all the truth. Some special movement of the Spirit of God may come — let us see that we do not miss it — some have done so, and have missed everything for the moment. Let us not be among them. Anna was ready to give praise to God; the intervention of God in Christ was not a surprise to her even at such an age.
This has often been spoken of, but I now treat of it in connection with the subject on hand, — that is, the existence of power, and how it goes beyond limitations, and is available in any given circumstance. May God grant His blessing to each of us!