This is not a text that is strictly speaking about gender roles. However, Deborah is often cited as an example of what godly women should aspire to be. Some say that godly women should aspire to lead, be a prophetess and speak a word of authority like Deborah. But is this so?
Deborah is given as a model, but not of these things.
This is a text that is about God. We are not to find ourselves as the primary actors in this narrative. Rather, we are supposed to see that God is the hero of the story. God’s people find themselves falling into sin and oppression as a result of their rebellion, and God saves them. They are like sheep that go astray and God the Good Shepherd must save them once again.
(A) Deborah, an exceptional judge and woman of the Lord (Judges 4:1-5)
In Judges 4:1, the account picks up after the death of Ehud, the judge that God had raised and recorded for us in Judges 3:12-30. The cycle of judges continues in this chapter. Note the presence of the word “again” in Judges 4:1. The people, suffering the consequences of their sin, cry out to God and God acts to raise a judge. This is the pattern in Judges thus far and is also repeated in Judges 4:1-3.
This is picture of us in our sin condition.
We are also told of the military might of Sisera, who is described here with 900 chariots of iron (Jdg 4:3). Chariots were a symbol of military might and God had overthrown Egyptian chariots in the Exodus. Here, they are once again oppressed cruelly for twenty years.
Deborah is introduced and described as a prophetess, the wife of Lappidoth and a judge of Israel (Jdg 4:4). We do not know more than what the text says about the twenty years of oppression but we can say that Deborah had an active ministry in those years. Even in the midst of oppression, there was still ministry and the voice of the Lord could still be heard. His word was still being spoken.
We tend to think that God brings a new word of rescue but from there, we see how Deborah judged in a period when it seemed like nothing was going on. Do we think that God is only speaking when we are doing well? Do not assume that God is not acting or present in your difficult circumstances. Do not assume that He is leaving you alone.
A prophet speaks the word of the Lord and this is what she does. She is also known to be a wife. Judges 4:5 also helps us understand what her ministry was like. She used to sit under the palm of Deborah between Ramah and Bethel and the people came up to her. She was known for adjudicating disputes among God’s people and exercised this ministry of a judge by being a civil judge.
The BIble records for us other prophetesses in the Old Testament — Miriam (Ex 15:20), Huldah (2 Ki 22:14) and Isaiah’s wife (Isa 8:3). Noadiah is a false prophetess (Neh 6:14). In the New Testament we also read of the daughters of Philip (Acts 21:8-9) and of Phoebe the deacon (Rom 16:1).
Joel 2:28-29 is quoted by Peter at Pentecost and speaks of how men and women will be filled by the Spirit to speak in languages they did not learn. God’s Spirit indwells, gifts and empowers men and women in the church. It does not divide between men and women. Our real struggle is that we do not believe that the Spirit is indwells us and has equipped us for ministry.
The example of Deborah shows us that God chooses who He wills. We do not get to pick the time, contexts and genders that we receive. Have we opened our hearts to to the Lord to willing to be like Deborah, useful for His service wherever He has placed us?
Deborah is used by God in a time that is special. She is a rare heroine.
(B) Barak, the hesitant rescuer and the mighty God (Judges 4:6-16)
She sent and summoned Barak from the tribe of Naphthali (Jdg 4:6). She commands him to gather 10,000 men from the tribes of Naphtali and Zebulun at Mount Tabor (Jdg 4:6). She speaks with the authority of the Lord — evident from the use of the word “I” in Judges 4:7 — and assures Barak that he will be given victory.
Barak hears it and replies, “If you will go with me, I will go, but if you will not go with me, I will not go” (Jdg 4:8). He is hesitant and we hear echoes of the people’s response after the Golden Calf, where they were unsure about whether God will be with them. Barak is claiming that he will be more confident if Deborah, representing God’s presence, goes with him.
How do we respond to God’s Word? Do we, like Barak, hedge and respond with some hesitation?
Deborah agrees to go with him but prophesies that the LORD will see Sisera into the hand of a woman (Jdg 4:9). In Judges 4:17, we will see how this woman is Jael. When the word of the Lord comes, let us not be like Barak here. Let it come to a heart that is willing to receive His Word. Practically, be early before every session where God’s word is read and give yourself three minutes before everything starts to get your heart ready.
Deborah goes with Barak and he did obey all that she said (Jdg 4:10).
The narrator introduces Heber the Kenite (Jdg 4:11). The Kenites usually live far away (Jdg 1;16) but not this one. We also know that the Kenites are not part of Israel, but were descendants of Moses’ father-in-law and were therefore distantly related to Israel (c.f. Num 10:49). We need to remember that the Bible is trying to tell us a story. This description here is meant for the readers to anticipate the development of the narrative.
Susera heard that Barak had gone up to Mount Tabor and gathered his men and 900 chariots to meet him at Kishon (Jdg 4:12-13). These were as Deborah had prophesied.
Notice the pride and arrogance of this man who was confident in his might. We live among many confident people. Do people know that you are confident in the Lord?
Deborah calls Barak to proceed and reminds him that the Lord goes out before him (Jdg 4:14a). She does not authoritatively command him, but at her words, he moves on. She appeals to what the Lord has said, what He will do and where He is. This is how we can encourage someone too.
What is the secret of Barak’s success? The LORD routed Sisera and all his chariots and all his army (Jdg 4:15). We do not know how this battle transpired but we know who fought it. Knowing that the Lord fought it is more important than the details of the battle! Sisera was utterly humiliated and ashamed and he got down from his chariot and fled away on foot. Barak destroyed Sizer’s army and like in the earlier account of Ehud, we see that God achieved total victory (Jdg 4:16).
Barak is not the hero in this narrative. The hero is God. God works victory for HIs people even when they do not deserve it. Remember how there is no reason thus far for God to do good for His people.
(C) Jael, the honoured foreigner (Judges 4:17-24)
We move from a military setting to a domestic scene. The man with the chariots flees on foot and Sisera encounters Jael (Jdg 4:17). He used to possess all power and authority but now goes to a woman for refuge and depends on her to provide a rug, water, a skin of milk and protection. He is vulnerable and weak and this is what it looks like to place your confidence in chariots. Now, His only source of hope is a woman.
Do not envy the world or those who live in it and look so secure. When all of that power and wealth is taken away, what do they have? Let us not confuse true security with false security.
Jael commits to killing Sisera with a tent peg and a hammer (Jdg 4:21), common household tools like what Shamgar used (Jdg 3:31). These are not weapons of war and God saves in such surprising ways.
It is also interesting to note how Sisera who was commanding and riding chariots lost his security, had to flee on foot and now ended up weary and met his death.
Remember also that Jael is not an Israelite and her actions, too, could be slightly morally ambiguous. This foreigner, just like Rahab, has become an instrument in God’s redeeming hands. She has come to stay with Israel and it is through her that rescue arrives. God uses His grace in such surprising ways. Sometimes the ways are also possibly immoral ways — like Rahab, Bathsheba and Mary. The story of women in the Bible has always been about God’s grace. He did not use perfect women. Even in Jesus’ ministry, the women around Him were also not perfect and right. God constantly uses broken, imperfect women and makes glory come out of something possibly ugly.
Barak, who was pursuing Sisera, finally saw how he lay dead, with the tent peg in his temple (Jdg 4:22). Thus, because Jabin trusted in Sisera, on that day, God subdued Jabin, the king of Canaan (Jdg 4:23). The people of Israel pushed back against Jabin until they destroyed Jabin the king of Canaan (Jdg 4:25).
The narrative ends here and in Judges 5 we will read of Deborah’s song. Deborah, just like Miraiam. Hannah and Mary, sing of God’s grace.
God is the one who saves. At the right time, He raises up the deliverer He appoints. He brings about salvation through surprising means. In Judges 4, it is less clear as to who is the real deliverer, but we see that Deborah as judge needed help. The judges point forward to a perfect Judge who is surprising. Jesus is the perfect Saviour. His cross is just like this tent peg and oxgoad, a surprising means of rescue. Our hope, joy and confidence should not be placed in chariots, but should be on the cross.
Therefore, we can sin:
My sin, O the bliss of this glorious thought
My sin not in part but the whole
Is nailed to the cross and I bear it no more
Praise the Lord, praise the Lord, O my soul.
Modern feminists love to lift Deborah up as a woman and ignore the pattern or narrative that has gone on before. Our world tells us that women only have dignity and glory if they can do what men can do. Rather, God made men to be men, and women to be women and men and women need one another. Deborah is an example of how she desires for men to be men. She encourages him to obey God. Sisters, encourage the men in your lives to be men of God. Don’t be men for them and possibly, weep that they are not men. Pray for them.
Brothers, why are women thrust into positions they do not want to be in? Perhaps, often, men do not want to be what God wants men to be.
We should not pit both genders against each other. Both are made in God’s image, with dignity and as separate genders.
What is your vision of godliness for womanhood? Are you being shaped by Scripture? Or are you being shaped by the world?