Judges 4:5

We pass from questions to questions and from mysteries to mysteries, and while we can scarcely and with difficulty explain each of the first things, more difficult matters follow upon the difficult ones — matters which do not so much require the eloquence of human talent as they demand the inspiration of divine grace. For without doubt the hearer will ask — since indeed there is that saying of the Apostle Paul which declares: "all Scripture divinely inspired is useful for teaching, for reproof, for instruction which is in righteousness" — what this Scripture has in itself (which we likewise without doubt confess to be divinely inspired) that may yield to us "for instruction," that may yield "for reproof," that may yield "for discipline," that may yield "for righteousness." For what is conferred upon us from this, if we read what has just been recited — that is, that "Deborah," it says, "a woman, a prophetess, the wife of Lapidoth, she herself judged Israel at that time; and she," it says, "Deborah, sat under a palm tree between the middle of Ramah and the middle of Bethel, on Mount Ephraim, and the sons of Israel went up to her, that they might be judged"? And then, what erudition or teaching or righteousness do those things confer upon us which follow, whether concerning Barak or concerning Jael or even concerning Sisera, "the commander of the army of Jabin"?

But let us also consider this — where the prophecy is said to "reside" and where its place is described. "Under a palm tree," it says, "between the middle of Ramah and the middle of Bethel." Prophecy has its seat "under a palm tree," because "the righteous man," says David, "will flourish like a palm tree" — through this, that prophecy leads the one instructed by its teachings to the "palm of the heavenly calling of God, in Christ Jesus our Lord." And it is said to sit "between the middle of Ramah and the middle of Bethel." "Ramah" is interpreted as "heights". "Bethel," however, as "the house of God". See in what places "prophecy" is said to "reside" — between the heights and the house of God. For nothing lowly, nothing cast down, nothing base can be found near the seat of prophecy; just as Solomon likewise, describing the seat of wisdom, says of it that she either "stands at the gates of the cities" or dwells "on the ramparts of the walls" or "acts freely" in the high towers. In this way, then, prophecy, which is now described in Deborah, is said to dwell between the house of God and the heights. For it does not teach us "to seek the things that are upon the earth, but the things that are in the heavens and in the heights, where Christ is, seated at the right hand of God": thither prophecy exhorts us to ascend, thither it strives to set its disciples.

For nothing, nothing is more powerful than a pious and sensible woman to bring a man into proper order, and to mould his soul as she will. For he will not endure friends, or teachers, or rulers, as he will his partner advising and counseling him, since the advice carries even some pleasure with it, because she who gives the counsel is greatly loved. I could tell of many hard and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings in and goings out, and many other things, who is entirely given up and joined to him, as it is likely that a body would be joined to a head, if she happen to be discreet and well attuned, will go beyond and excel all others in the management of her husband. Wherefore I exhort women to make this their employment, and to give fitting counsel. For as they have great power for good, so have they also for evil. A woman destroyed Absalom, a woman destroyed Amnon, a woman was like to have destroyed Job, a woman rescued Nabal from the slaughter. Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. Wherefore Paul saith, "For what knowest thou, O wife, whether thou shall save thy husband?" And in those times we see Persis and Mary and Priscilla taking part in the labors of the Apostles; whom we also needs must imitate, and not by words only, but also by actions, bring into order him that dwelleth with us.

Because these nations have come as enemies against your people, let us hear what judgment the psalmist calls down upon them. "Deal with them as with Midian; as with Sisera." You have read the book of Judges; this is that Midian whom Gideon defeated. "As with Sisera and Jabin." Jabin and Sisera are the foes whom Deborah and Barak conquered. "At the torrent Kishon, who perished at Endor." Deborah and Barak destroyed Sisera, the general of the army. So much for what Scripture says; learn now what it means. Lord, because they are so arrogant, because they have come with a mighty army, because their prince is Nebuchadnezzar the king of the Assyrians, because they are the forces of the sons of Lot, because they follow the example of the fallen angels, because in their pride they have claimed equality with you; for all these reasons, I beg of you to overpower them, not by a man but to their shame by a woman."They became dung on the ground." Who? Midian, Sisera and Jabin, these three became putrid on the ground like dung. The name Midian means "one who is negligent of judgment." The warriors against your people are heedless of the judgment that is to come. Sisera is understood as "the vision of a horse." Your people's enemies are not of your flock or of your herd but are stallions that rage with madness over the fillies. Stallions are always ready for battle. "And Jabin." Jabin means "discernment." They who trust in their own wisdom and not in the glory of God rot on the ground like dung. They who were glorying in their army, whose king was the Assyrian, and who used to boast "I will scale the heavens," not only fell down to earth but on the ground became dung.