Deborah, a prophetess - Her name, meaning a bee, is the same as that of Rebekah's nurse (marginal reference). The reason of her preeminence is added. She was "a woman, a prophetess," like Miriam Exodus 15:20; Huldah 2 Kings 22:14, etc. In Judges 4:6, Judges 4:9,Judges 4:14, we have examples of her prophetic powers, and in Judges 5 a noble specimen of prophetic song. Though the other Judges are not called prophets, yet they all seem to have had direct communications from God, either of knowledge or power, or both (compare Judges 3:10 note).

Deborah, a prophetess - One on whom the Spirit of God descended, and who was the instrument of conveying to the Israelites the knowledge of the Divine will, in things sacred and civil.

She judged Israel - This is, I believe, the first instance of gynaecocrasy, or female government, on record. Deborah seems to have been supreme both in civil and religious affairs; and Lapidoth, her husband, appears to have had no hand in the government. But the original may as well be translated a woman of Lapidoth, as the wife of Lapidoth.

And Deborah, a prophetess, the wife of Lapidoth,.... Deborah was a name common to women with the eastern people, see Genesis 35:8; as Melissa, which is of the same signification with the Greeks, and both signify a "bee"; and to which Deborah answered in her industry, sagacity, and sweetness of temper to her friends, and sharpness to her enemies: she was a "prophetess", and foretold things to come, as the drawing of Sisera and his army to a certain place named by her, the victory that should be gained over him, and the delivery of him into the hands of a woman. Who Lapidoth was, or what is meant by the name, is not certain; most take it to be the name of her husband, which seems best, but who he was is not known; the Jews will have him to be the same with Barak, there being, as they think, some agreement in the names, Barak signifying lightning, and Lapidoth, lamps; but the whole context shows the contrary, that he was not her husband. Some render the words, "a woman of Lapidoth", taking it for the name of her native place on habitation; but where there was a place of this name no account can be given: some say she was so called from her employment before she was a prophetess and judge, making wicks for the lamps in the sanctuary, as Jarchi relates; and others take it to be expressive of her excellencies and virtues, which shone in her as lamps; the first sense is best:

she judged Israel at that time; toward the close of the twenty years' oppression under Jabin, being raised up of God as other judges were, and eminently endowed with gifts and grace; she endeavoured to convince the people of their sins, exhorted them to repentance, and was a means of reforming them, and administering justice and judgment in all cases brought before her; and which Jabin might admit of, connive at, or take no notice of, she being a woman, of whose growing power and interest he had no jealousy.

At that time the Israelites were judged by Deborah, a prophetess, the wife of Lapidoth, who dwelt under the Deborah-palm between Ramah (er Rm: see at Joshua 18:25) and Bethel (Beitin: see at Joshua 7:2) in the tribe of Benjamin, upon the mountains of Ephraim. Deborah is called נמיאה אשּׁה on account of her prophetic gift, like Miriam in Exodus 15:20, and Hulda the wife of Shallum in 2 Kings 22:14. This gift qualified her to judge the nation (the participle שׁפטה expresses the permanence of the act of judging), i.e., first of all to settle such disputes among the people themselves as the lower courts were unable to decide, and which ought therefore, according to Deuteronomy 17:8, to be referred to the supreme judge of the whole nation. The palm where she sat in judgment (cf. Psalm 9:5) was called after her the Deborah-palm. The Israelites went up to her there to obtain justice. The expression "came up" is applied here, as in Deuteronomy 17:8, to the place of justice, as a spiritual height, independently of the fact that the place referred to here really stood upon an eminence.

And Deborah, a prophetess, the wife of Lapidoth, she {c} judged Israel at that time.

(c) By the spirit of prophesy resolving controversies and declaring the will of God.

4:4 A prophetess - As there were men - prophets, so there were also women - prophetesses, as Miriam, Exod 15:20. Huldah, 2Kings 22:14, and divers others; but the word prophets or prophetesses is ambiguous, sometimes being used of persons extraordinarily inspired by God, and endowed with the power of working miracles, and foretelling things to come; and sometimes of persons endowed with special gifts or graces, for the better understanding and discoursing about the word and mind of God. Of this sort were the sons of the prophets, or such as were bred in the schools of the prophets. who are often called prophets, as 1Sam 10:5,10. And because we read nothing of Deborah's miraculous actions, perhaps she was only a woman of eminent holiness, and knowledge of the holy scriptures, by which she was singularly qualified for judging the people according to the laws of God. Judged Israel - That is, determined causes and controversies arising among the Israelites, as is implied, ver.5. And this Jabin might suffer to be done, especially by a woman. Yet the frequent discharge of this part of the judge's office, whereby she gained great power and authority with the people, did notably (though not observed by the tyrant) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.

4. And Deborah, a prophetess-A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.

the wife of Lapidoth-rendered by some, "a woman of splendors."

4:4-9 Deborah was a prophetess; one instructed in Divine knowledge by the inspiration of the Spirit of God. She judged Israel as God's mouth to them; correcting abuses, and redressing grievances. By God's direction, she ordered Barak to raise an army, and engage Jabin's forces. Barak insisted much upon her presence. Deborah promised to go with him. She would not send him where she would not go herself. Those who in God's name call others to their duty, should be ready to assist them in it. Barak values the satisfaction of his mind, and the good success of his enterprise, more than mere honour.