Watch
Listen
Read
If you are reading Scripture for one narrowly defined, tidy role for women in the Old or New Testament, that translates to our current times, you won’t find it. God has chosen a multiplicity of ways for women, young and old, Jewish or Gentile, to exercise their gifting and bring influence on our societies, even patriarchal societies, for the common good. Not only have women done the holy work of caring for family and nurturing community, but they have also birthed and raised the great and not-so-great people of the Bible. They have prophesied over prophets, kings, even Jesus the Messiah, and obeyed God in battle and courageously taken the lives of the enemy in war. These women from a distant past have played their part; God’s sent ones, anointed and appointed with purpose and passion for God and God’s creation. In this blog, I want to encourage you to look again at these incredible exemplars of faith, oft-hidden figures, not looking for prominence, but faithfully fulfilling their notable parts in God’s unfolding redemptive plan and know that you too are uniquely appointed and anointed.
A survey of the book of Judges will give the reader looking for greater insight into the lives of God’s Old Testament women, the richest reflection of their experiences as leaders and warriors, and as the courageous bearers of brutality and horrific violence arising in the absence of a king, when people freely acted upon their own erroneous convictions (Judg. 17:6; 18:1; 19:1; 21:25).1 These stories are pertinent to us today, as we read stories of two peoples the Canaanites and the Israelites living, wanting to survive and thrive, in their promised land. As Wilda Gafney (2024, Judges: The Wild West Section) states, the story of Israel in the Old Testament cannot be told apart from the Canaanites, just like the story of Israel today cannot omit, in its retelling, the people of Palestine. Whether you are called to contend for peace, speak or care for the vulnerable or battle for survival in a strange land, the women of Scripture can encourage you.
Deborah’s story is told in prose and poetry. She is unique in Scripture, described as a prophet,2 mother of the nation, a woman who judges (Judg. 4: 4), of independent means and significant spiritual standing.3 Although Deborah is sometimes described as the wife of Lappidoth, the translation of this appositional phrase is open to interpretation (Brown, 2000 & Gafney, 2024). Whilst the text does not overtly mention God’s presence with Deborah, most excitingly, her name, lappidoth, can be translated as women of flames. Not only pointing to the possibility of a fiery nature, but also the anointing of [the] Holy Spirit. She is God’s anointed, demonstrating the gift of governance, leadership and administration spoken of by Paul (1 Cor 12:28). In peace, Deborah sits judging and governing under the palms between Ramah and Bethel (Judg. 4:5); in war, she is a strategist and combatant on the battlefield, and in victory she is a prophetic worship leader, exemplar and peacekeeper.
The enemy in Deborah’s time is drawn out, exposed, and made vulnerable through her wise and deliberate strategy. Barak, Israel’s general, will not go to war without her (Judg. 4:10). Like Moses, Deborah is Israel’s living sign that God is for them. Unlike her enemy, she is resolute in combat and, unusually, declares that the glory will go to a woman. Most readers at this point assume the glory will be Deborah’s alone. But as the story unfolds, another brave woman, Jael, a relative of Moses and a member of a nomadic tribe, enters the narrative, and her role, again unusually, is described in detail. After God sent a storm that immobilised Canaan’s chariots in the Kishon (Judg. 5:20-22),4 causing chaos amongst its 10,000 warriors, Barak and Israel’s tribes now had victory in sight. The last to live, fleeing on foot, the exhausted Canaanite general and known rapist of women, takes refuge from the battle in Jael’s tent. She welcomes him, gives him milk, encourages him to rest and then violently executes him, thrusting a tent peg through his head (Judg. 4:17-22).
Whilst some commentators have been tempted to diminish Jael, Deborah’s victory song, the most extended prophetic discourse of a woman in Scripture, celebrates Jael as a war heroine and declares her ‘most blessed among women’ (Judg. 5:24). War and victory, apprehended by both women and men, strategising and defeating the enemy in combat together with the Lord. It is a collaborative effort of the willing tribes (Judg. 5) with their God. The unwilling who excused themselves, unlike the woman Jael, are named and cursed in the victory song (Judg. 5:13-23). Israel can rejoice again. Under Deborah’s leadership, they fought together in obedience to God and secured 40 years of peace and rest for Israel (Judg. 5:31b).5
We may marvel at God’s use of these women at this critical time in Israel’s history. We may set Deborah apart and use her to suggest that women can govern only when the men miss the mark. But we must not overlook that these events speak deeply into the nature of spiritual leadership, not just gendered leadership. Revealed in these two chapters is one of the key marks of God’s appointing and anointing that we need to pay attention to. In the narrative, we see that Deborah is not only a gifted and able national and spiritual leader, prophet, judge and combatant. We see that she is exceptional in her ability to work in partnership and collaboration with others.
This should inspire us! Not only because her witness is set in stark contrast with the story of Sisera’s mother and her wise women, complicitly expecting new robes (Jdg. 5: 30) as her son, and his warriors return victorious, having raped and plundered, and desecrated God’s created ones. But because it offers hope to all of us as we follow our unique calls. Yes, God values Deborah in her governmental role at the centre of the battle, but God also values Jael who is back at her family tent pitched at a distance from the community (Jgd.5: 11 & 21) rooting for righteousness. A reminder again that there is no one narrowly defined, tidy role for women in the Old or New Testament that translates to our current times.
Turning again to Scripture, there are other women, in other contexts, who have influenced their families, tribes and nation, not necessarily from the place of prominence, but whilst nestled in the midst of community life. We find women like Huldah, one of the righteous remnant who remained faithful in evil times, married to the keeper of the Temple wardrobe (2 Chron. 34:22), a relation of Jeremiah and a descendant of Rehab. Acknowledged in rabbinic literature as both prophetess and scripture teacher, Huldah was sought out by the priest and king’s advisors to speak God’s truth to the powers of her day (2 Kgs. 22: 11 – 20). Referenced in Chronicles and Kings, consulted in discretion, she recognises the scroll as holy and speaks to the destiny of the nation.
Whether we are called to the prominence of leadership or other vocations in our communities, or to the nurturing roles of our homes, we should resist feeling torn or guilty, feeling more or less than others. God invites us all, both women and men, to celebrate our diverse calls and our obedient responses. Left to itself, evil unrelentingly roots itself in both women and men, hell-bent on exploiting the fear of others, creating division and destruction to satisfy its own ends. But each one of us is chosen in a multiplicity of ways to resist the darkness, exercise our giftings, and bring the light of Christ and his influence on our societies for the common good.
Along with those named in Scripture, we join a mighty company (Ps. 68:11), called to cry out for God’s help, and recognise that God uses the many, from the weakest to the strongest, the oldest to the youngest, in a multiplicity of ways and celebrate God’s will and wisdom. In divisive times, where people are wrestling for a sense of security and safety, we need [the] Holy Spirit’s strengthening to avoid being complicit or complacent as we hanker for our own comfort. We need [the] Holy Spirit’s anointing and appointment to inspire and enable our response. Liberty and peace are the fruit of life with God. Like the women of the fire who have gone before us, let us contend together as God’s created ones, co-labouring as companions in the faith, celebrating one another, in the fullness of our humanity, alongside God for the liberty and peace of our nation and the nations.
Summary Points
- There are many examples of women in the Old and New Testaments who exert a leading influence in the lives of their families, tribes, and nations.
- Even in a patriarchal society Scripture reveals that women are anointed and appointed and enabled to fulfill God’s plans and purposes through exercising their giftings in a multiplicity of ways.
- One of the key marks of God’s appointing and anointing is the gift of working together and celebrating one another.
- The brutality of life in Judges and Kings reminds us that there is an opposing force that exploits the fear of other, creates division and destruction to satisfy its own ends; we are empowered through Jesus and Holy Spirit to resist these forces.
- God is still using women (and men) of the fire, enabled by Holy Spirit in creative ways to contend together as God’s created ones, co-labouring as companions in the faith, alongside God for the liberty and peace of our nation and the nations.
Footnotes
1. Several generations have passed since Joshua’s conquests and the Canaanites have regrouped, strengthened again and established themselves in the Jezreel Valley where they are oppressing Israel (Judg. 4:1-3).
2. Like Moses and Joshua who fulfilled these functions before Deborah, and Samuel after, Deborah is known as both prophet and judge, leading in the spiritual and temporal realms. As a judge she operated as head of the nation, much like a monarch.
3. In the Aramaic translation of the Hebrew Bible Deborah, a Gaddite, is described as owning palm trees in Jericho, gardens in Rama, olive trees in the valley, canals in Bethel and other means of financial support. Targum Yonothan (4:5). Whilst some translations suggest she is the wife of Lappidoth, this is better translated women of flames, torches or lightning.
4. When Egypt’s chariots and warriors were swept away after God had parted the Red Sea so the people of Israel could cross (Exod. 14: 23-28), there is a sense that in the storm God has intervened, again altering natural forces giving the advantage to Israel.
5. Whether united or divided, only David (1 Kgs 2:11, Soloman (2 Chr. 9:30) and Jehoash (2 Kgs. 12:1) ruled for 40 years. The judges that follow Deborah in the book of Judges have weaknesses that are exposed in their times of leadership.
References
Evans, M. (2017) Judges and Ruth. [edition unavailable]. IVP. Available at: https://www.perlego.com/book/1470413.
Brown, C.A. (2000). Judges in Understanding the Bible Commentary Series; Joshua, Judges, Ruth. Ed. By J.G. Harris, C.A. Brown and M.S. Moore. Grand Rapids, Michigan: Baker Books.
Gafney, W. C. (2024). Womanist Midrash: Introduction to the Women of Joshua, Judges, Samuel, and Kings. Volume 2. Louisville, Kentucky: John Knox Press. Available at: https://www.perlego.com/book/4621449.
Millgram, H. I. (2018). Judges and Saviors, Deborah and Samson: Reflections of a World in Chaos. London UK: Hamilton Books. Available at: https://www.perlego.com/book/5104222.
About Michelle
Michelle left a career in leadership and management spanning the private, public, and charity sectors in her 30s to answer a call to full-time ministry. As an ordained minister in the Elim Pentecostal Movement, Michelle has enjoyed ministering in the local church, where she served as Lead Pastor of a community church in the Northwest, as a hospital Chaplain, and as part of the church’s ministry, established a business park. She has served on Elim’s Ministerial Selection Board, Arbitration Board, Minister in Training Development Team and Northwest Regional Team. In 2022, Michelle was elected as the first woman to serve on Elim’s National Leadership Team, a role she continues to hold. She has actively advocated for women in ministry and co-chaired Elim’s Women in Ministry review, shaping practice. In August 2024, Michelle became Principal of Regents Theological College and Elim’s National Training Director. Michelle has a master’s in Practical and Contextual Theology and is undertaking her PhD research on Pentecostal disciple-making and how we can inspire communities of equals. Michelle is committed to sharing good theology and raising ministers and leaders who can follow their God-given calls.
