Smoodock's Blog

Perhaps one of the most damaging matters about Biblical language, as it pertains to women, is that it often feminizes the sins of the nation. For example, the Lord told Hosea, the prophet, to take a wife of whoredoms, because the land (Israel) had committed spiritual whoredom (or adultery) against their God (Hosea 1:2). The book is full of spiritual parallels between Hosea’s relationship with his adulterous wife and the sins of Israel. This kind of metaphoric example of adultery, symbolizing the sins of Israel and Judah, is found throughout many of the books of the prophets. Moreover, labeling Israel and Judah with a female persona hasn’t done the collective role of real women any good. Nevertheless, the Lord deals with men in the context of their traditions. How else could he make himself understood? However, the fact that the Lord uses female metaphors to describe sin in a patriarchal society does not mean he approves of patriarchy or of how women are perceived in such traditions. He merely makes himself understood in the language of the folks he desires to address.

If we were to judge the Lord’s behavior toward men and women strictly on its merits, the picture would be quite different from what men perceive from a cursory review of the Bible. The fact is that the Lord places no difference between men and women. We find prophets among both genders, and we also find both men and women as political rulers, celebrated sages, military generals and judges. In fact, women in the Bible have held every position a male held, except for that of priest. So, if we consider how the Lord actually treats real women of the Bible, one would have to wonder what real difference there is between men and women, as that pertains to any reason for hierarchy in the relationship.

One of the saviors of Israel was a woman by the name of Deborah. She was a prophetess, and she lived during the days of the judges, prior to when kings ruled Israel, and she was one of those judges. She lived in Ephraim, between Bethel and Ramah, and folks came to her from all over Israel to judge their causes. Probably as a result of complaints coming to her, she sent for Barak and told him to gather an army from the tribes of Naphtali and Zebulun and attack Sisera the leader of Jabin’s army (Judges 4:5-7). Long-story-short, Barak wouldn’t go unless Deborah went with him. She agreed (showing herself to become a military leader), but she told Barak the glory of the victory would go to a woman instead of him—not Deborah but another woman, Jael. After Barak’s victory, Sisera fled and came to Jael’s tent. She pretended to offer safety, but when he slept, she slew him by driving a peg from the tent into Sisera’s temple through to the ground (Judges 4:17-21).

Not only does the text show Deborah had more authority than her male counterpart, Barak, but she also had more courage. Moreover, the woman, Jael, stole the glory of the victory from him by slaying his enemy. Thus, when it comes to real people, meaning when the text isn’t speaking metaphorically, the Lord places no difference between men and women. So, where’s the reason for Christianity’s obsession with patriarchy or complementarianism. What support do such doctrines have in the word of God?

Another example of female courage and leadership is seen in the days just after the rebellion of Absalom was put down. David was regrouping Israel behind him, but a Benjamite general, named Sheba, blew the trumpet to cease negotiations and eleven of the twelve tribes of Israel broke away from David once more (2Samuel 20:1-2). After a short delay, Joab was sent to put down the new rebellion by slaying Sheba, the Benjaminite. They pursued him to the city of Abel, and Joab prepared to besiege the city. However, after he began battering its walls, a woman came out to speak with him (2Samuel 20:15-16).[1] She made mention of the renowned wisdom of those who lived in Abel, calling the city a mother in Israel. Then, she asked why Joab intended to destroy this great city and swallow up the Lord’s inheritance. Nevertheless, Joab denied wanting to destroy such a renowned city, but only wanted Sheba, a traitor to the king. If the town would deliver him to Joab, the city would be saved.

Upon returning to the city, the women told the townsfolk what had to be done. So, they slew Sheba by cutting off his head, throwing it over the wall of the city to Joab. Content that his demands were met, he left off the siege and returned to Jerusalem. Thus, an anonymous wise woman saved an entire city from destruction. So, once again, we have a courageous woman doing what needs to be done. She placed herself in danger, as she left the city in the middle of an attack against it, in order to face Joab. Not only was she acting on behalf of others, but she successfully saved her city in the process. A male simply couldn’t have done it better. So, where is the proof of the usefulness of patriarchy here or anywhere else in the Bible? Were there no wise men in the city, who could have done what the woman did. If there were, where was their courage?

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[1] See Ancient and Contemporary Perspectives on Women in the Bible, a lecture by Rabbi Tamara Cohn Eskenazi, Ph.D. Pick up the story at about 37 min. into the lecture and listen for about 2 min to at least 39 min. into the lecture.