Text -- Judges 5:1-19 (NET)

Celebrating the Victory in Song

5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 5:2 “When the leaders took the lead in Israel, When the people answered the call to war– Praise the Lord! 5:3 Hear, O kings! Pay attention, O rulers! I will sing to the Lord! I will sing to the Lord God of Israel! 5:4 O Lord, when you departed from Seir, when you marched from Edom’s plains, the earth shook, the heavens poured down, the clouds poured down rain. 5:5 The mountains trembled before the Lord, the God of Sinai; before the Lord God of Israel. 5:6 In the days of Shamgar son of Anath, in the days of Jael caravans disappeared; travelers had to go on winding side roads. 5:7 Warriors were scarce, they were scarce in Israel, until you arose, Deborah, until you arose as a motherly protector in Israel. 5:8 God chose new leaders, then fighters appeared in the city gates; but, I swear, not a shield or spear could be found, among forty military units in Israel. 5:9 My heart went out to Israel’s leaders, to the people who answered the call to war. Praise the Lord! 5:10 You who ride on light-colored female donkeys, who sit on saddle blankets, you who walk on the road, pay attention! 5:11 Hear the sound of those who divide the sheep among the watering places; there they tell of the Lord’s victorious deeds, the victorious deeds of his warriors in Israel. Then the Lord’s people went down to the city gates– 5:12 Wake up, wake up, Deborah! Wake up, wake up, sing a song! Get up, Barak! Capture your prisoners of war, son of Abinoam! 5:13 Then the survivors came down to the mighty ones; the Lord’s people came down to me as warriors. 5:14 They came from Ephraim, who uprooted Amalek, they follow after you, Benjamin, with your soldiers. From Makir leaders came down, from Zebulun came the ones who march carrying an officer’s staff. 5:15 Issachar’s leaders were with Deborah, the men of Issachar supported Barak; into the valley they were sent under Barak’s command. Among the clans of Reuben there was intense heart searching. 5:16 Why do you remain among the sheepfolds, listening to the shepherds playing their pipes for their flocks? As for the clans of Reuben– there was intense searching of heart. 5:17 Gilead stayed put beyond the Jordan River. As for Dan– why did he seek temporary employment in the shipyards? Asher remained on the seacoast, he stayed by his harbors. 5:18 The men of Zebulun were not concerned about their lives; Naphtali charged on to the battlefields. 5:19 Kings came, they fought; the kings of Canaan fought, at Taanach by the waters of Megiddo, but they took no silver as plunder.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 5:1

The composer of this song.

Wesley: Jdg 5:2

Give him the praise who hath done the work.

Wesley: Jdg 5:2

Chiefly Zebulun and Naphtali.

Wesley: Jdg 5:2

When neither Deborah nor Barak had any power to compel them.

Wesley: Jdg 5:3

You especially that live near, and have evil designs against Israel, know this for your caution, and terror too, if you presume to molest them.

Wesley: Jdg 5:3

Who, as you see by this plain instance, is both able and resolved to defend them from all their enemies.

Wesley: Jdg 5:4

Seir and Edom are the same place; and these two expressions note the same thing, even God's marching in the head of his people, from Seir or Edom, towards the land of Canaan: while the Israelites were encompassing mount Seir, there were none of the following effects; but when once they had done that, and got Edom on their backs, then they marched directly forward towards the land of Canaan. The prophetess being to praise God for the present mercies, takes her rise higher, and begins her song with the commemoration of the ancient deliverances afforded by God to his people, the rather because of the great resemblance this had with them, in the miraculous manner of them.

Wesley: Jdg 5:4

God prepared the way for his people, and struck a dread into their enemies, by earth - quakes as well as by other terrible signs.

Wesley: Jdg 5:4

That is, thou didst send storms and tempests, thunder and lightning, and other tokens of thy displeasure upon thine enemies.

Wesley: Jdg 5:5

Or, flowed, with floods of water powered out of the clouds upon them, and from them flowing down in a mighty stream upon the lower grounds, and carrying down part of the mountains with it.

Wesley: Jdg 5:5

She slides into the mention of a more ancient appearance of God for his people in Sinai; it being usual in scripture repetitions of former actions, to put divers together in a narrow compass. The sense is, No wonder that the mountains of the Amorites and Canaanites melted and trembled, when thou didst lead thy people toward them; for even Sinai itself could not bear thy presence, but melted in like manner before thee.

Wesley: Jdg 5:6

Jael, though an illustrious woman, effected nothing for the deliverance of God's people, 'till God raised me up.

Wesley: Jdg 5:6

ways - Because of the Philistines and Canaanites, who, besides the public burdens which they laid upon them, waited for all opportunities to do them mischief secretly; their soldiers watching for travellers in common roads, as is usual with such in times of war; and, because of the robbers even of their own people, who having cast off the fear of God, and there being no king in Israel to punish them, broke forth into acts of injustice and violence, even against their own brethren.

Wesley: Jdg 5:7

The people forsook all their unfortified towns, not being able to protect them from military insolence.

Wesley: Jdg 5:7

That is, to be to them as a mother, to instruct, and rule, and protect them, which duties a mother owes to her children.

Wesley: Jdg 5:8

They did not only submit to idolatry when they were forced to it by tyrants, but they freely chose it.

Wesley: Jdg 5:8

New to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but of yesterday.

Wesley: Jdg 5:8

That is, in their walled cities, which have gates and bars; gates are often put for cities; then their strong holds fell into the hands of their enemies.

Wesley: Jdg 5:8

There was not, the meaning is not, that all the Israelites had no arms, but, either they had but few arms among them, being many thousands of them disarmed by the Canaanites and Philistines, or that they generally neglected the use of arms, as being without all hope of recovering their liberty.

Wesley: Jdg 5:9

I honour and love those, who being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but exposed themselves to the same hazards, and joined with their brethren in this noble but dangerous attempt.

Wesley: Jdg 5:9

Who inclined their hearts to this undertaking, and gave them success in it. As she gives instruments their due, so she is careful the sovereign cause lose not his glory.

Wesley: Jdg 5:10

Celebrate the praise of our mighty God.

Wesley: Jdg 5:10

That is, magistrates and nobles, who used to do so, Jdg 10:4, Jdg 12:14.

Wesley: Jdg 5:10

That is, you that can safely travel in those high ways, which before you durst neither ride nor walk in: so great and mean persons are jointly excited to praise God.

Wesley: Jdg 5:11

From the triumphant noise and shout of archers, rejoicing when they meet with their prey.

Wesley: Jdg 5:11

At those pits or springs of water, which were precious in those hot countries, to which the people's necessities forced them to resort, and nigh unto which the archers usually lurked, that they may shoot at them, and kill and spoil them.

Wesley: Jdg 5:11

When they come to those places with freedom and safety, which before they could not, they shall with thankfulness rehearse this righteous and gracious work of God, in rescuing his people.

Wesley: Jdg 5:11

Whom she mentions, because as their danger was greater, Jdg 5:7, so was their deliverance.

Wesley: Jdg 5:11

Of their cities, which were the chief places to which both city and country resorted for public business and matters of justice, from which they they had been debarred by their oppressors; but now they had free access and passage, either in or out of the gates, as their occasions required; and they who had been driven from their cities, now returned to them in peace and triumph; so the citizens deliverance is celebrated here, as the country - mens is in the foregoing words.

Wesley: Jdg 5:12

Stir up thyself and all that is within thee, to admire and praise the Lord. This work needs and well deserves the utmost liveliness and vigour of soul.

Wesley: Jdg 5:12

How could this be done, when there was none of them left? Jdg 4:16. None were left to make head against them. None is often put for few, and those few might be taken after the battle, and carried captive, and led in triumph.

Wesley: Jdg 5:13

_Thus God did not only preserve the poor and despised remnant of his people, from the fury of the oppressor, and from the destruction which Sisera designed, but also gave them the victory, and thereby the dominion over the nobles of Canaan, who were combined against them.

Wesley: Jdg 5:13

Tho' but a weak woman.

Wesley: Jdg 5:14

Now she relates the carriage of the several tribes in the expedition; and she begins with Ephraim.

Wesley: Jdg 5:14

Of the Ephraimites. By root she seems to mean a branch, as that word is sometimes used. By which also she may note the fewness of those that came out of Ephraim, yielding but one branch or an handful of men to this service.

Wesley: Jdg 5:14

The constant enemy of the Israelites, who were confederate with their last oppressors the Moabites, Jdg 3:13, and in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan, while their main force was drawn northward against Jabin and Sisera. Against these therefore Ephraim sent forth a party, and so did Benjamin.

Wesley: Jdg 5:14

Benjamin followed Ephraim's example.

Wesley: Jdg 5:14

Among the people of Benjamin, with whom these few Ephraimites united themselves in this expedition.

Wesley: Jdg 5:14

That is, out of the tribe of Manasseh, which are elsewhere called by the name of Machir, namely, out of the half tribe which was within Jordan; for of the other she speaks, Jdg 5:17.

Wesley: Jdg 5:14

Either civil governors, princes and great persons, who were as ready to hazard themselves, as the meanest: or military officers, valiant and expert commanders, such as some of Machir's posterity are noted to have been.

Wesley: Jdg 5:14

That is, even the Scribes, who gave themselves to study and writing, whereby they were exempted from military service, did voluntarily enter into this service.

Wesley: Jdg 5:15

Ready to assist her.

Wesley: Jdg 5:15

Heb. and Issachar, that is, the tribe or people of Issachar, following the counsel and example of their princes.

Wesley: Jdg 5:15

That is, they were as hearty and valiant as Barak their general; and as he marched on foot against their enemies horses and chariots, and that into the valley, where the main use of horses and chariots lies; so did they with no less courage and resolution.

Wesley: Jdg 5:15

Or, separations, not so much one from another, (for they seem to be all so well agreed in abiding at home with their sheep) as all from their brethren, from whom they were divided no less in their designs and affections, than in their situation by the river Jordan: and they would not join their interests and forces with them in this common cause.

Wesley: Jdg 5:15

Or, great searchings, great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was.

Wesley: Jdg 5:16

Why wast thou so unworthy and cowardly, that thou wouldest not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of this sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Num 32:1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak.

Wesley: Jdg 5:17

Sometimes taken strictly for that part of the land beyond Jordan which fell to the half - tribe of Manasseh, and sometimes both for that part of Manasseh's, and for Gad's portion, as Jos 13:24-25, Jos 13:29-31, and so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh.

Wesley: Jdg 5:17

In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done.

Wesley: Jdg 5:17

Dan, whose coast was near the sea, was wholly intent upon his merchandise, and therefore could not join in this land expedition.

Wesley: Jdg 5:17

shore - Where their lot lay.

Wesley: Jdg 5:17

Either in the creeks of the sea, or, in their broken and craggy rocks and caves.

Wesley: Jdg 5:18

Heb. despised, comparatively; they chose rather to venture upon a generous and honourable death, than to enjoy a shameful and servile life.

Wesley: Jdg 5:18

places - That is, upon that large and eminent plain in the top of mount Tabor, where they put themselves in battle array, and expected the enemy; though when they saw they did not come up to them, they marched down to meet them.

Wesley: Jdg 5:19

There were divers petty kings in those parts who were subject to Jabin.

Wesley: Jdg 5:19

Taanah and Megiddo were two eminent cities, not far from mount Tabor, nor from the river Kishon.

Wesley: Jdg 5:19

They fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them: or from a full hope and confidence of paying themselves abundantly out of Israel's spoils.

JFB: Jdg 5:1

This noble triumphal ode was evidently the composition of Deborah herself.

JFB: Jdg 5:2-3

The people have willingly offered themselves" [ROBINSON].

JFB: Jdg 5:4-5

Allusion is here made, in general terms, to God's interposition on behalf of His people.

JFB: Jdg 5:4-5

Represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.

JFB: Jdg 5:4-5

Indicates the storm to have proceeded from the south or southeast.

JFB: Jdg 5:6-8

The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.

JFB: Jdg 5:9

Expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.

JFB: Jdg 5:10

That is, join in this song of praise.

JFB: Jdg 5:10

Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.

JFB: Jdg 5:10

Has been rendered, "ye that repose on tapestries."

JFB: Jdg 5:11-14

The soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.

JFB: Jdg 5:15

Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the

JFB: Jdg 5:15

That is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea.

JFB: Jdg 5:15

They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.

JFB: Jdg 5:17-18

That is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Jdg 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.

JFB: Jdg 5:19-22

Describes the scene of battle and the issue. It would seem (Jdg 5:19) that Jabin was reinforced by the troops of other Canaanite princes. The battlefield was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its southwestern extremity, by the left bank of the Kishon.

JFB: Jdg 5:19-22

They obtained no plunder.

Clarke: Jdg 5:1

Then sang Deborah, and Barak - There are many difficulties in this very sublime song; and learned men have toiled much to remove them. That there are several gross mistakes in our version will be instantly acknowledged by all who can critically examine the original. Dr. Kennicott has distributed it into parts, assigned to Deborah and Barak alternately. But his division is by far too artificial. Dr. Hales has also given a version of it which, perhaps, comes nearer to the simplicity of the original; but it also leaves several difficulties behind. As these are the two best versions I have met with, I shall lay them both in parallel columns before the reader, after introducing the general description of this song, given by each of these learned men. These the reader will find at the conclusion of the chapter.

Clarke: Jdg 5:2

For the avenging of Israel - See the notes, etc., at the end of the chapter, Jdg 5:28 (note).

Clarke: Jdg 5:4

When thou wentest out of Seir - Here is an allusion to the giving of the law, and the manifestation of God’ s power and glory at that time; and as this was the most signal display of his majesty and mercy in behalf of their forefathers, Deborah very properly begins her song with a commemoration of this transaction.

Clarke: Jdg 5:6

The highways were unoccupied - The land was full of anarchy and confusion, being everywhere infested with banditti. No public road was safe; and in going from place to place, the people were obliged to use unfrequented paths.

Clarke: Jdg 5:7

The villages ceased - The people were obliged to live together in fortified places; or in great numbers, to protect each other against the incursions of bands of spoilers.

Clarke: Jdg 5:8

They chose new gods - This was the cause of all their calamities; they forsook Jehovah, and served other gods; and then was war in their gates - they were hemmed up in every place, and besieged in all their fortified cities; and they were defenseless, they had no means of resisting their adversaries; for even among forty thousand men, there was neither spear nor shield to be seen. The Vulgate gives a strange and curious turn to this verse: Nova bella elegit Dominus, et portas hostium ipse subvertit ; "The Lord chose a new species of war, and himself subverted the gates of the enemy."Now, what was this new species of war? A woman signifies her orders to Barak; he takes 10,000 men, wholly unarmed, and retires to Mount Tabor, where they are immediately besieged by a powerful and well-appointed army. On a sudden Barak and his men rush upon them, terror and dismay are spread through the whole Cannanitish army, and the rout is instantaneous and complete. The Israelites immediately arm themselves with the arms of their enemies, and slay all before them; they run, and are pursued in all directions. Sisera, their general, is no longer safe in his chariot; either his horses fail, or the unevenness of the road obliges him to desert it, and fly away on foot; in the end, the whole army is destroyed, and the leader ingloriously slain. This was a new species of war, and was most evidently the Lord’ s doings. Whatever may be said of the version of the Vulgate, (and the Syriac and Arabic are something like it), the above are all facts, and show the wondrous working of the Lord.

Clarke: Jdg 5:10

Ye that ride on white asses - Perhaps אתנות צחרות athonoth tsechoroth should be rendered sleek or well-fed asses; rendered asinos nitentes , shining asses, by the Vulgate

Clarke: Jdg 5:10

Ye that sit in judgment - ישבי על מדין yoshebey al middin ; some have rendered this, ye who dwell in Middin. This was a place in the tribe of Judah, and is mentioned Jos 15:61

Clarke: Jdg 5:10

And walk by the way - Persons who go from place to place for the purposes of traffic.

Clarke: Jdg 5:11

In the places of drawing water - As wells were very scarce in every part of the East, and travelers in such hot countries must have water, robbers and banditti generally took their stations near tanks, pools, and springs, in order that they might suddenly fall upon those who came to drink; and when the country was badly governed, annoyances of this kind were very frequent. The victory gained now by the Israelites put the whole country under their own government, and the land was cleansed from such marauders. Dr. Shaw, in his account of the sea-coast of the Mauritania Caesariensis, page 20, mentions a beautiful rill of water that runs into a basin of Roman workmanship, called shrub we krub , "drink and be off,"because of the danger of meeting with assassins in the place. Instead of such danger and insecurity, Deborah intimates that they may sit down at the place of drawing water, and there rehearse the righteous acts of the Lord; the land being now everywhere in peace, order and good government being restored

Clarke: Jdg 5:11

Go down to the gates - They may go down to the gates to receive judgment and justice as usual. It is well known that the gate was the place of judgment in the East.

Clarke: Jdg 5:12

Lead thy captivity captive - Make those captives who have formerly captivated us.

Clarke: Jdg 5:13

Make him that remaineth - This appears to be spoken of Barak, who is represented as being only a remnant of the people.

Clarke: Jdg 5:14

Out of Ephraim - a root of them - Deborah probably means that out of Ephraim and Benjamin came eminent warriors. Joshua, who was of the tribe of Ephraim, routed the Amalekites a short time after the Israelites came out of Egypt, Exo 17:10. Ehud, who was of the tribe of Benjamin, slew Eglon, and defeated the Moabites, the friends and allies of the Ammonites and Amalekites. Machir, in the land of Gilead, produced eminent warriors; and Zebulun produced eminent statesmen, and men of literature. Probably Deborah speaks here of the past wars, and not of any thing that was done on this occasion; for we know that no persons from Gilead were present in the war between Jabin and Israel. See Jdg 5:17. Gilead abode beyond Jordan.

Clarke: Jdg 5:15

The princes of Issachar - They were at hand and came willingly forth, at the call of Deborah, to this important war. Barak - was sent on foot - I have no doubt that ברגלין, without regarding the points, should be translated with his footmen or infantry. Thus the Alexandrian Septuagint understood it, rendering the clause thus: Οὑτω Βαρακ εξαπεστειλεν πεζους αυτου εις την κοιλαδα, "Barak also sent forth his footmen into the valley."Luther has perfectly hit the meaning, Barak mit seinen fussvoleke , "Barak with his footmen.

Clarke: Jdg 5:15

For the divisions of Reuben - Either the Reubenites were divided among themselves into factions, which prevented their co-operation with their brethren, or they were divided in their judgment concerning the measures now to be pursued, which prevented them from joining with the other tribes till the business was entirely settled. The thoughts of heart, and searchings of heart, might refer to the doubts and uneasiness felt by the other tribes, when they found the Reubenites did not join them; for they might have conjectured that they were either unconcerned about their liberty, or were meditating a coalition with the Canaanites.

Clarke: Jdg 5:17

Gilead abode beyond Jordan - That is, the Gadites, who had their lot in those parts, and could not well come to the aid of their brethren at a short summons. But the words of Deborah imply a criminal neglect on the part of the Danites; they were intent upon their traffic, and trusted in their ships. Joppa was one of their sea-ports

Clarke: Jdg 5:17

Asher continued on the seashore - The lot of Asher extended along the Mediterranean Sea; and being contiguous to Zebulun and Naphtali, they might have easily succoured their brethren; but they had the pretense that their posts were unguarded, and they abode in their breaches, in order to defend them.

Clarke: Jdg 5:18

Zebulun and Naphtali - jeoparded their lives - The original is very emphatic, חרף נפשו למות chereph naphsho lamuth , they desolated their lives to death - they were determined to conquer or die, and therefore plunged into the thickest of the battle. The word jeoparded is a silly French term, and comes from the exclamation of a disappointed gamester: Jeu perdu ! The game is lost; or J’ ai perdue ! I have lost.

Clarke: Jdg 5:19

The kings came and fought - It is conjectured that Jabin and his confederates had invaded Manasseh, as both Taanach and Megiddo were in that tribe: and that they were discomfited by the tribes of Zebulun and Naphtali at Taanach and Megiddo; while Barak defeated Sisera at Mount Tabor

Clarke: Jdg 5:19

They took no gain of money - They expected much booty in the total rout of the Israelites; but they were defeated, and got no prey; or, if applied to the Israelites, They fought for liberty, not for plunder.

TSK: Jdg 5:1

Sang Deborah : This verse briefly recites the subject of this inspired song, which consists of eight stanzas: The first opens with a devout thanksgiving. The second describes the magnificent scenes at Mount Sinai, etc. The third states the apostasy and consequent punishment of the Israelites. The fourth contrasts their present happy state. The fifth censures the recreant tribes of Reuben, Gad, etc. The sixth records the defeat of the confederate kings of Canaan. The seventh contains a panegyric on Jael. And the eight describes the fond anticipations and disappointment of the mother of Sisera. Exo 15:1, Exo 15:21; Num 21:17; 1Sa 2:1; 2Ch 20:21, 2Ch 20:27; Job 38:7; Psa 18:1 *title Isa 12:1-6, Isa 25:1, Isa 26:1; Luk 1:46, Luk 1:67, Luk 1:68; Rev 15:3, Rev 15:4, Rev 19:1-3

TSK: Jdg 5:2

for the avenging : Deu 32:43; 2Sa 22:47, 2Sa 22:48; Psa 18:47, Psa 48:11, Psa 94:1, Psa 97:8, Psa 136:15, Psa 136:19, Psa 136:20; Psa 149:6-9; Rev 16:5, Rev 16:6, Rev 18:20, Rev 19:2

when : Jdg 5:9; 2Ch 17:16; Neh 11:2; Psa 110:3; 1Co 9:17; 2Co 8:12, 2Co 9:7; Phi 2:13; Phm 1:14

TSK: Jdg 5:3

O ye kings : Deu 32:1, Deu 32:3; Psa 2:10-12, Psa 49:1, Psa 49:2, Psa 119:46, Psa 138:4, Psa 138:5

even I : Jdg 5:7; Gen 6:17, Gen 9:9; Exo 31:6; Lev 26:28; 1Ki 18:22, 1Ki 19:10, 1Ki 19:14; Ezr 7:21

TSK: Jdg 5:4

Lord : Deu 33:2; Psa 68:7, Psa 68:8; Hab 3:3-6

the earth : 2Sa 22:8; Job 9:6; Psa 18:7-15

dropped : Psa 77:17

TSK: Jdg 5:5

mountains : Deu 4:11; Psa 97:5, Psa 114:4; Isa 64:1-3; Nah 1:5; Hab 3:10

melted : Heb. flowed

that Sinai : Exo 19:18, Exo 20:18; Deu 4:11, Deu 4:12, Deu 5:22-25; Heb 12:18

TSK: Jdg 5:6

Shamgar : Jdg 3:31

Jael : Jdg 4:17, Jdg 4:18

the highways : Lev 26:22; 2Ch 15:5; Isa 33:8; Lam 1:4, Lam 4:18; Mic 3:12

travellers : Heb. walkers of paths

byways : Heb. crooked ways, Psa 125:5

TSK: Jdg 5:7

the villages : Est 9:19

a mother : Jdg 4:4-6; 2Sa 20:19; Isa 49:23; Rom 16:13

TSK: Jdg 5:8

new gods : Jdg 2:12, Jdg 2:17; Deu 32:16, Deu 32:17

was there : Jdg 4:3; 1Sa 13:19-22

TSK: Jdg 5:9

offered : Jdg 5:2; 1Ch 29:9; 2Co 8:3, 2Co 8:4, 2Co 8:12, 2Co 8:17, 2Co 9:5

TSK: Jdg 5:10

Speak : or, Meditate, Psa 105:2, Psa 145:5, Psa 145:11

ride : Jdg 10:4, Jdg 12:14

ye that sit : Psa 107:32; Isa 28:6; Joe 3:12

TSK: Jdg 5:11

the noise : Lam 5:4, Lam 5:9

in the places : Dr. Shaw mentions a beautiful rill of water in Barbary, which runs into a large bason, called shrub we krub , ""drink and be off,""because of the danger of meeting with robbers and assassins in this place, who fall upon those who come to drink. Gen 26:20-22; Exo 2:17-19; Isa 12:3

righteous acts : Heb. righteousnesses, 1Sa 12:7; Psa 145:7; Mic 6:5

villages : Jdg 5:7

go down : Deu 22:24; Job 29:7; Isa 28:6; Jer 7:2

TSK: Jdg 5:12

Deborah : Psa 57:8, Psa 103:1, Psa 103:2, Psa 108:2; Isa 51:9, Isa 51:17, Isa 52:1, Isa 52:2, Isa 60:1; Jer 31:26; 1Co 15:34; Eph 5:14

lead : Psa 68:18; Isa 14:2, Isa 33:1, Isa 49:24-26; Eph 4:8; 2Ti 2:26

TSK: Jdg 5:13

he made : Psa 49:14; Isa 41:15, Isa 41:16; Eze 17:24; Dan 7:18-27; Rom 8:37; Rev 2:26, Rev 2:27; Rev 3:9

the Lord : Psa 75:7

TSK: Jdg 5:14

of Ephraim : Jdg 3:27, Jdg 4:5, Jdg 4:6

Amalek : Jdg 3:13; Exo 17:8-16

after : Jdg 4:10, Jdg 4:14

Machir : Num 32:39, Num 32:40

handle the pen : Heb. draw with the pen

TSK: Jdg 5:15

the princes : 1Ch 12:32

Barak : Jdg 4:6, Jdg 4:14

foot : Heb. his feet, Beraglaiv , rather, ""with his footmen,""so LXX Alex. πεζους αυτου , and Luther, mit feinem Fubvolt . Act 20:13

For the : or, In the divisions, etc. Act 15:39

thoughts : Heb. impressions, Pro 22:13; 2Co 11:2

TSK: Jdg 5:16

sheepfolds : Num 32:1-5, Num 32:24; Phi 2:21, Phi 3:19

For : or, In, Jdg 5:15 *marg.

great : Psa 4:4, Psa 77:6; Lam 3:40, Lam 3:41

TSK: Jdg 5:17

Gilead : Jos 13:25, Jos 13:31

Asher : Jos 19:24-31

sea shore : or, sea-port

breaches : or, creeks

TSK: Jdg 5:18

Zebulun : Jdg 4:10

jeoparded : Heb. exposed to reproach.

their lives : Est 4:16; Act 20:24; 1Jo 3:16; Rev 12:11

in the high : Jdg 4:6, Jdg 4:10, Jdg 4:14

TSK: Jdg 5:19

kings : Jos 10:22-27, Jos 11:1-15; Psa 48:4-6, Psa 68:12-14, Psa 118:8-12; Rev 17:12-14; Rev 19:19

Taanach : Jdg 1:27; 1Ki 4:12

they took : Jdg 5:30; Gen 14:22, Gen 4:16; Psa 44:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 5:1

Deborah, as "a prophetess,"both composed and sang this noble ode, which, for poetic spirit and lyric fire, is not surpassed by any of the sacred songs in the Bible. And, as Miriam took up the first verse of the song of Moses Exo 15:21, and sang it as an antiphony, so Barak, with the chorus of men, answered the song of Deborah by singing Jdg 5:2, which is also exactly suited for an antiphon, summing up as it does the subject matter of the whole ode. Compare David’ s example 2Sa 6:15.

Barnes: Jdg 5:2

Render "For the leading of the leaders in Israel (the princes), for the willingness of the people (to follow them) bless ye the Lord."See Deu 32:42 note, and compare Jdg 5:9 and Jdg 5:13, where the nobles and the people are again contrasted.

Barnes: Jdg 5:4

Compare Psa 68:7-9, and Hab 3:3-16. The three passages relate to the same events, and mutually explain each other. The subject of them is the triumphant march of Israel, with the Lord at their head, to take possession of Canaan, and the overthrow of Sihon, Og, and the Midianites. This march commenced from Kadesh, in the immediate neighborhood of Self, and the victories which followed were an exact parallel to the victory of Deborah and Barak, accompanied as it had been with the storm which made Kishon to overflow his banks.

Barnes: Jdg 5:6

Words dcscriptive of a state of weakness and fear, so that Israel could not frequent the highways. It is a graphic description of a country occupied by an enemy.

Barnes: Jdg 5:7

Render the word "villages"(here and in Jdg 5:11) judgment, rule, or judges, rulers. The sense is "The princes (or magistrates) ceased in Israel,"i. e. there was no one to do justice in the gate, or defend men from their oppressors.

Barnes: Jdg 5:8

The "war in the gates"describes the hostile attacks of the Canaanites, which were the punishment of the idolatry of the Israelites (compare the marginal references), and the reduction of Israel to an unarmed and unresisting state under the Philistine dominion. See Jdg 3:31 note.

Barnes: Jdg 5:9

My heart ... - In this deplorable weakness of Israel how noble was the conduct of the governors who volunteered to lead the people against their oppressors. Deborah’ s heart was filled with admiration as she thought of their patriotic devotion, and broke out into thanksgiving to Yahweh.

Barnes: Jdg 5:10

Ye that ride on white donkeys ... - i. e. nobles or magistrates. Deborah appeals to the classes mentioned in Jdg 5:6-7, to bear witness to the happy change that had followed the overthrow of Jabin.

That sit in judgment - Rather "that sit on saddles, or horse-cloths,"a further description of those who ride on asses.

Barnes: Jdg 5:11

The sense of the King James Version is that, whereas formerly they could not go in safety to draw water from their wells, but were shot at by the archers of the enemy, now they were delivered from such tumults; and standing round the wells in security rehearsed the righteous acts of the Lord in delivering them, and "the righteous acts of His government in Israel."(See Jdg 5:7).

Then shall the people of the Lord go down to the gates - Israelites, who had hid themselves in caves and deserts, could return in security to the gates of their own cities for justice, or commerce, or to dwell there, now that the Canaanite was subdued.

Barnes: Jdg 5:12

Deborah incites Barak to carry off as his prey the captive Canaanites and their sheep and cattle (their "captivity").

Barnes: Jdg 5:13

This verse is otherwise rendered: "then a remnant of the nobles came down; the people of the Lord came down for me against the mighty."The following verses mention in detail who this "remnant"were.

Barnes: Jdg 5:14

Render "Of Ephraim (Deborah’ s own tribe) came down those whose root is in Mount Amalek Jdg 12:15; after thee (O Ephraim) came Benjamin among thy people; of Machir (the west-Jordanic milies of Manasseh. See Jos 17:1-6) there came down the chiefs, and of Zebulon they that handle the staff of the officer"the military scribe, whose duty it was, like that of the Roman tribunes, to keep the muster roll, and superintend the recruiting of the army. (See 2Ki 25:19.)

Barnes: Jdg 5:15

Even Issachar ... - i. e. "and, as well as Issachar, Barak also with the tribes of Zebulun and Naphtali, rushed down on foot from Mount Tabor into the valley to attack the iron chariots of Sisera."

For the divisions - Better: "among the brooks."Reuben ought to have followed in this catalogue of patriots, but with that abruptness for which this poem is so conspicuous, Deborah adverts to his absence instead.

Barnes: Jdg 5:16

Great searchings - (thoughts, Jdg 5:15) of heart Deborah means to say that at first the Reubenites made magnanimous resolutions to help their brethren against Jabin. But they stayed at home, and let the opportunity slip.

Barnes: Jdg 5:17

The land of Gilead, on the east of Jordan, was divided between Gad and the half tribe of Manasseh, who are both comprehended here. Joppa was in the territory of Dan Jos 19:46, and was in later times the sea-port for Jerusalem.

His breaches - Rather havens; i. e. the creeks and bays and river-months by which their coast was broken. Jos 19:29.

Barnes: Jdg 5:18

In contrast with the selfishness of the tribes just named, Deborah reverts with enthusiasm to the heroic prowess of Zebulun and Naphtali.

Barnes: Jdg 5:19

The Canaanite hosts are now described, led to battle by their numerous kings. (Compare Jos 12:21.)

They took no gain of money - i. e. either they got no booty, as they expected, or, they did not fight for plunder, but for life and victory (compare Jdg 4:16 and Jdg 5:30).

Poole: Jdg 5:1

Deborah was the composer of this song as may be gathered from Jud 5:7 .

Poole: Jdg 5:2

Praise ye the Lord give him the praise who hath done the work.

For the avenging of Israel or, for taking vengeance , to wit, upon his and their enemies, by Israel , or for Israel , for Israel’ s benefit, or for the injuries and violences offered by them to Israel. The people ; chiefly Zebulun and Naphtali, below, Jud 5:18 4:6 , and others hereafter mentioned.

Willingly offered themselves when neither Deborah nor Barak had any power to compel them.

Poole: Jdg 5:3

You especially that live near to Israel, and have evil minds and designs against Israel, know this for your instruction, and caution, and terror too, if you shall presume to molest them.

To the Lord God of Israel who, as you see by this plain instance, is both able and resolved to defend them from all their enemies.

Poole: Jdg 5:4

Seir and

Edom are the same place; and these two expressions note the same thing, even God’ s marching in the head of his people from Seir or Edom towards the land of Canaan. Whilst the Israelites were encompassing Mount Seir, there were none of the following effects; but when once they had done that, and got Edom on their backs, then they marched directly forwards towards the land of Canaan. The prophetess being to praise God for the present mercy, takes her rise higher, and begins her song with the commemoration of the former and ancient deliverances afforded by God to his people, the rather because of the great resemblance this had with them, in the extraordinary and miraculous manner of them.

The earth either,

1. The inhabitants of the earth or land; or,

2. The earth, properly taken, as the following passages are; God prepared the way for his people, and struck a dread into their enemies by earthquakes, as well as by other terrible signs.

The clouds also dropped water i.e. thou didst send most dreadful showers of rain, storms and tempests, thunder and lightning, and other tokens of thy displeasure, upon thine enemies; as may appear by comparing this with other parallel texts.

Poole: Jdg 5:5

Melted or flowed , with floods of water poured out of the clouds upon them, and from them flowing down in a mighty stream upon the lower grounds, and carrying down some part of the mountain with it, as is usual in excessive showers.

She slides into the mention of another and a more ancient appearance of God for his people, to wit, in Sinai; it being usual in Scripture repetitions of former actions to put divers together into a narrow compass, and in few words. The sense is, No wonder that the mountains of the Amorites and Canaanites melted and trembled when thou didst lead thy people towards them; for even Sinai itself could not bear thy presence, but melted in like manner before thee. Or, as that Sinai did upon a like manifestation of thyself; so there is only a defect of the particle as , which I have showed to be frequent.

Poole: Jdg 5:6

In the days of Shamgar whilst Shamgar lived, who was, if not a judge, yet an eminent person for strength and valour, Jud 3:31 .

In the days of Jael: Jael, though an illustrious woman, and of great authority and influence upon the people, did effect nothing for the deliverance of God’ s people till God raised me up, &c.

Through by-ways partly because of the Canaanites, who, besides the public burdens and tributes which they laid upon them, waited for all opportunities of doing them mischief secretly; their soldiers watching for travellers in common roads, as is usual with such in times of war; and partly because of the robbers even of their own people, who having cast off the fear and worship of God, and there being no king or ruler in Israel to restrain or punish them, and being also many of them reduced to great want, through the oppression of the Canaanites, it is not strange, if, in those times of public disorder and ataxy, divers of the Israelites themselves did break forth into acts of injustice and violence, even against their own brethren, whom they could meet with in convenient places, which made travellers seek for by-paths.

Poole: Jdg 5:7

The villages ceased the people forsook all their unfortified towns, as not being able to protect them from military insolence.

A mother i.e. to be to them as a mother, to instruct, and rule, and protect them, which duties a mother oweth to her children as far as she is able.

Poole: Jdg 5:8

They did not only submit to idolatry when they were forced to it by tyrants, but they freely chose new gods ; new to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but upstarts, and of yesterday.

In the gates i.e. in their walled cities, which have gates and bars; gates are oft put for cities, as Gen 22:17 Deu 17:2 Oba 1:11 . Then their strongest holds fell into the hands of their enemies.

Was there i.e. there was not; the meaning is not that all the Israelites had no arms, for here is mention made only of shields or spears; so they might have swords, and bows, and arrows to offend their enemies; but either that they had but few arms among them, being many thousands of them disarmed by the Canaanites; or that they generally neglected the use of arms, as being utterly dispirited, and without all hope of recovering their lost liberty, and being necessitated to other employments for subsistence.

Poole: Jdg 5:9

I greatly honour and love those, who being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but did expose themselves to the same hazards, and joined with their meaner brethren in this noble but dangerous attempt, and by their examples and countenance engaged others in it.

Bless ye the Lord who inclined their hearts to this undertaking, and gave them success in it. As she gives instruments their due, so she is careful the sovereign Cause and Lord of all lose not his glory.

Poole: Jdg 5:10

Speak celebrate the praises of our mighty God, whose hand hath done this.

Ye that ride on white asses i.e. magistrates and nobles, who used to do so, Jud 10:4 12:14 ; horses being in a manner forbidden there, Deu 17:16 .

Ye that walk by the way i.e. you that now can safely travel about your business in those highways, which before you durst neither ride nor walk in. So great and mean persons are jointly excited to praise God.

Poole: Jdg 5:11

From the noise of archers either,

1. From the noise or sound, and consequently the force of those arrows which are shot at them; but she names the noise , because this epithet is frequently given to bows and arrows in poetical writings. Or,

2. From the triumphant noise and shout of archers rejoicing when they meet with their prey.

In the places of drawing water at those pits or springs of water, which were scarce and precious in those hot countries, to which the people’ s necessities forced them oft to resort, and nigh unto which the archers did usually lurk in woods, or thickets, or hedges, that from thence they might shoot at them, and kill and spoil them. When they come to those places with freedom and safety, which before they could not, they shall with thankfulness rehearse this righteous, and faithful, and gracious work of God, in rescuing his people, and punishing his enemies. He mentions the inhabitants of his villages , because as their danger was greater, Jud 5:7 , so was their deliverance, and their obligation to praise God.

To the gates to wit, of their cities, which were the chief places to which both city and country resorted for public business and matters of justice, from which they had been debarred by their oppressors; but now they had free access and passage, either in or out of the gates, as their occasions required; and they who had been driven from their cities, now returned to them in peace and triumph; so the citizens’ deliverance is celebrated here, as the countrymen’ s is in the foregoing words.

Poole: Jdg 5:12

Awake, awake stir up thyself and all that is within thee to admire and praise the Lord.

Lead thy captivity captive: how could this be done when there was none of them left? Jud 4:16 .

Answ . 1. None were left to make head against them.

2. None is oft put for few, and those few might be taken after the battle, and carried captive, and led in triumph, and afterward slain.

Poole: Jdg 5:13

Thus God did not only preserve the poor and despised remnant of his people from the fury of the oppressor before this war, and from the destruction which Sisera designed and promised himself to bring upon them by this war; but also gave them the victory, and thereby the dominion over the princes and nobles of Canaan, who were combined against them.

Me though but a weak woman.

Poole: Jdg 5:14

Now she relates the carriage and miscarriage of the several tribes in this expedition; and she begins with

Ephraim .

Was there a root of them ; either, first, Of the Ephraimites; or, secondly, Of them that came forth to this expedition. By

root she seems to mean a

branch , as that word is sometimes used, as Isa 11:10 53:2 ; by which also she may note the fewness of those that came out of Ephraim, that

fruitful bough consisting of many branches, Gen 49:22 , yielding but one branch or a handful of men to this service.

Against Amalek the constant and sworn enemy of the Israelites, who were confederate with their last oppressors the Moabites, Jud 3:13 , and in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan, whilst their main force was drawn northward against Jabin and Sisera. Against these therefore Ephraim sent forth a party; and so did Benjamin, as it here follows; and these hindered their conjunction with Jabin’ s forces, and gave their brethren the advantage of fighting with Sisera alone.

After thee, Benjamin: Benjamin followed Ephraim’ s example. Or, after thee, O Benjamin ; and thus the pre-eminence is here given to Benjamin in two respects: First, That he was first in this expedition, as indeed he lay near the Amalekites, and by his example encouraged the Ephraimites. Secondly, That the whole tribe of Benjamin, though now but small, came forth to this war, when the numerous tribe of Ephraim sent only a handful to it.

Among the people ; either, first, Among the people of Benjamin, with whom those few Ephraimites united themselves in this expedition. Or, secondly, Among the people or tribes of Israel, to wit, those who engaged themselves in this war.

Out of Machir , i.e. out of the tribe of Manasseh, which are elsewhere called by the name of Machir , as Jos 13:31 , to wit, out of the half tribe which was within Jordan; for of the other she speaks Jud 5:17 .

Governors ; either civil governors, the princes and great persons, who were as ready to hazard themselves and their ample estates as the meanest; or military officers, valiant and expert commanders, such as some of Machir’ s posterity are noted to have been.

They that handle the pen of the writer i.e. even the scribes, who gave themselves to study and writing, whereby they were exempted from military service, did voluntarily enter into this service. Or, they that drew , to wit, the people after them, as that verb is used, Jud 4:6 . With the pen of the scribe or writer , i.e. who did not only go themselves, but by their letters invited and engaged others to go with them to the battle.

Poole: Jdg 5:15

Were with Deborah i.e. ready to assist her. Even Issachar Heb. and Issachar , i.e. the tribe or people of Issachar, following the counsel and example of their princes, and being now at their commandments, as they were afterwards upon another occasion, 1Ch 12:32 .

And also Barak , or, even as Barak , i.e. they were as hearty and valiant as Barak their general; and as he marched on foot here and Jud 4:10 , against their enemies’ horses and chariots, and that

into the valley , where the main use of horses and chariots lies; so did they with no less courage and resolution.

The divisions , or separations ; whereby they were divided or separated, not so much one from another in their thoughts, counsels, and carriage in this war, (for they seem to be all too well agreed in abiding at home with their sheep, as it follows,) as all from their brethren, from whom they were divided no less in their designs and affections, than in their situation by the river Jordan; and they would not join their interests and forces with them in this common cause.

Great thoughts or, great searchings , as it is Jud 5:16 ; great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was.

Poole: Jdg 5:16

Why wast thou so unworthy and cowardly, so void of all zeal for God, and compassion towards thy brethren, and care for the recovery of thy own liberties and privileges, that thou wouldst not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of thy sheep, and thy own present case and safety, before this generous undertaking? Reuben thought neutrality their wisest course, being very rich in cattle, Num 32:1 . They were loth to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin was; and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak to this expedition.

Poole: Jdg 5:17

Gilead is sometimes taken more largely, for all the land of the Israelites beyond Jordan, as Num 32:1,26,29 . So it is not here taken, because Gilead is here distinguished from Reuben and his land. Sometimes it is taken more strictly for that part of the land beyond Jordan which fell to the half tribe of Manasseh, as Num 32:39,40 De 3:15 Jos 17:1 . And sometimes both for that part of Manasseh’ s, and for Gad’ s portion, as Jos 13:24,25,29-31 . And so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh.

Beyond Jordan in their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done.

Dan whose coast was near the sea, was wholly intent upon his merchandise and shipping, as the great instrument both of his riches and safety; and therefore would not join in this land expedition.

On the sea-shore where their lot lay.

In his breaches either, first, In the creeks of the sea, whether in design to save themselves by ships in case of danger, as Dan also intended; or upon pretence of repairing the breaches made by the sea into their country. Or, secondly, In their broken and craggy rocks and caves therein, in which they thought to secure themselves.

Poole: Jdg 5:18

Jeoparded Heb. despised , or reproached , or contemned , comparatively; they chose rather to venture upon a generous and honourable death, than to enjoy a shameful and servile life.

In the high places of the field i.e. upon that large and eminent plain in the top of Mount Tabor, where they put themselves in battle-array, and expected the enemy; though when they saw he did not come up to them, they marched down to meet and fight him.

Poole: Jdg 5:19

The kings either confederate with him, or subject to him: for it is known that there were divers petty kings in those parts; which also ofttimes were subject to one greater and more potent king; and particularly this Hazor, where this Jabin now reigned, Jud 4:2 , was beforetime the head of divers petty kingdoms, Jos 11:10 . Taanach and Megiddo were two eminent cities, belonging indeed to Manasseh, Jud 1:27 , but seated in the tribe of Issachar, Jos 17:11 , not far from Mount Tabor, Jos 17:10 Jud 1:27 , nor from the river Kishon.

They took no gain of money either, first, From Sisera. They fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them; or from a full hope and confidence of paying themselves abundantly out of Israel’ s spoils. Or, secondly, From the Israelites; so the sense is, They fell, lost all their hopes of money, and rich spoils, and booty, which they assured themselves of; instead of gaining a prey, they lost themselves.

Haydock: Jdg 5:1

Meroz. Where this land of Meroz was, which is here laid under a curse, we cannot find: nor is there mention of it any where else in holy writ. In the spiritual sense, they are cursed who refuse to assist the people of God in their warfare against their spiritual enemies. (Challoner) ---

Eusebius seems to have thought that Merom, a body of water, and the village of Meroz (Haydock) were the same place, 12 miles from Sebaste. The inhabitants were surely under an obligation of assisting their brethren; and these, it appears, lived in the vicinity, and neglected their duty. Septuagint (Alexandrian) reads Mazor. Some stars are styled Mazzaroth, Job xxxviii. 32. ---

Angel, Michael; or the high priest, or Barac, Debbora, &c. See chap. ii. 1. (Calmet) ---

Protestants, "Curse ye Meroz, (said the angel of the Lord) course ye bitterly the inhabitants thereof." ---

To help. Protestants, "to the help of the Lord against the mighty." Septuagint, "our helper is the Lord in the mighty warriors." He assists their endeavours, which would otherwise prove unsuccessful. (Haydock) ---

The Jews thin that Barac cursed Meroz, the star or the angel of the Chanaanites, who protected Sisara. (Chaldean) See Serarius, q. 15. Others say that he was an ally of the general, who was excommunicated by Barac, at the sound of 400 trumpets. But these opinions only deserve contempt. (Calmet)

Haydock: Jdg 5:1

Debbora probably composed this most flowery and animated canticle, ver. 3, 7. (Calmet)

Haydock: Jdg 5:2

Lord. Hebrew may have different senses: "bless the Lord for having avenged Israel, the people willingly exposing themselves, or shewing their concurrence." Roman Septuagint, "What was hidden has been disclosed in Israel, when the people shewed their good will, bless the Lord." Pora, which the Vulgate has not expressed, commonly means to disclose, liberate, &c.; ethondob signifies to give freely, to expose one's self, &c. Septuagint and Theodotion together, (Calmet) and the Alexandrian copy have, "bless the Lord, for that leaders have risen up in Israel, and the people have shewn their good will." These two things were to be greatly desired, as a general can do but little without an obedient army, and the latter is, in a manner, useless, without a head. Both had been wanting in Israel for some time, and even still, some of the tribes seem to be blamed for not co-operating with zeal, ver. 15, &c. This verse is repeated as a kind of chorus, ver. 9. The zeal and concord of the little troop, which had met the formidable army of Sisara, deserved the highest applause. (Haydock) ---

Men bless God when they give him thanks; superiors bless by imparting some spiritual benefit. (Worthington)

Haydock: Jdg 5:3

Kings. She invites all who have authority, whether in or out of Israel, to attend unto the dispensations of Providence. God alternatively cherishes and corrects his people. David makes a similar appeal to all kings and judges, Psalm ii. 10. ---

It is I. She dwells with a degree of rapture on the thought that God had shewn his power so wonderfully, and had effected his gracious purpose by the hand of a woman! (Haydock) ---

She directed Barac. (Worthington)

Haydock: Jdg 5:4

Edom. Sinai, where God gave his law amid thunder and lightning, was situated in Idumea. (Calmet) ---

God displayed his glory on this mountain, and also on Mount Seir, Deuteronomy xxxiii. 2. Some believe that Debbora compares the wonders which attended the late victory, with those which God wrought when he led his victorious bands though the desert, and conquered the countries of Sehon, &c. (Haydock) ---

He provided for the wants of his people, even in the most desolate regions, giving them water out of the hard (Calmet) rock of Horeb or Sinai, (Haydock) and causing all nature to change her appearance at his approach, Psalm lxvii. 8., and Exodus xix. 18. (Calmet)

Haydock: Jdg 5:6

The paths rested. The ways to the sanctuary of God were unfrequented; and men walked in the bye-ways of error and sin. (Challoner) ---

Though Samgar and Jehel were so remarkable for their valour, as they had manifested on a late occasion, yet they did not prevent the incursions of the enemy both on the south and north. (Haydock) ---

The merchants durst not travel, as usual, through the country. (Drusius) ---

God had threatened the faithless Israel with this punishment, Leviticus xxvi. 22., and Lamentations i. 4., and Isaias xxiii. 8. (Calmet) ---

They that went by them formerly without apprehension, are now forced to seek out bye-ways. (Haydock) ---

Thus was justly punished the negligence of those who observed not the festivals of the Lord, nor frequented his tabernacle. (Menochius)

Haydock: Jdg 5:7

Valiant. Hebrew is also translated, "the villages ceased," as no one thought himself in safety out of the strong cities. ---

Until. Hebrew, "until I, Debbora, arose, that I arose, a mother," &c. The Holy Ghost obliges her to declare her own praises. She deserved the glorious title of "mother of her country." ---

Mother denotes an authority, mixed with sweetness: such had been exercised by Debbora, in deciding the controversies of the people, (Calmet) and in directing them to follow the right path. (Haydock)

Haydock: Jdg 5:8

Israel. What could be more astonishing and new, than this method of warfare, in which a few unarmed Israelites gain the victory over an immense army, and oblige the general, to leap from his chariot, that he may escape observation? A woman calls to battle. Hebrew is rather different, "They chose new gods:" some copies of the Septuagint have "vain gods, (Calmet) as barley bread." Others agree with the Hebrew, "Then war was in the gates." Jabin would not allow any arms in the country, and hence Samgar was forced to use the implements of husbandry. So the Philistines afterwards would not suffer the Hebrews to have a smith among them, lest they should make arms, 1 Kings xiii. 19, 22.

Haydock: Jdg 5:9

Princes. Hebrew, "legislators," governors, judges. I cannot refuse them due praise, and I invite them earnestly to bless the Lord, ver. 2.

Haydock: Jdg 5:10

Fair asses. Hebrew, "shining, white, or of divers colours, particularly red and white, with which the people were accustomed to paint their asses. (Bochart) ---

The rich Arabians paint the back part red. (Tavernier iii. 5.) ---

The Persians also give a yellowish hue to their horses as well as to themselves, with henna. (Chardin.) ---

Asses and mules were formerly much more in use than horses, Numbers xxii. 21., Matthew xi. 25., and 3 Kings i. 33. (Calmet) ---

Way. You who can now proceed on your journey without molestation, join the judges of the land in sounding forth God's praises, ver. 6. (Haydock) ---

Those who bring the flesh into subjection to the spirit, ride upon fair asses, (Origen, hom. vi.; Worthington) and they may preach to others with more authority. (Haydock)

Haydock: Jdg 5:11

Choaked in the waters of the Cison, and of Mageddo, ver. 19, 21. Hebrew is very obscure: "from the noise of archers, in the places of drawing water, there shall they relate the justices of the Lord, the righteous acts of his villages, ( or brave men) then shall the people of the Lord go down to the gates," where the courts of judicature are held. The peaceful inhabitants shall be no more disturbed with the shouts of archers, but rehearsing what obligations they are under to the Lord, the warriors of Barac, they shall pursue their usual employments without fear. (Haydock) ---

Septuagint, You shall make your voices heard, playing on instruments, Calmet. ( anacrouomenon, pulsantium. ) ---

Among those who rejoice, there shall they give righteous deeds to the Lord: they have wrought justice in Israel, &c. (Haydock) ---

If we neglect the points, we may render the Hebrew more agreeably to the Vulgate. "At the voice of those who are pierced with arrows in the midst of those who draw water (or are drowned) there they shall publish," &c. (Calmet) ---

And obtained. This is not in Hebrew expressly; but it is added to shew that the people could now act as a free nation, having cleared their country of its enemies. (Haydock)

Haydock: Jdg 5:12

Captives. Hebrew, "Take thy captivity prisoner." Hold those in subjection who so lately domineered over you. (Calmet)

Haydock: Jdg 5:13

Remnants. Many of the Israelites had been slain by Jabin, but the Lord enabled the valiant Barac to requite him. Hebrew, "Then he made him that remaineth have dominion over the nobles among the people. The Lord made me rule over the mighty." Barac and Debbora were raised from an humble state to govern Israel; while the nobles were passed over. (Haydock) ---

The people of God, which was reduced to such abjection and misery, is now become formidable to the greatest princes, who look upon themselves as something great, and are called beneficent, Luke xxii. 25. Septuagint, "Then his (Barac's) force was magnified: Lord, humble before me those who exceed me in strength." Chaldean, "Then one of the army of Israel (Barac) crushed the power of these mighty nations," &c. (Calmet)

Haydock: Jdg 5:14

Out of Ephraim, &c. The enemies struggling in their flight, were destroyed, as they were running through the land of Ephraim, and of Benjamin, which lies after, that is, beyond Ephraim; and so on the very confines of Amalec. Or, it alludes to former victories of the people of God, particularly that which was freshest in memory, when the men of Ephraim and Benjamin, with Aod at their head, overthrew their enemies, the Moabites, with the Amalecites their allies. See chap. iii. (Challoner) ---

Fight. Debbora insinuates that the late victory had rendered Nephthali and Issachar as famous as these tribes, which had formerly sent forth the greatest generals; Josue, who conquered Amalec, (Exodus xvii. 10,) and Aod, of the tribe of Benjamin, (Calmet) who had so greatly signalized himself, and sounded the alarm in Mount Ephraim with success, chap. iii. 13, 27. (Haydock) ---

Hebrew, "out of Ephraim he has torn them (Protestants, was there a root of them against, or) into Amalec, and after thee Benjamin among thy people." There was a mountain called Amalec, in the tribe of Ephraim, (chap. xii. 15,) where some victory may have been obtained, though we know not the particulars of it. (Calmet) ---

They and the neighbouring tribes might have encountered Amalec, coming to assist Jabin. (Du Hamel) ---

It is hardly probable that the army of Sisara would flee in that direction, as t hey would have had to encounter all the multitudes of Israel, and could have no prospect of saving themselves. Benjamin, who was farther off Debbora than Ephraim, is praised for expelling the king of Moab out of their city of Engaddi; (Haydock) or else the victories which this tribe obtained over the joint forces of the people of Israel are meant, (Calmet) as they shewed the valour of this tribe, though in so bad a cause. (Haydock) ---

It is thought that the Moabites fell upon their territory only after most of the inhabitants were cut off, chap. xix., and xx. The Septuagint and Theodotion take no notice of Amalec, as they have read, Amok, a valley: "the people of Ephraim chastised them in the valley, and thy brother Benjamin, in his people." The Chaldean understands the whole verse, of the wars against Amalec, who had been routed by Josue, and would fall a prey to the arms of Saul, who was of the tribe of Benjamin. Many commentators follow this explanation. It does not appear that Barac received any aid from these tribes, nor from Machir, or any of those who lived at a distance. (Calmet) ---

As for Zabulon, the Vulgate intimates that great generals were found among them but the Hebrew rather gives them the praise of learning: "They that handle the pen of the writer." (Haydock) ---

Yet sopher is applied not only to writers, and to those who are learned in the law, as the scribes, Esdras, Baruch, &c., were, but also to commissaries, secretaries of state, and officers who were employed both in peace and war, 2 Paralipomenon xxvi. 11. Hence the Septuagint translate, "out of Zabulon, the powerful in the sceptre of learning;" (Calmet) (Grabe,) "of instruction." (Haydock) ---

Some, without any proof, attribute the institution of these officers to Moses, others to David. We read of many who possessed this title under his reign; and ever after, the kings of Juda had scribes, as some great men had also. The kings of Persia kept secretaries to write their edicts, and some they sent, with greater authority, into the provinces. See 1 Esdras iv. 8. Ecclesiasticus (x. 5,) says, upon the person of the scribe God shall lay his honour. The scribes, or sopherim, seem therefore to have enjoyed an extensive authority, and the tribe of Zabulon used it on this occasion for the common good, (ver. 18.; Calmet) while many of the other tribes seem to be accused of backwardness in the cause of God.

Haydock: Jdg 5:15

Exposed. Hebrew, "he was sent on foot into the vale," to contend with the 900 chariots of Sisara. Issachar boldly followed him in battle. They came down with such fury and speed, as if they were falling headlong down a precipice. (Haydock) ---

Sisara presently turned his back, being affrighted with the apparition of angels, who probably fought at the head of Barac's troop. (Salien) ---

Only three tribes exposed themselves to danger, while the rest were either engaged in civil broils, or in their usual employments. (Calmet) ---

Divided. By this it seems that the valiant men of the tribe of Ruben were divided in their sentiments, with relation to this war; which division kept them at home within their own borders, to hear the bleating of their flocks. (Challoner) ---

Hebrew may have different explanations, "In the divisions (families) of Ruben, there are princes of a great heart," renowned for their prudence and valour: or "Ruben dwelt in his division, (or territory) there are chiefs," &c. (Calmet) ---

Protestants, "for the divisions of Ruben, there were great thoughts of heart." Bonfrere supposes that these disputes excited the surprise and observations of all. (Haydock)

Haydock: Jdg 5:16

Borders, trusting in the strength of thy situation. Ruben was protected on all sides by the rivers Jordan, Arnon, and Jaboc.

Haydock: Jdg 5:17

Galaad was inhabited by the tribes of Gad and Manasses; and took no part in this war. (Calmet) ---

Dan. Hebrew, "Why did not Dan remain in ships?" Debbora now rebukes those who lived on the west side of the Jordan, as well as those on the east. Dan might think himself remote enough from the kingdom of Jabin. But Aser dwelt very near, yet durst not make any attempt to throw off the yoke. ---

Havens. Hebrew, "Breaches." He had, perhaps, suffered much already, (Haydock) and preferred to remain quiet, even in his half-ruined cities, before engaging in the perilous attempt of his brethren. (Calmet) ---

He was too much taken up with commerce, to pay any attention to the oracles of the Lord. Grabe's Septuagint, "Aser....pitched his tents upon his cavities, or the broken ground of it," the sea shore, which is commonly intersected with a variety of rivulets amid the cliffs. (Haydock)

Haydock: Jdg 5:18

Merone. Hebrew, "In the heights of the field, or of Merome." Some take this place to be the lake Semechon, but we have endeavoured to shew that it was in the vicinity of Thanac, Josue xi. 5. (Calmet) ---

Thabor was in the midst of a great field or plain. (Du Hamel) ---

Barac seems to have been at the head of 10,000 men, of the tribe of Issachar, attacking Sisara, at the foot of Thabor, while 40,000 of the tribes of Nephthali and Zabulon, almost without arms, fell upon the kings of Chanaan, who had posted themselves near the waters of Mageddo, to intercept any recruits that might be sent from the southern tribes, ver. 8, 15, 19. (Calmet)

Haydock: Jdg 5:19

Spoils. So far from it, they even lost their lives. (Menochius) ---

Hebrew, "they took no piece ( or gain) of money." If we understand this of the Israelites , we nay say that they stopped not to plunder the slain, nor would they suffer any to redeem their life by the promise of a great ransom. Whatever riches they found afterwards, they consecrated to the Lord, in testimony of their gratitude. (Calmet) (Numbers xxxi. 54.)

Gill: Jdg 5:1

Then sang Deborah and Barak the son of Abinoam,.... Deborah is first mentioned, because she was, as Kimchi says, the root or foundation of the work, the chief person in it, both in the direction of the war, and in the composition of this song; and indeed, as Ben Gersom observes, she alone composed it, see Jdg 5:7; and the verb is singular: "then sang Deborah"; and after her, and in her words, sung also Barak; he joined with her, not in making the song, but in singing it; and so likewise the people of Israel joined with her in singing it, as they did with Moses at the Red sea; and this song was sung

on that day; not on the precise day on which the victory was obtained over Sisera and his army, but on occasion of that memorable day, and what followed upon it:

saying; the following divine hymn or song, penned by Deborah, under divine inspiration, as the sublimity of the style, the fine and noble thoughts and sentiments that are in it, the beautiful and elegant phrases in which they are expressed, abundantly show; no Sappho, or any Grecian poetess, nor indeed any poet whatever, uninspired, being equal to the writer of this poem.

Gill: Jdg 5:2

Praise ye the Lord for the avenging of Israel,.... The injuries done to Israel by any of their enemies, and particularly what wrongs had been done them by Jabin, king of Canaan, for twenty years past; though some understand it of the vengeance God took on Israel for their sins; and though praise is not given directly for that, yet inasmuch as, when that was the case, there were some whose spirits were stirred up to engage voluntarily in the deliverance of them from the oppression of their enemies, it was matter of praise:

when the people willingly offered themselves: to go and fight for Israel against their enemies, particularly those of the tribes of Zebulun and Naphtali, Jdg 5:18; though not excluding others that joined, who could not have been forced to it, had they not freely offered themselves; and which was owing to the secret influence of divine Providence on their hearts, moving and drawing them to this service; and therefore praise was due to the Lord on this account, who works in the hearts of men both to will and to do, as in things spiritual and religious, so in things natural and civil.

Gill: Jdg 5:3

Hear, O ye kings; give ear, O ye princes,.... Not only the neighbouring ones, but all the kings and princes of the earth, far and near, then and in succeeding ages; Deborah desires and wishes that all potentates might hear of the wonderful works of God done for his people, that they might learn to know there is one that is higher than they, to whom all the amazing things done in the world are to be ascribed; and be cautious how they oppressed the people of God, since sooner or later he would avenge them on them. The Targum restrains this to the kings that came with Sisera and the governors with Jabin; but if there were any such, as it is not improbable there were, see Jdg 5:19; yet it is most likely that they were slain with them: there are some, as Kimchi observes, who think this respects the people of Israel, who were all the sons of kings; but the first sense is best:

I, even I, will sing unto the Lord, I will sing praise to the Lord God of Israel: which are the words of Deborah particularly, and the repetitions serve to express how cordial, earnest, and vehement she was in her praise and thankfulness to God; thereby setting an example to others, encouraging them to the same practice, and directing persons of every rank and quality to give praise only to Jehovah, the self-existing, everlasting, and unchangeable Being; to him who is the Lord and God of Israel in a peculiar manner, and not to any of the gods of the Gentiles.

Gill: Jdg 5:4

Lord, when thou wentest out of Seir, when thou marchedst out of the fields of Edom,.... Here properly begins the song, what goes before being but a preface to it; and it begins with an apostrophe to the Lord, taking notice of some ancient appearances of God for his people, which were always matter of praise and thankfulness; and the rather are they taken notice of here, because of some likeness between them and what God had now wrought; and this passage refers either to the giving of the law on Sinai, as the Targum and Jarchi; see Deu 33:2; or rather, as Aben Ezra, Kimchi, and others, to the Lord's going before Israel, after they had encompassed the land of Edom, and marched from thence towards the land of Canaan, when they fought with Sihon and Og, kings of the Amorites, and conquered them; which struck terror into all the nations round about them, and the prophecies of Moses in his song began to be fulfilled, Exo 15:14; and which dread and terror are expressed in the following figurative phrases:

the earth trembled; and the like figure Homer ^a uses at the approach of Neptune, whom he calls the shaker of the earth, perhaps borrowed from hence; it may design the inhabitants of it, the Amorites, Moabites, Edomites, Philistines, Canaanites, and others:

and the heavens dropped, the clouds also dropped water; which, as it may literally refer to the storm and tempest of rain that might be then as now, see Jdg 4:15, so may figuratively express the panic great personages, comparable to the heavens and the clouds in them were thrown into, when their hearts melted like water, or were like clouds dissolved into it.

Gill: Jdg 5:5

The mountains melted from before the Lord,.... The inhabitants of them, through fear, the Lord going before Israel in a pillar of cloud and fire, and delivering mighty kings and their kingdoms into their hand:

even that Sinai from before the Lord God of Israel; or, "as that Sinai", the note of similitude being wanting; and the sense is, the mountains melted, just as the famous mountain Sinai in a literal sense did, when it trembled and quaked at the presence of God on it; the tokens of it, the fire and smoke, thunders, lightnings, and tempests there seen and heard; and which being observed, would call to mind the benefit Israel then received, which required praise and thankfulness, as well as would serve to express the awe and reverence of God due unto him.

Gill: Jdg 5:6

In the days of Shamgar, the son of Anath,.... Of whom see Jdg 3:31; who succeeded Ehud as a judge, but lived not long, and did not much; at least wrought not a perfect deliverance of the children of Israel; but during his time till now, quite through the twenty years of Jabin's oppression, things were as they are after described:

in the days of Jael; the wife of Heber the Kenite, spoken of in the preceding chapter, Jdg 4:17, who appears to be a woman of masculine spirit, and endeavoured to do what good she could to Israel, though not a judge among them, as Jarchi suggests; and who before this affair of Sisera had signalized herself by some deeds of hers in favour of Israel, and against their enemies; yet far from putting a stop to the outrages committed; for in the times of both these persons:

the highways were unoccupied, and the travellers walked through byways; the public roads were so infested with thieves and robbers, who stopped all they met with, and robbed them of what they had, that travellers and merchants with their carriages were obliged either to quit their employments, and not travel at all; or, if they did, were obliged to go in private roads, and roundabout ways, to keep clear of those rapparees the highways and public roads abounded with.

Gill: Jdg 5:7

The inhabitants of the villages ceased,.... Not only did those Canaanitish robbers go upon the highway, and robbed all they met with, which made travelling difficult and dangerous; but entered into the villages and unwalled towns, and broke into houses and plundered them; so that the inhabitants of them were obliged to quit their dwellings, and go into the fortified cities for security; by which means the villages were left empty, and in time fell to ruin, and ceased:

they ceased in Israel: for they were the villages which belonged to the Israelites that were plundered, and not those that belonged to any of the Canaanites; and these were the unhappy circumstances Israel were under

until that I Deborah arose, that I arose a mother in Israel; until it pleased God to raise her up, and endow her in a very wonderful and extraordinary manner with gifts qualifying her to be a nursing mother to Israel, to teach and instruct them in the mind and will of God, to administer judgement and justice to them, to protect and defend them, and in all which she discovered a maternal affection for them; and as a good judge and ruler of a people may be called the father of them, so she, being a woman, is with propriety called a mother in Israel, having an affectionate concern for them as her children: now, till she arose, there was no perfect salvation and deliverance wrought for them, since the death of Ehud, even throughout the days of Shamgar and Jael; which is observed to excite praise and thankfulness on the present occasion, which hereby became the more illustrious.

Gill: Jdg 5:8

They chose new gods,.... That is, Israel, as most of the Jewish commentators interpret it; for the verb is singular, and Israel agrees well with it: this they did after the death of Joshua; it refers to their first idolatry, begun by Micah, Jdg 17:1 they chose other gods than the true God; Baalim and Ashtaroth they are said to serve, Jdg 2:11, and besides the gods of the Canaanites and Phoenicians, they sought after and introduced new ones from other places, or the same may be meant; since all besides the true God, the eternal Jehovah, the Ancient of days, and everlasting King, are new gods that lately sprung up: the Arabic and Syriac versions are,"God chose a new king;''so Ben Gersom; to perfect this wonder; for not only Sisera and his army were drawn to the gates of Israel to a proper place to fall in, but the victory was not obtained by Israel by their own force and strength; for they had no weapons of war, not a shield nor a spear, but for a very few men, but it was the Lord that fought for them in a new way; the former sense seems best, and agrees with what follows:

then was war in the gates; when they fell into idolatry, then God suffered the judgment of war to come upon them, even into the gates of their fortified cities, which were the security of them, and where were their courts of judicature, but by war disturbed and made to cease:

was there a shield or spear seen among forty thousand in Israel? though the number of the Israelites were several hundred thousands, yet there were not to be seen among them shields and spears sufficient for 40,000; or not one among 40,000 was armed; which was owing either to their negligence and sloth in not providing themselves with arms, or not taking care of them in a time of peace; so that when war came into their gates, they had nothing to defend themselves with, or annoy their enemies; or to their cowardice, not daring to take up a shield or spear in their own defence; or to the enemy, Jabin king of Canaan, having disarmed them, that they might not be able to make a revolt, from him, and recover their liberties. Ben Gersom refers it to the times of Joshua, when there was no need of a shield and spear among the 40,000 of the children of Reuben, Gad, and Manasseh, that came over Jordan with them, since God fought for them; and the Targum seems to understand it of Sisera's army, that came against Israel with shields, spears, and swords; and makes the number of them to be in all 300,000, which is just the number of foot soldiers Josephus makes his army to consist of; and yet, though so numerous and so well armed, could not stand before Barak with 10,000 men only; See Gill on Jdg 4:17, the words rather refer to the cival war of the Benjamites with the Israelites, when 40,000 of the latter were killed, which was before the times of Deborah, Jdg 20:21.

Gill: Jdg 5:9

My heart is towards the governors of Israel,.... Most of the Jewish commentators interpret this of their wise men and Scribes, who were willing to teach the people the law and the commandments, even in times of trouble, and did not cease from doing it on that account, and therefore Deborah praises them for it; so the Targum; but Kimchi and Ben Melech understand by them the great men of the nation, their nobles and rulers, who enacted good laws and statutes; or at least took care to see that the good laws they had were put in execution; and these had a share in the affections and good wishes of Deborah, and that chiefly for the following reason:

that offered themselves willingly among the people; to go along with them, and march at the head of them, to fight Sisera and his army; thereby setting a good example, and animating the people to battle, and inspiring them with courage and intrepidity; when they saw their chiefs and the heads of them exposing their lives with them in defence of their country, and the rights of it:

bless ye the Lord; for giving them such spirits, to engage so willingly in this service, and for giving them success in it.

Gill: Jdg 5:10

Speak, ye that ride on white asses,.... Though in some countries, as in ours, it is reckoned disgraceful to ride on asses; so Leo Africanus ^b makes mention of a preacher in Africa, who was called the ass rider; because he was continually, sitting on an ass; yet in Judea, where there were no horses, or very few, it was accounted honourable; so it was in the time of our Lord; for his riding on an ass to Jerusalem was not mean and disgraceful, but honourable and glorious: and so it certainly was in those early times of the judges; for we read of the sons of two of them, which were very numerous, that rode on asses' colts, Jdg 10:4, and it seems that white asses were the most valuable, and chiefly used by great personages. The ass in the Hebrew language has its name from redness, that being the usual colour of them in those parts; and hence they were hateful to the Egyptians, because that their Typhon was of that colour ^c; but there were some that were white, as there are wild ones now of that colour. A traveller ^d in those parts in the beginning of the last century tells us, that on the banks of the Euphrates they beheld every day great droves of wild beasts, as wild asses "all white", &c. The word we translate "white" is "zechorot", and perhaps may describe the same animal the Ethiopians call "zecora", and some "zebra"; said to excel in beauty all four footed creatures in the whole world. It is an animal of the size of a mule, found in the woods beyond Abyssinia, is easily tamed, and is the frequent and chief present of the kings of that country; about its loins is a circle of a black colour, in the form of a girdle, which is followed with more on each side, according to the part of the body, some broader, others narrower, both black and white, or of an ash colour, so neat that they seem to exceed the art of the most eminent painter; its only deformity are its ears, which are long; hence it is called by the Portuguese the wild ass, though wrongly; of what value and esteem it was appears from the large price it has been sold for; one, that was the gift of a king to a Turkish governor, was sold to an Indian for 2,000 pieces of Venetian money, to make a present of to the great Mogor, king of the Indians ^e, which was the value of nine hundred pounds. Those that rode on these creatures were the princes and nobles of Israel; though they are generally interpreted by the Jewish commentators of merchants that rode from place to place about business; and these are called upon to speak of the wonderful things God had done for Israel, in freeing them from the bondage of the Canaanites, so that these nobles or merchants might ride about the country without any fear; and to discourse of them to others, and in their meditations give praise to God on account of them:

ye that sit in judgment; which seems to describe judges upon the bench, sitting to hear and try causes, and pass righteous judgment; these are also exhorted to give thanks to the Lord, that they were now restored to their seats of judgment, from which they were driven; or where they could not peaceably exercise their office, which they now might and did: Cocceius renders the word "on measures", as if these were persons that presided over measures, and took care that they were just and right. Though Kimchi and Ben Melech say, that Middin, which we render "in judgment", is either the name of a city in the book of Joshua; see Gill on Jos 15:61, or the name of a way ^f well known, in which they were afraid to go because of the enemy, but now went in it with safety, and therefore had reason to speak well of God, and praise his name; but this is rather intended in the next clause:

and walk by the way; the common people that travelled from place to place on business, who before were obliged to leave the public roads, and go in byways, Jdg 5:6 but now could travel in the common road without fear, and therefore ought to be thankful.

Gill: Jdg 5:11

They that are delivered from the noise of archers in the place of drawing water,.... Meaning either the army of the Israelites, delivered from the archers of Sisera's host at the river Kishon; or such persons, as maidens and others, that went out of the cities to fountains and wells of water, to fetch water from thence for their necessities, but were frightened by the noise of archers that shot at them; or shepherds who led their flocks to water them there, but were repulsed or slain by archers that lay in wait in woods or lurking places thereabout; but now the country being cleared of them, they could without fear have recourse to these places of drawing water for their flocks or other uses, which laid them under obligation to do as directed in the next clause. The words are by some rendered,"because of the voice of those that number (sheep and other cattle) at the places of drawing water ^g:''which now they could do, being a time of peace; and for which the persons before described ought to be thankful:

there shall they rehearse the righteous acts of the Lord; coming to those places again, it would put them in mind to what hazards and dangers they had been exposed formerly by the enemy, but now were freed from; and this would lead them to discourse of and repeat the righteous dealings of God in taking vengeance on their enemies and delivering them from them:

even the righteous acts towards the inhabitants of his villages in Israel; they being now in no danger of having their houses broke open, and their substance plundered as before, Jdg 5:7 then shall the people of the Lord go down to the gates; either of their enemies, pursuing them unto them, as they did, Jdg 4:16 or rather to the gates of their own cities, where they had now free egress and regress; and those that were in the fortified cities, who had fled thither from the villages because of the rapine of the enemy, now would go down to the gates, and pass through them, and return to their villages again; or else the meaning is, that the people would now frequent as formerly the courts of judicature held in the gates of their cities, to have justice done them, and be in no fear of being disturbed by the enemy, as before.

Gill: Jdg 5:12

Awake, awake, Deborah, awake, awake, utter a song, &c. Either perceiving some languor and remissness in her spirits, while she was delivering this song, and therefore arouses herself to attend to this service with more ardour and zeal; or rather finding herself more impressed with a sense of the great and good things the Lord had done for Israel, calls upon her soul to exert all its powers in celebrating the praises of the Lord, and therefore repeats the word awake so often as she does:

arise, Barak, and lead thy captivity captive, thou son of Abinoam; for though the whole army of Sisera was destroyed, that not a man was left, Jdg 4:16 yet as Barak pursued to Harosheth of the Gentiles, many there and in other places which fell into his hands, that belonged to Jabin, might be taken captive by him; and though the Canaanites were to be slain, yet they might first be led captive in triumph; and besides, there might be some of other nations that were taken by him in this war; see Psa 68:18.

Gill: Jdg 5:13

Then he made him that remaineth,.... The people of Israel that remained, who had been under the yoke of Jabin king of Canaan, under which many of the Israelites very probably died; but now the few mean and miserable that remained were raised to an high estate, and made to

have dominion over the nobles among the people; that is, over the Canaanitish nobility, that were among the people under Jabin; but he being conquered by the Israelites, his people and even his nobles became subject to them; and this was the Lord's doing, as the following words show:

the Lord made me have dominion over the mighty; that is, Deborah, to whom God gave dominion either over the mighty ones of Israel, being raised up to be their judge; or over the mighty Canaanites, she having a concern in the conquest of them and triumph over them, through her direction, advice, command, and presence, though a woman.

Gill: Jdg 5:14

Out of Ephraim was there a root of them against Amalek,.... In this and some following verses, Deborah makes mention of the tribes that were siding and assisting in this war, and of those that were not; and begins with Ephraim, where she herself dwelt, Jdg 4:5 who was the root, foundation, and source of this expedition, that under a divine influence directed, animated, and encouraged to it; and by whom, and from whence, a detachment was sent against the Amalekites, who upon all occasions were ready to assist the Canaanites, and now were about to do it; and to prevent their junction, a party was sent from Ephraim, and by the Ehpraimites; though the Targum, and the Jewish commentators in general, refer this to a past action, which Deborah here commemorates and celebrates; and understand by "root", Joshua, who was of that tribe, and who discomfited Amalek and his people with the edge of the sword, Exo 17:13.

after thee, Benjamin, among thy people; which the same Targum and the same writers interpret of a future fact, and as spoken of by way of prophecy; and suppose that Saul of the tribe of Benjamin is meant, and the people of Benjamin, the two hundred thousand footmen he took with him, and fought against Amalek, and destroyed them, 1Sa 15:1 but it is rather to be understood of the tribe of Benjamin in general, which at this time went out against Amalek, to prevent their giving any assistance to Jabin king of Canaan, and who were followed in it by a party of the Ephraimites; so that Benjamin has the greatest honour given it, partly as it was first in this affair, and partly as it was general, the whole tribe engaged, whereas only a few in Ephraim, and those stimulated by the example of Benjamin:

out of Machir came down governors; Machir was the only son of Manasseh, and therefore this must respect that tribe, half of which was settled on the other side Jordan, and to which Jarchi and other Jewish writers ascribe this, and suppose it refers to the princes and great men of it, who subdued the Amorites, and took the sixty cities of Argob in the time of Moses; though Kimchi and Ben Gersom understand it of some of them that came from thence to assist in this war; but it is clearly suggested in Jdg 5:17 that they abode beyond Jordan, and gave no assistance at all; it therefore must be understood of the half tribe of Manasseh, within Jordan, from whence came great personages, with a number of men no doubt along with them, to lend an helping hand against the Canaanites, or to be employed as assistants under Barak in this expedition:

and out of Zebulun they that handle the pen of the writer; which being a maritime tribe, and employed in trade and navigation, had many clerks famous for their readiness in handling the pen; but these through a zeal for the common cause dropped their pens, and took to the sword, in vindication of the rights and liberties of themselves and their brethren; for which they are justly commended.

Gill: Jdg 5:15

And the princes of Issachar were with Deborah,.... On Mount Tabor, whither they came to offer themselves to join in the war against Jabin; or to assist with their counsels, the men of this tribe being understanding of the times, to know what Israel ought to do, 1Ch 12:32.

even Issachar: not the princes only, but the whole tribe also; so the Targum paraphrases it,"the rest of the tribe of Issachar:"

and also Barak, he was sent on foot into the valley; which was at the bottom of Mount Tabor, from whence he was sent down by Deborah, when Sisera's army was come thither; and where he went cheerfully on foot at the head of his 10,000 men, to engage Sisera with his horse and chariots; and which latter were capable of doing great execution in the valley, by running among the foot, and cutting them in pieces with the scythes at the side of them; but Barak, fearless of danger, readily obeyed the command of the judge and prophetess, believing it was of God: or the words may be rendered, as by Noldius ^h.

as Issachar, so Barak; he was sent, &c. the one as the other, with equal readiness and cheerfulness, courage and intrepidity, descended the mountain, at the order of Deborah, and took the field in the open plain, to engage with Sisera and his numerous host:

for the division of Reuben there were great thoughts of heart; either for their divisions among themselves in their own councils, some being for going over Jordan to assist their brethren the Israelites against Jabin, and free them from his yoke, pitying their distressed state and condition; and others were for keeping at home, and taking care of their flocks, and not intermeddle in the quarrel; judging it to be most for their worldly peace and profit to observe a neutrality: by reason of which divisions no assistance was given. Or for their divisions and separations from their brethren the Israelites, from whom they were not only separated by the river Jordan, but in their affections to them, and regards for them; keeping at a distance from them, when their help was required: and this conduct of theirs caused many thoughts of heart in Deborah and Barak, in the princes and people of Israel, who could not well understand the reason of it; and which caused much grief and uneasiness of mind, that so powerful a tribe, and who had been assisting to them in the conquest of the land, and lay convenient to help them, yet should be so very indifferent to them.

Gill: Jdg 5:16

Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?.... This tribe abounded with flocks and herds, and therefore chose the country on the other side Jordan, as suitable for them; and now, at this critical juncture, they judged it wisest, and their best policy, to abide by them, and the care of them; lest by intermeddling, should Jabin prevail, he might be provoked to fall upon them, and take them from them; wherefore the bleatings of their flocks, and the whistlings of the shepherds that kept them, sounded louder in their ears, and more engrossed their attention, than the groans and cries of Israel under oppression; or than the soundings of the trumpet, the alarm of war, or the loud calls of Deborah and Barak; being under the influence of a carnal worldly spirit, and wanting affection and sympathy towards their brethren, about which Deborah here expostulates with them:

for the divisions of Reuben there were great searchings of heart; this is repeated to show how much the prophetess, the general of the army, the princes and people, were affected with this conduct of the tribe of Reuben; it gave them much pain and uneasiness, occasioned many inquiries, caused much discourse and conversation, and put them upon thinking, and greatly exercised their minds, what should be the meaning of their behaving after this manner. Cocceius takes these words to be spoken ironically, and renders them,"at the rivers of Reuben were great men in searchings of heart;''there were wisdom, prudence, counsel, searching, and discerning of spirits, preferring their flocks to the people of God.

Gill: Jdg 5:17

Gilead abode beyond Jordan,.... A country which lay on the other side Jordan, and was given by Moses, half of it to the tribes of Reuben and Gad, and the other half to the half tribe of Manasseh, Deu 3:12 and being here distinguished from Reuben, it seems that not only that tribe, but also the tribe of Gad, and the half tribe of Manasseh, on that side Jordan, came not to the help of Israel; but abode where they were, attending their flocks and herds, and preferring their own private profit to the public good; yet as Gilead was given to Machir, Deu 3:15 and some are said to come out from thence to serve in this expedition, Jdg 5:14 some read the words, as Kimchi observes, with an interrogation, "did Gilead abide beyond Jordan?" no, he did not; though his situation was beyond it, as well as Reuben's, yet he did not continue there, but came over to help his brethren; and so this is introduced to upbraid Reuben, and leave him without excuse, since he could as well have left his flocks as Gilead did, and come over to the help of his brethren as well as he:

and why did Dan remain in ships? the Danites inhabiting Joppa, and other places bordering on the Mediterranean sea, attended their navigation and merchandise; and which they chose rather to do, than to appear in the field of battle in the behalf of their brethren; judging this to be a sufficient excuse, though the question put implies the contrary; according to the Targum, they were meditating a flight, and put their goods into ships to flee with them, should Sisera get the day:

Asher continued on the sea shore; on the shore of the Mediterranean sea, attending traffic and business, and did not concern themselves at all in this war:

and abode in his trenches; in his towns and cities, the walls of which had been broken down by the Canaanites, and remained unrepaired, nor were they suffered to repair them; and therefore excused themselves on this account from engaging in the war, being obliged to stay at home to keep and defend their cities; which were in such a ruinous and weak condition, that the enemy might enter at any time: some render it, "in their creeks" ⁱ bays and havens where they had much shipping, and which required their attendance.

Gill: Jdg 5:18

Zebulun and Naphtali were a people,.... These two tribes were chiefly concerned in this war; out of them were the 10,000 men that followed Barak, who willingly offered themselves, and were the most active and vigorous:

that jeoparded themselves unto the death; exposed them to the utmost danger, fearless of death itself: or reproached ^k their lives; were careless of them, valued them not; they were not dear to them, but were ready to part with them freely, in the cause of liberty in which they were engaged:

in the high places of the field; on the top of Mount Tabor, where they were mustered, and from whence they beheld the vast host of Sisera surrounding them; and yet, with an undaunted bravery and courage, descended the hill to fight with them. The Vulgate Latin version reads, "in the country of Merome"; in the plains and fields of it, near which were the waters of Merom, where Joshua fought Jabin, a former king of Canaan, and supposed by some to be the same with Kishon here, Jos 11:5.

Gill: Jdg 5:19

The kings came,.... Who were with Sisera, as the Targum adds; unless Deborah can be thought to refer to the battle, supposed to be fought about the same place, between Joshua and the kings in confederacy with Jabin, Jos 10:1.

then fought the kings of Canaan in Taanach by the waters of Megiddo; the other kings of Canaan, which came into the assistance of Jabin, either in the times of Joshua; or rather which now joined Sisera's army, in those places, which both belonged to Manasseh, but were in the tribe of Issachar, of which See Gill on Jos 17:11 and were at some distance from each other, as appears by the villages and country around, and belonging to each; and such was the largeness of Sisera's army, reinforced by those kings, that according to the Targum it reached from Taanach to Megiddo; the same is observed by the Jewish commentators; the waters of Megiddo are the same with the river Kishon, which ran near the city:

they took no gain of money; that is, either of Jabin king of Canaan, whom they came to serve; but freely engaged with him, and maintained their own troops, which they brought into the field, and had raised at their own expense; but according to Kimchi the sense is, they took no money of the Israelites that fell into their hands, but slew them, would not save their lives, though they offered them money, being like the merciless Medes, Isa 13:17 but rather the meaning is, that whereas they came big with expectation of a large booty among the Israelites, they were disappointed, and obliged to flee without any.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 5:1

¹ tn The words “this victory song” are supplied in the translation for clarification.

NET Notes: Jdg 5:2

¹ tn The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת (bifroa’ pÿra’ot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1-5, 223-27.) The next line refers to the people who responded to Barak’s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (חוֹקְקֵי, khoqÿqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term פְּרַעוֹת (pÿra’ot, v. 2a) is synonymous with חוֹקְקֵי (khoqÿqey) of v. 9 (see Lindars, 227).

NET Notes: Jdg 5:3

¹ tn Heb “I, to the Lord, I, I will sing!” The first singular personal pronoun is used twice, even though a first person finite verbal form is employed.

² tn Or “make music.”

NET Notes: Jdg 5:4

¹ tn Or “went out.”

² tn Heb “water.”

NET Notes: Jdg 5:5

¹ tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazul, “to flow [with torrents of rain water]”).

² tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

NET Notes: Jdg 5:6

¹ tc The translation assumes the form אֳרְחוֹת (’orÿkhot, “caravans”) rather than אֳרָחוֹת (’orakhot, “roadways”) because it makes a tighter parallel with “travelers” in the next line.

² tn Or “ceased.”

³ tn Heb “Ones walking on paths.”

NET Notes: Jdg 5:7

¹ tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.

² tn Or “ceased.”

³ tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).

⁴ tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).

NET Notes: Jdg 5:8

¹ tn Or “warriors.” The Hebrew text reads literally, “He chose God/gods new.” Some take “Israel” as the subject of the verb, “gods” as object, and “new” as an adjective modifying “gods.” This yields the translation, “(Israel) chose new gods.” In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes “God” as subject of the verb and “new” as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5, 239-40.

² tn The translation of this difficult line is speculative because the second word, לָחֶם (lakhem), appears only here. The line in the Hebrew text literally reads, “Then [?] gates.” Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1-5, 239-40). The translation assumes a repointing of the form as a Qal participle לֹחֵם (lokhem) from the verbal root לָחַם (lakham, “fight”) and understands a substantival use (“fighter”). “Fighter” is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of לָחַם, see Pss 35:1; 56:2-3.)

³ tn Heb “A shield, it could not be seen, nor a spear.” The translation assumes that the Hebrew particle אִם (’im) introduces an oath of denial (see GKC 472 §149.e).

⁴ tn Traditionally “forty thousand,” but this may be an instance where Hebrew term אֶלֶף (’elef) refers to a military unit. This is the view assumed by the translation (“forty military units”).

NET Notes: Jdg 5:9

¹ tn The words “went out” are supplied in the translation for clarity.

NET Notes: Jdg 5:10

¹ tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.

NET Notes: Jdg 5:11

¹ tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.

² tn The meaning of the Hebrew word is uncertain. Some translate “those who distribute the water” (HALOT 344 s.v. חצץ pi). For other options see B. Lindars, Judges 1-5, 246-47.

³ tn Or perhaps “repeat.”

⁴ tn See the note on the term “warriors” in v. 7.

NET Notes: Jdg 5:12

¹ tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)

NET Notes: Jdg 5:13

¹ tn This probably refers to those who responded to the call for war. They were “survivors” of the Canaanite oppression (see B. Lindars, Judges 1-5, 250).

² tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.

³ sn The expression mighty ones probably refers to the leaders of the army.

⁴ sn The speaker may be Deborah here.

⁵ tn The translation assumes the preposition ב (bet) prefixed to “warriors” has the force of “in the capacity of.” For this use of the preposition, see GKC 379 §119.i.

NET Notes: Jdg 5:14

¹ tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).

² tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.

³ tn The word “came” is supplied in the translation for clarification and for stylistic reasons.

⁴ tn Or possibly “who carry.”

NET Notes: Jdg 5:15

¹ tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.

² tn Or “was true to.”

³ tn Heb “at his feet.”

⁴ tn Heb “great was.”

⁵ tc The great majority of Hebrew mss have “resolves of heart,” but a few mss read “searchings of heart,” which is preferable in light of v. 16.

NET Notes: Jdg 5:16

¹ tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”

² tn Or “whistling.”

³ tn Heb “listening to the pipe playing for the flocks.”

NET Notes: Jdg 5:17

¹ tn Heb “lived” or “settled down.”

sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.

² tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.

³ tn Heb “lived.”

⁴ tn Heb “lived” or “settled down.”

⁵ tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”

NET Notes: Jdg 5:18

¹ tn Heb “Zebulun was a people which despised its life even unto death.”

² tn Heb “Naphtali was on the heights of the field.”

NET Notes: Jdg 5:19

¹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

² tn The contrastive conjunction “but” is interpretive.

Geneva Bible: Jdg 5:2

Praise ye the LORD for the avenging of Israel, when the ^{( a )} people willingly offered themselves.

^{( a )} That is, the two tribes of Zebulun and Naphtali.

Geneva Bible: Jdg 5:6

In the days of Shamgar the son of Anath, in the days of Jael, the highways were ^{( b )} unoccupied, and the travellers walked through byways.

^{( b )} For fear of the enemies.

Geneva Bible: Jdg 5:7

[The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a ^{( c )} mother in Israel.

^{( c )} Miraculously stirred up by God to pity them and deliver them.

Geneva Bible: Jdg 5:8

They chose new gods; then [was] war in the gates: was there a ^{( d )} shield or spear seen among forty thousand in Israel?

^{( d )} They had no heart to resist their enemies.

Geneva Bible: Jdg 5:10

Speak, ye that ride on ^{( e )} white asses, ye that sit ^{( f )} in judgment, and walk by the way.

^{( e )} You governors.

^{( f )} Or by Middin, as in danger of your enemies.

Geneva Bible: Jdg 5:12

Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead ^{( h )} thy captivity captive, thou son of Abinoam.

^{( h )} That is, they who kept your people in captivity.

Geneva Bible: Jdg 5:14

Out of Ephraim ^{( i )} [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.

^{( i )} Joshua first fought against Amalek, and Saul destroyed him.

Geneva Bible: Jdg 5:15

And the princes of Issachar [were] with Deborah; even ^{( l )} Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great ^{( m )} thoughts of heart.

^{( l )} Even the whole tribe.

^{( m )} They marvelled that they did not cross the Jordan to help them.

Geneva Bible: Jdg 5:17

^{( n )} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his ^{( o )} breaches.

^{( n )} She reproves all those who did not come to help their brethren in their time of need.

^{( o )} Either by hearing of the sea, or by mining,

Geneva Bible: Jdg 5:19

The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of ^{( p )} money.

^{( p )} They won nothing, but lost all.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 5:1-31

1 The Song of Deborah and Barak.

Maclaren: Jdg 5:16

Judges 5:16

I. The fight.

The warfare is ever repeated, though in new forms. In the highest form it is Christ versus the World. And that conflict must be fought out in our own souls first. Our religion should lead not only to accept and rely on what Christ does for us, but to do and dare for Christ. He has given Himself for us, and has thereby won the right to recruit us as His soldiers. We have to fight against ourselves to establish His reign over ourselves.

And then we have to give our personal service in the great battle for right and truth, for establishing the kingdom of heaven on earth. There come national crises when every man must take up arms, but in Christ's kingdom that is a permanent obligation. There the nation is the army. Each subject is not only His servant but His soldier. The metaphor is well worn, but it carries everlasting truth, and to take it seriously to heart would revolutionize our lives.

II. The Reason For Standing Aloof.

Reuben abode in the sheepfolds to hear the pipings to the flocks.' For Dan his ships, for Asher his havens held them apart. Reuben and the other trans-Jordanic tribes held loosely by the national unity. They had fallen in love with an easy life of pastoral wealth, they did not care to venture anything for the national good. It is still too true that like reasons are largely operative in producing like results. It is seldom from the wealthy and leisurely classes that the bold fighters for great social reformations are recruited. Times of commercial prosperity are usually times of stagnation in regard to these. Reuben lies lazily listening to the drowsy tinkling' that lull' not only' the distant folds' but himself to inglorious slumber, while Zebulon and Naphtali are venturing their lives on the high places of the field.' The love of ease enervates many a one who should be doing valiantly for the Captain of his salvation.' The men of Reuben cared more for their sheep than for their nation. They were not minded to hazard these by listening to Deborah's call. And what their flocks were to that pastoral tribe, their business is to shoals of professing Christians. The love of the world depletes the ranks of Christ's army, and they are comparatively few who stick by the colors and are' ready, aye ready' for service, as the brave motto of one English regiment has it. The lives of multitudes of so-called Christians are divided between strained energy in their business or trade or profession and self-regarding repose. No doubt competition is fierce, and, no doubt, a Christian man is bound, whatsoever his hand finds to do, to do it with his might,' and, no doubt, rest is as much a duty as work. But must not loyalty to Jesus have become tepid, if a servant of His has so little interest in the purposes for which He gave His life that he can hear no call to take active part in promoting them, nor find rest in the work by which he becomes a fellow-worker with his Lord?

III. The Recreant's Brave Resolves Which Came To Nothing.

The indignant question of our text is, as it were, framed between two clauses which contrast Reuben's indolent holding aloof with his valorous resolves. By the watercourses of Reuben there were great resolves of heart.' . .. At the watercourses of Reuben there were great searching's of heart.' Resolves came first, but they were not immediately acted on, and as the Reubenites sate among the sheepfolds and felt the charm of their peaceful lives, the' native hue of resolution was sicklied o'er,' and doubts of the wisdom of their gallant determination crept in, and their valor oozed out. And so for all their fine resolves, they had no share in the fight nor in the triumph.

So let us lay the warning of that example to heart, and if we are stirred by noble impulses to take our place in the ranks of the fighters for God, let us act on these at once. Emotions evaporate very soon if they are not used to drive the wheels of conduct. The Psalmist was wise who delayed not, but made haste and delayed not to keep God's commandments.' Many a man has over and over again resolved to serve God in some specific fashion, and to enlist in the effective force' of Christ's army, and has died without ever having done it.

IV. The Question In The Hour Of Victory. Why?'

Deborah asks it with vehement contempt.

That victory is certain. Are you to have part in it? The quest, ion will be asked on the judgment day by Christ, and by our own consciences. And he was speechless.'

To be neutral is to be on the side of the enemy, against whom the stars fight,' and whom Kisen sweeps away.

Who is on the Lord's side?'--Who?

MHCC: Jdg 5:1-5

No time should be lost in returning thanks to the Lord for his mercies; for our praises are most acceptable, pleasant, and profitable, when they flow from a full heart. By this, love and gratitude would be more excited and more deeply fixed in the hearts of believers; the events would be more known and longer remembered. Whatever Deborah, Barak, or the army had done, the Lord must have all the praise. The will, the power, and the success were all from Him.

MHCC: Jdg 5:6-11

Deborah describes the distressed state of Israel under the tyranny of Jabin, that their salvation might appear more gracious. She shows what brought this misery upon them. It was their idolatry. They chose new gods, with new names. But under all these images, Satan was worshipped. Deborah was a mother to Israel, by diligently promoting the salvation of their souls. She calls on those who shared the advantages of this great salvation, to offer up thanks to God for it. Let such as are restored, not only to their liberty as other Israelites, but to their rank, speak God's praises. This is the Lord's doing. In these acts of his, justice was executed on his enemies. In times of persecution, God's ordinances, the walls of salvation, whence the waters of life are drawn, are resorted to at the hazard of the lives of those who attend them. At all times Satan will endeavour to hinder the believer from drawing near to the throne of grace. Notice God's kindness to his trembling people. It is the glory of God to protect those who are most exposed, and to help the weakest. Let us notice the benefit we have from the public peace, the inhabitants of villages especially, and give God the praise.

MHCC: Jdg 5:12-23

Deborah called on her own soul to be in earnest. He that will set the hearts of other men on fire with the love of Christ, must himself burn with love. Praising God is a work we should awake to, and awake ourselves unto. She notices who fought against Israel, who fought for them, and who kept away. Who fought against them. They were obstinate enemies to God's people, therefore the more dangerous. Who fought for them. The several tribes that helped are here spoken of with honour; for though God is above all to be glorified, those who are employed must have their due praise, to encourage others. But the whole creation is at war with those to whom God is an enemy. The river of Kishon fought against their enemies. At most times it was shallow, yet now, probably by the great rain that fell, it was so swelled, and the stream so deep and strong, that those who attempted to pass, were drowned. Deborah's own soul fought against them. When the soul is employed in holy exercises, and heart-work is made of them, through the grace of God, the strength of our spiritual enemies will be trodden down, and will fall before us. She observes who kept away, and did not side with Israel, as might have been expected. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and undue affection to their worldly business and advantage. Narrow, selfish spirits care not what becomes of God's church, so that they can but get, keep, and save money. All seek their own, Phi 2:21. A little will serve those for a pretence to stay at home, who have no mind to engage in needful services, because there is difficulty and danger in them. But we cannot keep away from the contest between the Lord and his enemies; and if we do not actively endeavour to promote his cause in this wicked world, we shall fall under the curse against the workers of iniquity. Though He needs no human help, yet he is pleased to accept the services of those who improve their talents to advance his cause. He requires every man to do so.

Matthew Henry: Jdg 5:1-5

The former chapter let us know what great things God had done for Israel; in this we have the thankful returns they made to God, that all ages of the church might learn that work of heaven to praise God.

I. God is praised by a song, which is, 1. A very natural expression of rejoicing. Is any merry? Let him sing; and holy joy is the very soul and root of praise and thanksgiving. God is pleased to reckon himself glorified by our joy in him, and in his wondrous works. His servants' joy is his delight, and their sons are melody to him. 2. A very proper expedient for spreading the knowledge and perpetuating the remembrance of great events. Neighbours would learn this song one of another and children of their parents; and by that means those who had not books, or could not read, yet would be made acquainted with these works of God; and one generation would thus praise God's works to another, and declare his mighty acts, Psa 145:4, etc.

II. Deborah herself penned this song, as appears by Jdg 5:7 : Till I Deborah arose. And the first words should be rendered, Then she sang, even Deborah. 1. She used her gifts as a prophetess in composing the song, and the strain throughout is very fine and lofty, the images are lively, the expressions elegant, and an admirable mixture there is in it of sweetness and majesty. No poetry is comparable to the sacred poetry. And, 2. We may supposed she used her power as a princess, in obliging the conquering army of Israel to learn and sing this son. She expects not that they should, by their poems, celebrate her praises and magnify here, but requires that in this poem they should join with her in celebrating God's praises and magnifying him. She had been the first wheel in the action, and now is so in the thanksgiving.

III. It was sung on that day, not the very day that the fight was, but on that occasion, and soon after, as soon as a thanksgiving day could conveniently be appointed. When we have received mercy from God, we ought to be speedy in our returns of praise, while the impressions of the mercy are fresh. It is rent to be paid at the day.

1. She begins with a general Hallelujah: Praise (or bless, for that is the word) you the Lord, Jdg 5:2. The design of the song is to give glory to God; this therefore is put first, to explain and direct all that follows, like the first petition of the Lord's prayer, Hallowed be thy name. Two things God is here praised for: - (1.) The vengeance he took on Israel's enemies, for the avenging of Israel upon their proud and cruel oppressors, recompensing into their bosoms all the injuries they had done to his people. The Lord is known as a righteous God, and the God to whom vengeance belongs by the judgments which he executeth. (2.) The grace he gave to Israel's friends, when the people willingly offered themselves to serve in this war. God is to have the glory of all the good offices that are at any time done us; and the more willingly they are done the more is to be observed of that grace which gives both to will and to do. For these two things she resolves to leave this song upon record, to the honour of the everlasting God (Jdg 5:3): I, even I, will sing unto the Lord, Jehovah, that God of incontestable sovereignty and irresistible power, even to the Lord God of Israel, who governs all for the good of the church.

2. She calls to the great ones of the world, that sit at the upper end of its table, to attend to her song, and take notice of the subject of it: Hear, O you kings! give ear, O you princes! (1.) She would have them know that as great and as high as they were there was one above them with whom it is folly to contend, and to whom it was their interest to submit, that horses and chariots are vain things for safety. (2.) She would have them to join with her in praising the God of Israel, and no longer to praise their counterfeit deities, as Belshazzar did. Dan 5:4, He praised the gods of gold and silver. She bespeaks them as the psalmist (Psa 2:10, Psa 2:11), Be wise now therefore, O you kings! serve the Lord with fear. (3.) She would have them take warning by Sisera's fate, and not dare to offer any injury to the people of God, whose cause, sooner or later, God will plead with jealousy.

3. She looks back upon God's former appearances, and compares this with them, the more to magnify the glorious author of this great salvation. What God is doing should bring to our mind what he has done; for he is the same yesterday, today, and for ever (Jdg 5:4): Lord, when thou wentest our of Seir. This may be understood either, (1.) Of the appearances of God's power and justice against the enemies of Israel to subdue and conquer them; and so Hab 3:3, Hab 3:4, etc., is parallel to it, where the destruction of the church's enemies is thus described. When God had led his people Israel from the country of Edom he brought down under their feet Sihom and Og, striking them and their armies with such terror and amazement that they seemed apprehensive heaven and earth were coming together. Their hearts melted, as if all the world had been melting round about them. Or it notes the glorious displays of the divine majesty; and the surprising effects of the divine power, enough to make the earth tremble, the heavens drop like snow before the sun, and the mountains to melt. Compare Psa 18:7. God's counsels are so far from being hindered by any creature that, when the time of their accomplishment comes, that which seemed to stand in their way will not only yield before them, but be made to serve them. See Isa 64:1, Isa 64:2. Or, (2.) It is meant of the appearances of God's glory and majesty to Israel, when he gave them his law at Mount Sinai. It was then literally true, the earth trembled, and the heavens dropped, etc. Compare Deu 33:2; Psa 68:7, Psa 68:8. Let all the kings and princes know that this is the God whom Deborah praises, and not such mean and impotent deities as they paid their homage to. The Chaldee paraphrase applies it to the giving of the law, but has a strange descant on those words, the mountains melted. Tabor, Hermon, and Carmel, contended among themselves: one said, Let the divine majesty dwell upon me; the other said, Let it dwell upon me; but God made it to dwell upon Mount Sinai, the meanest and least of all the mountains. I suppose it means the least valuable, because barren and rocky.

Matthew Henry: Jdg 5:6-11

Here, I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious and the more gracious (Jdg 5:6): From the days of Shamgar, who did something towards the deliverance of Israel from the Philistines, to the days of Jael, the present day, in which Jael has so signalized herself, the country has been in a manner desolate. 1. No trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly. 2. No travelling. Whereas in times when there was some order and government the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travellers were obliged to sculk and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. 4. No administration of justice. There was war in the gates where their courts were kept, Jdg 5:8. So that it was not till this salvation was wrought that the people of the Lord durst go down to the gates, Jdg 5:11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; nay, the places of drawing water were alarmed by the archers - a mighty achievement to terrify the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor spear seen among forty thousand, Jdg 5:8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them.

II. She shows in one word what it was that brought all this misery upon them: They chose new gods, Jdg 5:8. It was their idolatry that provoked God to give them up thus into the hands of their enemies. The Lord their God was one Lord, but this would not content them: they must have more, many more, still more. Their God was the Ancient of days, still the same, and therefore they grew weary of him, and must have new gods, which they were as fond of as children of new clothes, names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God (Jos 24:21), but they would not abide by that choice, they must have gods of their own choosing.

III. She takes notice of God's great goodness to Israel in raising up such as should redress these grievances. Herself first (Jdg 5:7): Till that I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business, and then the face of things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man went forth again to his work and labour, Psa 104:22, Psa 104:23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other governors of Israel (Jdg 5:9), who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not insisting upon the exemption which their dignity and office entitled them to, when the had so fair an opportunity of appearing in their country's cause; and no doubt the example of the governors influenced the people in like manner willingly to offer themselves, Jdg 5:2. Of these governors she says, My heart is towards them, that is, "I truly love and honour them; they have won my heart for ever; I shall never forget them."Note, Those are worthy of double honour that recede voluntarily from the demands of their honour to serve God and his church.

IV. She calls upon those who had a particular share in the advantages of this great salvation to offer up particular thanks to God for it, Jdg 5:10, Jdg 5:11. Let every man speak as he found of the goodness of God in this happy change of the posture of public affairs. 1. You that ride on white asses, that is, the nobility and gentry. Horses were little used in that county; they had, it is probable, a much better breed of asses than we have; but persons of quality, it seems, were distinguished by the colour of the asses they rode on; the white being more rare were therefore more valued. Notice is taken of Abdon's sons and grandsons riding on ass-colts, as indicating them to be men of distinction, Jdg 12:14. Let such as are by this salvation restored, not only to their liberty as other Israelites, but to their dignity, speak God's praises. 2. Let those that sit in judgment be sensible of it, and thankful for it as a very great mercy, that they may sit safely there, that the sword of justice is not struck out of their hand by the sword of war. 3. Let those that walk by the way, and meet with none there to make them afraid, speak to themselves in pious meditations, and to their fellow-travellers in religious discourses, of the goodness of God in ridding the roads of those banditti that had so long infested them. 4. Let those that draw in peace, and have not their wells taken from them, or stopped up, nor are in danger of being caught by the enemy when they go forth to draw, there, where they find themselves so much more safe and easy than they have been, there let them rehearse the acts of the Lord, not Deborah's acts, nor Barak's, but the Lord's, taking notice of his hand making peace in their borders, and creating a defence upon all the glory. This is the Lord's doing. Observe in these acts of his, (1.) Justice executed on his daring enemies. They are the righteous acts of the Lord. See him pleading a righteous cause, and sitting in the throne judging aright, and give him glory as the Judge of all the earth. (2.) Kindness shown to his trembling people, the inhabitants of the villages, who lay most open to the enemy, had suffered most, and were most in danger, Eze 38:11. It is the glory of God to protect those that are most exposed, and to help the weakest. Let us all take notice of the share we in particular have in the public peace and tranquility, the inhabitants of the villages especially, and give God the praise of it.

Matthew Henry: Jdg 5:12-23

Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, Jdg 5:12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Psa 108:2. 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them.

II. She gives good reason for this praise and triumph, Jdg 5:13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men."A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes.

III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter.

1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek (Jdg 5:14), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel (Jdg 3:13) and now had helped Jabin; they were inveterate enemies to God's people - their hand had always been against the throne of the Lord (Exo 17:16); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Hazor, Jos 11:10. These kings came and fought, Jdg 5:19. Israel had no king; their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their King, was too hard for them all. It is said of these kings that they took no gain of money, they were not mercenary troops hired into the service of Jabin (such often fail in an extremity), but they were volunteers and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to ruin Israel. Acting upon this principle, they were the more formidable, and would be the more cruel.

2. Who fought for them. The several tribes that assisted in this great exploit are here spoken of with honour; for, though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale.

(1.) Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin (Jdg 5:14): Out of Ephraim was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, mentioned, Jdg 12:15, which, some think, is here meant, and some read it, there was a root in Amalek, that is, in that mountain, a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people. "Ephraim moved after thee, Benjamin; "though Benjamin was the junior tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was a at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was one of them, knew there was a root of them, that they were hearty well-wishers to the cause. Dr. Lightfoot gives quite another sense of this. Joshua, of Ephraim, had been a root of such victories against Amalek (Ex. 17), and Ehud of Benjamin lately against Amalek and Moab.

(2.) The ice being broken by Ephraim and Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were very serviceable to this great design. When an army is to be raised, especially under such disadvantages as Barak now experienced from the long disuse of arms and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with, for thence came down governors. The children of Machir were particularly famous for their valour in Moses' time (Num 32:39), and it seems it continued in their family, the more because they were seated in the frontiers. [2.] With men of learning and ingenuity for secretaries of war, and with such they were supplied out of Zebulun: thence came men that handle the pen of the writer, clerks that issued out orders, wrote circular letters, drew commissions, mustered their men, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good (1Pe 4:10); the eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it: -

The scribes of Zebulun and learned men,

To wield the sword, laid down the pen.

(3.) Issachar did good service too; though he saw that rest was good, and therefore bowed his shoulder to bear, which is the character of that tribe (Gen 49:15), yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers enlisted out of that tribe, yet the princes of Issachar were with Deborah and Barak (v. 15), probably, as a great council of war to advise upon emergencies. And, it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their honour or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him: for the men of Issachar were men that had understanding of the times, 1Ch 12:32.

(4.) Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak their countryman, but because, they lying nearest to Jabin, the yoke of oppression lay heavier on their necks than on those of any other tribe. Better die in honour than live in bondage; and therefore, in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, Jdg 5:18. With what heroic bravery did they charge and push on even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause!

(5.) The stars from heaven appeared, or acted at least, on Israel's side (Jdg 5:20): The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences, or by causing the storms of hail and thunder which contributed so much to the rout of Sisera's army. The Chaldee reads it, from heaven, from the place where the stars go forth, war was waged against Sisera, that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly bodies (not arrested, as when the sun stood still at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought was that which frightened the horses, so as that they pranced till their very hoofs were broken (Jdg 5:22), and probably overturned the chariots of iron which they drew or turned them back upon their owners.

(6.) The river of Kishon fought against their enemies. It swept away multitudes of those that hoped to make their escape through it, Jdg 5:21. Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they well knew its fords and safest passages, and yet now, probably by the great rain that fell, it was so swollen, and the stream so deep and strong, that those who attempted to pass it were drowned, being feeble and faint, and unable to make their way through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, Jdg 5:22. The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa 22:11.

(7.) Deborah's own soul fought against them; she speaks of it with a holy exultation (Jdg 5:21): O, my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart. Also by her prayers; as Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God the strength of our spiritual enemies will be trodden down and will fall before us.

3. In this great engagement she observes who stood neuter, and did not side with Israel as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause and declined to appear. No mention is made of Judah nor Simeon among the tribes concerned, because they, lying so very remote from the scene of action, had not an opportunity to appear, and therefore it was not expected from them; but for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, as they deserved.

(1.) Reuben basely declined the service, Jdg 5:15, Jdg 5:16. Justly had he long ago been deprived of the privileges of the birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them from engaging: - [1.] Their divisions. This jarring string she twice strikes upon to their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, which needed not to have hindered them had they been hearty in the cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors; but it means either that they were divided among themselves, could not agree who should go or who should lead, each striving to gain the posts of honour and shun those of danger, some unhappy contests in their tribe kept them from uniting together, and with their brethren, for the common good, or that they were divided in their opinion of this war from the rest of the tribes, thought the attempt either not justifiable or not practicable, and therefore blamed those that engaged in it and did themselves decline it. This occasioned great searchings of heart among the rest, especially when the had reason to suspect that, whatever Reuben pretended, his sitting still now proceeded from a cooling of his affections to his brethren and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty and looking strange upon us when we most need their friendship and assistance. [2.] Their business in the world: Reuben abode among the sheepfolds, a warmer and safer place than the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung; these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money. All seek their own, Phi 2:21.

(2.) Dan and Asher did the same, Jdg 5:17. These two lay on the sea-coast, and, [1.] Dan pretended he could not leave his ships but they would be exposed, and therefore I pray thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land-service and diverted them from it; but Zebulun also was a haven for ships, a sea-faring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty but what some or other have broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home to repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it, or he abode in his creeks, or small havens, where his trading vessels lay to attend them. A little thing will serve those for a pretence to stay at home who have no mind to engage in the most necessary services because there are difficulty and danger in them.

(3.) But above all Meroz is condemned, and a curse pronounced upon the inhabitants of it, Because they came not to the help of the Lord, Jdg 5:23. Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God and their concern for Israel, and of doing a good service to the common cause; but they basely declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he made it to appear he could do his work without them; but no thanks to them: for aught they knew the attempt might have miscarried for want of their hand, and therefore they are cursed for not coming to the help of the Lord, when it was in effect proclaimed, Who is on the Lord's side? The cause between God and the mighty (the principalities and powers of the kingdom of darkness) will not admit of neutrality. God looks upon those as against him that are not with him. This curse is pronounced by the angel of the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed ), and further than we have warrant and authority from him we may not curse. He that will richly reward all his good soldiers will certainly and severely punish all cowards and deserters. This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse upon it, it dwindled, and, like the fig-tree which Christ cursed, withered away, so that we never read of it after this in scripture.

Keil-Delitzsch: Jdg 5:1

The historical introduction (" Then sang Deborah and Barak the son of Abinoam on that day, saying ") takes the place of a heading, and does not mean that the song of Deborah and Barak which follows was composed by them jointly, but simply that it was sung by them together, in commemoration of the victory. The poetess or writer of the song, according to Jdg 5:3, Jdg 5:7, and Jdg 5:12, was Deborah. The song itself opens with a summons to praise the Lord for the willing and joyful rising up of His people.

Keil-Delitzsch: Jdg 5:2

2 That the strong in Israel showed themselves strong,

That the people willingly offered themselves,

Praise ye the Lord!

The meaning of פּרע and פּרעות is a subject of dispute. According to the Septuagint rendering, and that of Theodot ., ἐν τῷ ἄρξασθαι ἀρχηγοὺς ἐν Ἰσραήλ , many give it the meaning to begin or to lead, and endeavour to establish this meaning from an Arabic word signifying to find one's self at the head of an affair. But this meaning cannot be established in Hebrew. פּרע has no other meaning than to let loose from something, to let a person loose or free (see at Lev 10:6); and in the only other passage where פּרעות occurs (Deu 32:42), it does not refer to a leader, but to the luxuriant growth of the hair as the sign of great strength. Hence in this passage also פּרעות literally means comati , the hairy ones, i.e., those who possessed strength; and פּרע , to manifest or put forth strength. The persons referred to are the champions in the fight, who went before the nation with strength and bravery. The preposition בּ before פּרע indicates the reason for praising God, or rather the object with which the praise of the Lord was connected. וגו בּפרע , literally "in the showing themselves strong."The meaning is, "for the fact that the strong in Israel put forth strength." התנדּב , to prove one's self willing, here to go into the battle of their own free will, without any outward and authoritative command. This introduction transports us in the most striking manner into the time of the judges, when Israel had no king who could summon the nation to war, but everything depended upon the voluntary rising of the strong and the will of the nation at large. The manifestation of this strength and willingness Deborah praises as a gracious gift of the Lord. After this summons to praise the Lord, the first part of the song opens with an appeal to the kings and princes of the earth to hear what Deborah has to proclaim to the praise of God.

Keil-Delitzsch: Jdg 5:3

3 Hear, ye kings; give ear, ye princes!

I, to the Lord will I sing,

Will sing praise to the Lord, the God of Israel.

4 Lord, when Thou wentest out from Seir,

When Thou marchedst out of the fields of Edom,

The earth trembled, and the heavens also dropped;

The clouds also dropped water.

5 The mountains shook before the Lord,

Sinai there before the Lord, the God of Israel.

The "kings and princes"are not the rulers in Israel, for Israel had no kings at that time, but the kings and princes of the heathen nations, as in Psa 2:2. These were to discern the mighty acts of Jehovah in Israel, and learn to fear Jehovah as the almighty God. For the song to be sung applies to Him, the God of Israel. זמּר , ψάλλειν , is the technical expression for singing with an instrumental accompaniment (see at Exo 15:2).

Keil-Delitzsch: Jdg 5:4-5

To give the Lord the glory for the victory which had been gained through His omnipotent help over the powerful army of Sisera, and to fill the heathen with fear of Jehovah, and the Israelites with love and confidence towards Him, the singer reverts to the terribly glorious manifestation of Jehovah in the olden time, when Israel was accepted as the nation of God (Ex 19). Just as Moses in his blessing (Deu 33:2) referred the tribes of Israel to this mighty act, as the source of all salvation and blessing for Israel, so the prophetess Deborah makes the praise of this glorious manifestation of God the starting-point of her praise of the great grace, which Jehovah as the faithful covenant God had displayed to His people in her own days. The tacit allusion to Moses' blessing is very unmistakeable. But whereas Moses describes the descent of the Lord upon Sinai (Ex 19), according to its gracious significance in relation to the tribes of Israel, as an objective fact (Jehovah came from Sinai, Deu 33:2), Deborah clothes the remembrance of it in the form of an address to God, to bring out the thought that the help which Israel had just experienced was a renewal of the coming of the Lord to His people. Jehovah's going out of Seir, and marching out of the fields of Edom, is to be interpreted in the same sense as His rising up from Seir (Deu 33:2). As the descent of the Lord upon Sinai is depicted there as a rising of the sun from the east, so the same descent in a black cloud amidst thunder, lightning, fire, and vapour of smoke (Exo 19:16, Exo 19:18), is represented here with direct allusion to these phenomena as a storm rising up from Seir in the east, in which the Lord advanced to meet His people as they came from the west to Sinai. Before the Lord, who came down upon Sinai in the storm and darkness of the cloud, the earth shook and the heaven dropped, or, as it is afterwards more definitely explained, the clouds dropped with water, emptied themselves of their abundance of water as they do in the case of a storm. The mountains shook ( נזלוּ , Niphal of זלל , dropping the reduplication of the ל = נזלּוּ , Isa 63:19; Isa 64:2), even the strong rocky mountain of Sinai, which stood out so distinctly before the eyes of the singer, that she speaks of it as "this Sinai,"pointing to it as though it were locally near. David's description of the miraculous guidance of Israel through the desert in Psa 68:8-9, is evidently founded upon this passage, though it by no means follows from this that the passage before us also treats of the journey through the desert, as Clericus supposes, or even of the presence of the Lord in the battle with Sisera, and the victory which it secured. But greatly as Israel had been exalted at Sinai by the Lord its God, it had fallen just as deeply into bondage to its oppressors through its own sins, until Deborah arose to help it (Jdg 5:6-8).

Keil-Delitzsch: Jdg 5:6-7

6 In the days of Shamgar, the son of Anath,

In the days of Jael, the paths kept holiday,

And the wanderers of the paths went crooked ways.

7 The towns in Israel kept holiday, they kept holiday,

Until that I, Deborah, arose,

That I arose a mother in Israel

8 They chose new gods;

Then was war at the gates:

Was there a shield seen and a spear

Among forty thousand in Israel?

The deep degradation and disgrace into which Israel had sunk before the appearance of Deborah, through its falling away from the Lord into idolatry, forms the dark reverse of that glorification at Sinai. Although, after Ehud, Shamgar had also brought help to the people against their enemies by a victory over the Philistines (Jdg 3:31), and although Jael, who proved herself a heroine by slaying the fugitive Sisera, was then alive, things had got to such a pitch with Israel, that no one would venture upon the public high roads. There are no good grounds for the conjecture that Jael was a different person from the Jael mentioned in Jdg 4:17., whether a judge who is not further known, as Ewald supposes, or a female judge who stood at the head of the nation in these unhappy times ( Bertheau ). ארחות חדלוּ , lit., "the paths ceased," sc., to be paths, or to be trodden by men. נתיבות הלכי , "those who went upon paths," or beaten ways, i.e., those who were obliged to undertake journeys for the purpose of friendly intercourse or trade, notwithstanding the burden of foreign rule which pressed upon the land; such persons went by "twisted paths," i.e., by roads and circuitous routes which turned away from the high roads. And the פּרזון , i.e., the cultivated land , with its open towns and villages, and with their inhabitants, was as forsaken and desolate as the public highways. The word perazon has been rendered judge or guidance by modern expositors, after the example of Teller and Gesenius ; and in Jdg 5:11 decision or guidance. But this meaning, which has been adopted into all the more recent lexicons, has nothing really to support it, and does not even suit our verse, into which it would introduce the strange contradiction, that at the time when Shamgar and Jael were judges, there were no judges in Israel. In addition to the Septuagint version, which renders the word δυνατοὶ in this verse (i.e., according to the Cod . Vat ., for the Col . Al . has φράζων ), and then in the most unmeaning way adopts the rendering αὔξησον in Jdg 5:11, from which we may clearly see that the translators did not know the meaning of the word, it is common to adduce an Arabic word which signifies segregavit, discrevit rem ab aliis , though it is impossible to prove that the Arabic word ever had the meaning to judge or to lead. All the old translators, as well as the Rabbins, have based their rendering of the word upon פּרזי , inhabitant of the flat country (Deu 3:5, and 1Sa 6:18), and פּרזות , the open flat country, as distinguished from the towns surrounded by walls (Eze 38:11; Zec 2:8), according to which פּרזון , as the place of meeting, would denote both the cultivated land with its unenclosed towns and villages, and also the population that was settled in the open country in unfortified places-a meaning which also lies at the foundation of the word in Hab 3:14. Accordingly, Luther has rendered the word Bauern (peasants). שׁקּמתּי עד for קמתּי אשׁר עד . The contraction of אשׁר into שׁ , with Dagesh following, and generally pointed with Seghol , but here with Patach on account of the ק , which is closely related to the gutturals, belongs to the popular character of the song, and is therefore also found in the Song of Solomon (Jdg 1:12; Jdg 2:7, Jdg 2:17; Jdg 4:6). It is also met with here and there in simple prose (Jdg 6:17; Jdg 7:12; Jdg 8:26); but it was only in the literature of the time of the captivity and a still later date, that it found its way more and more from the language of ordinary conversation into that of the Scriptures. Deborah describes herself as "a mother in Israel,"on account of her having watched over her people with maternal care, just as Job calls himself a father to the poor who had been supported by him (Job 29:16; cf. Isa 22:21).

Keil-Delitzsch: Jdg 5:8

Jdg 5:8 describes the cause of the misery into which Israel had fallen. חדשׁים אלהים is the object to יבחר , and the subject is to be found in the previous term Israel . Israel forsook its God and creator, and chose new gods, i.e., gods not worshipped by its fathers (vid., Deu 32:17). Then there was war ( לחם , the construct state of לחם , a verbal noun formed from the Piel , and signifying conflict or war) at the gates; i.e., the enemy pressed up to the very gates of the Israelitish towns, and besieged them, and there was not seen a shield or spear among forty thousand in Israel, i.e., there were no warriors found in Israel who ventured to defend the land against the foe. אם indicates a question with a negative reply assumed, as in 1Ki 1:27, etc. Shield and spear (or lance) are mentioned particularly as arms of offence and defence, to signify arms of all kinds. The words are not to be explained from 1Sa 13:22, as signifying that there were no longer any weapons to be found among the Israelites, because the enemy had taken them away ("not seen"is not equivalent to "not found"in 1Sa 13:22); they simply affirm that there were no longer any weapons to be seen, because not one of the 40,000 men in Israel took a weapon in his hand. The number 40,000 is not the number of the men who offered themselves willingly for battle, according to Jdg 5:2 ( Bertheau ); for apart from the fact that they did not go unarmed into the battle, it is at variance with the statement in Jdg 4:6, Jdg 4:10, that Barak went into the war and smote the enemy with only 10,000 men. It is a round number, i.e., an approximative statement of the number of the warriors who might have smitten the enemy and delivered Israel from bondage, and was probably chosen with a reference to the 40,000 fighting men of the tribes on the east of the Jordan, who went with Joshua to Canaan and helped their brethren to conquer the land (Jos 4:13). Most of the more recent expositors have given a different rendering of Jdg 5:8. Many of them render the first clause according to the Peshito and Vulgate , "God chose something new," taking Elohim as the subject, and chadashim (new) as the object. But to this it has very properly been objected, that, according to the terms of the song, it was not Elohim but Jehovah who effected the deliverance of Israel, and that the Hebrew for new things is not חדשׁים , but חדשׁות (Isa 42:9; Isa 48:6), or חדשׁה (Isa 43:19; Jer 31:22). On these grounds Ewald and Bertheau render Elohim "judges"(they chose new judges), and appeal to Exo 21:6; Exo 22:7-8, where the authorities who administered justice in the name of God are called Elohim . But these passages are not sufficient by themselves to establish the meaning "judges,"and still less to establish the rendering "new judges"for Elohim chadashim . Moreover, according to both these explanations, the next clause must be understood as relating to the specially courageous conflict which the Israelites in their enthusiasm carried on with Sisera; whereas the further statement, that among 40,000 warriors who offered themselves willingly for battle there was not a shield or a lance to be seen, is irreconcilably at variance with this. For the explanation suggested, namely, that these warriors did not possess the ordinary weapons for a well-conducted engagement, but had nothing but bows and swords, or instead of weapons of any kind had only the staffs and tools of shepherds and husbandmen, is proved to be untenable by the simple fact that there is nothing at all to indicate any contrast between ordinary and extraordinary weapons, and that such a contrast is altogether foreign to the context. Moreover, the fact appealed to, that אז points to a victorious conflict in Jdg 5:13, Jdg 5:19, Jdg 5:22, as well as in Jdg 5:11, is not strong enough to support the view in question, as אז is employed in Jdg 5:19 in connection with the battle of the kings of Canaan, which was not a successful one, but terminated in a defeat.

The singer now turns from the contemplation of the deep degradation of Israel to the glorious change which took place as soon as she appeared: -

Keil-Delitzsch: Jdg 5:9

9 My heart inclines to the leaders of Israel;

To those who offered themselves willingly in the nation. Praise ye the Lord!

10 Ye that ride upon white asses;

Ye that sit upon covering,

And that walk in the way, reflect!

11 With the voice of the archers among drawers (of water),

There praise ye the righteous acts of the Lord,

The righteous acts of His villages in Israel.

Then the people of the Lord went down to the gates!

We must supply the subst. verb in connection with ל לבּי , " My heart is (sc., inclined) towards the leaders of Israel ,"i.e., feels itself drawn towards them. הוקק for מהוקק (Jdg 5:14), the determining one, i.e., the commander or leader in war: as in Deu 33:21. The leaders and willing ones are first of all to praise the Lord for having crowned their willingness with victory.

Keil-Delitzsch: Jdg 5:10

And all classes of the people, both high and low, have reason to join in the praise. Those who ride upon white, i.e., white-spotted asses, are the upper classes generally, and not merely the leaders (cf. Jdg 10:4; Jdg 12:14). צהר , lit . dazzling white; but since there are no asses that are perfectly white, and white was a colour that was highly valued both by Hebrews and Arabs, they applied the term white to those that were only spotted with white. Those who sit upon coverings ( מדּין from מד , a covering or carpet, with the plural termination ין , which is to be regarded as a poetical Chaldaism) are the rich and prosperous; and those who walk on the way, i.e., travellers on foot, represent the middle and lower classes, who have to go about and attend to their affairs. Considered logically, this triple division of the nation is not a very exact one, as the first two do not form a true antithesis. But the want of exactness does not warrant our fusing together the middle term and the first, and understanding by middin either saddles or saddle-cloths, as Ewald and Bertheau have done; for saddle-cloths are still further from forming an antithesis to asses, so that those who ride upon white asses could be distinguished, as the upper classes and leaders, from those who sit upon saddles, or are "somewhat richer."Moreover, there is no reason for regarding these three classes as referring simply to the long line of warriors hastening from the victory to the triumphal fête. On the contrary, all classes of the people are addressed, as enjoying the fruits of the victory that had been obtained: the upper classes, who ride upon their costly animals; the rich resting at home upon their splendid carpets; and the poor travellers, who can now go quietly along the high-road again without fear of interruption from the foe (Jdg 5:6). שׂיחוּ is rendered " sing "by many; but this rendering cannot be sustained from Psa 105:2 and Psa 145:5, and it is not necessary on the verse before us, since the well-established meaning of the word "ponder,"reflect, sc., upon the acts of the Lord, is a perfectly suitable one.

Keil-Delitzsch: Jdg 5:11

The whole nation had good reason to make this reflection, as the warriors, having returned home, were now relating the mighty acts of the Lord among the women who were watering their flocks, and the people had returned to their towns once more. This is in all probability the idea of the obscure verse before us, which has been interpreted in such very different ways. The first clause, which has no verb, and cannot constitute a sentence by itself, must be connected with the following clause, and taken as an anakolouthon , as יתנּוּ שׁם does not form a direct continuation of the clause commencing with מקּול . After the words "from the voice of the archers," we should expect the continuation "there is heard," or "there sounds forth the praise of the acts of the Lord."Instead of that, the construction that was commenced is relinquished at יתנּוּ שׁם , and a different turn is given to the thought. This not only seems to offer the simplest explanation, but the only possible solution of the difficulty. For the explanation that מן is to be taken as signifying "away from,"as in Num 15:24, etc., in the sense of "far from the voice of the archers, among the watering women,"does not suit the following word שׁם , "there,"at all. It would be necessary to attribute to מן the meaning "no more disquieted by,"a meaning which the preposition could not possibly have in this clause. מחצצים are not sharers in the booty, for חצץ simply means to cut, to cut in pieces, to divide, and is never applied to the sharing of booty, for which חלּק is the word used (vid., Jdg 5:30; Psa 68:13; Isa 9:2). מחצּץ is to be regarded, as the Rabbins maintain, as a denom . from חץ , to hold an arrow, signifying therefore the shooter of an arrow. It was probably a natural thing for Deborah, who dwelt in Benjamin, to mention the archers as representatives of warriors generally, since this was the principal weapon employed by the Benjaminites (see 1Ch 8:40; 1Ch 12:2; 2Ch 14:7; 2Ch 17:17). The tarrying of the warriors among the drawers of water, where the flocks and herds were being watered, points to the time of peace, when the warriors were again occupied with their civil and domestic affairs. יתנּוּ is a simple aorist. תּנּה , lit . to repeat, then to relate, or praise. "The righteousness of Jehovah," i.e., the marvellous acts of the Lord in and upon Israel for the accomplishing of His purposes of salvation, in which the righteousness of His work upon earth was manifested (cf. 1Sa 12:7; Mic 6:5). פּרזונו צדקות has been rendered by modern expositors, either "the righteous acts of His guidance or of His decision"( Ewald and Bertheau ), or "the righteous acts of His commanders,"or "the benefits towards His princes (leaders) in Israel"( Ros . and others). But neither of these can be sustained. We must take פּרזון here in just the same sense as in Jdg 5:7; the country covered with open towns and villages, together with their inhabitants, whom Jehovah had delivered from the hostile oppression that had rested upon them, by means of the victory obtained over Sisera. After that victory the people of the Lord went down again to their gates, from the mountains and hiding-places in which they had taken refuge from their foes (Jdg 5:6, Jdg 5:7), returning again to the plains of the land, and the towns that were now delivered from the foe.

Keil-Delitzsch: Jdg 5:12

Jdg 5:12 forms the introduction to the second part, viz., the description of the conflict and the victory. Throwing herself into the great event which she is about to commemorate, Deborah calls upon herself to strike up a song, and upon Barak to lead off his prisoners:

12 Awake, awake, Deborah!

Awake, awake, utter a song!

Rise up, Barak, and lead captive thy captives, O son of Abinoam!

עוּרי has the tone upon the last syllable on the first two occasions, to answer to the rapid summoning burst of the Lord in the opening address ( Bertheau ). שׁבי שׁבה , to lead away captives, as the fruit of the victory; not merely to lead in triumph. On the form וּשׁבה with Chateph-patach , see Ewald , §90, b . In the next three strophes of this part (Jdg 5:13-21) the progress of the conflict is described; and in the first two the part taken in the battle by the different tribes ( Jdg 5:13-15 , and Jdg 5:15-18).

Keil-Delitzsch: Jdg 5:13

13 Then came down a remnant of nobles of the nation;

Jehovah came down to me among the heroes.

14 Of Ephraim, whose root in Amalek;

Behind thee Benjamin among thy peoples.

From Machir came down leaders,

And from Zebulun marchers with the staff of the conductor.

15 a And princes in Issachar with Deborah,

And Issachar as well as Barak,

Driven into the valley through his feet.

Looking back to the commencement of the battle, the poetess describes the streaming of the brave men of the nation down from the mountains, to fight the enemy with Barak and Deborah in the valley of Jezreel; though the whole nation did not raise as one man against its oppressors, but only a remnant of the noble and brave in the nation, with whom Jehovah went into the battle. In Jdg 5:13 the Masoretic pointing of ירד is connected with the rabbinical idea of the word as the fut . apoc . of רדה : " then (now) will the remnant rule over the glorious ,"i.e., the remnant left in Israel over the stately foe; "Jehovah rules for me (or through me) over the heroes in Sisera's army,"which Luther has also adopted. But, as Schnurr . has maintained, this view is decidedly erroneous, inasmuch as it is altogether irreconcilable with the description which follows of the marching of the tribes of Israel into the battle. ירד is to be understood in the same sense as ירדוּ in Jdg 5:14, and to be pointed as a perfect ירד .

(Note: The Cod . Al . of the lxx contains the correct rendering, τότε κατέβη κατάλειμμα . In the Targum also ירד is correctly translated נתת , descendit , although the germs of the rabbinical interpretation are contained in the paraphrase of the whole verse: tunc descendit unus ex exercitu Israel et fregit fortitudinem fortium gentium. Ecce non ex fortitudine manus eorum fuit hoc; sed Dominus fregit ante populum suum fortitudinem virorum osorum eorum .)

"There came down," sc., from the mountains of the land into the plain of Jezreel, a remnant of nobles. לאדּירים is used instead of a closer subordination through the construct state, to bring out the idea of שׂריד into greater prominence (see Ewald , §292). עם is in apposition to לאדּירים , and not to be connected with the following word יהוה , as it is by some, in opposition to the accents. The thought is rather this: with the nobles or among the brave Jehovah himself went against the foe. לי is a dat. commodi , equivalent to "for my joy."

Keil-Delitzsch: Jdg 5:14

" From ( מנּי , poetical for מן ) Ephraim ,"sc., there came fighting men; not the whole tribe, but only nobles or brave men, and indeed those whose roots were in Amalek, i.e., those who were rooted or had taken root, i.e., had settled and spread themselves out upon the tribe-territory of Ephraim, which had formerly been inhabited by Amalekites, the mount of the Amalekites, mentioned in Jdg 12:15 (for the figure itself, see Isa 27:6; Psa 80:10, and Job 5:3). "Behind thee," i.e., behind Ephraim, there followed Benjamin among thy (Ephraim's) people ( עממים , a poetical form for עמּים , in the sense of hosts). Benjamin lived farther south than Ephraim, and therefore, when looked at from the stand-point of the plain of Jezreel, behind Ephraim; "but he came upon the scene of battle, either in subordination to the more powerful Ephraimites, or rushing on with the Ephraimitish hosts"( Bertheau ). "From Machir," i.e., from western Manasseh, there came down leaders (see at Jdg 5:9), sc., with warriors in their train. Machir cannot refer to the Manassite family of Machir, to which Moses gave the northern part of Gilead, and Bashan, for an inheritance (comp. Jos 17:1 with Jos 13:29-31), but it stands poetically for Manasseh generally, as Machir was the only son of Manasseh, from whom all the Manassites were descended (Gen 50:23; Num 26:29., Num 27:1). The reference here, however, is simply to that portion of the tribe of Manasseh which had received its inheritance by the side of Ephraim, in the land to the west of the Jordan. This explanation of the word is required, not only by the fact that Machir is mentioned after Ephraim and Benjamin, and before Zebulun and Issachar, but still more decidedly by the introduction of Gilead beyond Jordan in connection with Reuben, in Jdg 5:17, which can only signify Gad and eastern Manasseh. Hence the two names Machir and Gilead , the names of Manasseh's son and grandson, are poetically employed to denote the two halves of the tribe of Manasseh; Machir signifying the western Manassites, and Gilead the eastern. " From Zebulun marchers ( משׁך , to approach in long processions, as in Jdg 4:6) with the staff of the conductor ." ספר , writer or numberer, was the technical name given to the musterer-general, whose duty it was to levy and muster the troops (2Ki 25:19; cf. 2Ch 26:11); here it denotes the military leader generally.

Keil-Delitzsch: Jdg 5:15-16

שׂרי , "my princes," does not furnish any appropriate meaning, as neither Deborah nor Barak was of the tribe of Issachar, and it is not stated anywhere that the Issacharites gathered round Deborah as their leaders. The reading שׂרי ( stat. constr .), adopted by the old versions, must be taken as the correct one, and the introduction of the preposition בּ does not preclude this (compare בגּלבּע הרי , 2Sa 1:21, and Ewald , §289, b .). עם , which is used to denote an outward equality, as in 1Sa 17:42, and is substantially the same as the כּן which follows (" just as "), is construed without כּ in the first clause, as in Psa 48:6. בּעמק : into the valley of Jezreel, the plain of Kishon. בּרגליו שׁלּח , as in Job 18:8, to be sent off, i.e., incessantly impelled, through his feet; here it is applied to an irresistible force of enthusiasm for the battle. The nominative to שׁלּח is Issachar and Barak.

15 b At the brooks of Reuben were great resolutions of heart.

16 Why remainest thou between the hurdles,

To hear the piping of the flocks?

At the brooks of Reuben were great projects of heart.

17 Gilead rests on the other side of the Jordan;

And Dan ... why tarries he by ships?

Asher sits on the shore of the sea,

And by his bays he reposes.

18 Zebulun, a people that despises its soul even to death,

And Naphtali upon the heights of the field.

In this strophe Deborah first of all mentions the tribes which took no part in the conflict ( Jdg 5:15-17), and then returns in Jdg 5:18 to the Zebulunites, who staked their life along with Naphtali for the deliverance of Israel from the yoke of the enemy. The enumeration of the tribes who remained at a distance from the conflict commences with Reuben ( Jdg 5:15 and Jdg 5:16). In this tribe there did arise a lively sympathy with the national elevation. They held meetings, passed great resolutions, but it led to no practical result; and at length they preferred to remain quietly at home in their own comfortable pastoral life. The meaning brooks for פּלגּות is well established by Job 20:17, and there is no reason whatever for explaining the word as equivalent to פּלגּות , מפלגּות , divisions (2Ch 35:5, 2Ch 35:12; Ezr 6:18). The territory of Reuben, which was celebrated for its splendid pastures, must have abounded in brooks. The question, Why satest thou, or remainedst thou sitting between the hurdles? i.e., in the comfortable repose of a shepherd's life, is an utterance of amazement; and the irony is very apparent in the next clause, to hear the bleating of the flocks, i.e., the piping of the shepherds, instead of the blast of the war-trumpets.

Keil-Delitzsch: Jdg 5:17

Gilead, Dan, and Asher took no part at all. By Gilead , the tribes of Gad and half Manasseh are intended. The use of the term הגּלעד to denote the whole of the territory of the Israelites on the east of the Jordan probably gave occasion to this, although גלעד (without the article) does not refer to the land even here, but refers primarily to the grandson of Manasseh, as the representative of his family which dwelt in Gilead. (For further remarks, see at Jdg 5:14.) Dan also did not let the national movement disturb it in its earthly trade and commerce. גּוּר , to keep one's self in a place, is construed here with the accusative of the place, as in Psa 120:5. The territory of Dan included the port of Joppa (see at Jos 19:46), where the Danites probably carried on a trade with the Phoenicians. Asher also in his land upon the coast did not allow himself to be disturbed from his rest, to join in the common war of its nation. ימּים חוף is used, as in Gen 49:13, for the shore of the Mediterranean Sea. מפרצים , ἁπ. λεγ. , literally a rent, and hence applied to a bay, as an incision made in the sea-shore.

Keil-Delitzsch: Jdg 5:18

Zebulun and Naphtali acted quite differently. Zebulun showed itself as a people that despised its life even to death, i.e., that sacrificed its life for the deliverance of its fatherland. Naphtali did the same in its mountain home. The two tribes had raised 10,000 fighting men at Barak's call ( Jdg 4:10), who constituted at any rate the kernel of the Israelitish army.

If we run over the tribes enumerated, it seems strange that the tribes of Judah and Simeon are not mentioned either among those who joined in the battle, or among those who stayed away. The only way in which this can be explained is on the supposition that these two tribes were never summoned by Barak, either because they were so involved in conflict with the Philistines, that they were unable to render any assistance to the northern tribes against their Canaanitish oppressors, as we might infer from Jdg 3:31, or because of some inward disagreement between these tribes and the rest. But even apart from Judah and Simeon, the want of sympathy on the part of the tribes that are reproved is a sufficient proof that the enthusiasm for the cause of the Lord had greatly diminished in the nation, and that the internal unity of the congregation was considerably loosened.

In the next strophe the battle and the victory are described: -

Keil-Delitzsch: Jdg 5:19

19 Kings came, ... they fought;

The kings of Canaan fought At Taanach, at the waters of Megiddo.

A piece of silver they did not take.

20 From heaven they fought,

The stars from their courses fought against Sisera.

21 The brook of Kishon swept them away,

The brook of the olden time, the brook Kishon.

Go on, my soul, in strength!

The advance of the foe is described in few words. Kings came on and fought. They were the kings of Canaan, since Jabin, like his ancestor ( Jos 11:1.), had formed an alliance with other kings of northern Canaan, who went to the battle under the command of Sisera. The battle took place at Taanach (see at Jos 12:21), by the water of Megiddo, the present Lejun (see at Jos 12:21), i.e., by the brook Kishon (cf. Jdg 4:7). Taanach and Megiddo were not quite five miles apart, and beside and between them there were several brooks which ran into the southern arm of the Kishon, that flowed through the plain to the north of both these towns. The hostile kings went into the battle with the hope of slaying the Israelites and making a rich capture of booty. But their hopes were disappointed. They could not take with them a piece of silver as booty. בּצע , which generally signifies booty or gain, is probably to be taken here in its primary sense of frustum , from בּצע , to cut off or cut in pieces, a "piece of silver,"equivalent to a single piece of valuable booty.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 4:1--5:31

C. The third apostasy chs. 4-5

Chapters 4 and 5 are complementary versions of the victory God gave Israel over the Canaanites, first in prose and then in poetry (cf. Exod. 14-15).⁹¹

Constable: Jdg 5:1-31

2. Deborah's song of victory ch. 5

One writer called this song "the finest masterpiece of Hebrew poetry" that "deserves a place among the best songs of victory ever written."¹¹⁶ It is the equivalent of a victory celebration when the troops come home (cf. Exod. 15; Ps. 68).

"Observe that each of the three major sections centers around a basic contrast: in verses 2-11c, the explosive God and humiliated people; in verses 11d-23, daring warriors and cautious brothers; in verses 24-30, gutsy woman and poor mommy."¹¹⁷

Constable: Jdg 5:1

Introduction 5:1

The writer credited Deborah with composing this song (cf. v. 7) even though he wrote that both Deborah and Barak sang it (v. 1).¹¹⁸

"It is important to notice that Deborah sang this song of praise on the same day God gave His people victory. . . . We ought to learn, as we observe these people, the priority of praise in believers' lives."¹¹⁹

Constable: Jdg 5:1--7:25

A. Previous Failures vv. 5-7

Jude cited three examples of failure from the past to warn his readers of the danger involved in departing from God's truth. Divine judgment on flagrant evildoers is no novelty.²⁹

Constable: Jdg 5:1-31

1. The example of certain Israelites v. 5

Jude's introductory words were polite (cf. 2 Peter 1:12) but also a reminder that what he now said was fact beyond dispute. His readers knew these things "once for all" because God had delivered them "once for all" in Scripture (v. 3; cf. 1 John 2:20-21).

After God redeemed Israel and liberated the nation from bondage in Egypt, the people failed to continue to believe God's promises and to trust in His power (cf. Num. 14:11; Deut. 1:32). God judged those who failed by destroying them in the wilderness. He let that generation die rather than bringing the unbelieving apostates into the Promised Land. Some of the false teachers in Jude's day evidently were Christians. That is a reasonable conclusion since Jude compared them to the redeemed Israelites. They too were turning from continuing trust and obedience to God, and God would judge them as well.

"This allusion to Israel in the wilderness makes it very plain that Jude's opponents were once orthodox Christians who had gone wilfully [sic] astray into error."³⁰

Other interpreters believe Jude was referring to those Israelites who had never really believed in Yahweh in this verse.³¹ Jude primarily wanted to point out the behavior of these false teachers, not to identify whether they were believers or unbelievers. Unbelief always results in some kind of destruction whether the unbeliever is lost or saved. God definitely destroyed these unbelievers physically. He also destroyed them eternally if they were unsaved.

"Jude insists that the Saviour can also be the Destroyer."³²

Constable: Jdg 5:2

Call to praise 5:2

This opening verse gives the reason as well as the call to bless the Lord. The leaders of the Israelites led, and the people followed their leadership voluntarily. This was a major reason for the Israelites' success in this battle. When God's people carry out their assigned responsibilities and cooperate, God grants success. Unfortunately many good works flounder because the saints refuse to work together as God has gifted them. Cooperation is one of the major themes in this song.

Constable: Jdg 5:3-5

God's former salvation 5:3-5

Deborah called all people of consequence to pay attention to the record of God's greatness that follows. "Kings" may refer to pagan kings and "rulers" to Israel's leaders. She compared God's revelation at Sinai, when He gave the Israelites His covenant, to His intervention for His people in their most recent battle. She pictured God going from Mt. Seir in Edom to Mt. Sinai, where He appeared to the Israelites in great power in a storm and earthquake (cf. Exod. 19:18; Deut. 33:2). She later spoke of God's recent deliverance of His people in similar terms (vv. 20-21). The description is poetic. We should not interpret it as literally as a prose narrative.

Constable: Jdg 5:6-8

Background of God's recent deliverance 5:6-8

During the days of Shamgar and Jael the Canaanites were so strong that the people with the birthright to the land feared to go out on the main highways. Instead they travelled the back roads to avoid molestation. Peasant farmers could not raise or sell crops because of their Canaanite threat. They stopped working because of the Canaanite oppression. The Israelites chose new gods in the sense that they turned to idols as a result of God not delivering them for 20 years. These conditions led to war in the gates of the cities, that is, internal strife in Israel. The 40,000, or less likely 40 military units, were evidently Israel's soldiers who did not have normal weapons.

When God raised up Deborah, Israel's fortunes changed dramatically. Deborah saw herself as merely a mother in Israel, not a great warrior or even a prophetess, though she filled both of those roles. A mother is an unlikely leader of a successful revolutionary war.

Constable: Jdg 5:9-11

A renewed call to bless God 5:9-11

Verse 9 is very similar to verse 2. In verses 10 and 11 Deborah urged all the Israelites to sing praises to God for His recent victory. Those who rode on white donkeys (v. 10) were the upper classes, the rulers. Those who sat on (rich) carpets (v. 10) may refer to the wealthy or perhaps those who stayed at home rather than participating in the fighting.¹²⁰ Those who travelled the roads (v. 10) were the middle classes. Deborah called all these groups to sing praises to God for His deliverance. The writer pictured them as gathering at the wells and town gates to talk about and rejoice together in God's goodness for giving victory to His people.

Constable: Jdg 5:12-18

The faithful and unfaithful participants 5:12-18

God had to rouse Deborah to oppose the Canaanites; she did not initiate this action. God also aroused her to sing His praise after the victory. After God stimulated Deborah and Barak into action, several Israelite survivors of the oppression followed their lead into the Valley of Jezreel. They came from the tribe of Ephraim in the region Amalekites had formerly occupied (cf. 12:15). They also came from Benjamin, western Manasseh (Machir), and Zebulun. Perhaps only the princes or leaders from Issachar came (cf. 6:34-35). Most of Issachar's territory lay in the valley were this battle took place. Perhaps most of the residents of Issachar were too fearful to participate.

Notable by their absence were the tribes of Reuben, the Gileadites (Gad and the part of Manasseh east of the Jordan), Dan, and Asher. The description of Dan staying "in ships" (v. 17) may mean the Danites were pursuing commercial activities off their Mediterranean coast.

". . . they may have become too closely associated with their Phoenician and Canaanite neighbors to engage them in war . . ."¹²¹

Some scholars have suggested that a better translation of this phrase may be "at ease." This reading rests on Ugaritic usage of the Hebrew word.¹²² I tend to prefer the traditional reading.

"The [Hebrew] text of Judges is generally in good condition, ranking with the Pentateuch among the best preserved parts of the OT. The Song of Deborah in chapter 5, however, is an ancient poem with several textual problems stemming from the obscurity of its vocabulary."¹²³

The more remote tribes stayed at home and did not participate in the war. Note the lack of tribal unity in Israel that only increased as time passed.

"A voluntary lack of fellowship with other believers will inevitably produce a lack of enthusiasm for God's work."¹²⁴

Deborah commended the people of Zebulun and Naphtali especially for their bravery (v. 18).

Constable: Jdg 5:19-22

God's defeat of the Canaanites 5:19-22

The great victory was due to God's supernatural intervention for Israel. He increased the effectiveness of the Israelite soldiers. The kings in verse 19 are probably all Canaanite kings, as the NIV translation suggests. Taanach stood near Megiddo, which may have been in ruins at this time.¹²⁵

The stars (v. 20) symbolize the forces of heaven that were more specifically the rains God sent. This personification ridiculed the Canaanites' belief in astrology.¹²⁶ The flood that resulted from the rain made it impossible for the Canaanites to use their horses and chariots effectively (cf. Exod. 14:25).

"In all probability we have to think of a terrible storm, with thunder and lightening and hail, or the sudden bursting of a cloud, which is poetically described as though the stars of heaven had left their courses to fight for the Lord and His kingdom upon earth."¹²⁷

Since Baal was the storm god, Deborah was glorifying Yahweh over Baal in what she said here.

Guzik: Jdg 5:1-31

Judges 5 - The Song of Deborah

A. Blessing God for the deliverance He brings through His leaders.

1. (1-2) Theme of the song: The joy and blessing in being a willing instrument of God.

Then Deborah and Barak the son of Abinoam sang on that day, saying:

"When leaders lead in Israel,

When the people willingly offer themselves,

Bless the LORD!

a. When leaders lead: Leadership is important in any endeavor and especially in the work of God. God expects leaders among His people to actually lead, showing there is a genuine need for leaders and their leadership.

b. When the people willingly offer themselves: Leaders are nothing without followers, and it is the job of the people to willingly offer themselves to their leaders.

i. We can think of the relation between leader and people as that of the conductor and the orchestra. The conductor must lead, and the orchestra must be ready and willing to follow the conductor's leadership. When the conductor does his job and the orchestra does their job, beautiful music is made.

2. (3-5) Remembering God's preservation of Israel in the past.

"Hear, O kings! Give ear, O princes!

I, even I, will sing to the LORD;

I will sing praise to the LORD God of Israel.

LORD, when You went out from Seir,

When You marched from the field of Edom,

The earth trembled and the heavens poured,

The clouds also poured water;

The mountains gushed before the LORD,

This Sinai, before the LORD God of Israel.

a. LORD, when You went out from Seir: God won the victory for Israel over Sisera by sending a great rain. In this song Deborah recalled a time when God did the same thing on behalf of Israel in the days of the Exodus (Deuteronomy 33:2).

b. When You marched from the field of Edom: It is good for us to remember that God's goodness to us didn't just start today. He has been good to us for a long, long, time.

3. (6-8) Describing life under Canaanite oppression.

"In the days of Shamgar, son of Anath,

In the days of Jael,

The highways were deserted,

And the travelers walked along the byways.

Village life ceased, it ceased in Israel,

Until I, Deborah, arose,

Arose a mother in Israel.

They chose new gods;

Then there was war in the gates;

Not a shield or spear was seen among forty thousand in Israel.

a. Village life ceased, it ceased in Israel: Not only was life hard under Israel's oppressors, but they also confiscated all weapons so the Israelites could not fight (Not a shield or spear was seen among forty thousand in Israel).

i. In the same way, Satan doesn't only want to oppress the Christian, he also wants to disarm the believer. He wants the believer to lay down the full armor of God that belongs to you in Jesus Christ (Ephesians 6:12-18).

b. Until I, Deborah, arose: This wasn't necessarily pride on Deborah's part. She understood that God works through willing individuals, and she was the willing one in this crisis.

4. (9) Refrain: Bless the LORD for leaders who lead and followers who follow.

My heart is with the rulers of Israel

Who offered themselves willingly with the people.

Bless the LORD!

a. My heart is with the rulers of Israel: Deborah didn't only care for her job of leadership. She also had a heart for other leaders and their work. Her vision was bigger than just getting "her job" done. She wanted to see the Kingdom of God advanced.

b. Who offered themselves willingly with the people: In Judges 5:2 Deborah spoke of the people offering themselves willingly. Here she notes that the sacrifices should also be borne by the leaders. They also must offer themselves willingly.

B. The victory remembered.

1. (10-12) A call to recount the great victory.

"Speak, you who ride on white donkeys,

Who sit in judges' attire,

And who walk along the road.

Far from the noise of the archers, among the watering places,

There they shall recount the righteous acts of the LORD,

The righteous acts for His villagers in Israel;

Then the people of the LORD shall go down to the gates.

Awake, awake, Deborah!

Awake, awake, sing a song!

Arise, Barak, and lead your captives away,

O son of Abinoam!

a. Speak, you who ride on white donkeys: The song asks the civic leaders along with Deborah and Barak to tell the villagers in Israel the great things God did.

i. We should never hide our light under a bushel (Matthew 5:15-16), but tell others of the great things God has done and is doing. Many need to wake up and sing a song of praise to the LORD.

b. For His villagers in Israel: The common people needed to hear of God's great works, and it was the job of leaders to tell them.

2. (13-18) The tribes that helped and the tribes that didn't.

"Then the survivors came down, the people against the nobles;

The LORD came down for me against the mighty.

From Ephraim were those whose roots were in Amalek.

After you, Benjamin, with your peoples,

From Machir rulers came down,

And from Zebulun those who bear the recruiter's staff.

And the princes of Issachar were with Deborah;

As Issachar, so was Barak Sent into the valley under his command;

Among the divisions of Reuben

There were great resolves of heart.

Why did you sit among the sheepfolds,

To hear the pipings for the flocks?

The divisions of Reuben have great searchings of heart.

Gilead stayed beyond the Jordan,

And why did Dan remain on ships?

Asher continued at the seashore,

And stayed by his inlets.

Zebulun is a people who jeopardized their lives to the point of death,

Naphtali also, on the heights of the battlefield.

a. The LORD came down for me against the mighty: As she remembered God's help, Deborah knew that His help came from the tribes of Israel, stirred to join in the battle. Deborah praised the tribes that helped, notably Ephraim, West Manasseh, Benjamin, Zebulun, Issachar, and Naphtali.

b. Why did you sit among the sheepfolds? Not every tribe was helpful. Reuben, East Manasseh, Dan, and Asher did not join in the battle.

3. (19-23) The battle described and a curse on a unhelpful city.

"The kings came and fought,

Then the kings of Canaan fought

In Taanach, by the waters of Megiddo;

They took no spoils of silver.

They fought from the heavens;

The stars from their courses fought against Sisera.

The torrent of Kishon swept them away,

That ancient torrent, the torrent of Kishon.

O my soul, march on in strength!

Then the horses' hooves pounded,

The galloping, galloping of his steeds.

'Curse Meroz,' said the angel of the LORD,

'Curse its inhabitants bitterly,

Because they did not come to the help of the LORD,

To the help of the LORD against the mighty.'

a. They fought from the heavens: The battle was fought from the heavens in the sense that God sent rain that made the Canaanite chariots of no use (the torrent of Kishon swept them away).

b. 'Curse Meroz,' said the angel of the LORD: Apparently the city of Meroz was of no help. God still accomplished His work, but the city of Meroz was cursed because they had no part in it.

4. (24-27) Praise for Jael for her killing of Sisera.

"Most blessed among women is Jael,

The wife of Heber the Kenite;

Blessed is she among women in tents.

He asked for water, she gave milk;

She brought out cream in a lordly bowl.

She stretched her hand to the tent peg,

Her right hand to the workmen's hammer;

She pounded Sisera, she pierced his head,

She split and struck through his temple.

At her feet he sank, he fell, he lay still;

At her feet he sank, he fell;

Where he sank, there he fell dead.

a. Most blessed among women is Jael: What Jael did would be condemned by many in the days of the Judges. The responsibility to protect and bless a guest was an almost absolute command, and Jael killed a guest. Yet she is blessed here because her obedience to the cause of God was greater than her obedience to tradition and custom.

b. At her feet he sank: Deborah wanted to increase Sisera's shame by pointing out that it was a woman who ended his life.

5. (28-30) Reflection on the soon disappointment of Sisera's survivors.

"The mother of Sisera looked through the window,

And cried out through the lattice,

'Why is his chariot so long in coming?

Why tarries the clatter of his chariots?'

Her wisest ladies answered her,

Yes, she answered herself,

'Are they not finding and dividing the spoil:

To every man a girl or two;

For Sisera, plunder of dyed garments,

Plunder of garments embroidered and dyed,

Two pieces of dyed embroidery for the neck of the looter?'

a. The mother of Sisera looked through the window: Every death has consequences and Deborah thinks of - and celebrates - the consequences of Sisera's death.

b. To every man a girl or two: Cundall on the ancient Hebrew word translated girl: "Elsewhere in the Old Testament it means 'womb', and in the Moabite Stone it has the meaning 'girl-slaves.' The nearest English equivalent is 'wench.' "

6. (31) Final praise to God and the long-term effect of the victory.

"Thus let all Your enemies perish, O LORD!

But let those who love Him be like the sun

When it comes out in full strength."

So the land had rest for forty years.

a. Thus let all Your enemies perish: To love God is to hate His enemies. A man or woman is defined as much by who their enemies are as by who their friends are.

b. Let those who love Him be like the sun: How much better it is to be one of those who love Him than to be one of God's enemies!

© 2003 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jdg 5:6

JUDGES 5:6 ff—How can Jael be commended for such a cruel act of murder?

PROBLEM: The story of the death of Sisera at the hands of Jael depicts a violent and cruel murder ( Jud. 4:21 ). However, the song of Deborah recorded in Judges 5 commends Jael for killing Sisera. How can Jael be praised for committing such a violent murder?

SOLUTION: First, it should be remembered that Sisera was a mighty warrior. When he came to Jael’s tent, Jael was hardly in a position to refuse him entrance. Although it was Jael who went out to meet Sisera to encourage him to find refuge in her tent, it is clear from 4:17 that he was already planning to go to Jael’s tent.

Second, Sisera was a cruel warrior who had viciously oppressed God’s people. If Sisera had escaped from the battle, he would most certainly have lived to brutalize God’s people again. If Jael had not acted, she would have been party to any future slaughter or oppression of God’s people by this godless man.

Third, Jael’s own commitment to the Lord God of Israel dictated the only course of action she could take. The enemies of the Lord and the Lord’s people were Jael’s enemies. She had to kill him. She could not hope to face such a warrior in combat. Her action had to be swift and certain. She could not take a chance on failing to kill him and perhaps merely wound him. She had to take decisive action that would result in the certain and sudden death of Sisera. Faced with the alternatives, Jael chose the greater good. To prevent the future slaughter and oppression of the people of God, Jael killed Sisera.

Fourth, although there is no place in the Bible where God honors or praises Jael for the manner in which she killed Sisera, the song of Deborah certainly praises her for her decisive action. Jael was an instrument in the hands of God to bring judgment upon this terrible enemy of God’s people.   

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 5 (Chapter Introduction)

Overview

Jdg 5:1, The Song of Deborah and Barak.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 5 (Chapter Introduction)

CHAPTER 5

Deborah exhorts to praise; she begins; recounts the former wonders and mercies of God to his people, Jud 5:1-5 . From the miseries of former times glories in their present state, Jud 5:6-9 . Excites the governors, &c. to praise the Lord, Jud 5:10-13 . Commends the chief of the tribes who went forth willingly to this battle, and checks the unwilling who tarried at home, Jud 5:14-18 . Describes the victory in all its circumstances, Jud 5:19-22 . Curseth Meroz for not coming to their assistance, Jud 5:23 . Extols Jael and her act, Jud 5:24-27 . Derideth Sisera’ s court ladies, Jud 5:28-30 . Prays for like judgment on their enemies, and prosperity to God’ s people, Jud 5:31 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 5 (Chapter Introduction)

(Jdg 5:1-5) Praise and glory ascribed to God.

(Jdg 5:6-11) The distress and deliverance of Israel.

(Jdg 5:12-23) Some commended, others censured.

(Jdg 5:24-31) Sisera's mother disappointed.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 5 (Chapter Introduction)

This chapter contains the triumphal song which was composed and sung upon occasion of that glorious victory which Israel obtained over the forces of Jabin king of Canaan and the happy consequences of that victory. Probably it was usual then to publish poems upon such occasions, as now; but this only is preserved of all the poems of that age of the judges, because dictated by Deborah a prophetess, designed for a psalm of praise then, and a pattern of praise to after-ages, and it gives a great deal of light to the history of these times. I. It begins with praise to God (Jdg 5:2, Jdg 5:3). II. The substance of this song transmits the memory of this great achievement. 1. Comparing God's appearances for them on this occasion with his appearances to them on Mount Sinai (Jdg 5:4, Jdg 5:5). 2. Magnifying their deliverance from the consideration of the calamitous condition they had been in (Jdg 5:6-8). 3. Calling those to join in praise that shared in the benefits of the success (Jdg 5:9-13). 4. Reflecting honour upon those tribes that were forward and active in that war, and disgrace on those that declined the service (Jdg 5:14-19, Jdg 5:23). 5. Taking notice how God himself fought for them (Jdg 5:20-22). 6. Celebrating particularly the honour of Jael, that slew Sisera, on which head the song is very large (Jdg 5:24-30). It concludes with a prayer to God (Jdg 5:31).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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Emmrich, Martin. "The Symbolism of the Lion and the Bees: Another Ironic Twist in the Samson Cycle." Journal of the Evangelical Theological Society 44:1 (March 2001):

Exum, J. Cheryl. "Aspects of Symmetry and Balance in the Samson Saga." Journal for the Study of the Old Testament 19 (1981):3-29.

_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

Feinberg, Charles L. "Notes on the Book of Judges." Unpublished class notes, Dallas Theological Seminary, n.d.

Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

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Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

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Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

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Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

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Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

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Lawhead, Alvin S. "Grace in the Book of Judges." Preacher's Magazine 58:3 (March-May 1983):25-27.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

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Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

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_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 5 (Chapter Introduction)

INTRODUCTION TO JUDGES 5

This chapter contains a song of praise on account of the victories obtained over Jabin, and his kingdom; after an exhortation to praise is given, and kings excited to attend to it, the majestic appearance of God at Seir, on Sinai, is observed, to raise in the mind a divine veneration of him, Jdg 5:1; then the miserable state and condition Israel was in before these victories, and therefore had the more reason to be thankful, Jdg 5:6; the governors, and judges, and the people that were delivered, together with Deborah and Barak, are stirred up to rehearse the righteous acts of the Lord, and bless his name, Jdg 5:9; and those who willingly engaged in the war are praised, and such who were negligent reproved, and some even cursed, Jdg 5:14; but Jael, Heber's wife, is particularly commended for her exploit in slaying Sisera, Jdg 5:24; and the mother of Sisera, and her ladies, are represented as wondering at his long delay, and as assured of his having got the victory, Jdg 5:28; and the song is concluded with a prayer for the destruction, of the enemies of the Lord, and for the happiness and glory of them that love him, Jdg 5:31.