Judges 4

This post follows the Bible reading plan available at oaktreechurch.com/soap.

Chapter four tells the story of Deborah and Barak and their defeat of Sisera and the Canaanites. There is nothing in the text that tells when Deborah became a judge or why she was chosen instead of a man, like the other judges. Given her rebuke of Barak’s apparent unwillingness to lead, it is possible that there were no men willing and able at that time. 1

For twenty years, the Canaanites, under the direction of General Sisera, had persecuted the Israelites (Judges 4:1-5). At some point, God had directed Barak to go against them with an army of 10,000 men, but he had not done so (Judges 4:6-11). When Deborah called him out on it, he agreed to lead the charge, but only if she went with him. She agreed, noting that his lack of leadership would be punished by the victory going to a woman rather than to him.

When Sisera saw the army coming out against him, he gathered his troops and chariots and rode out to rout them (Judges 4:12-16). However, Jehovah fought for Israel, and Sisera’s army was destroyed. Sisera got away on foot, looking for refuge with friends. Coming to his friend’s tent, Sisera saw the wife, Jael, and asked for shelter (Judges 4:17-24). She hid him in her tent, gave him warm milk, and lulled him to sleep. When he was fast asleep, she drove a tent peg through his temples, killing him immediately. When Barak arrived, she showed him Sisera’s body. That was the beginning of the end of the Canaanite power over Israel.


  1. This should not be taken, as some have done, to prove that women can lead a church if there are no qualified men. Paul is clear on the qualifications of elders and deacons, that they are to be men (1 Timothy 2:8 – 3:13; Titus 1:5-9).

2 Corinthians 11

Chapter eleven continues Paul’s defense of himself to the Corinthian believers. Many of them had been on the verge of rejecting him, but his previous letter brought them back a little. Now he wanted to stop their retreat once-and-for-all. This chapter contains some of the harshest words we have recorded from Paul’s hand toward believers or unbelievers (other examples include 1 Corinthians 3:1-3; 5:1-5; 11:17-18; Galatians 3:1-5; 5:12; Philippians 3:2; 1 Timothy 1:20). Reminiscent of a courtroom, at this point in his self-defense he presented four accusations against his prosecutors.

First, he accused the Corinthian believers of embracing anyone and anything except Paul and his message (2 Corinthians 11:1-4), including those who would abuse them (2 Corinthians 11:16-21). Second, he accused them of scorning him because of his gentle demeanor and graciousness (2 Corinthians 11:5-6). Third, he accused both the Corinthians and the false teachers of dismissing his service for Christ, including taking support from other churches instead of Corinth (2 Corinthians 11:7-9) and experiencing great suffering for his ministry (2 Corinthians 11:23-33). Fourth, he accused his critics of being agents of Satan who were working undercover, only pretending to be apostles of Christ (2 Corinthians 11:12-15).

Although this was harsh and even full of sarcasm and contempt for those against him, Paul made sure to show his love and concern for the Corinthians (2 Corinthians 11:1-3, 9-11). This was not as much an attack on them as it was their sinful actions and those who led them astray. However, even at this Paul still had the court’s attention, and he was not done yet.

Acts 15

Chapter fifteen introduces the first major theological issue the early Church faced. About A.D. 50 (17 years after Acts 2), as the church at Antioch continued to grow with no sign of slowing down, some of the Jewish believers felt it necessary to “correct” an issue about which they had some concern. Specifically, the Gentiles were not being circumcised “ACCORDING TO THE CUSTOM OF MOSES” (Acts 15:1). In Exodus 12:48, circumcision was required of Gentiles for them to participate in Passover; spiritually, circumcision made them just like a natural-born Jew.

As Gentiles were being saved, many Jewish believers thought that they were essentially joining their Jewish Church, which required becoming a Jew (Acts 15:1-5). 1 To sort this out, Antioch sent “PAUL AND BARNABAS AND SOME OTHERS” to Jerusalem to meet with “BOTH THE APOSTLES AND THE ELDERS…TO DELIBERATE ABOUT THIS MATTER” (Acts 15:6). 2 During the discussion, Peter recounted what had happened to Cornelius (Acts 15:7-11), while Paul and Barnabas shared their ministry among the Gentiles (Acts 15:12). Finally, James spoke, the brother of Jesus and Chief Elder or Lead Pastor of the Jerusalem Church. After reminding the crowd that Gentiles were always part of God’s calling, he concluded that “WE SHOULD NOT CAUSE EXTRA DIFFICULTY FOR THOSE AMONG THE GENTILES WHO ARE TURNING TO GOD” (Acts 15:19). He suggested only that they refrain from a few things that were either blatant sin or that could cause Jews to stumble. So the church sent an official letter back to Antioch via Paul’s team, encouraging the believers and giving the results of their conference (Acts 15:22-35).

The chapter concludes with Paul making preparations for a second missionary tour (Acts 15:36-41). Barnabas wanted to include his nephew John Mark again, but Paul was vehemently against him because the young man had quit on the previous tour. The argument ended with the two apostles splitting ways. Barnabas took John to Cyprus, while Paul invited Silas to join him.


  1. This group was probably the source of the Jewish opponents that Paul faced throughout his career, as they followed him around, adding the requirement of circumcision to his message of faith alone.
  2. The mention of elders here, distinct from the apostles, shows that the Seven from Acts 6 were not the only ones the apostles had placed into leadership in the Church. It is significant that they appointed “elders” to lead, not additional or new “apostles.” Thus, even this early, we see the two-fold distinction of elders and deacons that Paul taught further in 1 Timothy 3:1-13 and mentioned in Philippians 1:1.