But I do have to disagree with one part of his recent posting on misogyny in the book of Judges, specifically his assessment of the role of Deborah. He quotes from my comment about her place in the book:
Indeed this “misogynist” book in fact gives one of the strongest biblical examples about a woman in leadership.
I was rather taken aback by his response to this:
Even the story of Deborah in Judges 4 & 5 is given not to show a woman in a positive leadership role but rather to shame the man who abdicated his responsibility. I’m not against women in leadership, but I don’t think you should look to the story of Deborah to show a positive role model.
Now it would come as no surprise to hear such teaching in some church circles. It is an embarrassment to those who have strong views about leadership being inherently male that the woman Deborah was clearly leading the people of Israel. But I can see no justification for treating her as a secondary character or a negative model in this picture. As I commented on Lingamish’s blog:
I don’t think you are fair to Deborah to treat her simply as a minor character in the story of Barak. From a literary viewpoint she is the main character in the story, in both chapters 4 and 5. She, not Barak, was the judge with the authority to command even Barak in God’s name, 4:4-6. Those who downplay her part in the story to a mere foil for Barak are more guilty of misogyny than the author of this part of Judges.
I hope it is not fair to suggest that Lingamish himself is guilty of misogyny, but I would claim that, if not, he is uncritically accepting an interpretation of this passage by misogynists.
This is how I would interpret this passage:
All of the judges in the book of Judges should be understood as positive role models for us to the extent that they took up God’s call to lead his people, and by following his leading defeated their enemies. But many of them are also presented as flawed individuals, with faults which are clearly pointed out. While it is an encouragement to us that God can use even imperfect people, the judges’ faults are clearly not for us to copy.
Deborah is the judge in her time, the divinely called leader of Israel. She is also a prophet (4:4) and “a mother in Israel” (5:7). I note that there is no justification in the Hebrew for the distinction between “became Israel’s judge” (3:10 TNIV, of Othniel) and “was leading Israel” (4:4 TNIV, of Deborah); in each case a verb “judge, lead” is used with “Israel” as the object. But the distinction is not gender-based, for oddly enough Othniel is the only individual called a “judge” in the book of Judges, in both NIV and TNIV. So there is no justification in the text for considering Deborah to be anything less than a full member of the succession of “judges” after whom the book is named.
The relationship between Deborah and Barak seems to have been that of political leader and appointed army commander, like that between King David and Joab. The ancient tradition was that the political leader personally led the troops into battle; indeed this was still common practice in Europe into the early modern period. In 2 Samuel 11:1, however, we read that David sent Joab off to fight his battles while he himself remained in Jerusalem, presumably busy with affairs of state as well as with his affair with Bathsheba. The often rebellious Joab doesn’t seem to have complained on this occasion at being given his freedom.
In the rather similar position in Judges 4:6-9, Deborah clearly has the right to give orders to Barak in God’s name, but she is reluctant to go into battle herself. We don’t know why: maybe she thought this was not a woman’s place, or maybe she had other work to do. But Barak refused to go into battle without the divinely appointed leader of the nation. Again we don’t know why, but it certainly wasn’t out of misogyny!
It is frequently alleged that Barak should have been the judge but that he refused the job and so Deborah had to do it. But that is not what the text says. It says that she was already the judge before there is any mention of Barak. And, while Deborah as a prophet speaks in the name of God, Barak does not; he is simply a soldier who follows God’s guidance as relayed to him by Deborah and wins a battle (4:14-15). Maybe this is the key to Barak’s reluctance: he knew that he needed God’s help in this battle and he wanted the prophet Deborah to be on hand to pass on God’s tactical guidance. But he need not have worried, for it was not him but God who routed Sisera and his army (4:15).
But there is certainly some truth in the suggestion that God uses women in leadership when they are willing to serve in this way but men are not – and when they are allowed to. The following story is taken from Light Force by Brother Andrew, about which I recently posted. It concerns a middle-aged Arab woman from the modern town of Bethlehem, who is already a Bible college graduate. This event took place in 1996 (p.200):
Nawal Qumsieh was ready and eager to go into ministry. But where? And how? At a seminar in Bethlehem, Nawal responded to the challenge. ‘If anyone wants to dedicate his life to ministry for Jesus,’ the guest speaker intoned, ‘now is the time to come forward!’ The man stepped back from the podium and bowed his head in prayer. Nawal slipped out of her seat and hurried to the front of the room. Out of some fifty in attendance, she was the only one to answer the call.
The speaker opened his eyes and looked around the room, then down at Nawal. He shook his head and said quietly so only Nawal could hear, ‘Go back to your seat, please. Women cannot help in this society. We need men.’
Again the speaker challenged the audience. ‘We need men to stand up for Christ in this culture. Will you come forward? Will you be part of the solution?’
Fighting back tears, Nawal walked slowly back to her seat. She felt like she’d been hit in her heart by a rubber bullet. Not one man took her place in the front. Now weeping, she prayed, ‘Lord, who will minister to my people?’
And within her heart, she immediately sensed the answer: ‘I am calling you to be in ministry.’
A little later in the book (pp.225-228) we find Nawal ministering in healing prayer and evangelism.
This happened in Bethlehem, but could it happen in your church, here in the west? Maybe it would be done a bit more subtly, but is the message going out that some classes of people, such as women or maybe less educated or ethnic minority people, are not really wanted for God’s service?
Jesus said to his disciples,
“The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”
(Matthew 9:37-38, TNIV)
And he said the following just as a woman was bringing many people to meet him:
“… 35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now those who reap draw their wages, even now they harvest the crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”
(John 4:35-38, TNIV)
Yes, the workers are few. Sometimes the only workers available are women, but even when men do come forward there are rarely enough of them. And there is still a plentiful harvest: people who are going to a lost eternity unless they are reached with the gospel message. So let’s not discourage any believers who God is calling to take a part in bringing in his harvest. Let’s not reject them just because of their gender, or anything else, but let’s encourage them all to find their place in God’s work.
In the lands of the Bible God has been able to use women in his service, from the time of Deborah up to today when he is using women like Nawal. If he can use women even in the strongly patriarchal cultures of ancient Israel and modern Palestine, surely he can use them also in our own western cultures.