No longer fringe

God is using Deborah the prophetess to rebuke Barak because God's will was a man would go and lead and fight for victory.  But when that man failed to do so his punishment was he was not going to get the victory,,,,(insert crap about President Obama)

,,,[B]ecause of his cowardice and weakness and his lameness,,,(more crap about the President)

,,,[A]nd he lost the victory because Jael got the glory of killing the enemy, he didn't do it,,,

Barak not a cool guy,,,

That was not God's perfect will, that was the children of Israel in disobedience and as Isaiah 3: 21 says that when God's people are in disobedience part of that judgment is that women and children will rule over them,,,

When this first came across my feed I was going to "dispute" the name aspect and the fact Anderson called President Obama's mother a whore.  After some thought it seemed more appropriate to dissect his message, interpretation and understanding of the story of Barak (Judges 4):

And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.  And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of  whose host was Sisera, which dwelt in Harosheth of the Gentiles.  And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.  And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.  And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.  And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?  And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand.  And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go.  And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.  And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him.  Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh.  And they showed Sisera that Barak the son of Abinoam was gone up to mount Tabor.  And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon.  And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.  And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; so that Sisera lighted down off his chariot, and fled away on his feet.  But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; and there was not a man left.  Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.  And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.  And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.  Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No.  Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.  And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples.  So God subdued on that day Jabin the king of Canaan before the children of Israel.  And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.

Since Deborah is mentioned first, I thought it wise to take a brief look into who this judge and prophetess was as Anderson believes that it was a man's job to "lead and fight for victory."  He seems to ignore not only Deborah's strong independence and authority but Jael's (vv. 18-24) as well. 

Deborah was/is identified as eshet lappidot, “woman of [the town] Lappidoth,” “wife of [the man] Lappidoth,” or “woman of torches” (“fiery woman”) and was given by God prophetic gifts* which gave her great authority over the divided Israeli tribes.  One of her roles as judge was to settle "legal" matters which highlighted her great wisdom. But yet she was also, a charismatic leader and had a vital role in how Israel took Canaan:  "And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.  And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment."  (Judges 4:4-5).

On the other hand, "woman of torches" or "fiery woman" fits the image of Deborah and would fit the story in the manner of biblical names. "Torch Lady" provides a significant wordplay, for it is Deborah, not her husband, who is the torch that sets the general Barak (whose name means "lightning") on fire.

Moreover, in Mesopotamian mythology, the torch and the lightning (tsullat and hanish) are the heralds of the storm god. In the same way, "Torch Lady" and "Lightning" are fit agents for the God of Israel, who defeats Sisera by creating a river of mud to incapacitate his chariots. [1] 

Although the narrative ends in chapter four, the story is restated in the form of poetry in Judges 5 with the "Song of Deborah" which is considered to be one of the oldest passages that portrays strong, independent women.  You do not become the "Mother of Israel" being barefoot and pregnant:  "The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel." 

So what is wrong with Anderson's teaching?  He ignores this context and then some.  Anderson, in his poor attempt to degrade the role of Deborah,

",,,because God's will was a man would go and lead and fight for victory,,, Jael got the glory of killing the enemy, he didn't do it,,, disobedience part of that judgment is that women and children will rule over them,,," 

is not only ignoring Jewish history but one of the greatest passages within the book he so highly prizes, that of Proverbs 31:10-31.  The well known hymn Eishet Chayil, "woman of worth” which was composed by King Solomon.** 

Jewish history teaches pride towards the "Mothers" of Israel,  the seven women prophetesses (Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther; some lists include Eve, Rebecca, Leah, Rachel, and Ruth), who played an important part in shaping their history.  This "femaleness" that Anderson tries to obliterate is an integral part of the story as the late professor of Hebrew Bible Frymer-Kensky wrote:

The fullest sense of Deborah as mother is revealed in her name, which is not only an anagram of "she spoke"; it is also a noun meaning "bee." Like the queen bee, she raises up the swarm for battle, sending out the drones to protect the hive and conquer new territory. [2]

Deborah is just one example of a female authority in regards to political or judicial matters.  Consider the wise woman of Abel (2 Sam 20:15–22):

And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down.  Then cried a wise woman out of the city, Hear, hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee.  And when he was come near unto her, the woman said, Art thou Joab? And he answered, I am he. Then she said unto him, Hear the words of thine handmaid. And he answered, I do hear.  Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter.  I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD?  And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy.  The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.  Then the woman went unto all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem unto the king.

As is found in Matthew Henry's Concise Commentary concerning this passage:  "Wisdom is not confined to rank or sex; it consists not in deep knowledge; but in understanding how to act as matters arise, that troubles may be turned away and benefits secured."

Deborah's wisdom also echoes that of Miriam, sister of Aaron (Exodus 15:20-21), "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.  And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

Miriam was a prophetess, and so called, not from this action of singing, here recorded of her, for so all the women that sung with her might be called prophetesses, though sometimes in Scripture prophesying intends singing; but rather from her having a gift of teaching and instructing, and even of foretelling things to come; for the Lord spoke by her as well as by Moses and Aaron, and she, with them, were the leaders of the people of Israel, sent to them of the Lord, see Numbers 12:2, she is particularly called the sister of Aaron,,,, [3]

But at the same time Deborah also foreshadows latter women who celebrate David’s military success (1 Sam 18:6–7):  "And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music.  And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands." Just as Mariam was Deborah's precursor, Deborah led the way for Huldah, who prophesied the end of Israel’s time in Canaan (2 Kings 22:15-20).

As you can the see the role of strong leadership and wisdom among women in Jewish history is not unusual.  By focusing on his misogynistic view, Anderson ignores Deborah’s true role showing his lack of knowledge of what the scriptures teach and what history shows us to be true. 

Returning to the Eishet Chayil for a moment, it is generally accepted that the Hebrew word eshet is the construct form of isha (woman), and chayil connotes bravery (Ps. 76:6); capability (Prov. 12:4); triumph (Ps. 118:15 ); a rampart (Ps. 84:8); or wealth (Prov.13:22). The eshet chayil then represents virtues of courage and strength. [4]  To some it is the personification of wisdom,

She is a symbol of Wisdom, Torah, the soul, the Sabbath, or God (specifically the Divine Presence). The Hebrew words for all these are feminine, e.g. Wisdom has built her house: she has set up her seven columns (Prov. 9:1). Although God is called Israel’s husband in Isaiah 54:5, later mystical literature has eshet chayyil as a symbol for the Divine Presence, seen as the feminine side of
God. [5]

So riddle me this, who would not want such a formidable women by their side in battle? 

Contrary to Anderson’s view, Barak’s reluctance was not “,,,because of his cowardice and weakness and his lameness,,,” he seems to conveniently forget one of the many roles that a prophet fulfills, that of an adviser.  When God wanted to give guidance to a “ruler,” he often gave it through a prophet. David had the prophets Nathan and Gad in his palace. They advised him about a whole range of matters.

And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies; That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.  And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee.  And it came to pass that night, that the word of the LORD came unto Nathan, saying,,, According to all these words, and according to all this vision, so did Nathan speak unto David.  (2 Sam 7:1-4,17).

But the prophet Gad said to David, "Do not stay in the stronghold. Go into the land of Judah." So David left and went to the forest of Hereth (1 Sam 22:5).

For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying, Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee.  So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.  And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man. (2 Sam 24:10-14).

A prophet advised Ahab as he went into battle.

And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the LORD,,, And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.  And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee,,, And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD.  And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day. (1 Kings 20:13-29).

Elisha provided guidance to the army of Israel .

And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down.  And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice.  Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not show me which of us is for the king of Israel?  And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber. (2 Kings 6:9-12). 

How are the above examples any different than what we are presented with in Judges 4:

And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?

And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand,,, And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.

Sorry to say Mr Anderson, it had nothing to do with Barak being a weak man or being lorded over by a woman as you insinuate.  Barak has good reason to be insecure, Jabin, after all, has nine hundred chariots!  What Barak's response to Deborah shows, is the high esteem in which this prophetess was held: “ If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go.”  It has nothing to do with lack of cajones, it is a smart man heading the advice of a wise woman. And that dear sir, is the comparison with our President you miss.

What astonishes me in regards to this clip, we have a so-called man of God who is supposed to be teaching principles from within the Bible.  The problem is that dude has no fucking clue what is written in that fancy book of his.   His lack of understanding of social and cultural context astounds me as he doesn't even realize that the Bible itself disputes his teaching. 

And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:  Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. (Hebrews 11:32-34)

Anderson is more concerned with making racist, bigoted, and misogynistic remarks than he is teaching the actualities of the Bible.  He is not mentoring to his flock, he is pandering to sheeples.  The laughter and clapping are disgusting, it is no wonder we have the violence in the world that we do. 

To those that criticize us that have differing beliefs (Pagan, Wiccan, atheist, agnostic,,, insert any non Judeo-Christian religion you wish) or attempt to silence us because of your ignorance, it is time to wake up.

I would say that the moderates of any religion wouldn't condone extremism. That is the fringe that is held by the radicals of the given religion.

This is no longer true, it never has been.  This ignorance that is being spread is utter bullshit, what was once "fringe" by some people’s thinking is the mainstream.  As Anderson so readily demonstrates, it is a Sunday morning norm.

Sorry to say, if you do not speak out against the extremism you condone it, it is no longer fringe when it is occurs in our everyday life.  To borrow a phrase from a wise friend, I leave you with this: "The religions of "love" teaching hate!!"

__________

*One must remember that the word prophet does not always equate to what we call a fortuneteller.  A biblical prophet has many roles.

** The debate rages on as to whether Solomon did actually compose this part of Proverbs or if it was a later addition.  Some say yes others say no.  Regardless of who wrote the passage, the message to those of the Jewish faith is clear.

[1]  http://www.myjewishlearning.com/texts/Bible/Prophets/Former_Prophets/Book_of_Judges/Deborah.shtml?p=2

[2] http://www.myjewishlearning.com/texts/Bible/Prophets/Former_Prophets/Book_of_Judges/Deborah.shtml?p=4

[3]  http://biblehub.com/commentaries/gill/exodus/15.htm

[4]  http://hebrew4christians.com/Blessings/Shabbat_Blessings/Eshet_Chayil/eshet_chayil.html

[5]  http://www.oztorah.com/2011/08/the-two-wise-women-of-proverbs-chapter-31