Text -- Judges 5:25-31 (NET)

5:25 He asked for water, and she gave him milk; in a bowl fit for a king, she served him curds. 5:26 Her left hand reached for the tent peg, her right hand for the workmen’s hammer. She “hammered” Sisera, she shattered his skull, she smashed his head, she drove the tent peg through his temple. 5:27 Between her feet he collapsed, he fell limp and was lifeless; between her feet he collapsed and fell limp, in the spot where he collapsed, there he fell limp– violently murdered! 5:28 Through the window she looked; Sisera’s mother cried out through the lattice: ‘Why is his chariot so slow to return? Why are the hoofbeats of his chariot-horses delayed?’ 5:29 The wisest of her ladies answer; indeed she even thinks to herself, 5:30 ‘No doubt they are gathering and dividing the plunder– a girl or two for each man to rape! Sisera is grabbing up colorful cloth, he is grabbing up colorful embroidered cloth, two pieces of colorful embroidered cloth, for the neck of the plunderer!’ 5:31 May all your enemies perish like this, O Lord! But may those who love you shine like the rising sun at its brightest!” And the land had rest for forty years.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 5:25

Or, cream, that is, the choicest of her milk: so the same thing is repeated in different words.

Wesley: Jdg 5:25

Which you are not to understand of such a costly dish as the luxury of after ages brought in, which is not agreeable to the simplicity either of this family, or of those ancient times; but of a comely and convenient dish, the best which she had, and such as the better sort of persons then used. Probably Jael at that time intended him no other than kindness, 'till God by an immediate impulse on her mind, directed her to do otherwise.

Wesley: Jdg 5:28

Expecting to see him returning: for she concluded, that he went forth not so much to fight, as to take the spoil.

Wesley: Jdg 5:30

Have they not, &c. ___That is, it is certain they have got the prey, only they tarry to distribute it, according to every man's quality and merit.

Wesley: Jdg 5:31

That is, so suddenly, so surely, so effectual and irrecoverably. Deborah was a prophetess and this prayer was a prediction, that in due time all God's enemies shall perish.

Wesley: Jdg 5:31

When he first riseth, and so goeth on in his course, which he doth with great might, even as a strong man that runneth a race, and so as no creature can stop, or hinder him; even so irresistible let thy people be. Such shall be the honour and such the joy of all that love God in sincerity, and they shall shine for ever as the sun in the kingdom of their father.

JFB: Jdg 5:24-27

Is a most graphic picture of the treatment of Sisera in the tent of Jael.

JFB: Jdg 5:25

Curdled milk; a favorite beverage in the East.

JFB: Jdg 5:28-30

Impatient of delay, yet anticipating the news of victory and the rewards of rich booty.

JFB: Jdg 5:28-30

A lattice window, common to the houses in warm countries for the circulation of air.

JFB: Jdg 5:29

Maids of honor.

JFB: Jdg 5:30

Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.

Clarke: Jdg 5:25

She brought forth butter - As the word חמאה chemah , here translated butter, signifies disturbed, agitated, etc., it is probable that buttermilk is intended. The Arabs form their buttermilk by agitating the milk in a leathery bag, and the buttermilk is highly esteemed because of its refreshing and cooling quality; but there is no reason why we may not suppose that Jael gave him cream: Sisera was not only thirsty, but was also exhausted with fatigue; and nothing could be better calculated to quench his thirst, and restore his exhausted strength, than a bowl of cream. I am surprised that Mr. Harmer should see any difficulty in this. It is evident that Deborah wishes to convey the idea that Jael was more liberal and kind than Sisera had requested. He asked for water, and she brought him cream; and she brought it to him, not in an ordinary pitcher, but in the most superb dish or bowl which she possessed. See at the end of Jdg 4:24 (note).

Clarke: Jdg 5:26

She smote off his head - The original does not warrant this translation; nor is it supported by fact. She smote his head, and transfixed him through the temples. It was his head that received the death wound, and the place where this wound was inflicted was the temples. The manner in which Jael despatched Sisera seems to have been this

1.    Observing him to be in a profound sleep she took a workman’ s hammer, probably a joiner’ s mallet, and with one blow on the head deprived him of all sense

2.    She then took a tent nail and drove it through his temples, and thus pinned him to the earth; which she could not have done had she not previously stunned him with the blow on the head. Thus she first smote his head, and secondly pierced his temples.

Clarke: Jdg 5:27

At her feet he bowed - בין רגליה bein ragleyha , "between her feet."After having stunned him she probably sat down, for the greater convenience of driving the nail through his temples

Clarke: Jdg 5:27

He bowed - he fell - He probably made some struggles after he received the blow on the head, but could not recover his feet. Aeschylus represents Agamemnon rising, staggering, and finally falling, under the blows of Clytemnestra. - Agam. v. 1384.

Clarke: Jdg 5:28

Cried through the lattice - This is very natural: in the women’ s apartments in the East the windows are latticed, to prevent them from sending or receiving letters, etc. The latticing is the effect of the jealousy which universally prevails in those countries

Clarke: Jdg 5:28

Why is his chariot so long in coming? - Literally, Why is his chariot ashamed to come? Dr. Lowth has very justly observed, that this is a striking image of maternal solicitude, and of a mind divided between hope and fear

"The mother of Sisera looked out at a window

She cried through the lattice

‘ Why is his chariot so long in coming

Why tarry the wheels of his chariot?’

"Immediately, impatient of delay, she prevents the comfort of her companions; elate in mind, and bursting forth into female levity and jactation, impotent to hope for any thing, and drunk with her good fortune

"Her wise ladies earnestly answered her

Yea, she immediately returned answer to herself

‘ Have they not sped? have they not divided the spoil?’

"We see how consonant to the person speaking is every idea, every word. She dwells not upon the slaughter of the enemies, the number of the captives, the valor and great exploits of the victor, but, burning with the female love of spoils, on those things rather which captivate the light mind of the vainest woman; damsels, gold, garments. Nor does she dwell upon them only; but she repeats, she accumulates, she augments every thing. She seems, as it were, to handle the spoils. dwelling as she does on every particular

‘ Have they not sped? have they not divided the prey

A damsel, yea, two damsels to every man

To Sisera, a prey of divers colors

A prey of divers colors of needlework

Finely coloured of needlework on both sides

A spoil for adorning the neck.’

To enhance the beauty of this passage, there is, in the poetic conformation of the sentences, an admirable neatness in the diction, great force, splendor, accuracy; in the very redundance of the repetitions the utmost brevity; and, lastly, the most striking disappointment of the woman’ s hope, tacitly insinuated by that sudden and unexpected apostrophe

‘ So let all thine enemies perish, O Jehovah!’

is expressed more fully and strongly by this silence than could have been painted by any colouring of words."See Dr. Lowth, 13th Prelection, Pro 4:18, Pro 4:19

"We cannot do better,"says Dr. Dodd, "than conclude this chapter with the words of Pelicanus: ‘ Let a Homer, or a Virgil, go and compare his poetry, if he be able, with the song of this woman; and, if there be anyone who excels in eloquence and learning, let him celebrate the praises and learning of this panegyric, more copiously than I am able.’

For other matters relative to this song I must refer to the two translations which immediately follow; and their authors’ notes on them

Dr. Kennicott says, "This celebrated song of triumph is most deservedly admired; though some parts of it are at present very obscure, and others unintelligible in our English version. Besides particular difficulties, there is a general one that pervades the whole; arising as I humbly apprehend, from its being considered as entirely the song of Deborah. It is certain, though very little attended to, that it is said to have been sung by Deborah and By Barak. It is also certain there are in it parts which Deborah could not sing, as well as parts which Barak could not sing; and therefore it seems necessary, in order to form a better judgment of this song, that some probable distribution should be made of it; whilst those words which seem most likely to have been sung by either party should be assigned to their proper name; either to that of Deborah the prophetess, or to that of Barak the captain

"For example: Deborah could not call upon Deborah, exhorting herself to awake, etc., as in Jdg 5:12; neither could Barak exhort himself to arise, etc., in the same verse. Again, Barak could not sing, Till I, Deborah, arose a mother in Israel, Jdg 5:7; nor could Deborah sing about a damsel or two for every soldier, Jdg 5:30; though, indeed, as to this last article, the words are probably misunderstood. There are other parts also which seem to require a different rendering. Jdg 5:2, For the avenging of Israel, where the address is probably to those who took the lead in Israel on this great occasion, for the address in the next words is to those among the people who were volunteers; as again, Jdg 5:9. Jdg 5:11, Jdg 5:13-15, have many great difficulties. It seems impossible that (Jdg 5:23) any person should be cursed for not coming to the help of Jehovah; to the help of Jehovah against the mighty. Nor does it seem more probable that Jael should, in a sacred song, be styled blessed above women for the death of Sisera. Jdg 5:26 mentions butter, of which nothing is said in the history in Jdg 4:19; nor does the history say that Jael smote off Sisera’ s head with a hammer, or indeed that she smote it off at all, as here, Jdg 5:26. Lastly, as to Jdg 5:30, there being no authority for rendering the words a damsel or two damsels, and the words in Hebrew being very much like two other words in this same verse, which make excellent sense here, it seems highly probable that they were originally the same. And at the end of this verse, which contains an excellent compliment paid to the needlework of the daughters of Israel, and which is here put with great art in the mouth of Sisera’ s Mother, the true sense seems to be, the hopes She had of some very rich prize to adorn Her Own Neck."- Kennicott’ s Remarks, p. 94

Dr. Hales observes, "That the design of this beautiful ode, which breathes the characteristic softness and luxuriance of female composition, seems to be twofold, religious and political; first, to thank God for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; and next, to celebrate the zeal and alacrity with which some of the rulers volunteered their services against the common enemy, and to censure the lukewarmness and apathy of others who stayed at home, and thus betrayed the public cause; and, by this contrast and exposure, to heal those fatal divisions among the tribes, so injurious to the commonwealth. The first verse, as a title, briefly recites the design or subject of the poem, which consists of eight stanzas

"The first opens with a devout thanksgiving, to which she calls the attention of all, friends and foes

"The second describes, in the sublime imagery of Moses, the magnificent scenes at Mount Sinai, Seir, etc., in the deserts of Arabia, while they were led by the Divine power and presence from Egypt to Canaan

"The third states their offending afterwards by their apostasies in serving new gods, as foretold by Moses, Deu 32:16, Deu 32:17, and their consequent oppression by their enemies; the insecurity of travelling, and desertion of the villages, during the twenty years that intervened from the death of Shamgar till Jael’ s exploit, and till Deborah became judge. By this time they were disarmed by the Philistines and Canaanites, and scarcely a sword or a spear was to be seen in Israel. This policy was adopted by the Philistines in Saul’ s time, 1Sa 13:19, and was probably introduced before, when Shamgar, for want of other weapons, had recourse to an ox-goad, which was only left with them for the purpose of agriculture, 1Sa 13:21

"The fourth contrasts their present happy state of security from the incursions and depredations of their foes, especially at the watering places, which were most exposed to attacks; owing to the Divine protection which crowned the victory, the zeal and exertions of ‘ a remnant of the people,’ or a part of the tribes, against the enemy, under her conduct; these were the midland tribes of Ephraim, Manasseh, and Benjamin, including, perhaps, Judah and Simeon, which bordered on Amalek southward, and Issachar, Zebulun, and Naphtali, northward

"The fifth censures the recreant tribes Reuben and Gad, beyond Jordan eastward; and Dan and Asher, on the Mediterranean Sea westward, who deserted the common cause in consequence of their divisions, and their paltry attachment to their own concerns

"The sixth records the miraculous defeat of the confederate kings of Canaan, who were swept away by the torrents issuing from the different springs of the river Kishon, swollen by uncommon rains. Meroz was probably a place in the neighborhood

"The seventh contains a panegyric on Jael, who is here ‘ blessed above women,’ for attempting an exploit above her sex to perform; and a picturesque description of her giving Sisera buttermilk to drink, which is considered as a great treat at present among the Arabs. Then follows a minute and circumstantial description of her mode of slaying him

"The eighth affords an admirable representation of the impatience of the mother of Sisera at his delay in returning; her sanguine anticipation of his success; in which she dwells, not upon the greatness of his exploits, or the slaughter of his enemies, but upon the circumstances most likely to engage a light female mind, such as captive damsels, and embroidered garments, or the spoils of victory, which she repeats and exemplifies with much grace and elegance

"The unexpected and abrupt apostrophe which concludes the poem, So perish all thine enemies, O Lord! tacitly insinuates the utter disappointment of their vain hopes of conquest and spoil more fully and forcibly than any express declaration in words; while it marks the author’ s piety, and sole reliance upon the Divine protection of His people, and the glorious prospect of a future and greater deliverance, perhaps, by the Sun of righteousness."- New Anal. Chron. p. 324

TSK: Jdg 5:25

asked : Jdg 4:19-21

butter : Chemah , may signify buttermilk, which is made by the Arabs by agitating the milk in a leathern bag; and is highly esteemed because of its refreshing and cooling qualities.

TSK: Jdg 5:26

with the : Heb. She hammered

she smote off : Or rather, ""she smote his head, then she struck through and pierced his temples:""which is more consonant to the original, and to fact, as it does not appear that she smote off his head. 1Sa 17:49-51; 2Sa 20:22

TSK: Jdg 5:27

At : Heb. Between

where : Psa 52:7; Mat 7:2; Jam 2:13

dead : Heb. destroyed

TSK: Jdg 5:28

through : 2Ki 1:2; Son 2:9

Why is : Jdg 4:15; Son 8:14; Jam 5:7

TSK: Jdg 5:29

answer : Heb. her words, Jdg 5:29

TSK: Jdg 5:30

Have they not sped : Exo 15:9; Job 20:5

every man : Heb. the head of a man

of divers : Gen 37:3; 2Sa 13:18; Psa 45:14

TSK: Jdg 5:31

So let : Psa 48:4, Psa 48:5, Psa 58:10, Psa 58:11, Psa 68:1-3, Psa 83:9-18, Psa 92:9, Psa 97:8; Rev 6:10, Rev 18:20; Rev 19:2, Rev 19:3

them that : Exo 20:6; Deu 6:5; Psa 91:14, Psa 97:10; Rom 8:28; 1Co 8:3; Eph 6:24; Jam 1:12, Jam 2:5; 1Pe 1:8; 1Jo 4:19-21, 1Jo 5:2, 1Jo 5:3

the sun : 2Sa 23:4; Psa 19:4, Psa 19:5, Psa 37:6; Pro 4:18; Dan 12:3; Hos 6:3; Mat 13:43

And the land : The victory here celebrated in this song, was of such happy consequence to Israel, that for the principal part of one age, they enjoyed the peace to which it had been the means of opening the way. The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been for the Israelites, if while the tribes had rest, they had taken advantage of the cessation from war, and had walked in the fear of the Lord. Jdg 3:11, Jdg 3:30

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 5:25

Butter - Rather curdled milk, probably a fermented and intoxicating drink. All these marks of respect and friendship would lull Sisera into security.

Barnes: Jdg 5:26

Rather "she smote his head, and she struck and pierced through his temple."

Barnes: Jdg 5:28

The scene is changed to the palace of Sisera.

Barnes: Jdg 5:30

Render the latter part of the verse "a booty of dyed garments for Sisera, a booty of dyed garments and of party-colored cloth, a dyed garment and two party-colored clothes for the necks of the booty,"the spoil or booty being either captive damsels, or captive cattle on whose necks these clothes are to be placed (either as ornament or as a burden; compare Jdg 8:21, Jdg 8:26). But possibly "the necks of the booty"may mean the backs or shoulders (of men or beasts) laden with booty.

Barnes: Jdg 5:31

A most striking conclusion, in which the spiritual truth, which the whole narrative is intended to convey, comes out. The enemies of the Lord will perish like the host of Sisera, and all their hopes will end, like those of Sisera’ s mother, in bitter disappointment and shame; but all that love our Lord Jesus Christ shall shine forth as the sun in the kingdom of their Father. Compare Mat 13:43; Dan 12:3.

Poole: Jdg 5:25

Butter or, cream , i.e. the choicest of her milk; so the same thing is repeated in differing words.

In a lordly dish which you are not to understand of such a stately and costly dish as the luxury of after-ages brought in, which is not agreeable to the simplicity, either of this family, or of those ancient times; but of a comely and convenient dish, the best which she had, and such as the better sort of persons then used.

Poole: Jdg 5:26

Her hand i.e. her left hand, as appears from the nature of the thing; and from the

right hand which is opposed to it. Smote off , or, struck through , as the LXX. and Syriac render it; or brake , as the Chaldee hath it.

When she had pierced Heb. and she pierced ; or, and the nail pierced .

Poole: Jdg 5:27

Here is a lively representation of the thing done. At the first blow or wound he was awakened, and made some attempt to rise; but being astonished and very weak, she also following her first blow with others, he found himself impotent, and fell down dead; and then she struck the nail quite through his head into the ground, as is said, Jud 4:21 .

Poole: Jdg 5:28

Looked out at a window expecting to see him returning; for she concluded that he went forth not so much to fight as to take the spoil.

Poole: Jdg 5:30

Have they not divided the prey? i.e. it is certain they have got the prey, only they tarry to view it and distribute it, according to every man’ s quality and merit.

Of them that take the spoil Heb. of the prey ; the prey put for the men of prey , those, or who take the prey; as kindred is put for a man of kindred , or a kinsman , Rth 3:2 ; and Belial , for a man of Belial , 2Sa 16:7 ; and days , for a man of days , or an old man, Job 32:7 .

Poole: Jdg 5:31

So i.e. so suddenly, so surely, so effectually and irrecoverably.

When he goeth forth in his might when he first riseth, and so goeth on in his course, which he doth with great might, even as a strong man that runneth a race , Psa 19:5 , and so as no creature can stop or hinder him; even so irresistible let the people be.

Forty years how to be computed, See Poole "Jud 3:11" .

Haydock: Jdg 5:25

Dish. Hebrew sephel; whence the symplue of the Lydians, Tuscans, and Romans, was probably derived, denoting a bowl or jug with a handle, designed for libations. They were formerly made of potter's ware, fictilibus prolibatur sympuciis, or sympulis. (Pliny, [Natural History?] xxxv. 13.) "Aut quis---Sympuvium ridere Numæ, nigrumve catinum---Aut vaticanas fragiles de monte patellas---Ausus erat." (Juvenal, Sat. vi.) (Calmet)

Haydock: Jdg 5:26

Sisara. Hebrew says with the hammer; (Protestants,) "she smote off his head, when she had pierced and stricken ( the nail ) through his temples." But we may rather translate, (Haydock) "she pierced his head, she struck it, and pierced through this temples." (Calmet) ---

For we cannot suppose that she severed his head from his body with the hammer; but she fastened it to the ground with the nail, chap. iv. 21.

Haydock: Jdg 5:27

Wretched. Hebrew, "he expired where he fell down." (Haydock) ---

Debbora represents Jahel as ready to tread the unhappy Sisara under her feet, if he should offer to stir. She thrice repeats his death.

Haydock: Jdg 5:28

His mother, &c. This poetical imagination is very natural. ---

Room. Hebrew, "through the lattices," eshnab, of which the windows then consisted, Proverbs vii. 6. (Calmet) ---

Horses. Protestants, "why tarry the wheels of his chariots?" (Haydock)

Haydock: Jdg 5:29

Wives. This is not expressed in Hebrew, "his wise ladies answered her," or joined in her lamentations. Then the mother comforted herself with the hope that they might possibly be employed in dividing the spoils. (Calmet) ---

Hebrew, "yea she answered herself, Have they not gained the victory? have they divided the prey? to every man a damsel, yea two? to Sisara a booty of divers colours," &c. (Haydock) ---

Perhaps instead of damsel, literally, "a belly or two," which occurs no where else, the Hebrew should be, "to the general a most beautiful embroidery work." (Calmet)

Haydock: Jdg 5:30

Necks. Hebrew, "the spoils of various colours, the embroidery of divers colours, on both sides, for the necks (of the captors) of the spoil." (Haydock) ---

Or more simply, "for the neck (general) of the army;" (Vatable) or "the necks of the soldiers," who will be laden with the abundance of spoils. (Calmet) ---

The ladies dwell with great delight on the thought of possessing rich embroidery or needle work. How dreadfully would their hopes be blasted, when a few hours after they saw Barac at their gates, and their city in flames! (Haydock)

Haydock: Jdg 5:31

Rising. Hebrew, when he goeth forth in his might." Let the just advance in virtue, and glory, as the sun becomes more beautiful and hot as he leaves the horizon, on a clear summer day. This comparison is often applied to the servants of God, Ecclesiasticus xvi. 16., 2 Kings xxiii. 5., and Matthew xiii. 45. (Calmet)

Gill: Jdg 5:25

He asked water, and she gave him milk,.... That is, Sisera asked it of her, as the Targum expresses it, when he turned into her tent:

she brought him fresh butter in a lordly dish; which signifies either the same, the milk with cream on it, for that is meant by butter; or having first taken off the cream, she gave him milk to drink, and then brought the cream in a dish for him to eat, and thereby the more incline him to sleep; and this she brought in a dish fit for any lord or nobleman to eat out of; in such a polite and courteous manner did she use him, so that he could have no suspicion of her having any ill design against him. R. Jonah, as Kimchi notes, interprets this of a dish of the mighty or lordly ones, of the shepherds, the principal of the flock, as they are called in Jer 25:34, out of which they had used to drink their milk, or eat their cream, and such an one was likely enough to be Jael's tent; from this Hebrew word "sepel", here used, seems to come the Latin word "simpucium" or "simpulum", used in things sacred, and which, according to Pliny ^t, was an earthen vessel; and so some of the Rabbins, as Kimchi observes, say, this was a new earthen vial; it is very probable it was a broad platter or dish fit for such an use.

Gill: Jdg 5:26

She put her hand to the nail,.... Her left hand, as the Septuagint, Arabic, and Vulgate Latin versions express it, and as appears by what follows; she having taken up a pin from her tent, with which it was fastened to the ground, she clapped it to the temples of Sisera:

and her right hand to the workman's hammer; in her right hand she took a hammer, such as carpenters, and such like workmen, make use of, and workman like went about her business she had devised, and was determined upon, being under a divine impulse, and so had no fear or dread upon her:

and with the hammer she smote Sisera; not that with the hammer she struck him on the head, and stunned him, but smote the nail she had put to his temples and drove it into them:

she smote off his head; after she had driven the nail through his temples, she took his sword perhaps and cut off his head, as David cut off Goliath's, after he had slung a stone into his forehead; though as this seems needless, nor is there any hint of it in the history of this affair, the meaning may only be, that she struck the nail through his head, as the Septuagint, or broke his head, as the Targum:

when she had pierced and stricken through his temples; that being the softest and tenderest part of the head, she drove the nail quite through them to the ground, Jdg 4:21.

Gill: Jdg 5:27

Perhaps at her first approach to him, and attempt to drive the nail, or at the blow she gave, he rose up, but she had done the business so effectually at the first stroke, that he dropped at once, and laid down his head again:

at her feet he bowed, he fell; when she redoubled her blow:

where he bowed, there he fell down dead; and struggled and stirred no more; thus ingloriously did this general of a vast army die. This action is not otherwise to be justified, but by its being done through an impulse of the Spirit of God upon her, to take away the life of an implacable enemy of God's people; otherwise it might seem to be a breach of hospitality towards her guest she had invited in, and of the peace which subsisted between this general's prince and her husband; and therefore is not to be drawn into an example where there is no appearance of a divine warrant.

Gill: Jdg 5:28

The mother of Sisera looked out at a window,.... Which perhaps looked towards the high road, in which she expected Sisera to return in his chariot with his victorious army; and she was looking out for him, not through fear of any ill that had befallen him, or suspicion of misfortunte, but through impatience to see him in triumph return, wreathed with laurels:

and cried through the lattice; which is but another word for a window, which was not of glass, that being of a later invention, but made in lattice form, in a sort of network, full of little holes to let in air and light, and look out at; here she stood and cried with a very loud uneasy tone; the word signifies a sort of a groaning howling noise, discovering impatience and uneasiness; and so the Vulgate Latin and Syriac versions render it, "she howled"; saying in a whining way:

why is his chariot so long in coming? she did not doubt at all of victory, and concluded it would soon be obtained, and there would be very little trouble and difficulty in getting it, and therefore wondered his chariot was not in sight:

why tarry the wheels of his chariots? the nine hundred he took with him, of the return of which she made no doubt, only was uneasy until they appeared, that she might be delighted with the glory of the triumph; the Targum is,"why are the runners hindered, who should bring me a letter of the victories?''

Gill: Jdg 5:29

Her wise ladies answered her,.... Every one in their turn endeavouring to comfort her and make her easy. The Vulgate Latin version is,"one that was wiser than the rest of his wives;''but they seem rather to be her maids of honour, or ladies of her acquaintance, who were come to pay her a visit, and share in the pleasing sight they expected to have of Sisera:

yea, she returned answer to herself; before they could well give theirs, she soon recollected herself what might be, and must be, the occasion of this delay; and this, according to the Targum, she made in her wisdom, what her great wisdom quickly suggested to her was certainly the case, and with which she comforted and quieted herself.

Gill: Jdg 5:30

Have they not sped?.... Or "found" ^u the enemy, Barak and his army, or the spoil of them? no doubt they have:

have they not divided the prey? doubtless they have, which being large, and the captives many, has taken up much of their time to look over, and make an equal and proper division of, and that most certainly is the cause of the delay:

to every man a damsel or two? or "a womb or two ^w", using both unchaste and contemptuous language ^x, and pleasing themselves with the virgins of Israel being abused by the common soldiers, which was too frequently the case with the Heathens at gaining a victory:

to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides; suits of clothes of different colours, such as were the works of the women of Sidon ^y, and those curiously interwoven or wrought with a needle, and that on both sides of the silk or material of which they were made; and so such as were of great worth and esteem, and such it was expected, and with confidence and assurance of it, Sisera would bring with him, and make presents of to his mother and her ladies, or which he would have for his own wear and use, or both:

meet for the necks of them that take the spoil? the general of the army, and the chief men to whom the spoil was brought, and then divided suitably to the rank and quality of every soldier. Pliny ^z says, the Phrygians first invented the art of needlework; hence the garments wrought, and those that made them, were called after their name; but it is certain it was known by the ancient Hebrews and Canaanites, see Exo 26:36.

Gill: Jdg 5:31

So let all thine enemies perish, O Lord!.... As Sisera and his army did, and be disappointed as his mother and her ladies were; which is not only a wish or prayer that it might be, but a prophecy that so it would be:

but let them that love him; that love the Lord superlatively and sincerely, with all their heart and soul, and from love serve and fear him:

be as the sun when he goeth forth in his might; in the middle of the day, when its heat and light are the greatest, and in the summer solstice, in the month of June, when the sun is in Cancer, as Ben Gersom and Abarbinel observe, and it is hottest: the sense is, let the true friends of God be as bright and as glorious, and increase in light, lustre, and splendour, as that glorious luminary in midday, and be no more liable to be resisted and stopped by their enemies, and as much out of the reach of them as that is:

and the land had rest forty years; these are not the words of Deborah, whose song ends with the last clause, but of the writer of this book; which years, according to most, are to be reckoned from the death of Ehud, including the twenty years' bondage under Jabin, as Ben Gersom and Abarbinel; so that strictly speaking the rest was but twenty years; one would think they should be reckoned from the victory obtained over Jabin king of Canaan.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 5:25

¹ tn Or “for mighty ones.”

NET Notes: Jdg 5:26

¹ tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.

² tn The verb used here is from the same root as the noun “hammer” in the preceding line.

³ tn Or “head.”

⁴ tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.

⁵ tn Heb “she pierced his temple.”

NET Notes: Jdg 5:27

¹ tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.

² tn Heb “and he lay.

³ tn Or “dead, murdered.”

NET Notes: Jdg 5:28

¹ tn Heb “chariots.”

NET Notes: Jdg 5:29

¹ tn Or “princesses.”

NET Notes: Jdg 5:30

¹ tn Heb “Are they not finding, dividing the plunder?”

² tn Heb “a womb or two for each man.” The words “to rape” are interpretive. The Hebrew noun translated “girl” means literally “womb” (BDB 933 s.v. I. רַחַם), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle.

³ tn Heb “the plunder of dyed cloth is for Sisera.”

⁴ tn Heb “the plunder of embroidered cloth.”

⁵ tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”

NET Notes: Jdg 5:31

¹ tn Heb “But may those who love him be like the going forth of the sun in its strength.”

Geneva Bible: Jdg 5:25

He asked water, [and] she gave [him] milk; she brought forth ^{( s )} butter in a lordly dish.

^{( s )} Some read churned milk in a great cup.

Geneva Bible: Jdg 5:29

Her wise ladies answered her, yea, ^{( t )} she returned answer to herself,

^{( t )} That is, she comforted herself.

Geneva Bible: Jdg 5:30

Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] ^{( u )} for the necks of [them that take] the spoil?

^{( u )} Because he was chief of the army.

Geneva Bible: Jdg 5:31

So let all thine enemies perish, O LORD: but [let] them that love him [be] as the ^{( x )} sun when he goeth forth in his might. And the land had rest forty years.

^{( x )} Shall grow daily more and more in God's favour.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 5:1-31

1 The Song of Deborah and Barak.

Maclaren: Jdg 5:31

Judges 5:31

These are the closing words of Deborah, the great warrior-prophetess of Israel. They are in singular contrast with the tone of fierce enthusiasm for battle which throbs through the rest of the chant, and with its stern approval of the deed of Jael when she slew Sisera. Here, in its last notes, we have an anticipation of the highest and best truths of the Gospel. Let them that love Him be as the sun when he goeth forth in his might.' If we think of the singer, of the age and the occasion of the song, such purely spiritual, lofty words must seem very remarkable.

I. We Have A Penetrating Insight Into The Essence Of Religion.

Note, then, first of all, how here we have a penetrating insight into the essence of religion.

This woman had been nourished upon a more or less perfect edition of what we know as the' Mosaic Law.' Her faith had been fed by forms. She moved amidst a world full of the cruelties and dark conceptions of a mysterious divine power which torture heathenism apart from Christianity. She had forced her way through all that, and laid hold of the vital center. And there, away out amidst cruelly and murder, amidst the unutterable abominations and terrors of heathenism, in the center of a rigid system of ceremonial and retaliation, the woman's heart spoke out, and taught her what was the great commandment. Prophetess she was, fighter she was, she could burst into triumphant approval of Jael's bloody deed; and yet with the same lips could speak this profound word. She had learned that Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind,' summed up all duty, and was the beginning of all good in man. That precept found an echo in her heart. Whatever part in her religious development may have been played by the externalisms of ceremonial, she had pierced to the core of religion. Advanced modern critics admit the antiquity of Deborah's song, and this closing stanza witnesses to the existence, at that early period, of a highly spiritual conception of the bond between God and man. Deborah had got as far, in a moment of exaltation and insight, as the teaching of the Apostle John, although her thought was strangely blended with the fierceness of the times in which she lived. Her approval of Jael's deed by no means warrants our approving it, but we may thankfully see that though she felt the fierce throbbing of desire for vengeance, she also felt this--Them that love Him; that is the Alpha and the Omega of all.'

Our love must depend on our knowledge. Deborah's knowledge was a mere skeleton outline as compared with ours. Contrast the fervor of emotional affection that manifestly throbbed in her heart with the poor, cold pulsation's which we dignify by the name of love, and the contrast may put us to shame. There is a religion of fear which dominates hundreds of professing Christians in this land et ours. There is a religion of duty, in which there is no delight, which has many adherents amongst us. There is a religion of form, which contents itself with the externals of Christianity, and that is the religion of many men and women in all our churches. And I may further say, there is a religion of faith, in its narrower and imperfect sense, which lays hold of and believes a body of Christian truth, and has never passed through faith into love. Not he who believes that God is,' and comes to Him with formal service and an alienated or negligent heart; not he who recognizes the duty of worship, and discharges it because iris conscience pricks him, but has no buoyancy within bearing him upwards towards the object of his love; not he who cowers before the dark shadow which some cab God; but he who, knowing, trusts, and who, knowing and trusting the love which God hath to us,' pulses back the throbs of a recipient heart, and loves Him in return--he, and he only, is a worshipper. Let us learn the lesson that Deborah learnt below the palm-trees of Lapidoth, and if we want to understand what a religious man is, recognize that he is a man who loves God.

II. Further, Note The Grand Conception Of The Character Which Such A Love Produces.

Let them be as the sun when he goeth forth in his might.' Think of the fierce Eastern sun, with sunbeams like swords,' that springs up from the East, and rushes to the zenith, and' nothing is hid from the heat thereof' --a sun the like of which we, in our cloudy skies, never see nor feel, but which, to the Oriental, is the very emblem of splendor and of continuous, victorious power. There are two things here, radiance and energy, light and might.

As the sun when he goeth forth in his strength.' Deborah was a prophetess,' and people say, What did she prophesy?' Well, she prophesied the heart of religion--as I have tried to show--in reference to its essence, and, as one sees by this phrase, in reference to its effects. What is her word but a partial anticipation of Christ's saying, Ye are the light of the world'; and of His disciple's utterance, Ye were sometimes darkness, but now are ye light in the Lord: walk as children of light'?

It is too plain to need any talking about, that the direct tendency of what we venture to call love to God, meaning thereby the turning of the whole nature to Him, in aspiration, admiration, longing for likeness, and practical imitation, is to elevate, ennoble, and illuminate the whole character. It was said about one woman that to love her was an education.' That was exaggeration; but it is below the truth about God. The true way to refine and elevate and educate is to cultivate love to God. And when we get near to Him, and hold by Him, and are continually occupied with Him; when our being is one continual aspiration after union with Him, and we experience the glow and rapture included in the simple word love,' then it cannot but be that we shall be like Him.

That is what Paul meant when he said, Now are ye light in the Lord.' Union with Him illuminates. The true radiance of saintly character will come in the measure in which we are in fellowship with Jesus Christ. Deborah's astronomy was not her strong point. The sun shines by its own light. We are planets, and are darkness in ourselves, and it is only the reflection of the central sun that ever makes us look silvery white and radiant before men. But though it be derived, it is none the less our light, if it has passed into us, as it surely will, and if it streams out from us, as it no less surely will, in the measure in which love to God dominates our whole lives.

If that is so, dear brethren, is not the shortest and the surest way to have our faces shining like that of Moses when he came down from the mountain, or like Stephen's when he saw the heavens opened,' to keep near Jesus Christ? It is slow work to hammer bits of ore out of the rock with a chisel and a mallet. Throw the whole mass into the furnace, and the metal will come out separated from the dross. Get up the heat, and the light, which is the consequence of the heat, will take care of itself. In the Lord' ye shall be light.'

Is Deborah's aspiration fulfilled about me? Let each of us ask that. As the sun when he goeth forth in his strength'--would anybody say that about my Christian character? Why not? Only because the springs have run low within is the stream low through the meadows. Only because the love is cold is the light feeble.

There is another thought here. There is power in sunlight as well as radiance. On that truth the prophetess especially lays a finger; as the sun when he goeth forth in his strength.' She did not know what we know, that solar energy is the source of all energy on this earth, and that, just as in the deepest spiritual analysis there is no power but of God,' so in the material region we may say that the only force is the force of the sun, which not only stimulates vegetation and brings light and warmth--as the pre-scientific prophetess knew--but in a hundred other ways, unknown to her and known to modern science, is the author of all change, the parent of all life, and the reservoir of all energy.

So we come to this thought: The true love of God is no weak, sentimental thing, such as narrow and sectional piety has often represented it to be, but it is a power which will invigorate the whole of a man, and make him strong and manly as well as gentle and gracious; being, indeed, the parent of all the so-called heroic and of all the so-called saintly virtues.

The sun' goeth forth in his strength,' rushing through the heavens to the zenith. As one of the other editions of this metaphor in the Old Testament has it, The path of the just is as the shining light, that shineth more and more until the noontide of the day.' That light, indeed, declines, but that fact does not come into view in the metaphor of the progressive growth towards perfection of the man in whom is the all-conquering might of the true love of Jesus Christ.

Note the context of these words of our text, which, I said, presents so singular a contrast to them. It is a strange thing that so fierce a battle-chant should at the end settle down into such a sweet swan-song as this. It is a strange thing that in the same soul there should throb the delight in battle and almost the delight in murder, and these lofty thoughts. But let us learn the lesson that true love to God means hearty hatred of God's enemy, and that it will always have to be militant and sometimes stern and what people call fierce. Amidst the amenities and sentimentalities of modern life there is much necessity for remembering that the Apostle of love was a son of thunder,' and that it was the lips which summoned Israel to the fight, and chanted hymns of triumph over the corpses borne down by the rushing Kisen, which also said: Let them that love Him be as the sun when he shineth forth in his strength.' If you love God, you will surely be a strong man as well as an emotional and affectionate Christian.

That energy is to be continuous and progressive. The sun that Deborah saw day by day spring from his station in the east, and climb to his height in the heavens, and ray down his beams, has been doing that for millions of years, and it will probably keep doing it for uncounted periods still. And so the Christian man, with continuity unbroken and progressive brilliance and power, should shine more and more till the un-setting noontide of the day.'

III. That Brings Me To The Last Thought, Which Passes Beyond The Limits Of The Prophetess' Vision.

Here is a prophecy of which the utterer was unaware.

There is a contrast drawn in the words of our text and in those immediately preceding. So,' says Deborah, after the fierce description of the slaughter of Sisera--So let all Thine enemies perish, O Lord! but let them that love Thee be as the sun when he shineth in his strength.' She contrasts the transiency of the lives that pit themselves against God with the perpetuity that belongs to those which are in harmony with Him. The truth goes further than she probably knew; certainly further than she was thinking when she chanted these words. Let us widen them by other words which use the same metaphor, and say, they that be wise'--that is a shallower word than them that love Thee'--they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.' Let us widen and deepen them by sacreder words still; for Jesus Christ laid hold of this old metaphor, and said, describing the time when all the enemies shall have perished, and the weeds have been flung out of the vineyard, Then shall the righteous shine forth like the sun, in the Kingdom of their Father,' with a brilliancy that will fin heaven with new splendors, bright beyond all that we see here amidst the thick atmosphere and mists and clouds of the present life!

Nor need we stop even there, for Jesus Christ not only laid hold of this metaphor in order to describe the eternal glory of the children of the Kingdom, but at the last time that human eyes on earth saw Him, the glorified Man Christ Jesus is thus described: His countenance was as the sun shineth in his strength.' Love always tends to likeness; and love to Christ will bring conformity with Him. The perfect love of heaven will issue in perfect and perpetual assimilation to Him. Science tells us that the light of the sun probably comes from its contraction; and that that process of contraction will go on until, at some point within the bounds of time, though far beyond the measure of our calculations, the sun himself shall die, the ineffectual beams will be paled, and there will be a black orb, with neither life nor light nor power. And then, then, and after that for ever, they that love Him' shall continue to be as that dead sun once was, when he went forth in his hot might.

MHCC: Jdg 5:24-31

Jael had a special blessing. Those whose lot is cast in the tent, in a low and narrow sphere, if they serve God according to the powers he has given them, shall not lose their reward. The mother of Sisera looked for his return, not in the least fearing his success. Let us take heed of indulging eager desires towards any temporal good, particularly toward that which cherishes vain-glory, for that was what she here doted on. What a picture does she present of an ungodly and sensual heart! How shameful and childish these wishes of an aged mother and her attendants for her son! And thus does God often bring ruin on his enemies when they are most puffed up. Deborah concludes with a prayer to God for the destruction of all his foes, and for the comfort of all his friends. Such shall be the honour, and joy of all who love God in sincerity, they shall shine for ever as the sun in the firmament.

Matthew Henry: Jdg 5:24-31

Deborah here concludes this triumphant song,

I. With the praises of Jael, her sister-heroine, whose valiant act had completed and crowned the victory. She had mentioned her before (Jdg 5:6) as one that would have served her country if it had been in her power; now she applauds her as one that did serve it admirably well when it was in her power. Her poetry is finest and most florid here in the latter end of the song. How honourably does she speak of Jael (Jdg 5:24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field. Nothing is more confounding, grievous, and shameful, than disappointment, and Deborah here does most elegantly describe two great disappointments, the shame of which was typical of sinners' everlasting shame.

1. Sisera found a fatal enemy where he expected a firm and faithful friend. (1.) Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until God, by an immediate impulse upon her mind (which impulses then were to be regarded, and carried so much of their own evidence with them that they might be relied upon, but cannot now be pretended to), directed her to do otherwise, Jdg 5:25. He asked only for fair water to quench his thirst, but she, not only to show her housewifery and good housekeeping, but to express her respect to him, gave him milk and brought forth butter, that is (say some interpreters), milk which had the butter taken from it; we call it butter-milk. No (say others), it was milk that had the butter still in it; we call it cream. Whichsoever it was, it was probably the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she called so, the finest she had, and better than she ordinarily used at her town table. This confirmed Sisera's opinion of her friendship, and made him sleep the faster and the more secure. But, (2.) She proved his mortal enemy, gave him his death's stroke: it is curiously described, Jdg 5:26, Jdg 5:27. [1.] How great does Jael look, hammering Sisera, as it is in the margin, mauling that proud man who had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities upon his bones! Eze 32:27. She seems to have gone about it with no more terror nor concern than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it she smote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, she struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail. [2.] How mean does Sisera look, fallen at Jael's feet! Jdg 5:27. At the feet of this female executioner he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woman, with a disgraceful wound by a sorry nail struck through his head. Thus is shame the fate of proud men. And this is a very lively representation of the ruin of those sinners whose prosperity slays them; it flatters and caresses them with milk and butter in a lordly dish, as if it would make them easy and happy, but it nails their heads and hearts too to the ground in earthly-mindedness, and pierces them through with many sorrows; its flatteries are fatal, and sink them at last into destruction and perdition, 1Ti 6:9, 1Ti 6:10.

2. Sisera's mother had the tidings brought her of her son's fall and ruin when she was big with expectation of his glorious and triumphant return, Jdg 5:28-30, where we have, (1.) Her fond desire to see her son come back in triumph: Why is his chariot so long in coming? She speaks this, not so much out of a concern for his safety, or any jealousy of his having miscarried (she had no fear of that, so confident was she of his success), but out of a longing for his glory, which with a feminine weakness she was passionately impatient to see, chiding the lingering chariot, and expostulating concerning the delays of it, little thinking that her unhappy son had been, before this, forced to quit that chariot which they were so proud of, and which she thought came so slowly. The chariots of his glory had now become the shame of his house, Isa 22:18. Let us take heed of indulging such desires as these towards any temporal good thing, particularly towards that which cherishes vain-glory, for this was what she here doted on. Eagerness and impatience in our desires do us a great deal of prejudice, and make it intolerable to us to be crossed. But towards the second coming of Jesus Christ, and the glories of that day, we should thus stand affected ( Come, Lord Jesus, come quickly ), for here we cannot be disappointed. (2.) Her foolish hope and confidence that he would come at last in so much the greater pomp. Her wise ladies answered her, and thought they gave a very good account of the delay; yea, she ( in her wisdom, says the Chaldee) tauntingly made answer to herself, " Have they not sped? No doubt they have, and that which delays them is that they are dividing the prey, which is so much that it is a work of time to make a distribution of it."In the spoil they pleased themselves with the thought of, observe, [1.] How impudently, and to the reproach and scandal of their sex, these ladies boast of the multitude of damsels which the soldiers would have the abusing of. [2.] How childishly they pleased themselves with the hope of seeing Sisera himself in a gaudy mantle of divers colours; how charmingly would it look! of divers colours of needle-work, plundered out of the wardrobe of some Israelitish lady; it is repeated again, as that which pleased their fancy above any thing, of divers colours of needle-work on both sides, and therefore very rich; such pieces of embroidery they hoped Sisera would have to present his mother and the ladies with. Thus apt are we to deceive ourselves with great expectations and confident hopes of honour, and pleasure, and wealth in this world, by which we prepare for ourselves the shame and grief of a disappointment. And thus does God often bring ruin on his enemies when they are most elevated.

II. She concludes all with a prayer to God, 1. For the destruction of all his foes: " So, so shamefully, so miserably, let all thy enemies perish, O Lord; let all that hope to triumph in Israel's ruin be thus disappointed and triumphed over. Do to them all as unto Sisera, "Psa 83:9. Though our enemies are to be prayed for, God's enemies, as such, are to be prayed against; and, when we see some of God's enemies remarkably humbled and brought down, this is an encouragement to us to pray for the downfall of all the rest. Deborah was a prophetess, and this prayer was a prediction that in due time all God's enemies shall perish, Psa 92:9. None ever hardened his heart against God and prospered. 2. For the exaltation and comfort of all his friends. "But let those that love him, and heartily wish well to his kingdom among men, be as the sun when he goeth forth in his strength; let them shine so bright, appear so glorious in the eye of the world, cast such benign influences, be as much out of the reach of their enemies, who curse the rising sun because it scorches them; let them rejoice as a strong man to run a race, Psa 19:5. Let them, as burning and shining lights in their places, dispel the mists of darkness, and shine with more and more lustre and power unto the perfect day. "Pro 4:18. Such shall be the honour, and such the joy, of all that love God in sincerity, and for ever they shall shine as the sun in the firmament of our Father.

The victory here celebrated with this song was of such happy consequence to Israel that for the best part of one age they enjoyed the peace which it opened the way to: The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been if, when the churches and the tribes had rest, they had been edified, and had walked in the fear of the Lord.

Keil-Delitzsch: Jdg 5:25

25 He asked water, she gave him milk;

She handed him cream in the dish of nobles.

26 She stretched out her hand to the plug,

And her right hand to the workmen's hammer,

And hammered Sisera, broke his head,

And dashed in pieces and pierced his temples.

27 Between her feet he bowed, he fell, he lay down:

Between her feet he bowed, he fell:

Where he bowed, there he fell down dead.

Assuming that the fact itself is well known, Deborah does not think it necessary to mention Sisera's name in Jdg 5:25. חמאה , which generally signifies thick curdled milk, is used here as synonymous with חלב , in the sense of good superior milk. ספל is only used here and in Jdg 6:38, and signifies a bowl or vessel for holding liquids (see Arab ., Chald , and Talm .; also Bochart , Hieroz, i. pp. 625ff., ed. Ros .). The dish of nobles is a fine costly bowl, such as they are accustomed to hand to noble guests. The whole verse is simply intended to express the thought, that Jael had given to her guest Sisera a friendly reception, and treated him honourably and hospitably, simply in order to make him feel secure.

Keil-Delitzsch: Jdg 5:26-27

"Her hand," i.e., the left hand, as is shown by the antithesis, "her right hand,"which follows. On the form תּשׁלחנה , the third pers. fem. sing. with נה attached, to distinguish it the more clearly from the second pers., see the remarks on Exo 1:10. עמלים הלמוּת , hammer or mallet of the hard workers , is a large heavy hammer. For the purpose of depicting the boldness and greatness of the deed, the words are crowded together in the second hemistich: הלם , to hammer, or smite with the hammer; מחק , ἁπ. λεγ. , to smite in pieces, smite through; מחץ , to smite or dash in pieces; חלף , to pierce or bore through. The heaping up of the words in Jdg 5:27 answers the same purpose. They do not "express the delight of a satisfied thirst for revenge,"but simply bring out the thought that Sisera, who was for years the terror of Israel, was now struck dead with a single blow. כּרע בּאשׁר , at the place where he bowed, there he fell שׁדוּד , overpowered and destroyed. In conclusion, the singer refers once more in the last strophe (Jdg 5:28-30) to the mother of Sisera, as she waited impatiently for the return of her son, and foreboded his death, whilst the prudent princesses who surrounded her sought to cheer her with the prospect of a rich arrival of booty.

Keil-Delitzsch: Jdg 5:28

28 Through the window there looks out and cries aloud

The mother of Sisera, through the lattice work,

Why does his chariot delay its coming?

Why tarry the steps of his team?

29 The wise of her princesses reply:

- But she repeats her words to herself -

30 Surely they are finding and sharing booty:

A maiden, two maidens to the head of a man,

Booty of variegated cloths for Sisera:

Booty of variegated cloths, garments worked in divers colours,

A variegated cloth, two garments worked in divers colours for his neck as booty.

Sisera's mother looks out with impatience for the return of her son, and cries aloud out of the window, Why is he never coming?-foreboding the disastrous result of the war. תּיבּב , ἁπ. λεγ. , signifies to cry; in Aramaean it is used for הריע and רנּן , to denote a loud joyful cry; here it evidently signifies a loud cry of anxiety. For the repeated question, Why does his chariot delay its coming? is evidently expressive of anxiety and alarm. The form אחרוּ , perf . Piel for אחרוּ , may be attributed to the influence of the aleph, which favours the seghol sound, like יחמוּ in Gen 30:39. The combination of מרכּבותיו פּעמי , "steps of his chariots,"cannot be explained, as it is by Bertheau , on the ground that the word פעמי , as a general expression for intermittent movement, might also be applied to the jerking of the wheels in rolling, but simply on the supposition that מרכּבות , as a synonym for רכב , is used for the horses yoked to the chariot in the sense of team, like רכב in 2Sa 8:4; 2Sa 10:18, etc.

Keil-Delitzsch: Jdg 5:29-30

The princesses in attendance upon Sisera's mother sought to console her with the remark, that Sisera would have to gather together rich booty, and that his return was delayed in consequence. In the expression "the wisest of her princesses"(see Ges . §119, 2), the irony is very obvious, as the reality put all their wise conjectures to shame. תּעננּה , third pers. plur. fem. for תּענינה . The second hemistich of Jdg 5:29 contains a clause inserted as a parenthesis. אף־היא is adversative: " but she ;" אף is only an emphatic copula; the antithesis lies in the emphatic change of subject indicated by היא . אמריה השׁיב , lit . to bring back her words, i.e., to repeat. להּ is used in a reflective sense, "to herself."The meaning is: But Sisera's mother did not allow herself to be quieted by the words of her wise princesses; on the contrary, she kept repeating the anxious question, Why does Sisera delay his coming? In Jdg 5:30 there follows the answer of the wise princesses. They imagine that Sisera has been detained by the large amount of booty which has to be divided. הלא , nonne , is he not, in the sense of lively certainty. They will certainly discover rich booty, and divide it. רחם , uterus , for puella . " A girl (or indeed probably) two girls to the head of the man, "i.e., for each man. צבעים , coloured things , cloths or clothes. רקמה , worked stuff , or garments worked in divers colours (see the remarks on Exo 26:36), is attached without the vav cop . to צבעים , and is also dependent upon שׁלל . The closing words, שׁלל לצוּארי , "for the necks," or (as the plural is also frequently used to signify a single neck, e.g., Gen 27:16; Gen 45:14) "for the neck of the booty," do not give any appropriate sense, as שׁלל neither signifies animals taken as booty nor the taker of booty. The idea, however, that שׁלל is used for שׁלל אישׁ , like הלך in 2Sa 12:4 for הלך אישׁ , viator , and חתף in Pro 23:28 for חתף אישׁ , seems inadmissible, since שׁלל ecni has just before been used three times in its literal sense. There is just the same objection to the application of שׁלל to animals taken as booty, not to mention the fact that they would hardly have thought of having valuable clothes upon the necks of animals taken as booty. Consequently the only explanation that remains, is either to alter לצוּארי into לצוּארו or לצוּאריו , or else to change שׁלל into שׁגל , the royal spouse. In the former case, שׁלל would have to be taken as in apposition to רקמתים צבע : a variegated cloth, two worked in divers colours for his (Sisera's) neck as booty, as the lxx have rendered it ( τῷ τραχήλῳ αὐτοῦ σκῦλα ). Ewald and Bertheau decide in favour of the second alteration, and defend it on the ground that שׁלל might easily find its way into the text as a copyist's error for שׁגל , on account of שׁלל having been already written three times before, and that we cannot dispense with some such word as שׁגל here, since the repetition of שׁלל three times, and the threefold use of ל , evidently show that there were three different kinds of people among whom the booty was to be distributed; and also that it was only a fitting thing that Sisera should set apart one portion of the booty to adorn the neck of his wife, and that the wisest of the noble ladies, when mentioning the booty, should not forget themselves.

Keil-Delitzsch: Jdg 5:31

31 a So shall all Thine enemies perish, O Jehovah!

But let those who love Him be like the rising of the sun in its strength.

This forms the conclusion of the song. כּן , so , refers to the whole of the song: just in the same manner as Sisera and his warriors. The rising of the sun in its strength is a striking image of the exaltation of Israel to a more and more glorious unfolding of its destiny, which Deborah anticipated as the result of this victory. With the last clause, " And the land had rest forty years "(cf. Jdg 3:11, Jdg 3:30; Jdg 8:28), the account of this event is brought to a close.

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--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 5:23-27

God's curse and blessing 5:23-27

Meroz (v. 23) may refer to Merom, an Israelite village in Naphtali west of Hazor, the Canaanite stronghold. Evidently out of fear of reprisals the Israelites who lived there did not join their brethren in fighting their foe. In contrast, Jael feared nothing, but faced with the opportunity to kill Sisera did so boldly. "Curds" refers to the coagulated part of milk from which cheese comes, in contrast to the watery whey.

Constable: Jdg 5:28-30

A picture of frustrated hope 5:28-30

Deborah put herself in the shoes of Sisera's mother (cf. v. 7) and imagined what she must have been thinking as she anticipated his victorious return. However, deep in her heart the mother of the commander wondered if he would return. Instead of wearing a beautiful garment she ended up wearing sackcloth and ashes.

"The word for girl' [or maiden] (raham, v. 30) normally means womb,' brusquely suggesting the lustful treatment each one could expect."¹²⁸

As noted earlier, this song is full of contrasts. The simplicity of Jael's tent (v. 24) also contrasts with the mother of Sisera's palace (v. 28).¹²⁹

Constable: Jdg 5:31

The final chorus 5:31

The song concludes with a reminder that those who oppose Yahweh will perish. Those who love Him will prosper, as Israel did in this battle through His intervention for her.¹³⁰

Following this victory and the battles that followed (4:24), the land saw no major wars for 40 years (v. 31).¹³¹

The emphases in this song are that God's people should honor Him for His salvation, the importance of cooperation in God's work, and the heroism of people such as Jael. The greatest argument for the propriety of Jael's action is God's honoring her in this song (vv. 24-27).

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

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

Bibliography

Aharoni, Yohanan. Land of the Bible. Phildelphia: Westminster Press, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Alter, Robert. The Art of Biblical Poetry. New York: Basic Books, 1985.

Amit, Yairah. "Judges 4: Its Contents and Form." Journal for the Study of the Old Testament 39 (October 1987):89-111.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Samson." Interest 49:3 (October 1983):4-7.

Auld, A. G. "Judges I and History: A Reconsideration." Vetus Testamentum 25 (1975):261-85.

"Avraham Biran--Twenty Years of Digging at Tell Dan." Biblical Archaeology Review 13:4 (July-August 1987):12-25.

Barré, Michael L. "The Meaning of prsdn in Judges III 22." Vetus Testamentum 41:1 (1991):1-11.

Bienkowski, Piotr. "The Role of Hazor in the Late Bronze Age." Palestinian Exploration Quarterly 119:1 (January-June 1987):50-61.

Block, Daniel I. "Gideon: A Rough Vessel." The Standard 77:2 (February 1987):25-27.

_____. Judges, Ruth. The New American Commentary series. Nashville: Broadman & Holman Publishers, 1999.

_____. "The Period of the Judges: Religious Disintegration under Tribal Rule." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 39-58. Grand Rapids: Baker Book House, 1988.

_____. "The Role of Language in Ancient Israelite Perception of National Identity." Journal of Biblical Literature 103:3 (September 1984):321-340.

_____. "Will the Real Gideon Please Stand Up? Narrative Style and Intention in Judges 6-9." Journal of the Evangelical Theological Society 40:3 (September 1997):353-66.

Boling, Robert G. Judges. Anchor Bible series. Garden City, N.Y.: Doubleday, 1975.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. "Judges." In The New Bible Commentary: Revised, pp. 252-276. Edited by D. Guthrie and J. A. Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Bush, George. Notes on Judges. New York: Newman & Ivison, 1852; reprint ed., Minneapolis: James & Klock Publishing, 1976.

Cassel, Samuel H. "Strong Man: A Scripture Study of the Weaknesses in Strength." Foundations 2 (1959):264-68.

Childe, V. Gordon. New Light on the Most Ancient East. New York: Norton, 1969.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Cottrell, Leonard. The Anvil of Civilization. New York: New American Library, 1957.

Craigie, Peter C. "A Reconsideration of Shamgar ben Anath (Judg. 3:31 and 5:6)." Journal of Biblical Literature 91.2 (June 1971):239-40.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Creason, James Frederick, Jr. "A Biblical Theology of Judges." Biblical Viewpoint 19:2 (November 1985):73-77.

Culver, Robert D. "Did Jephthah Really Slay His Daughter and Offer Her Body as a Burnt Offering?" Evangelical Christian 55:2 (February 1959):69-70.

Cundall, Arthur E. "Judges." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1968.

_____. "Judges--An Apology for the Monarchy." Expository Times 81 (October 1969-September 1970):178-81.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "Gideon's Few." Journal of Jewish Studies 7 (1956):155-61.

Davis, Dale Ralph. "Comic Literature--Tragic Theology: A Study of Judges 17-18." Westminster Theological Journal 46 (1984):156-63.

_____. Such a Great Salvation. Grand Rapids: Baker Book House, 1990.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. N.p., 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

Dothan, Trude. "What We Know About the Philistines." Biblical Archaeology Review 8:4 (July-August 1982):20-44.

Dumbrell, William J. "In Those Days There Was No King in Israel; Every Man Did What Was Right in His Own Eyes.' The Purpose of the Book of Judges Reconsidered." Journal for the Study of the Old Testament. 25 (1983):23-33.

Dyer, Charles H., and Eugene H Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

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.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

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.

Gray, G. Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. Revised ed. New York: Ktav Publishing Co., 1972.

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.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

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

The International Standard Bible Encyclopaedia, 1939 ed. S.v. "Judges, Book of," by A. S. Geden, 3:1772-75.

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.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "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.

Laughlin, John C. H. "Dan." Biblical Illustrator 9:4 (Summer 1983):40-46.

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.

Lindars, Barnabas. "Deborah's Song: Women in the Old Testament." Bulletin of the John Rylands University Library of Manchester 65:2 (Spring 1983):158-75.

Lindsey, F. Duane. "Judges." In The Bible Knowledge Commentary: Old Testament, pp. 373-414. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

MacIntosh, A. A. "The Meaning of MKLYM in Judges XVIII 7." Vetus Testamentum 35:1 (January 1985):68-76.

Malamat, A. "The Danite Migration and the Pan-Israelite Exodus-Conquest: A Biblical Narrative Pattern." Biblica 51 (1970):1-16.

Manor, Dale W. "The Topography and Geography of the Jezreel Valley as they Contribute to the Battles of Deborah and Gideon." Near Eastern Archaeology Society Bulletin NS28 (Winter 1987):25-32.

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.

Matthews, Victor H. "Hospitality and Hostility in Judges 4." Biblical Theology Bulletin 21 (Spring 1991):13-21.

Mazar, Amihai. Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990.

_____. "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.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Mitchell, T. Crichton. "Abimelech--The Bramble King." Preacher's Magazine 58:3 (March-May 1983):16-19, 61.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18// Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Mullen, E. Theodore, Jr. "The Minor Judges': Some Literary and Historical Considerations." Catholic Biblical Quarterly 44 (April 1982):185-201.

Nel, Philip. "The Riddle of Samson (Judg. 14, 14.18)." Biblica 66:4 (1985):534-45.

The New Bible Dictionary. 2nd ed. S.v. "Judges," by G. T. Manley and D. J. Wiseman.

_____. 2nd ed. S.v. "Mesopotamia," by D. J. Wiseman.

_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

Niditch, Susan. "The Sodomite' Theme in Judges 19-20: Family, Community, and Social Disintegration." Catholic Biblical Quarterly 44:3 (July 1982):365-78.

Noth, Martin. The History of Israel. 2nd ed. New York: Harper and Row, 1960.

O'Connell, R. H. The Rhetoric of the Book of Judges. Vetus Testamentum Supplement 63. Leiden, Netherlands: Brill, 1996.

O'Connor, M. "The Women in the Book of Judges." Hebrew Annual Review 10 (1986):277-93.

The Oxford Dictionary of Quotations. Second ed. London: Oxford University Press, 1955.

Paterson, John H. "The Touchy Tribe." Toward the Mark 16:6 (November-December 1987):110-13.

Peet, J. H. John. "The Chronology of the Judges--Some Thoughts." Journal of Christian Reconstruction 9:1-2 (1982-83):161-81.

Pfeiffer, Robert H. Introduction to the Old Testament. New York: Harper & Brothers, 1941.

Rediger, G. Lloyd. "The Samson Syndrome." Church Management--The Clergy Journal 60:7 (May-June 1984):78-79.

Rendall, Ted S. "The Samson Syndrome." Prairie Overcomer 27:7 (July-August 1984):4-19.

Revell, E. J. "The Battle with Benjamin (Judges xx 29-48) and Hebrew Narrative Techniques." Vetus Testamentum 35:4 (October 1985):417-33.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Scott, Walter. Exposition of the Revelation of Jesus Christ. London: Pickering and Inglis Ltd., n.d.

Shanks, Hershel. "Two Early Cult Sites Now Questioned." Biblical Archaeology Review 14:1 (January-February 1988):48-52.

Soggin, J. A. Judges: A Commentary. Translated by J. S. Bowden. Old Testament Library series. Philadelphia: Westminster Press, 1981.

Stek, John H. "The Bee and the Mountain Goat: A Literary Reading of Judges 4." In A Tribute to Gleason Archer, pp. 53-86. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tanner, J. Paul. "The Gideon Narrative as the Focal Point of Judges." Bibliotheca Sacra 149:594 (April-June 1992):146-61.

Torcszyner, Harry. "The Riddle in the Bible," Hebrew Union College Annual 1 (1924):125-49.

Tsevat, Matitiahu. "Two Old Testament Stories [Gen. 32:23-32 and Judg. 10:1-5; 12:7-15] and their Hittite Analogues." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Unger's Bible Dictionary. 1957 ed., S.v. "Philistines," by Merrill F. Unger, pp. 859-61.

Unterman, Jeremiah. "The Literary Influence of The Binding of Isaac' (Genesis 22) on The Outrage at Gibeah' (Judges 19)." Hebrew Annual Review 4 (1980):161-66.

van Wyk, W. C. "The Fable of Jotham in its Ancient Near Eastern Setting." In Studies in Wisdom Literature, pp. 89-95. Edited by W. C. van Wyk. OTWSA Series, nos. 15 & 16. N.p., n.d.

Vickery, John B. "In Strange Ways: The Story of Samson." In Images of Man and God: Old Testament Short Stories in Literary Focus. Edited by Burke O. Long. Sheffield, England: Almond Press, 1981.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

Washburn, David L. "The Chronology of Judges: Another Look." Bibliotheca Sacra 147:588 (October-December 1990):414-25.

Webb, Barry G." The Book of Judges: An Integrated Reading. JSOT Supplement Series 46. Sheffield: JSOT Press, 1987.

_____. The Theme of the Jephthah Story (Judges 10:6-12:7)." Reformed Theological Review 45:2 (May-August 1986):34-43.

Webster's New World Dictionary of the American Language. College ed. Cleveland and New York: World Publishing Co., 1953.

Wilkinson, Elizabeth. "The Hapax Legomenon of Judges IV 18." Vetus Testamentum 33:4 (1983):512-13.

Williams, J. G. "The Structure of Judges 2:6-16:31." Journal for the Study of the Old Testament 49 (1991):77-85.

Wolf, Herbert. "Judges." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, G. Ernest. Shechem, the Biography of a Biblical City. New York: McGraw Hill, 1965.

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.