By: Editor, Louis Rushmore
“Deborah is most unlikely [Bible character to be a judge] because she was female in a patriarchal society (Judg. 4:1–5:31)” (Mitchell). The people who most often refer to Judges 4:4, “Now Deborah, a prophetess, the wife of Lapidoth, was judging Israel at that time” (NKJV), are those who hope, somehow, to legitimize a view of Scripture contrary to God’s defined gender roles and to rationalize away New Testament Scripture that clearly forbids Christian women to teach or to preach religiously in a public setting comprised, in part or in whole, of men. However, the question that serves as the title above came from a brother in Christ who only wants to understand God’s Word accurately and to eliminate any confusion he may entertain on the matter.
First, let’s explore Deborah’s role as a prophetess and as a judge in Israel. The conclusions of experienced and dedicated students of the Bible, who are sound in the faith or doctrine (1 Timothy 1:10; 2 Timothy 1:7, 13; 4:3; Titus 1:9, 13; 2:1–2, 8) lay out for us below the prophet and judge Deborah.
There can be no doubt that women prophesied during Bible times. Five women prophets are mentioned in the Old Testament—Miriam (Exo. 15:20), Deborah (Jud. 4:4), Huldah (2 Kin. 22:14-20), Noadiah (Neh. 6:14), and Isaiah’s wife (Isa. 8:3). We are only told how they used this gift in two instances. In both of them, the women prophesied privately…Deborah sat under a palm tree between Ramah and Bethel while people came to her for information. There is no biblical account of her delivering a public address. Barak abdicated his military leadership role when he refused to lead the Israelite army of ten thousand men into battle alone, and begged Deborah to accompany him. Reluctantly, she agreed but warned Barak that his lack of leadership would not be for his honor because the Lord would deliver Sisera, the captain of Jabin’s army, into the hand of a woman (Jud. 4:1-10). (McWhorter, 692–693)
When Barak arrived, Deborah reminded him of the words of Jehovah concerning this battle. Notice that authority was ascribed to Jehovah. Deborah was acting in behalf of Jehovah in this matter. She did not claim any of the authority for herself.…Deborah told Barak that Jehovah had designated the army for the battle (Judg. 4:6; 5:12-15,18), the arena in which the battle would be fought (Judg. 4:7; 5:19,21) and the accomplishment of the battle (Judg. 4:7; Ps. 83:9-10)….When the time came for the battle, it was Deborah who told Barak to go into battle. Did she announce this time as judge or prophetess? She said, “Up; for this is the day in which Jehovah hath delivered Sisera into thy hand; is not Jehovah gone out before thee?” Notice that she, again, gave the credit to Jehovah! (Rogers emphasis added)
Deborah is the second woman used by liberals to argue for a leadership role for women. She is described as “a mother of Israel” and the “wife of Lappidoth.” She judged Israel from her home in the hill country of Ephraim (Judg. 4:4-5). When the Canaanites made war on the Israelites, Deborah sent to Barak to take charge of the army…. Surely, if ever a woman had an opportunity to assume authority over men, Deborah had that opportunity. Yet, there is no indication that she preached publicly, commanded an army, or compromised God’s plan for woman in any way!…(Luke 2:36-38). Even though she was a prophetess, there is no indication that Anna delivered her prophecies by public proclamation. Like Deborah and Huldah, she likely fulfilled her prophetic function privately. In accordance with Jewish custom of the time, she would not have had an opportunity to speak to mixed audiences, for female worshippers were not permitted beyond the “court of the women,” an outer court of the temple. (Rutherford emphasis added)
It is in the midst of this struggle [war with the Canaanites] that Deborah is called as a deliverer [judge]….As we examine her actions on behalf of Israel, we are concerned with how it was proper for her to act in such a position since she was a woman….Deborah is described as a prophetess. This places her in the company of people such as Miriam (Exo. 15:20) and Anna (Luke 2:36). This would also point to some degree of inspiration as she spoke for Jehovah. This may show that Jehovah was using her in some way to speak forth His Word in the midst of corruption. Deborah stands forth as one who was uncorrupted by the decay of her day. (Rogers emphasis added)
Although God allowed Deborah to serve as a prophetess and judge (Judg. 4:1-5), this was an exception instead of the rule. Men and women are equal in many ways…but there is a God-given distinction in their roles and these roles are a definite part of “the doctrine of Christ” that we must “abide by” (2 Jn. 9). (Price, 304)
Deborah was both a judge and a prophetess (Judges 4,5)….Deborah’s situation was unique because God’s men as spiritual leaders in Israel had utterly failed (Judges 1,2). As Deborah is introduced, she had been instructed to send for the best military man Israel had to offer at the time—Barak. Even though he was a military leader, he would not even go into battle unless Deborah committed to go with him. Barak took the ten thousand men and Deborah, and then he went where he had been instructed (Judges 4:6,10). But God tells us wholed the campaign (Judges 4:14,22, 5:12,15). Those with SHD [Selected Hearing Disorder] claim Deborah was the leader, but if so, why did she need Barak? Deborah clearly showed where she worked for God, not leading an army, as the other judges did, but sitting under her palm tree giving counsel (4:5) and she defined herself “as a mother in Israel” (5:7) nurturing and encouraging the people, just as she did Barak by riding in his company. Nothing in the text allows us to assume she was a great, public military leader like the other judges were. (Maynard, 36)
Judges 4:4 suggests some amazement at the unusual nature of the situation in which a woman actually has to judge Israel, because it piles up a string of redundant words to emphasize that Deborah is a woman. Translating the Hebrew text literally, the verse says, “And Deborah, a woman, a prophetess, the wife of Lapidoth, she was judging Israel at the time.” Something is abnormal, something is wrong—there are no men to function as judge! This impression is confirmed when we read of Barak’s timidity and the rebuke he receives as well as the loss of glory he could have received. (Grudem, 134)
The point is that Deborah was called to serve even though men were available. Why? Deborah was raised up by Jehovah (Judg. 2:16,18; Acts 13:20) to serve as judge (Judg. 4:4). Her judicial seat was under “the palm-tree of Deborah between Ramah and Bethel in the hill country of Ephraim” (Judg. 4:5). (Rogers)
“Deborah (Judges 4-5). Deborah’s leadership reminds us of the shame of men failing to provide leadership. Deborah, herself, saw it as a shameful thing (Judges 4:8-9)” (Higginbotham). One source points us to an online article entitled, “Five Reasons Deborah in the Bible Supports Male Leadership (Judges 4)” (LaPierre). Though we dispute the first of the five reasons offered, that Deborah was not appointed by God, the reception of revelation from God, which she passed on to others, indicates God’s approval of her conduct as a prophetess and as a judge. “Deborah was the most trustworthy woman in Israel (Judges 5:13)” (Mosher). “Deborah was honored by Isaiah when he gave her the highest honor as “a mother in Israel” (Judges 5:7)” (Huffard, 70). “The Book of Judges explicitly states that God Himself raised up all the judges(Judges 2:16) based on His timing and grace, choosing whomever He chose to equip regardless of societal expectations” (Google AI, 17 Jul 2026 emphasis added).
Whatever may have been the reasons for Deborah’s service, one may know that they did not violate any of God’s principles concerning women. This was an action of God and therefore must be in compliance with the character of God. Because of her position as prophetess, Deborah was in a position to serve Israel in a twofold capacity. (Rogers)
Second, Deborah’s Ministry was Private Versus Public. Judges 4:5 says Deborah “would sit under the palm tree…and the children of Israel came up to her for judgment.” The people approached her privately. She did not publicly teach the Word of God, as with Huldah and other prophetesses. Deborah is another example of a woman limited to private and individual instruction. Even when Deborah called for Barak, Judges 4:6-7 shows her speaking to him privately. (emphasis added)
Third, Deborah in the Bible Encouraged Barak to Lead. This confirms that even while serving as a judge, Deborah affirmed the rightness of male leadership in the Bible when it came to leading God’s people, not only looking to Barak to lead but letting him know this was what God wanted. Sadly, Barak did not step up and assume the role God wanted him to fulfill. Instead, Barak told Deborah, “If you will go with me, then I will go; but if you will not go with me, I will not go!” (Judges 4:8). We recognize here that something is not right about a man telling a woman, “I will not go to battle unless you go with me.”
Fourth, Deborah Rebuked Barak for Failing to Lead.
Fifth, Deborah’s Account Is Descriptive Versus Prescriptive. One of the most common mistakes people make when approaching Scripture is to take a descriptive passage (or one that merely describes) and turn it into a prescriptive passage (or one that prescribes). In other words, they treat a descriptive historical account as if it were prescriptive instruction to be followed. This is the danger of citing Deborah’s judgeship as evidence of female leadership over God’s people. Her example serves as a rebuke to the nation of Israel regarding the absence of male leadership.
Neither the book of Judges nor the account of Deborah and Barak is presented as an example to follow. The book of Judges is largely an example not to follow, as it recounts the serious breakdown of leadership among God’s people. Judges 17:6 and 21:25 offer valuable perspectives about that time period: “In those days there was no king in Israel; everyone did what was right in his own eyes.” The nation had abandoned God—the context in which Deborah became a judge. As we saw, she served in that role privately and reluctantly. (Alexander emphasis added)
It was proper for Deborah, being a woman, to be a judge in Israel because it was Jehovah Who raised her to that position and because she acted by the authority of Jehovah. Deborah was very careful to exalt Jehovah in all she did and to call the nation back to a respect for the Word of Jehovah. Deborah’s work in no way authorizes women today to teach nor to have dominion over a man in religious work (1 Tim. 2:12). Deborah worked within the confines of Jehovah’s will and so must women today! (Rogers emphasis added)
Finally, notice the Gospel passages below that specifically prohibit women from teaching or preaching religion to an assembly in which men are present. These are from the New Testament—the Gospel—the law of God to which every accountable soul today is amenable and by which each soul since the establishment of Christianity will be judged when earthly life is no more.
But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God….For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man. (1 Corinthians 11:3, 8–9)
Let your women keep silent in the churches [assemblies], for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church [assembly]. (1 Corinthians 14:34–35)
Interesting and enlightening, brother Rod Rutherford made a valuable observation regarding 1 Corinthians 14:34–35.
It is likely here that the women under question were the wives of the prophets. The same Greek word which is translated as “women” can also be translated as “wives.” The mention of “their husbands” in verse 35 confirms that wives, not women in general, are meant. “As also saith the law” indicates that God’s role for woman has not basically changed through the ages. The principle of woman’s subjection to man is grounded in the order of creation and the fall (Gen. 3:16).
The next passage, according to the arrangement of our Bible books, regarding the role of women is 1 Timothy 2:11–15, which reads as follows.
Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control. (1 Timothy 2:11–15)
The realm in which this passage applies is in religion—the church—and the home; it does not concern secular activities and working outside the home, except as it pertains to the role of women so that homelife is not disadvantaged (e.g., caring for the residence and the occupants of the home). First Timothy 2:11–15 refers to the church and to the home through reference to public prayer by “men” (males) (v. 8) and “childbearing” (v. 15). “Childbearing” here does not mean that only mothers can be saved, but rather, “childbearing” appears in this place to stand for the role of women, since by natural means, only women can give birth to children.
Conclusion
There is no evidence that Deborah violated God’s design for women as a prophetess and as a judge in Israel. After all, it is obvious to the astute Bible student that God empowered her to be a prophetess and raised her up to be a judge of Israel. Neither Deborah nor any divinely inspired woman in either testament of the Bible exceeded God’s designated role for women.
It is certainly the case that women possessed the gift of prophecy in the first century church (Acts 2:17). Philip, the evangelist, had four virgin daughters who prophesied (Acts 21:8-9). But we are not informed as to the time, place, or occasion when these women used their gifts. Since neither Deborah, nor Huldah, nor Anna prophesied publicly in mixed assemblies, we can correctly conclude the miraculously endowed women in the New Testament church did not either.
Brother Rutherford aptly summarized:
God’s plan is plain! Both men and women have assigned roles in the church. It is not a question of inferiority and superiority! It is a matter of function! The faithful children of God, both male and female, will resist the movements of men and the evil efforts of the world to force them into its mold (Rom. 12:1-2). Each will accept the role that God has designed for him and fulfill it to the glory of God and the salvation of his soul! (emphasis added)
Aside from discussion of the biblical roles of women, in an effort to stall unauthorized departures of God-given gender roles, notice also a summary of the actions of prophetess and judge Deborah.
The victory was achieved because Barak had been encouraged by Deborah to obey Jehovah (Judg. 4:23; 5:13)….As a result of Deborah’s complete reliance upon Jehovah and her willingness to motivate others to obedience to Jehovah’s will, Israel again enjoyed relief from oppression. The song by Deborah and Barak tells us that Deborah was able to get the leaders to lead (Judg. 5:2,9-10), the followers to follow the leadership (Judg. 5:2,12-15,18) and the nation to remember their fellowship with Jehovah (Judg. 5:3-5). Because of her work Israel had rest forty years (Judg. 5:31). (Rogers)
Works Cited
Alexander, Lori. “Judge Deborah Supports Male Leadership.” The Transformed Wife. 16 May 2019. 17 Aug 2026. < https://thetransformedwife.com/judge-deborah-supports-male-leadership/>.
Grudem, Wayne. Evangelical Feminism and Biblical Truth: An Analysis of More Than 100 Disputed Questions. Wheaton: Crossway, 2012.
Higginbotham, Steve. No further information.
Huffard, Elvis H., Sr. “The Keeper of the Home.” Vital Thoughts for A Victorious Marriage. Winona: Choate Publications, 1987.
LaPierre, Scott. Your Marriage God’s Way. < https://yourmarriagegodsway.org/deborah-in-the-bible/>. 4 May 2024. 17 Aug 2026.
Maynard, Jane. “SHD” (Selective Hearing Disorder). The Voice of Truth International. Vol. 41. J.C. Choate, Editor. Winona: Choate Publications, 35–37.
McWhorter, Jane. “The Role of Women in the Church at Corinth.” Epistles to Corinth: 41st Annual Memphis School of Preaching Lectureship. Bobby Liddell, Editor. Memphis: Memphis School of Preaching, 2007, 683–702.
Mitchell, Lindell. “The Folly and Tragedy of Subjectivism.” Studies in Joshua, Judges, and Ruth: 13th Annual Denton Lectures. Dub McClish, Editor. Denton: Valid Publications, 1994.
Mosher, Dorothy C. “Deborah Courageous Patriot; Delilah-Betrayer of Her Husband.” Great Lessons From Old Testament Characters: 24th Annual Memphis School of Preaching Lectures. Curtis A. Gates, Editor. Memphis School of Preaching, 1990, 579–587.
Price, Brad. First Corinthians. <www.abiblecommentary.com>. 2010. 18 Aug 2026.
Rogers, James E. “Studies in Difficult Passages in Joshua, Judges, and Ruth: How Was It Proper for Deborah, Being a Woman, to Be a Judge in Israel?” Heaven’s Imperatives or Man’s Innovations: Shall We Restructure the Church of Christ?29th Memphis School of Preaching Lectureship. Curtis Cates, Editor. Memphis: Memphis School of Preaching, 1995.
Rutherford, Rod. “Innovations in Worship: Women in Leadership Roles.” Heaven’s Imperatives or Man’s Innovations: Shall We Restructure the Church of Christ?29th Memphis School of Preaching Lectureship. Curtis Cates, Editor. Memphis: Memphis School of Preaching, 1995.
