Then Deborah and Barak the son of Abinoam sang on that day, saying,
KJV
Then sang Deborah and Barak the son of Abinoam on that day, saying,
Commentary
Commentary
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, ver. 2, 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, ver. 4, 5 .
2. Magnifying their deliverance from the consideration of the
calamitous condition they had been in, ver. 6-8 .
3. Calling those to join in praise that shared in the benefits of the
success, ver. 9-13 .
4. Reflecting honour upon those tribes that were forward and active
in that war, and disgrace on those that declined the service, ver. 14-19, 23 .
5. Taking notice how God himself fought for them, ver. 20-22 .
6. Celebrating particularly the honour of Jael, that slew Sisera, on
which head the song is very large, ver. 24-30 .
It concludes with a prayer to God, ver. 31 .
1 Then sang Deborah and Barak the son of Abinoam on that day,
saying,
2 Praise ye the L ORD for the avenging of Israel, when the
people willingly offered themselves.
3 Hear, O ye kings; give ear, O ye princes; I, even I, will
sing unto the L ORD ; I will sing praise to the L ORD God of
Israel.
4 L ORD , when thou wentest out of Seir, when thou marchedst out
of the field of Edom, the earth trembled, and the heavens
dropped, the clouds also dropped water.
5 The mountains melted from before the L ORD , even that Sinai
from before the L ORD God of Israel.
The former chapter let us know what great things God had done for
Israel; in this we have the thankful returns they made to God, that all
ages of the church might learn that work of heaven to praise God.
I. God is praised by a song, which is,
1. A very natural expression of rejoicing. Is any merry? Let him
sing; and holy joy is the very soul and root of praise and
thanksgiving. God is pleased to reckon himself glorified by our joy in
him, and in his wondrous works. His servants' joy is his delight, and
their sons are melody to him.
2. A very proper expedient for spreading the knowledge and
perpetuating the remembrance of great events. Neighbours would learn
this song one of another and children of their parents; and by that
means those who had not books, or could not read, yet would be made
acquainted with these works of God; and one generation would
thus praise God's works to another, and declare his mighty
acts, Ps. cxlv. 4 ,
&c.
II. Deborah herself penned this song, as appears by v. 7 : Till I Deborah arose. And the first words should be rendered, Then she sang, even Deborah. 1. She used her gifts as a prophetess in composing the song, and the
strain throughout is very fine and lofty, the images are lively, the
expressions elegant, and an admirable mixture there is in it of
sweetness and majesty. No poetry is comparable to the sacred poetry.
And,
2. We may supposed she used her power as a princess, in obliging the
conquering army of Israel to learn and sing this son. She expects not
that they should, by their poems, celebrate her praises and magnify
here, but requires that in this poem they should join with her in
celebrating God's praises and magnifying him. She had been the first
wheel in the action, and now is so in the thanksgiving.
III. It was sung on that day, not the very day that the fight was, but
on that occasion, and soon after, as soon as a thanksgiving day could
conveniently be appointed. When we have received mercy from God, we
ought to be speedy in our returns of praise, while the impressions of
the mercy are fresh. It is rent to be paid at the day.
1. She begins with a general Hallelujah: Praise (or bless, for that is the word) you the Lord, v. 2 .
The design of the song is to give glory to God; this therefore is put
first, to explain and direct all that follows, like the first petition
of the Lord's prayer, Hallowed be thy name. Two things God is
here praised for:--
(1.) The vengeance he took on Israel's enemies, for the avenging of
Israel upon their proud and cruel oppressors, recompensing into their
bosoms all the injuries they had done to his people. The Lord is
known as a righteous God, and the God to whom vengeance belongs by the judgments which he executeth. (2.) The grace he gave to Israel's friends, when the people
willingly offered themselves to serve in this war. God is to have
the glory of all the good offices that are at any time done us; and the
more willingly they are done the more is to be observed of that grace
which gives both to will and to do. For these two things she resolves
to leave this song upon record, to the honour of the everlasting God
( v. 3 ): I, even I, will sing unto the Lord, Jehovah, that God of
incontestable sovereignty and irresistible power, even to the Lord
God of Israel, who governs all for the good of the church.
2. She calls to the great ones of the world, that sit at the upper end
of its table, to attend to her song, and take notice of the subject of
it: Hear, O you kings! give ear, O you princes! (1.) She would have them know that as great and as high as they were
there was one above them with whom it is folly to contend, and to whom
it was their interest to submit, that horses and chariots are vain
things for safety.
(2.) She would have them to join with her in praising the God of
Israel, and no longer to praise their counterfeit deities, as
Belshazzar did. Dan. v. 4 , He praised the gods of gold and silver. She bespeaks them as the
psalmist
( Ps. ii. 10, 11 ), Be wise now therefore, O you kings! serve the Lord with fear. (3.) She would have them take warning by Sisera's fate, and not dare to
offer any injury to the people of God, whose cause, sooner or later,
God will plead with jealousy.
3. She looks back upon God's former appearances, and compares this with
them, the more to magnify the glorious author of this great salvation.
What God is doing should bring to our mind what he has done; for he is
the same yesterday, to-day, and for ever
( v. 4 ): Lord, when thou wentest our of Seir. This may be understood
either,
(1.) Of the appearances of God's power and justice against the enemies
of Israel to subdue and conquer them; and so Hab. iii. 3, 4 ,
&c., is parallel to it,
where the destruction of the church's enemies is thus described. When
God had led his people Israel from the country of Edom he brought down
under their feet Sihon and Og, striking them and their armies with such
terror and amazement that they seemed apprehensive heaven and earth
were coming together. Their hearts melted, as if all the world had been
melting round about them. Or it notes the glorious displays of the
divine majesty; and the surprising effects of the divine power, enough
to make the earth tremble, the heavens drop like snow before the sun,
and the mountains to melt. Compare Ps. xviii. 7 .
God's counsels are so far from being hindered by any creature that,
when the time of their accomplishment comes, that which seemed to stand
in their way will not only yield before them, but be made to serve
them. See Isa. lxiv. 1, 2 .
Or,
(2.) It is meant of the appearances of God's glory and majesty to
Israel, when he gave them his law at Mount Sinai. It was then literally
true, the earth trembled, and the heavens dropped, &c. Compare Deut. xxxiii. 2; Ps. lxviii. 7, 8 .
Let all the kings and princes know that this is the God whom Deborah
praises, and not such mean and impotent deities as they paid their
homage to. The Chaldee paraphrase applies it to the giving of the law,
but has a strange descant on those words, the mountains melted.
Tabor, Hermon, and Carmel, contended among themselves: one said, Let
the divine majesty dwell upon me; the other said, Let it dwell upon me;
but God made it to dwell upon Mount Sinai, the meanest and least of all
the mountains. I suppose it means the least valuable, because
barren and rocky.
6 In the days of Shamgar the son of Anath, in the days of Jael,
the highways were unoccupied, and the travellers walked through
byways.
7 The inhabitants of the villages ceased, they ceased in
Israel, until that I Deborah arose, that I arose a mother in
Israel.
8 They chose new gods; then was war in the gates: was there a
shield or spear seen among forty thousand in Israel?
9 My heart is toward the governors of Israel, that offered
themselves willingly among the people. Bless ye the L ORD .
10 Speak, ye that ride on white asses, ye that sit in judgment,
and walk by the way.
11 They that are delivered from the noise of archers in the
places of drawing water, there shall they rehearse the righteous
acts of the L ORD , even the righteous acts toward the
inhabitants of his villages in Israel: then shall the people of
the L ORD go down to the gates.
Here,
I. Deborah describes the distressed state of Israel under the tyranny
of Jabin, that the greatness of their trouble might make their
salvation appear the more illustrious and the more gracious
( v. 6 ): From the days of Shamgar, who did some thing towards the
deliverance of Israel from the Philistines, to the days of Jael, the
present day, in which Jael has so signalized herself, the country has
been in a manner desolate.
1. No trade. For want of soldiers to protect men of business in their
business from the incursions of the enemy, and for want of magistrates
to restrain and punish thieves and robbers among them (men of broken
fortunes and desperate spirits, that, having no employment, took to rob
on the highroad), all commerce ceased, and the highways were
unoccupied; no caravans of merchants, as formerly.
2. No travelling. Whereas in times when there was some order and
government the travellers might be safe in the open roads, and the
robbers were forced to lurk in the by-ways, no, on the contrary, the
robbers insulted on the open roads without check, and the honest
travellers were obliged to sculk and walk through by-ways, in continual
frights.
3. No tillage. The fields must needs be laid waste and unoccupied
when the inhabitants of the villages, the country farmers, ceased from
their employment, quitted their houses which were continually alarmed
and plundered by the banditti, and were obliged to take shelter for
themselves and their families in walled and fenced cities.
4. No administration of justice. There was war in the gates where
their courts were kept, v. 8 .
So that it was not till this salvation was wrought that the people
of the Lord durst go down to the gates, v. 11 .
The continual incursions of the enemy deprived the magistrates of the
dignity, and the people of the benefit, of their government.
5. No peace to him that went out nor to him that came in. The gates
through which they passed and repassed were infested by the enemy; nay,
the places of drawing water were alarmed by the archers--a mighty
achievement to terrify the drawers of water.
6. Neither arms nor spirit to help themselves with, not a shield
nor spear seen among forty thousand, v. 8 .
Either they were disarmed by their oppressors, or they themselves
neglected the art of war; so that, though they had spears and shields,
they were not to be seen, but were thrown by and suffered to rust, they
having neither skill nor will to use them.
II. She shows in one word what it was that brought all this misery upon
them: They chose new gods, v. 8 .
It was their idolatry that provoked God to give them up thus into the
hands of their enemies. The Lord their God was one Lord, but this would
not content them: they must have more, many more, still more. Their God
was the Ancient of days, still the same, and therefore they grew weary
of him, and must have new gods, which they were as fond of as children
of new clothes, names newly invented, heroes newly canonized. Their
fathers, when put to their choice, chose the Lord for their God
( Josh. xxiv. 21 ),
but they would not abide by that choice, they must have gods of their
own choosing.
III. She takes notice of God's great goodness to Israel in raising up
such as should redress these grievances. Herself first
( v. 7 ): Till that I Deborah arose, to restrain and punish those who
disturbed the public peace, and protect men in their business, and then
the face of things was changed for the better quickly; those beasts of
prey retired upon the breaking forth of this joyful light, and man
went forth again to his work and labour, Ps. civ. 22, 23 .
Thus she became a mother in Israel, a nursing mother, such was the
affection she bore to her people, and such the care and pains she took
for the public welfare. Under her there were other governors of Israel
( v. 9 ),
who, like her, had done their part as governors to reform the people,
and then, like her, offered themselves willingly to serve in the war,
not insisting upon the exemption which their dignity and office
entitled them to, when the had so fair an opportunity of appearing in
their country's cause; and no doubt the example of the governors
influenced the people in like manner willingly to offer
themselves, v. 2 .
Of these governors she says, My heart is towards them, that is,
"I truly love and honour them; they have won my heart for ever; I shall
never forget them." Note, Those are worthy of double honour that recede
voluntarily from the demands of their honour to serve God and his
church.
IV. She calls upon those who had a particular share in the advantages
of this great salvation to offer up particular thanks to God for it, v. 10, 11 .
Let every man speak as he found of the goodness of God in this happy
change of the posture of public affairs.
1. You that ride on white asses, that is, the nobility and
gentry. Horses were little used in that county; they had, it is
probable, a much better breed of asses than we have; but persons of
quality, it seems, were distinguished by the colour of the asses they
rode on; the white being more rare were therefore more valued. Notice
is taken of Abdon's sons and grandsons riding on ass-colts, as
indicating them to be men of distinction, ch. xii. 14 .
Let such as are by this salvation restored, not only to their liberty
as other Israelites, but to their dignity, speak God's praises.
2. Let those that sit in judgment be sensible of it, and
thankful for it as a very great mercy, that they may sit safely there,
that the sword of justice is not struck out of their hand by the sword
of war.
3. Let those that walk by the way, and meet with none there to
make them afraid, speak to themselves in pious meditations, and to
their fellow-travellers in religious discourses, of the goodness of God
in ridding the roads of those banditti that had so long infested them.
4. Let those that draw in peace, and have not their wells taken from
them, or stopped up, nor are in danger of being caught by the enemy
when they go forth to draw, there, where they find themselves so much
more safe and easy than they have been, there let them rehearse the
acts of the Lord, not Deborah's acts, nor Barak's, but the Lord's,
taking notice of his hand making peace in their borders, and creating a
defence upon all the glory. This is the Lord's doing. Observe in
these acts of his,
(1.) Justice executed on his daring enemies. They are the righteous
acts of the Lord. See him pleading a righteous cause, and sitting in
the throne judging aright, and give him glory as the Judge of all the
earth.
(2.) Kindness shown to his trembling people, the inhabitants of the
villages, who lay most open to the enemy, had suffered most, and
were most in danger, Ezek. xxxviii. 11 .
It is the glory of God to protect those that are most exposed, and to
help the weakest. Let us all take notice of the share we in particular
have in the public peace and tranquility, the inhabitants of the
villages especially, and give God the praise of it.
12 Awake, awake, Deborah: awake, awake, utter a song: arise,
Barak, and lead thy captivity captive, thou son of Abinoam.
13 Then he made him that remaineth have dominion over the
nobles among the people: the L ORD made me have dominion over the
mighty.
14 Out of Ephraim was there a root of them against Amalek;
after thee, Benjamin, among thy people; out of Machir came down
governors, and out of Zebulun they that handle the pen of the
writer.
15 And the princes of Issachar were with Deborah; even
Issachar, and also Barak: he was sent on foot into the valley.
For the divisions of Reuben there were great thoughts of heart.
16 Why abodest thou among the sheepfolds, to hear the bleatings
of the flocks? For the divisions of Reuben there were great
searchings of heart.
17 Gilead abode beyond Jordan: and why did Dan remain in ships?
Asher continued on the sea shore, and abode in his breaches.
18 Zebulun and Naphtali were a people that jeoparded their
lives unto the death in the high places of the field.
19 The kings came and fought, then fought the kings of Canaan
in Taanach by the waters of Megiddo; they took no gain of money.
20 They fought from heaven; the stars in their courses fought
against Sisera.
21 The river of Kishon swept them away, that ancient river, the
river Kishon. O my soul, thou hast trodden down strength.
22 Then were the horsehoofs broken by the means of the
pransings, the pransings of their mighty ones.
23 Curse ye Meroz, said the angel of the L ORD , curse ye
bitterly the inhabitants thereof; because they came not to the
help of the L ORD , to the help of the L ORD against the mighty.
Here,
I. Deborah stirs up herself and Barak to celebrate this victory in the
most solemn manner, to the glory of God and the honour of Israel, for
the encouragement of their friends and the greater confusion of their
enemies, v. 12 .
1. Deborah, as a prophetess, must do it by a song, to compose and sing
which she excites herself: Awake, awake, and again, awake,
awake, which intimates the sense she had of the excellency and
difficulty of the work; it needed and well deserved the utmost
liveliness and vigour of soul in the performance of it; all the powers
and faculties of the soul in their closest intensity and application
ought to be employed in it. Thus too she expresses the sense she had of
her own infirmity, and aptness to flag and remit in her zeal in this
work. Note, Praising God is work that we should awake to, and awake
ourselves to, Ps. cviii. 2 .
2. Barak, as a general, must do it by a triumph: Lead thy captivity
captive. Though the army of Sisera was cut off in the field, and no
quarter given, yet we may suppose in the prosecution of the victory,
when the war was carried into the enemy's country, many not found in
arms were seized and made prisoners of war. These she would have led in
chains after Barak, when he made his public entry into his own city, to
grace his triumphs; not as if it should be any pleasure to him to
trample upon his fellow-creatures, but thus he must give glory to God,
and serve that great purpose of his government which is to look upon
those that are proud and to abase them.
II. She gives good reason for this praise and triumph, v. 13 .
This glorious victory had made the remnant of Israel, and Deborah in
particular, look very great, a circumstance which they owed entirely to
God.
1. The Israelites had become few and inconsiderable, and yet to them
God gave dominion over nobles. Many of them were cut off by the enemy,
many died of grief, and perhaps some had removed their families and
effects into foreign parts; yet those few that remained, by divine
assistance, with one brave and generous effort, not only shook off the
yoke of oppression from their own neck, but got power over their
oppressors. As long as any of God's Israel remain (and a remnant God
will have in the worst of times) there is hope, be it ever so small a
remnant, for God can make him that remains, though it should be but one
single person, triumph over the most proud and potent.
2. Deborah was herself of the weaker sex, and the sex that from the
fall had been sentenced to subjection, and yet the Lord that is himself
higher than the highest authorized her to rule over the mighty men of
Israel, who willingly submitted to her direction, and enabled her to
triumph over the mighty men of Canaan, who fell before the army she
commanded; so wonderfully did he advance the low estate of his
handmaid. "The Lord made me, a woman, to have dominion over mighty
men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes.
III. She makes particular remarks on the several parties concerned in
this great action, taking notice who fought against them, who fought
for them, and who stood neuter.
1. Who fought against them. The power of the enemy must be taken notice
of, that the victory may appear the more glorious. Jabin and Sisera had
been mentioned in the history, but here it appears further,
(1.) That Amalek was in league with Jabin, and sent him in assistance,
or endeavoured to do it. Ephraim is here said to act against Amalek
( v. 14 ),
probably intercepting and cutting off some forces of the Amalekites
that were upon their march to join Sisera. Amalek had helped Moab to
oppress Israel
( ch. iii. 13 )
and now had helped Jabin; they were inveterate enemies to God's
people--their hand had always been against the throne of the Lord ( Exod. xvii. 16 );
and therefore they were the more dangerous.
(2.) That others of the kings of Canaan, who had somewhat recovered
themselves since their defeat by Joshua, joined with Jabin, and
strengthened his army with their forces, having the same implacable
enmity to Israel that he had, and those kingdoms, when they were in
their strength, having been subject to that of Hazor, Josh. xi. 10 .
These kings came and fought, v. 19 .
Israel had no king; their enemies had many, whose power and influence,
especially acting in confederacy, made them very formidable; and yet
Israel, having the Lord for their King, was too hard for them all. It
is said of these kings that they took no gain of money, they
were not mercenary troops hired into the service of Jabin (such often
fail in an extremity), but they were volunteers and hearty in the cause
against Israel: they desired not the riches of silver, so the
Chaldee, but only the satisfaction of helping to ruin Israel. Acting
upon this principle, they were the more formidable, and would be the
more cruel.
2. Who fought for them. The several tribes that assisted in this great
exploit are here spoken of with honour; for, though God is chiefly to
be glorified, instruments must have their due praise, for the
encouragement of others: but, after all, it was heaven that turned the
scale.
(1.) Ephraim and Benjamin, those tribes among whom Deborah herself
lived, bestirred themselves, and did bravely, by her influence upon
them; for her palm-tree was in the tribe of Ephraim, and very near to
that of Benjamin
( v. 14 ): Out of Ephraim was there a root, and life in the root, against
Amalek. There was in Ephraim a mountain called the mount of
Amalek, mentioned, ch. xii. 15 ,
which, some think, is here meant, and some read it, there was a root
in Amalek, that is, in that mountain, a strong resolution in the
minds of that people to make head against the oppressors, which was the
root of the matter. Herein Benjamin had set them a good example among
his people. "Ephraim moved after thee, Benjamin; " though
Benjamin was the junior tribe, and much inferior, especially at this
time, to Ephraim, both in number and wealth, yet when they led Ephraim
followed in appearing for the common cause. If we be not so bold as to
lead, yet we must not be so proud and sullen as not to follow even our
inferiors in a good work. Ephraim was a at a distance from the place of
action, and therefore could not send forth many of its boughs to the
service; but Deborah, who was one of them, knew there was a root of
them, that they were hearty well-wishers to the cause. Dr. Lightfoot
gives quite another sense of this. Joshua, of Ephraim, had been a root
of such victories against Amalek
( Exod. xvii. ),
and Ehud of Benjamin lately against Amalek and Moab.
(2.) The ice being broken by Ephraim and Benjamin, Machir (the
half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were
very serviceable to this great design. When an army is to be raised,
especially under such disadvantages as Barak now experienced from the
long disuse of arms and the dispiritedness of the people, it is of
great consequence to be furnished,
[1.] With men of courage for officers, and such the family of Machir
furnished them with, for thence came down governors. The
children of Machir were particularly famous for their valour in Moses'
time
( Num. xxxii. 39 ),
and it seems it continued in their family, the more because they were
seated in the frontiers.
[2.] With men of learning and ingenuity for secretaries of war, and
with such they were supplied out of Zebulun: thence came men that
handle the pen of the writer, clerks that issued out orders, wrote
circular letters, drew commissions, mustered their men, and kept their
accounts. Thus must every man, according as he has received the
gift, minister the same, for the public good
( 1 Pet. iv. 10 );
the eyes see, and the ears hear, for the whole body. I know it is
generally understood of the forwardness even of the scholars of this
tribe, who studied the law and expounded it, to take up arms in this
cause, though they were better skilled in books than in the art of war.
So Sir Richard Blackmore paraphrases it:--
(3.) Issachar did good service too; though he saw that rest was
good, and therefore bowed his shoulder to bear, which is the
character of that tribe
( Gen. xlix. 15 ),
yet they disdained to bear the yoke of Jabin's tribute, and now
preferred the generous toils of war to a servile rest. Though it should
seem there were not many common soldiers enlisted out of that tribe,
yet the princes of Issachar were with Deborah and Barak ( v. 15 ),
probably, as a great council of war to advise upon emergencies. And, it
should seem, these princes of Issachar did in person accompany Barak
into the field of battle. Did he go on foot? They footed it with him,
not consulting their honour or ease. Did he go into the valley, the
place of most danger? They exposed themselves with him, and were still
at his right hand to advise him: for the men of Issachar were men that had understanding of the times, 1 Chron. xii. 32 .
(4.) Zebulun and Naphtali were the most bold and active of all the
tribes, not only out of a particular affection to Barak their
countryman, but because, they lying nearest to Jabin, the yoke of
oppression lay heavier on their necks than on those of any other tribe.
Better die in honour than live in bondage; and therefore, in a pious
zeal for God and their country, they jeoparded their lives unto the
death in the high places of the field, v. 18 .
With what heroic bravery did they charge and push on even upon the
chariots of iron, despising danger, and setting death itself at
defiance in so good a cause!
(5.) The stars from heaven appeared, or acted at least, on Israel's
side
( v. 20 ): The stars in their courses, according to the order and direction
of him who is the great Lord of their hosts, fought against
Sisera, by their malignant influences, or by causing the storms of
hail and thunder which contributed so much to the rout of Sisera's
army. The Chaldee reads it, from heaven, from the place where the
stars go forth, war was waged against Sisera, that is, the power of
the God of heaven was engaged against him, making use of the
ministration of the angels of heaven. Some way or other, the heavenly
bodies (not arrested, as when the sun stood still at Joshua's word, but
going on in their courses) fought against Sisera. Those whom God is an
enemy to the whole creation is at war with. Perhaps the flashes of
lightning by which the stars fought was that which frightened the
horses, so as that they pranced till their very hoofs were broken
( v. 22 ),
and probably overturned the chariots of iron which they drew or turned
them back upon their owners.
(6.) The river of Kishon fought against their enemies. It swept away
multitudes of those that hoped to make their escape through it, v. 21 .
Ordinarily, it was but a shallow river, and, being in their own
country, we may suppose they well knew its fords and safest passages,
and yet now, probably by the great rain that fell, it was so swollen,
and the stream so deep and strong, that those who attempted to pass it
were drowned, being feeble and faint, and unable to make their way
through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, v. 22 .
The river of Kishon is called that ancient river because
described or celebrated by ancient historians or poets, or rather
because it was designed of old, in the counsel of God, to serve his
purposes against Sisera at this time, and did so, as if it had been
made on purpose; thus the water of the old pool God is said to
have fashioned long ago for that use to which it was put, Isa. xxii. 11 .
(7.) Deborah's own soul fought against them; she speaks of it with a
holy exultation
( v. 21 ): O, my soul, thou hast trodden down strength. She did it by
exciting others to do it, and assisting them, which she did with all
her heart. Also by her prayers; as Moses conquered Amalek by lifting up
his hand, so Deborah vanquished Sisera by lifting up her heart. And
when the soul is employed in holy exercises, and heart-work is made of
them, through the grace of God the strength of our spiritual enemies
will be trodden down and will fall before us.
3. In this great engagement she observes who stood neuter, and
did not side with Israel as might have been expected. It is strange to
find how many, even of those who were called Israelites, basely
deserted this glorious cause and declined to appear. No mention is made
of Judah nor Simeon among the tribes concerned, because they, lying so
very remote from the scene of action, had not an opportunity to appear,
and therefore it was not expected from them; but for those that lay
near, and yet would not venture, indelible marks of disgrace are here
put upon them, as they deserved.
(1.) Reuben basely declined the service, v. 15, 16 .
Justly had he long ago been deprived of the privileges of the
birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them
from engaging:--
[1.] Their divisions. This jarring string she twice strikes upon to
their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of
heart. Not only for their division from Canaan by the river Jordan,
which needed not to have hindered them had they been hearty in the
cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead
came down governors; but it means either that they were divided among
themselves, could not agree who should go or who should lead, each
striving to gain the posts of honour and shun those of danger, some
unhappy contests in their tribe kept them from uniting together, and
with their brethren, for the common good, or that they were divided in
their opinion of this war from the rest of the tribes, thought the
attempt either not justifiable or not practicable, and therefore blamed
those that engaged in it and did themselves decline it. This occasioned
great searchings of heart among the rest, especially when the had
reason to suspect that, whatever Reuben pretended, his sitting still
now proceeded from a cooling of his affections to his brethren and an
alienation of mind from them, which occasioned them many sad thoughts.
It grieves us to see our mother's children angry with us for doing our
duty and looking strange upon us when we most need their friendship and
assistance.
[2.] Their business in the world: Reuben abode among the
sheepfolds, a warmer and safer place than the camp, pretending they
could not conveniently leave the sheep they tended; he loved to hear
the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made
with their oaten reeds or pipes, and the pastorals which they sung;
these Reuben preferred before the martial drum and trumpet. Thus many
are kept from doing their duty by the fear of trouble, the love of
ease, and an inordinate affection to their worldly business and
advantage. Narrow selfish spirits care not what becomes of the
interests of God's church, so they can but get, keep, and save money. All seek their own, Phil. ii. 21 .
(2.) Dan and Asher did the same, v. 17 .
These two lay on the sea-coast, and,
[1.] Dan pretended he could not leave his ships but they would be
exposed, and therefore I pray thee have me excused. Those of
that tribe perhaps pleaded that their sea-trade disfitted them for
land-service and diverted them from it; but Zebulun also was a haven
for ships, a sea-faring tribe, and yet was forward and active in this
expedition. There is no excuse we make to shift off duty but what some
or other have broken through and set aside, whose courage and
resolution will rise up against us and shame us.
[2.] Asher pretended he must stay at home to repair the breaches which
the sea had in some places made upon his land, and to fortify his works
against the encroachments of it, or he abode in his creeks, or small
havens, where his trading vessels lay to attend them. A little thing
will serve those for a pretence to stay at home who have no mind to
engage in the most necessary services because there are difficulty and
danger in them.
(3.) But above all Meroz is condemned, and a curse pronounced upon the
inhabitants of it, Because they came not to the help of the
Lord, v. 23 .
Probably this was some city that lay near the scene of action, and
therefore the inhabitants had a fair opportunity of showing their
obedience to God and their concern for Israel, and of doing a good
service to the common cause; but they basely declined it, for fear of
Jabin's iron chariots, being willing to sleep in a whole skin. The Lord
needed not their help; he made it to appear he could do his work
without them; but no thanks to them: for aught they knew the attempt
might have miscarried for want of their hand, and therefore they are
cursed for not coming to the help of the Lord, when it was in
effect proclaimed, Who is on the Lord's side? The cause between
God and the mighty (the principalities and powers of the kingdom of
darkness) will not admit of neutrality. God looks upon those as against
him that are not with him. This curse is pronounced by the angel of
the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed ), and further than we
have warrant and authority from him we may not curse. He that will
richly reward all his good soldiers will certainly and severely punish
all cowards and deserters. This city of Meroz seems to have been at
this time a considerable place, since something great was expected from
it; but probably, after the angel of the Lord had pronounced this curse
upon it, it dwindled, and, like the fig-tree which Christ cursed,
withered away, so that we never read of it after this in scripture.
24 Blessed above women shall Jael the wife of Heber the Kenite
be, blessed shall she be above women in the tent.
25 He asked water, and she gave him milk; she brought forth
butter in a lordly dish.
26 She put her hand to the nail, and her right hand to the
workmen's hammer; and with the hammer she smote Sisera, she smote
off his head, when she had pierced and stricken through his
temples.
27 At her feet he bowed, he fell, he lay down: at her feet he
bowed, he fell: where he bowed, there he fell down dead.
28 The mother of Sisera looked out at a window, and cried
through the lattice, Why is his chariot so long in coming? why
tarry the wheels of his chariots?
29 Her wise ladies answered her, yea, she returned answer to
herself,
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 for the necks of them that
take the spoil?
31 So let all thine enemies perish, O L ORD : but let them that
love him be as the sun when he goeth forth in his might. And
the land had rest forty years.
I. With the praises of Jael, her sister-heroine, whose valiant act had
completed and crowned the victory. She had mentioned her before
( v. 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
( v. 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, v. 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 own 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, v. 26, 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! Ezek. xxxii. 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! v. 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, 1 Tim. vi. 9, 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, v. 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. xxii. 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, " Ps. lxxxiii. 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, Ps. xcii. 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, Ps. xix. 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. " Prov. iv. 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.
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, Jud 5:1; then the miserable state and condition Israel was in before these victories, and therefore had the more reason to be thankful, Jud 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, Jud 5:9; and those who willingly engaged in the war are praised, and such who were negligent reproved, and some even cursed, Jud 5:14; but Jael, Heber's wife, is particularly commended for her exploit in slaying Sisera, Jud 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, Jud 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, Jud 5:31.
Ver. 1. Then sang Deborah and Barak the son of Abinoam,.... Deborah is first mentioned, because she was, as Kimchi says, the root or foundation of the work, the chief person in it, both in the direction of the war, and in the composition of this song; and indeed, as Ben Gersom observes, she alone composed it, see Jud 5:7; and the verb is singular: "then sang Deborah"; and after her, and in her words, sung also Barak; he joined with her, not in making the song, but in singing it; and so likewise the people of Israel joined with her in singing it, as they did with Moses at the Red sea; and this song was sung
on that day; not on the precise day on which the victory was obtained over Sisera and his army, but on occasion of that memorable day, and what followed upon it:
saying; the following divine hymn or song, penned by Deborah, under divine inspiration, as the sublimity of the style, the fine and noble thoughts and sentiments that are in it, the beautiful and elegant phrases in which they are expressed, abundantly show; no Sappho, or any Grecian poetess, nor indeed any poet whatever, uninspired, being equal to the writer of this poem.
Judges 5:2
Ver. 2. Praise ye the Lord for the avenging of Israel,.... The injuries done to Israel by any of their enemies, and particularly what wrongs had been done them by Jabin, king of Canaan, for twenty years past; though some understand it of the vengeance God took on Israel for their sins; and though praise is not given directly for that, yet inasmuch as, when that was the case, there were some whose spirits were stirred up to engage voluntarily in the deliverance of them from the oppression of their enemies, it was matter of praise:
when the people willingly offered themselves: to go and fight for Israel against their enemies, particularly those of the tribes of Zebulun and Naphtali, Jud 5:18; though not excluding others that joined, who could not have been forced to it, had they not freely offered themselves; and which was owing to the secret influence of divine Providence on their hearts, moving and drawing them to this service; and therefore praise was due to the Lord on this account, who works in the hearts of men both to will and to do, as in things spiritual and religious, so in things natural and civil.
Judges 5:3
Ver. 3. Hear, O ye kings; give ear, O ye princes,.... Not only the neighbouring ones, but all the kings and princes of the earth, far and near, then and in succeeding ages; Deborah desires and wishes that all potentates might hear of the wonderful works of God done for his people, that they might learn to know there is one that is higher than they, to whom all the amazing things done in the world are to be ascribed; and be cautious how they oppressed the people of God, since sooner or later he would avenge them on them. The Targum restrains this to the kings that came with Sisera and the governors with Jabin; but if there were any such, as it is not improbable there were, see Jud 5:19; yet it is most likely that they were slain with them: there are some, as Kimchi observes, who think this respects the people of Israel, who were all the sons of kings; but the first sense is best:
I, [even] I, will sing unto the Lord, I will sing [praise] to the Lord God of Israel: which are the words of Deborah particularly, and the repetitions serve to express how cordial, earnest, and vehement she was in her praise and thankfulness to God; thereby setting an example to others, encouraging them to the same practice, and directing persons of every rank and quality to give praise only to Jehovah, the self-existing, everlasting, and unchangeable Being; to him who is the Lord and God of Israel in a peculiar manner, and not to any of the gods of the Gentiles.
Judges 5:4
Ver. 4. Lord, when thou wentest out of Seir, when thou marchedst out of the fields of Edom,.... Here properly begins the song, what goes before being but a preface to it; and it begins with an apostrophe to the Lord, taking notice of some ancient appearances of God for his people, which were always matter of praise and thankfulness; and the rather are they taken notice of here, because of some likeness between them and what God had now wrought; and this passage refers either to the giving of the law on Sinai, as the Targum and Jarchi; see De 33:2; or rather, as Aben Ezra, Kimchi, and others, to the Lord's going before Israel, after they had encompassed the land of Edom, and marched from thence towards the land of Canaan, when they fought with Sihon and Og, kings of the Amorites, and conquered them; which struck terror into all the nations round about them, and the prophecies of Moses in his song began to be fulfilled, Ex 15:14; and which dread and terror are expressed in the following figurative phrases:
the earth trembled; and the like figure Homer {a} uses at the approach of Neptune, whom he calls the shaker of the earth, perhaps borrowed from hence; it may design the inhabitants of it, the Amorites, Moabites, Edomites, Philistines, Canaanites, and others:
and the heavens dropped, the clouds also dropped water; which, as it may literally refer to the storm and tempest of rain that might be then as now, see Jud 4:15, so may figuratively express the panic great personages, comparable to the heavens and the clouds in them were thrown into, when their hearts melted like water, or were like clouds dissolved into it.
{a} treme d' ourea makra kai ulh, Iliad. 13. v. 18, 34, 44.
Judges 5:5
Ver. 5. The mountains melted from before the Lord,.... The inhabitants of them, through fear, the Lord going before Israel in a pillar of cloud and fire, and delivering mighty kings and their kingdoms into their hand:
[even] that Sinai from before the Lord God of Israel; or, "as that Sinai", the note of similitude being wanting; and the sense is, the mountains melted, just as the famous mountain Sinai in a literal sense did, when it trembled and quaked at the presence of God on it; the tokens of it, the fire and smoke, thunders, lightnings, and tempests there seen and heard; and which being observed, would call to mind the benefit Israel then received, which required praise and thankfulness, as well as would serve to express the awe and reverence of God due unto him.
Judges 5:6
Ver. 6. In the days of Shamgar, the son of Anath,.... Of whom see Jud 3:31; who succeeded Ehud as a judge, but lived not long, and did not much; at least wrought not a perfect deliverance of the children of Israel; but during his time till now, quite through the twenty years of Jabin's oppression, things were as they are after described:
in the days of Jael; the wife of Heber the Kenite, spoken of in the preceding chapter, Jud 4:17, who appears to be a woman of masculine spirit, and endeavoured to do what good she could to Israel, though not a judge among them, as Jarchi suggests; and who before this affair of Sisera had signalized herself by some deeds of hers in favour of Israel, and against their enemies; yet far from putting a stop to the outrages committed; for in the times of both these persons,
the highways were unoccupied, and the travellers walked through byways; the public roads were so infested with thieves and robbers, who stopped all they met with, and robbed them of what they had, that travellers and merchants with their carriages were obliged either to quit their employments, and not travel at all; or, if they did, were obliged to go in private roads, and roundabout ways, to keep clear of those rapparees the highways and public roads abounded with.
Judges 5:7
Ver. 7. The inhabitants of the villages ceased,.... Not only did those Canaanitish robbers go upon the highway, and robbed all they met with, which made travelling difficult and dangerous; but entered into the villages and unwalled towns, and broke into houses and plundered them; so that the inhabitants of them were obliged to quit their dwellings, and go into the fortified cities for security; by which means the villages were left empty, and in time fell to ruin, and ceased:
they ceased in Israel: for they were the villages which belonged to the Israelites that were plundered, and not those that belonged to any of the Canaanites; and these were the unhappy circumstances Israel were under
until that I Deborah arose, that I arose a mother in Israel; until it pleased God to raise her up, and endow her in a very wonderful and extraordinary manner with gifts qualifying her to be a nursing mother to Israel, to teach and instruct them in the mind and will of God, to administer judgement and justice to them, to protect and defend them, and in all which she discovered a maternal affection for them; and as a good judge and ruler of a people may be called the father of them, so she, being a woman, is with propriety called a mother in Israel, having an affectionate concern for them as her children: now, till she arose, there was no perfect salvation and deliverance wrought for them, since the death of Ehud, even throughout the days of Shamgar and Jael; which is observed to excite praise and thankfulness on the present occasion, which hereby became the more illustrious.
Judges 5:8
Ver. 8. They chose new gods,.... That is, Israel, as most of the Jewish commentators interpret it; for the verb is singular, and Israel agrees well with it: this they did after the death of Joshua; it refers to their first idolatry, begun by Micah, Jud 17:1 they chose other gods than the true God; Baalim and Ashtaroth they are said to serve, Jud 2:11, and besides the gods of the Canaanites and Phoenicians, they sought after and introduced new ones from other places, or the same may be meant; since all besides the true God, the eternal Jehovah, the Ancient of days, and everlasting King, are new gods that lately sprung up: the Arabic and Syriac versions are,
"God chose a new king;''
so Ben Gersom; to perfect this wonder; for not only Sisera and his army were drawn to the gates of Israel to a proper place to fall in, but the victory was not obtained by Israel by their own force and strength; for they had no weapons of war, not a shield nor a spear, but for a very few men, but it was the Lord that fought for them in a new way; the former sense seems best, and agrees with what follows:
then was war in the gates; when they fell into idolatry, then God suffered the judgment of war to come upon them, even into the gates of their fortified cities, which were the security of them, and where were their courts of judicature, but by war disturbed and made to cease:
was there a shield or spear seen among forty thousand in Israel? though the number of the Israelites were several hundred thousands, yet there were not to be seen among them shields and spears sufficient for 40,000; or not one among 40,000 was armed; which was owing either to their negligence and sloth in not providing themselves with arms, or not taking care of them in a time of peace; so that when war came into their gates, they had nothing to defend themselves with, or annoy their enemies; or to their cowardice, not daring to take up a shield or spear in their own defence; or to the enemy, Jabin king of Canaan, having disarmed them, that they might not be able to make a revolt, from him, and recover their liberties. Ben Gersom refers it to the times of Joshua, when there was no need of a shield and spear among the 40,000 of the children of Reuben, Gad, and Manasseh, that came over Jordan with them, since God fought for them; and the Targum seems to understand it of Sisera's army, that came against Israel with shields, spears, and swords; and makes the number of them to be in all 300,000, which is just the number of foot soldiers Josephus makes his army to consist of; and yet, though so numerous and so well armed, could not stand before Barak with 10,000 men only; See Gill on "Jud 4:17", the words rather refer to the cival war of the Benjamites with the Israelites, when 40,000 of the latter were killed, which was before the times of Deborah, Jud 20:21.
Judges 5:9
Ver. 9. My heart is towards the governors of Israel,.... Most of the Jewish commentators interpret this of their wise men and Scribes, who were willing to teach the people the law and the commandments, even in times of trouble, and did not cease from doing it on that account, and therefore Deborah praises them for it; so the Targum; but Kimchi and Ben Melech understand by them the great men of the nation, their nobles and rulers, who enacted good laws and statutes; or at least took care to see that the good laws they had were put in execution; and these had a share in the affections and good wishes of Deborah, and that chiefly for the following reason:
that offered themselves willingly among the people; to go along with them, and march at the head of them, to fight Sisera and his army; thereby setting a good example, and animating the people to battle, and inspiring them with courage and intrepidity; when they saw their chiefs and the heads of them exposing their lives with them in defence of their country, and the rights of it:
bless ye the Lord; for giving them such spirits, to engage so willingly in this service, and for giving them success in it.
Judges 5:10
Ver. 10. Speak, ye that ride on white asses,.... Though in some countries, as in ours, it is reckoned disgraceful to ride on asses; so Leo Africanus {b} makes mention of a preacher in Africa, who was called the ass rider; because he was continually, sitting on an ass; yet in Judea, where there were no horses, or very few, it was accounted honourable; so it was in the time of our Lord; for his riding on an ass to Jerusalem was not mean and disgraceful, but honourable and glorious: and so it certainly was in those early times of the judges; for we read of the sons of two of them, which were very numerous, that rode on asses' colts, Jud 10:4, and it seems that white asses were the most valuable, and chiefly used by great personages. The ass in the Hebrew language has its name from redness, that being the usual colour of them in those parts; and hence they were hateful to the Egyptians, because that their Typhon was of that colour {c}; but there were some that were white, as there are wild ones now of that colour. A traveller {d} in those parts in the beginning of the last century tells us, that on the banks of the Euphrates they beheld every day great droves of wild beasts, as wild asses "all white", &c. The word we translate "white" is "zechorot", and perhaps may describe the same animal the Ethiopians call "zecora", and some "zebra"; said to excel in beauty all four footed creatures in the whole world. It is an animal of the size of a mule, found in the woods beyond Abyssinia, is easily tamed, and is the frequent and chief present of the kings of that country; about its loins is a circle of a black colour, in the form of a girdle, which is followed with more on each side, according to the part of the body, some broader, others narrower, both black and white, or of an ash colour, so neat that they seem to exceed the art of the most eminent painter; its only deformity are its ears, which are long; hence it is called by the Portuguese the wild ass, though wrongly; of what value and esteem it was appears from the large price it has been sold for; one, that was the gift of a king to a Turkish governor, was sold to an Indian for 2,000 pieces of Venetian money, to make a present of to the great Mogor, king of the Indians {e}, which was the value of nine hundred pounds. Those that rode on these creatures were the princes and nobles of Israel; though they are generally interpreted by the Jewish commentators of merchants that rode from place to place about business; and these are called upon to speak of the wonderful things God had done for Israel, in freeing them from the bondage of the Canaanites, so that these nobles or merchants might ride about the country without any fear; and to discourse of them to others, and in their meditations give praise to God on account of them:
ye that sit in judgment; which seems to describe judges upon the bench, sitting to hear and try causes, and pass righteous judgment; these are also exhorted to give thanks to the Lord, that they were now restored to their seats of judgment, from which they were driven; or where they could not peaceably exercise their office, which they now might and did: Cocceius renders the word "on measures", as if these were persons that presided over measures, and took care that they were just and right. Though Kimchi and Ben Melech say, that Middin, which we render "in judgment", is either the name of a city in the book of Joshua,
See Gill on "Jos 15:61", or the name of a way {f} well known, in which they were afraid to go because of the enemy, but now went in it with safety, and therefore had reason to speak well of God, and praise his name; but this is rather intended in the next clause:
and walk by the way; the common people that travelled from place to place on business, who before were obliged to leave the public roads, and go in byways, Jud 5:6 but now could travel in the common road without fear, and therefore ought to be thankful.
{b} Descriptio Africae, l. 5. p. 574. {c} Plutarch. de Iside. {d} Cartwright's Preacher's Travels, p. 106. {e} Ludolph. Ethiop. Hist. l. 1. c. 10. Vid. Philostorg. Eccles. Hist. l. 3. c. 11. {f} Vid. David de Pomis Lexic. fol. 19. 3.
Judges 5:11
Ver. 11. They that are delivered from the noise of archers in the place of drawing water,.... Meaning either the army of the Israelites, delivered from the archers of Sisera's host at the river Kishon; or such persons, as maidens and others, that went out of the cities to fountains and wells of water, to fetch water from thence for their necessities, but were frightened by the noise of archers that shot at them; or shepherds who led their flocks to water them there, but were repulsed or slain by archers that lay in wait in woods or lurking places thereabout; but now the country being cleared of them, they could without fear have recourse to these places of drawing water for their flocks or other uses, which laid them under obligation to do as directed in the next clause. The words are by some rendered,
"because of the voice of those that number (sheep and other cattle) at the places of drawing water {g}:''
which now they could do, being a time of peace; and for which the persons before described ought to be thankful:
there shall they rehearse the righteous acts of the Lord; coming to those places again, it would put them in mind to what hazards and dangers they had been exposed formerly by the enemy, but now were freed from; and this would lead them to discourse of and repeat the righteous dealings of God in taking vengeance on their enemies and delivering them from them:
even the righteous acts towards the inhabitants of his villages in Israel; they being now in no danger of having their houses broke open, and their substance plundered as before, Jud 5:7 then shall the people of the Lord go down to the gates; either of their enemies, pursuing them unto them, as they did, Jud 4:16 or rather to the gates of their own cities, where they had now free egress and regress; and those that were in the fortified cities, who had fled thither from the villages because of the rapine of the enemy, now would go down to the gates, and pass through them, and return to their villages again; or else the meaning is, that the people would now frequent as formerly the courts of judicature held in the gates of their cities, to have justice done them, and be in no fear of being disturbed by the enemy, as before.
{g} So Cocceius, Noldius, p. 561. No. 1992.
Judges 5:12
Ver. 12. Awake, awake, Deborah, awake, awake, utter a song, &c] Either perceiving some languor and remissness in her spirits, while she was delivering this song, and therefore arouses herself to attend to this service with more ardour and zeal; or rather finding herself more impressed with a sense of the great and good things the Lord had done for Israel, calls upon her soul to exert all its powers in celebrating the praises of the Lord, and therefore repeats the word awake so often as she does:
arise, Barak, and lead thy captivity captive, thou son of Abinoam; for though the whole army of Sisera was destroyed, that not a man was left, Jud 4:16 yet as Barak pursued to Harosheth of the Gentiles, many there and in other places which fell into his hands, that belonged to Jabin, might be taken captive by him; and though the Canaanites were to be slain, yet they might first be led captive in triumph; and besides, there might be some of other nations that were taken by him in this war; see Ps 68:18.
Judges 5:13
Ver. 13. Then he made him that remaineth,.... The people of Israel that remained, who had been under the yoke of Jabin king of Canaan, under which many of the Israelites very probably died; but now the few mean and miserable that remained were raised to an high estate, and made to
have dominion over the nobles among the people; that is, over the Canaanitish nobility, that were among the people under Jabin; but he being conquered by the Israelites, his people and even his nobles became subject to them; and this was the Lord's doing, as the following words show:
the Lord made me have dominion over the mighty; that is, Deborah, to whom God gave dominion either over the mighty ones of Israel, being raised up to be their judge; or over the mighty Canaanites, she having a concern in the conquest of them and triumph over them, through her direction, advice, command, and presence, though a woman.
Judges 5:14
Ver. 14. Out of Ephraim was there a root of them against Amalek,.... In this and some following verses, Deborah makes mention of the tribes that were siding and assisting in this war, and of those that were not; and begins with Ephraim, where she herself dwelt, Jud 4:5 who was the root, foundation, and source of this expedition, that under a divine influence directed, animated, and encouraged to it; and by whom, and from whence, a detachment was sent against the Amalekites, who upon all occasions were ready to assist the Canaanites, and now were about to do it; and to prevent their junction, a party was sent from Ephraim, and by the Ehpraimites; though the Targum, and the Jewish commentators in general, refer this to a past action, which Deborah here commemorates and celebrates; and understand by "root", Joshua, who was of that tribe, and who discomfited Amalek and his people with the edge of the sword, Ex 17:13
after thee, Benjamin, among thy people; which the same Targum and the same writers interpret of a future fact, and as spoken of by way of prophecy; and suppose that Saul of the tribe of Benjamin is meant, and the people of Benjamin, the two hundred thousand footmen he took with him, and fought against Amalek, and destroyed them, 1Sa 15:1 but it is rather to be understood of the tribe of Benjamin in general, which at this time went out against Amalek, to prevent their giving any assistance to Jabin king of Canaan, and who were followed in it by a party of the Ephraimites; so that Benjamin has the greatest honour given it, partly as it was first in this affair, and partly as it was general, the whole tribe engaged, whereas only a few in Ephraim, and those stimulated by the example of Benjamin:
out of Machir came down governors; Machir was the only son of Manasseh, and therefore this must respect that tribe, half of which was settled on the other side Jordan, and to which Jarchi and other Jewish writers ascribe this, and suppose it refers to the princes and great men of it, who subdued the Amorites, and took the sixty cities of Argob in the time of Moses; though Kimchi and Ben Gersom understand it of some of them that came from thence to assist in this war; but it is clearly suggested in Jud 5:17 that they abode beyond Jordan, and gave no assistance at all; it therefore must be understood of the half tribe of Manasseh, within Jordan, from whence came great personages, with a number of men no doubt along with them, to lend an helping hand against the Canaanites, or to be employed as assistants under Barak in this expedition:
and out of Zebulun they that handle the pen of the writer; which being a maritime tribe, and employed in trade and navigation, had many clerks famous for their readiness in handling the pen; but these through a zeal for the common cause dropped their pens, and took to the sword, in vindication of the rights and liberties of themselves and their brethren; for which they are justly commended.
Judges 5:15
Ver. 15. And the princes of Issachar were with Deborah,.... On Mount Tabor, whither they came to offer themselves to join in the war against Jabin; or to assist with their counsels, the men of this tribe being understanding of the times, to know what Israel ought to do, 1Ch 12:32
even Issachar: not the princes only, but the whole tribe also; so the Targum paraphrases it,
"the rest of the tribe of Issachar:''
and also Barak, he was sent on foot into the valley; which was at the bottom of Mount Tabor, from whence he was sent down by Deborah, when Sisera's army was come thither; and where he went cheerfully on foot at the head of his 10,000 men, to engage Sisera with his horse and chariots; and which latter were capable of doing great execution in the valley, by running among the foot, and cutting them in pieces with the scythes at the side of them; but Barak, fearless of danger, readily obeyed the command of the judge and prophetess, believing it was of God: or the words may be rendered, as by Noldius {h}
as Issachar, so Barak; he was sent, &c. the one as the other, with equal readiness and cheerfulness, courage and intrepidity, descended the mountain, at the order of Deborah, and took the field in the open plain, to engage with Sisera and his numerous host:
for the division of Reuben [there were] great thoughts of heart; either for their divisions among themselves in their own councils, some being for going over Jordan to assist their brethren the Israelites against Jabin, and free them from his yoke, pitying their distressed state and condition; and others were for keeping at home, and taking care of their flocks, and not intermeddle in the quarrel; judging it to be most for their worldly peace and profit to observe a neutrality: by reason of which divisions no assistance was given. Or for their divisions and separations from their brethren the Israelites, from whom they were not only separated by the river Jordan, but in their affections to them, and regards for them; keeping at a distance from them, when their help was required: and this conduct of theirs caused many thoughts of heart in Deborah and Barak, in the princes and people of Israel, who could not well understand the reason of it; and which caused much grief and uneasiness of mind, that so powerful a tribe, and who had been assisting to them in the conquest of the land, and lay convenient to help them, yet should be so very indifferent to them.
{h} qrb Nk rkvvyw "sicut Issachar sic Barach", Concord. Ebr. part. p. 305. No. 1214. So Belg.
Judges 5:16
Ver. 16. Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?.... This tribe abounded with flocks and herds, and therefore chose the country on the other side Jordan, as suitable for them; and now, at this critical juncture, they judged it wisest, and their best policy, to abide by them, and the care of them; lest by intermeddling, should Jabin prevail, he might be provoked to fall upon them, and take them from them; wherefore the bleatings of their flocks, and the whistlings of the shepherds that kept them, sounded louder in their ears, and more engrossed their attention, than the groans and cries of Israel under oppression; or than the soundings of the trumpet, the alarm of war, or the loud calls of Deborah and Barak; being under the influence of a carnal worldly spirit, and wanting affection and sympathy towards their brethren, about which Deborah here expostulates with them:
for the divisions of Reuben [there were] great searchings of heart; this is repeated to show how much the prophetess, the general of the army, the princes and people, were affected with this conduct of the tribe of Reuben; it gave them much pain and uneasiness, occasioned many inquiries, caused much discourse and conversation, and put them upon thinking, and greatly exercised their minds, what should be the meaning of their behaving after this manner. Cocceius takes these words to be spoken ironically, and renders them,
"at the rivers of Reuben were great men in searchings of heart;''
there were wisdom, prudence, counsel, searching, and discerning of spirits, preferring their flocks to the people of God.
Judges 5:17
Ver. 17. Gilead abode beyond Jordan,.... A country which lay on the other side Jordan, and was given by Moses, half of it to the tribes of Reuben and Gad, and the other half to the half tribe of Manasseh, De 3:12 and being here distinguished from Reuben, it seems that not only that tribe, but also the tribe of Gad, and the half tribe of Manasseh, on that side Jordan, came not to the help of Israel; but abode where they were, attending their flocks and herds, and preferring their own private profit to the public good; yet as Gilead was given to Machir, De 3:15 and some are said to come out from thence to serve in this expedition, Jud 5:14 some read the words, as Kimchi observes, with an interrogation, "did Gilead abide beyond Jordan?" no, he did not; though his situation was beyond it, as well as Reuben's, yet he did not continue there, but came over to help his brethren; and so this is introduced to upbraid Reuben, and leave him without excuse, since he could as well have left his flocks as Gilead did, and come over to the help of his brethren as well as he:
and why did Dan remain in ships? the Danites inhabiting Joppa, and other places bordering on the Mediterranean sea, attended their navigation and merchandise; and which they chose rather to do, than to appear in the field of battle in the behalf of their brethren; judging this to be a sufficient excuse, though the question put implies the contrary; according to the Targum, they were meditating a flight, and put their goods into ships to flee with them, should Sisera get the day:
Asher continued on the sea shore; on the shore of the Mediterranean sea, attending traffic and business, and did not concern themselves at all in this war:
and abode in his trenches; in his towns and cities, the walls of which had been broken down by the Canaanites, and remained unrepaired, nor were they suffered to repair them; and therefore excused themselves on this account from engaging in the war, being obliged to stay at home to keep and defend their cities; which were in such a ruinous and weak condition, that the enemy might enter at any time: some render it, "in their creeks" {i} bays and havens where they had much shipping, and which required their attendance.
{i} wyurpm le "in portubus", V. L. "ad sinus suos", some in Vatablus.
Judges 5:18
Ver. 18. Zebulun and Naphtali were a people,.... These two tribes were chiefly concerned in this war; out of them were the 10,000 men that followed Barak, who willingly offered themselves, and were the most active and vigorous:
[that] jeoparded themselves unto the death; exposed them to the utmost danger, fearless of death itself: or reproached {k} their lives; were careless of them, valued them not; they were not dear to them, but were ready to part with them freely, in the cause of liberty in which they were engaged:
in the high places of the field; on the top of Mount Tabor, where they were mustered, and from whence they beheld the vast host of Sisera surrounding them; and yet, with an undaunted bravery and courage, descended the hill to fight with them. The Vulgate Latin version reads, "in the country of Merome"; in the plains and fields of it, near which were the waters of Merom, where Joshua fought Jabin, a former king of Canaan, and supposed by some to be the same with Kishon here,
Jos 11:5.
{k} Prx "probris affecit", Pagninus; so the Targum.
Judges 5:19
Ver. 19. The kings came,.... Who were with Sisera, as the Targum adds; unless Deborah can be thought to refer to the battle, supposed to be fought about the same place, between Joshua and the kings in confederacy with Jabin, Jos 10:1
then fought the kings of Canaan in Taanach by the waters of Megiddo; the other kings of Canaan, which came into the assistance of Jabin, either in the times of Joshua; or rather which now joined Sisera's army, in those places, which both belonged to Manasseh, but were in the tribe of Issachar, of which See Gill on "Jos 17:11" and were at some distance from each other, as appears by the villages and country around, and belonging to each; and such was the largeness of Sisera's army, reinforced by those kings, that according to the Targum it reached from Taanach to Megiddo; the same is observed by the Jewish commentators; the waters of Megiddo are the same with the river Kishon, which ran near the city:
they took no gain of money; that is, either of Jabin king of Canaan, whom they came to serve; but freely engaged with him, and maintained their own troops, which they brought into the field, and had raised at their own expense; but according to Kimchi the sense is, they took no money of the Israelites that fell into their hands, but slew them, would not save their lives, though they offered them money, being like the merciless Medes, Isa 13:17 but rather the meaning is, that whereas they came big with expectation of a large booty among the Israelites, they were disappointed, and obliged to flee without any.
Judges 5:20
Ver. 20. They fought from heaven,.... Either the angels of heaven, afterwards called stars; or the heavens, the elements, fought for Israel, and against Sisera; a violent storm of rain and hail falling at this time, which discomfited Sisera's army; See Gill on "Jud 4:15", or this victory was obtained in such a manner as plainly showed it was not of man, but of God from heaven; so the Targum,
"from heaven war was made with them;''
with the kings before mentioned; God fought against them, and no wonder they were conquered:
the stars in their courses fought against Sisera it seems as if it was in the night that this battle was fought, at least that the pursuit lasted till night, when the stars by their brightness and clear shining favoured the Israelites, and were greatly to the disadvantage of the Canaanites; unless it can be thought, as is by some, that the stars had an influence to cause a tempest of rain, hail, thunder, and lightnings, by which the army of Sisera was discomfited in the daytime, as before observed.
Judges 5:21
Ver. 21. The river of Kishon swept them away,.... To which Sisera's army was drawn, and where it was discomfited; and very probably many of them, in their confusion, endeavoured to make their escape by fording or swimming over the river, by which they were swept away and drowned, the waters of it at this time swelling in a miraculous manner, as Ben Gersom thinks; or were increased by the large showers of rain that fell, as some note from Josephus, though I find it not in him; however it is not improbable it might be the case; for our countryman Mr. Maundrell {l} thus observed when he was at it;
"in the condition we saw it, its waters were low and inconsiderable; but passing along the side of the plain, we discovered the track of many lesser torrents falling down into it from the mountains, which must needs make it swell exceedingly upon sudden rains, as doubtless it actually did at the destruction of Sisera's host, Jud 5:21''
that ancient river, the river Kishon; called ancient, either because it was from the beginning of the creation, and not cut by the art of men, as some rivers are; or because it was spoken of by poets and historians in ancient times; or because of famous exploits done here of old; so the Targum,
"the river where signs and mighty works were done for Israel of old.''
Some take the word Kedumim to be another name of the river, so called from its windings and turnings, and, as it were, meeting itself. So some travellers tell us {m} the river Kedumim, the same with Kishon, is so called, because it meets itself, being by its meanders formed like a sling or noose, as Kishon signifies; it rises at Mount Tabor, and discharges itself into the Mediterranean sea, at the foot of Mount Carmel; so Hillerus {n} says, Kishon signifies bending in manner of a snare, or net, or meander, and takes it to be the same with the Pagida of Pliny {o}, which in the Greek tongue signifies the same:
O my soul, thou hast trodden down strength; a strong and mighty army, through her prayers and supplication, advice and direction; or thou hast trodden with strength, that is, the river Kishon, as some Jewish interpreters understand it, who suppose that another miracle was wrought; that as the waters of the river swelled when the Canaanites attempted to escape over it, so it sunk and became fordable for Deborah and the Israelites; a miracle, as they suppose, somewhat similar to that at the Red sea.
{l} Journey from Aleppo, &c. p. 57. {m} Egmont and Heyman's Travels, par. 2. p. 2. {n} Onomastic. Sacr. p. 186, 405, 865. {o} Nat. Hist. l. 5. c. 19.
Judges 5:22
Ver. 22. Then were the horse hoofs broken by means of the pransings,.... Either through the force of the waters of the river, where they pranced and plunged, and could have no standing; or through the swift haste they made to run away, striking the earth so quick, and with such force and vehemence, that their hoofs were broken thereby, especially on stony ground, and so their speed retarded:
the pransings of the mighty ones; either their riders, princes, and great personages, who made them prance, leap, and run with great speed and force; or horses strong and mighty, being such as were selected for this purpose, and trained to war.
Judges 5:23
Ver. 23. Curse ye Meroz, said the angel of the Lord,.... Not Barak, as the Targum and Jarchi, but Deborah herself said this under a spirit of prophecy, not from her own spirit in a revengeful way, but from the Spirit of God; or this was suggested to her by an angel, not a created, but the uncreated one, the Angel of the covenant, by whom she was inspired, and an impulse made by him on her to denounce a curse on Meroz; which some say was a star, Sisera's star; others the name of a mighty man {p}, so Jarchi; but rather it is some name of a city or place near where the battle was fought, so Kimchi, Ben Gersom, and Ben Melech: some take Meroz to be the same with Merom, at the waters of which Joshua fought with Jabin, Jos 11:5 and supposed to be the same with the waters of Megiddo, and the river Kishon, where this battle was fought; and Jerom {q}, under the word Merom, observes, that there was in his time a village called Merrus, twelve miles from the city Sebaste near Dothaim, and that Meroz here is the name of a place is clear from what follows:
curse ye bitterly the inhabitants thereof; or "curse cursing" {r}; repeat it, give them curse upon curse, curse them most vehemently: the reason of which follows:
because they came not to the help of the Lord; that is, of the people of the Lord, whose cause was the Lord's; for though he stood in no need of their help, yet their negligence and neutrality were highly resented by him, and therefore repeated:
to the help of the Lord against the mighty; the mighty Canaanites, and their mighty kings, and mighty hosts; or "with the mighty" {s}, Barak and his 10,000: now though others, who did not come into their assistance, are only discommended, being at a distance, yet those are cursed, being very near, and saw the peril their brethren were in, and yet would not lend an helping hand.
{p} T. Bab. Moed Katon, fol. 16. 1. {q} De loc. Heb. fol. 93. D. {r} rwra wra "maledictie maledicendo", Pagninus, Montanus. {s} Myrwbgb "cum fortibus", Pagninus, Tigurine version; so Patrick.
Judges 5:24
Ver. 24. Blessed above women shall Jael the wife of Heber the Kenite be,.... Under the same influence that Meroz was cursed, Jael is blessed, the one for not helping Israel in a public way, the other for doing it in a private manner; this blessing is pronounced, either in a way of prayer that it might be, or in a way of prophecy that it should be, and indeed in both:
blessed shall she be above the women in the tent; above all women that dwell in tents: this being a proper description of a woman, whose character it is to abide in her tent, dwell at home, and mind the business of her family; and may have respect to the manly action she performed in her tent, equal, if not superior, to what was done in the field.
Judges 5:25
Ver. 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.
{t} Nat. Hist. l. 35. c. 12.
Judges 5:26
Ver. 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, Jud 4:21.
Judges 5:27
Ver. 27 At her feet he bowed, he fell, he lay down,.... 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.
Judges 5:28
Ver. 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?''
Judges 5:29
Ver. 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.
Judges 5:30
Ver. 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
Ex 26:36.
{u} waumy alh "nonne invenient", Pagninus, Montanus, Tigurine version, Vatablus {w} Mytmxr Mxr "vulvam vulvas duas", Piscator. {x} Vid. R. Sol. Urbin. Ohel Moed, fol. 59. 1. {y} Julian. Opera, par. 1. crat. 2. p. 94. Vid. Homer. Iliad. 6. ver. 289, 290. {z} Nat. Hist. l. 8. c. 48.
Judges 5:31
Ver. 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.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
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