‘Awake, awake, Deborah! Awake, awake, utter a song! Arise, Barak, and lead away your captives, you son of Abinoam.’
Parallel Translations
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‘Awake, awake, Deborah! Awake, awake, utter a song! Arise, Barak, and lead away your captives, you son of Abinoam.’
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Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.
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Awake, awake, Deborah; awake, awake, utter a song; arise, Barak, and lead thy captivity captive, thou son of Abinoam.
Cross-references (16)
Passages linked to Judges 5:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 4:8 Therefore he says, “When he ascended on high, he led captivity captive, and gave gifts to people.”
- Psalms 68:18 You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that Yah God might dwell there.
- Psalms 57:8 Wake up, my glory! Wake up, lute and harp! I will wake up the dawn.
- 2 Timothy 2:26 and they may recover themselves out of the devil’s snare, having been taken captive by him to his will.
- Ephesians 5:14 Therefore he says, “Awake, you who sleep, and arise from the dead, and Christ will shine on you.”
- Jeremiah 31:26 On this I awakened, and saw; and my sleep was sweet to me.
- 1 Corinthians 15:34 Wake up righteously, and don’t sin, for some have no knowledge of God. I say this to your shame.
- Psalms 103:1-2 Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, and don’t forget all his benefits,
- Psalms 108:2 Wake up, harp and lyre! I will wake up the dawn.
- Isaiah 14:2 The peoples will take them, and bring them to their place. The house of Israel will possess them in Yahweh’s land for servants and for handmaids. They will take as captives those whose captives they were; and they shall rule over their oppressors.
- Isaiah 33:1 Woe to you who destroy, but you weren’t destroyed, and who betray, but nobody betrayed you! When you have finished destroying, you will be destroyed; and when you have finished betrayal, you will be betrayed.
- Isaiah 49:24-26 Shall the plunder be taken from the mighty, or the lawful captives be delivered? But Yahweh says, “Even the captives of the mighty shall be taken away, and the plunder retrieved from the fierce, for I will contend with him who contends with you and I will save your children. I will feed those who oppress you with their own flesh; and they will be drunk on their own blood, as with sweet wine. Then all flesh shall know that I, Yahweh, am your Savior and your Redeemer, the Mighty One of Jacob.”
- Isaiah 51:9 Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in pieces, who pierced the monster?
- Isaiah 51:17 Awake, awake! Stand up, Jerusalem, you who have drunk from Yahweh’s hand the cup of his wrath. You have drunken the bowl of the cup of staggering, and drained it.
- Isaiah 52:1-2 Awake, awake! Put on your strength, Zion. Put on your beautiful garments, Jerusalem, the holy city: for from now on the uncircumcised and the unclean will no more come into you. Shake yourself from the dust! Arise, sit up, Jerusalem! Release yourself from the bonds of your neck, captive daughter of Zion!
- Isaiah 60:1 “Arise, shine; for your light has come, and Yahweh’s glory has risen on you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain To wit, them that kept thy people in captivity.
To wit, them that kept thy people in captivity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jdg 5:12 Awake, awake, Deborah: awake, awake, utter a…
Jdg 5:12 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.
Ver. 12. Awake, awake, Deborah: awake, awake.] As the cock clapping first his own sides awakeneth himself, and then calleth up others; so doth Deborah here, and finding haply some indisposition to this duty of praising God, she setteth the thorn to the breast, with the nightingale. Her good soul was unsatisfiable; and, like an earthly angel, she sings perpetual hallelujahs, stirring up others to do the like.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Awake, awake; stir up thyself and all that is…
Awake, awake; stir up thyself and all that is within thee to admire and praise the Lord.
Lead thy captivity captive: how could this be done when there was none of them left? Jdg 4:16.
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Answ. 1. None were left to make head against them.
2. None is oft put for few, and those few might be taken after the battle, and carried captive, and led in triumph, and afterward slain.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here, I. Deborah stirs up herself and Barak to…
Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, Jdg 5:12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Psa 108:2. 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them.
II. She gives good reason for this praise and triumph, Jdg 5:13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes.
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III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter.
1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek (Jdg 5:14), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel (Jdg 3:13) and now had helped Jabin; they were inveterate enemies to God's people - their hand had always been against the throne of the Lord (Exo 17:16); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Hazor, Jos 11:10. These kings came and fought, Jdg 5:19. Israel had no king; their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their King, was too hard for them all. It is said of these kings that they took no gain of money, they were not mercenary troops hired into the service of Jabin (such often fail in an extremity), but they were volunteers and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to ruin Israel. Acting upon this principle, they were the more formidable, and would be the more cruel.
2. Who fought for them. The several tribes that assisted in this great exploit are here spoken of with honour; for, though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale.
(1.) Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin (Jdg 5:14): Out of Ephraim was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, mentioned, Jdg 12:15, which, some think, is here meant, and some read it, there was a root in Amalek, that is, in that mountain, a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people. "Ephraim moved after thee, Benjamin;" though Benjamin was the junior tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was a at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was one of them, knew there was a root of them, that they were hearty well-wishers to the cause. Dr. Lightfoot gives quite another sense of this. Joshua, of Ephraim, had been a root of such victories against Amalek (Ex. 17), and Ehud of Benjamin lately against Amalek and Moab.
(2.) The ice being broken by Ephraim and Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were very serviceable to this great design. When an army is to be raised, especially under such disadvantages as Barak now experienced from the long disuse of arms and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with, for thence came down governors. The children of Machir were particularly famous for their valour in Moses' time (Num 32:39), and it seems it continued in their family, the more because they were seated in the frontiers. [2.] With men of learning and ingenuity for secretaries of war, and with such they were supplied out of Zebulun: thence came men that handle the pen of the writer, clerks that issued out orders, wrote circular letters, drew commissions, mustered their men, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good (Pe1 4:10); the eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it: -
The scribes of Zebulun and learned men,
To wield the sword, laid down the pen.
(3.) Issachar did good service too; though he saw that rest was good, and therefore bowed his shoulder to bear, which is the character of that tribe (Gen 49:15), yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers enlisted out of that tribe, yet the princes of Issachar were with Deborah and Barak (v. 15), probably, as a great council of war to advise upon emergencies. And, it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their honour or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him: for the men of Issachar were men that had understanding of the times, Ch1 12:32.
(4.) Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak their countryman, but because, they lying nearest to Jabin, the yoke of oppression lay heavier on their necks than on those of any other tribe. Better die in honour than live in bondage; and therefore, in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, Jdg 5:18. With what heroic bravery did they charge and push on even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause!
(5.) The stars from heaven appeared, or acted at least, on Israel's side (Jdg 5:20): The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences, or by causing the storms of hail and thunder which contributed so much to the rout of Sisera's army. The Chaldee reads it, from heaven, from the place where the stars go forth, war was waged against Sisera, that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly bodies (not arrested, as when the sun stood still at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought was that which frightened the horses, so as that they pranced till their very hoofs were broken (Jdg 5:22), and probably overturned the chariots of iron which they drew or turned them back upon their owners.
(6.) The river of Kishon fought against their enemies. It swept away multitudes of those that hoped to make their escape through it, Jdg 5:21. Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they well knew its fords and safest passages, and yet now, probably by the great rain that fell, it was so swollen, and the stream so deep and strong, that those who attempted to pass it were drowned, being feeble and faint, and unable to make their way through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, Jdg 5:22. The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa 22:11.
(7.) Deborah's own soul fought against them; she speaks of it with a holy exultation (Jdg 5:21): O, my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart. Also by her prayers; as Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God the strength of our spiritual enemies will be trodden down and will fall before us.
3. In this great engagement she observes who stood neuter, and did not side with Israel as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause and declined to appear. No mention is made of Judah nor Simeon among the tribes concerned, because they, lying so very remote from the scene of action, had not an opportunity to appear, and therefore it was not expected from them; but for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, as they deserved.
(1.) Reuben basely declined the service, Jdg 5:15, Jdg 5:16. Justly had he long ago been deprived of the privileges of the birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them from engaging: - [1.] Their divisions. This jarring string she twice strikes upon to their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, which needed not to have hindered them had they been hearty in the cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors; but it means either that they were divided among themselves, could not agree who should go or who should lead, each striving to gain the posts of honour and shun those of danger, some unhappy contests in their tribe kept them from uniting together, and with their brethren, for the common good, or that they were divided in their opinion of this war from the rest of the tribes, thought the attempt either not justifiable or not practicable, and therefore blamed those that engaged in it and did themselves decline it. This occasioned great searchings of heart among the rest, especially when the had reason to suspect that, whatever Reuben pretended, his sitting still now proceeded from a cooling of his affections to his brethren and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty and looking strange upon us when we most need their friendship and assistance. [2.] Their business in the world: Reuben abode among the sheepfolds, a warmer and safer place than the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung; these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money. All seek their own, Phi 2:21.
(2.) Dan and Asher did the same, Jdg 5:17. These two lay on the sea-coast, and, [1.] Dan pretended he could not leave his ships but they would be exposed, and therefore I pray thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land-service and diverted them from it; but Zebulun also was a haven for ships, a sea-faring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty but what some or other have broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home to repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it, or he abode in his creeks, or small havens, where his trading vessels lay to attend them. A little thing will serve those for a pretence to stay at home who have no mind to engage in the most necessary services because there are difficulty and danger in them.
(3.) But above all Meroz is condemned, and a curse pronounced upon the inhabitants of it, Because they came not to the help of the Lord, Jdg 5:23. Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God and their concern for Israel, and of doing a good service to the common cause; but they basely declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he made it to appear he could do his work without them; but no thanks to them: for aught they knew the attempt might have miscarried for want of their hand, and therefore they are cursed for not coming to the help of the Lord, when it was in effect proclaimed, Who is on the Lord's side? The cause between God and the mighty (the principalities and powers of the kingdom of darkness) will not admit of neutrality. God looks upon those as against him that are not with him. This curse is pronounced by the angel of the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed), and further than we have warrant and authority from him we may not curse. He that will richly reward all his good soldiers will certainly and severely punish all cowards and deserters. This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse upon it, it dwindled, and, like the fig-tree which Christ cursed, withered away, so that we never read of it after this in scripture.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Awake, awake, Deborah, awake, awake, utter a song, &c.…
Awake, awake, Deborah, awake, awake, utter a song, &c. Either perceiving some languor and remissness in her spirits, while she was delivering this song, and therefore arouses herself to attend to this service with more ardour and zeal; or rather finding herself more impressed with a sense of the great and good things the Lord had done for Israel, calls upon her soul to exert all its powers in celebrating the praises of the Lord, and therefore repeats the word awake so often as she does:
arise, Barak, and lead thy captivity captive, thou son of Abinoam; for though the whole army of Sisera was destroyed, that not a man was left, Jdg 4:16 yet as Barak pursued to Harosheth of the Gentiles, many there and in other places which fell into his hands, that belonged to Jabin, might be taken captive by him; and though the Canaanites were to be slain, yet they might first be led captive in triumph; and besides, there might be some of other nations that were taken by him in this war; see Psa 68:18.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Awake - Stir up thyself and all that is…
Awake - Stir up thyself and all that is within thee, to admire and praise the Lord. This work needs and well deserves the utmost liveliness and vigour of soul. Lead captivity captive - How could this be done, when there was none of them left? chap. iv, 16.
1. None were left to make head against them.
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2. None is often put for few, and those few might be taken after the battle, and carried captive, and led in triumph.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. Lead thy captivity captive] Make those captives…
Verse 12. Lead thy captivity captive] Make those captives who have formerly captivated us.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jdg 5:12. Awake, awake, Deborah — Stir up thyself,…
Jdg 5:12. Awake, awake, Deborah — Stir up thyself, with all that is within thee, to admire and praise Jehovah. This work needs, and well deserves, the utmost liveliness and vigour of soul. Thus, having called upon all others, she now excites herself, with the most earnest and zealous affection, (expressed by the repetition of the same thing four times,) to celebrate the wonderful works of God. One cannot help observing the decorum which the prophetess observes in speaking of herself. Though she went along with Barak to levy his forces, accompanied him to the field of battle, and gave him the word of command when to charge the enemy, (Jdg 4:9-14,) yet, suitably to her sex and office, she only speaks of uttering a song of praise on the occasion, while she assigns to him, under God, the glory of the victory, and the honour of the triumph. Arise, Barak, and lead thy captivity captive — She calls on Barak to show his captives and spoils, that the Israelites might see how great reason they had for giving thanks to God. Some ask what captives he could have to lead when the whole army of Sisera was cut off? Jdg 4:16. To which the answer is easy, that when Barak, after he had routed their army, pursued his victory as far as Harosheth, he doubtless took many prisoners, and probably not a few of the best quality, and brought them captive with him out of the country.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Deborah incites Barak to carry off as his prey…
Deborah incites Barak to carry off as his prey the captive Canaanites and their sheep and cattle (their “captivity”).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Captives. Hebrew, "Take thy captivity prisoner." Hold those in…
Captives. Hebrew, "Take thy captivity prisoner." Hold those in subjection who so lately domineered over you. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Delineation Of The Victors And The Victory
Delineation Of The Victors And The Victory
Jdg_5:12-23
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12Awake, awake Deborah!
Awake, awake, compose the song!
Barak, arise!—conquer thy conquest,
Thou son of Abinoam!
13Then down against the robust rushed a remnant,
The People of God rushed with me against the powerful.28
14From Ephraim’s stock, the victors of Amalek;
After thee (marched) Benjamin against thy foes,29
Masters came from Machir,
Men skillful with the accountant’s pencil30 distinguished Zebulun.
15But the first31 in Issachar were with Deborah,
Yea, Issachar was the basis of Barak,
When into the valley his men threw themselves on foot,32—
While by the brooks abode Reuben’s great investigators.33
16Why sitt’st thou by the folds, listening to the shepherd’s flute?
By the brooks Reuben has great scrutinizers.
17Gilead stays beyond the Jordan;
But, Dan, how didst thou sail in ships!34
Asher sits on the sea-shore, sheltered in his bays,
18But Zebulon hazarded his soul unto death,
With Naphtali, upon the high plain of the field.
19Kings came to fight—Kings of Canaan fought,
At Taanach and by Megiddo’s waters,—
Satisfaction-money35 gained they none.
20From heaven strove the stars,36
They strove from their stations with Sisera.
21Kishon’s stream swept them away—
A stream of succours was Kishon’s stream,—
Tread strongly on, my soul!37
22When struck the sounding hoof of the rushing steed,
Of the flying strong ones!38
23The ban on Meroz, commands the messenger of God, the ban!—
The ban on its inhabitants;
Because they came not to the help of the people of God,
Of the People of God against the powerful.39
TEXTUAL AND GRAMMATICAL
[1 Jdg_5:13.—This rendering of Jdg_5:13 supposes the Hebrew text to be pointed and divided thus:
אָז יָרַד שָׂרִיד לְאַדִּרִ֑ים
עַם יְחוָֹה יָרַד לִי בַּגִּבּוֹרִֽים׃
So also the LXX. (in Cod. Vat.) and many expositors. The most serious objection to it is, that as it is the easier reading, the Masorites must have had strong traditional grounds for preferring one more difficult. The verse has been translated and interpreted in a great variety of ways; but the view of Dr. Cassel commends itself strongly, especially when compared with Jdg_4:14. Our English version seems to take יְרַד as imperf. apoc. Piel from רָדָה, after the example of several Jewish grammarians and interpreters.—Tr.]
[2 Jdg_5:14.—Dr. Cassel’s rendering of the first line of Jdg_5:14—מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק—is, Aus Efraim’s Art, die Amaleksieger. It does not clearly appear how he would translate the passage literally, but the following would probably express his view: “Out of Ephraim (came) their root (who were) against Amalek.” The “root,” then, according to our author’s exposition (see below), would be Joshua, in his relation to those whom he led to victory against “Amalek.” So far as שֹׁרֶשׁ is concerned, this interpretation has full as much in its favor as that which makes it mean “dwelling-place.” On the rendering of עֲמָמֶיךָ, see the commentary. The majority of expositors, would probably accept the rendering of the two lines given by Dr. Robinson (Bibl. Repos. 1831):—
“Out of Ephraim (came those) whose dwelling is by Amalek;
After thee (was) Benjamin among thy hosts.”
But in a document the language of which is so obscure as that of the Song of Deborah, much necessarily depends on the conception formed of the connection in which one passage stands with another. Now, while the majority of interpreters assume that Jdg_5:14 speaks of such as took part in the war against Jabin and Sisera, our author maintains that it dwells on the fame of those who did not take part in this war, in order by this comparison to exalt that of those who did. On the decision of this question the interpretation in detail of the whole verse depends. Which of the two conflicting views is true, is not a matter to be discussed here, but it is certain that Judges 4. is very favorable to our author’s side, cf. the com. belew.—Tr.]
[3 Jdg_5:14.—The rendering of this line turns on שֵׁבֶט סֹפֵר. The Targum, Peshito, and most ancient expositors, explain it of the “stylus of the writer;” while most moderns translate it “the staff of the leader.” Compare the remarks in the preceding note.—Tr.]
[4 Jdg_5:15.—Dr. Cassel probably reads שָׂרֵי, with Bertheau, Keil, and most expositors. The preposition בְּ after the construct state is not unusual in poetry, cf. 2Sa_1:21; Job_18:2; etc. Some regard שָׂרַי as an unusual plural (cf. Ges. Gram. 87, 1, c), or as an archaic form of the construct (so Ewald, Gram. 211, c).—Tr.]
[5 Jdg_5:15.—On בְּרַגְלָיו, compare “Grammatical” note on Jdg_4:10; also Jdg_8:5; 2Sa_15:17; etc.—Tr.]
[6 Jdg_5:15.—חִקְקֵי לֵב; Dr. Cassel, Ergründler. For הִקרֵי לֵב, in the next verse, he has Ergrübler, which admirably reproduces both the paranomasia and the irony of the original. חִקְקֵי and הִקְרֵי are, of course, abstract nouns, followed by the genitive of the subject to which they pertain.—Tr.]
[7 Jdg_5:17.—“Aber Dan, was zogst du auf schiffen aus!” Our author probably takes גּוּר in its most usual sense, “to sojourn:” to sojourn in or on ships, readily suggesting the idea of sailing in ships. Most expositors translate: “And Dan, why abides he at the ships?” The prepositionless accusative is as easy or as difficult in one case as in the other.—Tr.]
[8 Jdg_5:19.—בֶּצַע כֶּסֶף: Dr. Cassel, Geld zur Busse, “penance money,” cf. the Commentary below. Bertheau, Keil, and others, taking בֶּצַע in its Arabic sense of frustum (cf. the root בצע), translate: “not a piece of silver did they take;” but against the Hebrew use of the word.—Tr.]
[9 Jdg_5:20—Dr. Cassel, following many previous expositors, alters the Masoretic text division by transferring “the stars” from the second to the first clause. But it is justly objected to this change that it reduces the second clause to a mere repetition by which nothing is added to the idea already expressed in the first. In the next line, the word מְסִלָּה signifies, “a causeway,” “highway.” Dr. Cassel’s rendering, Statten, places, is manifestly chosen for the sake of alliteration: Sie stritten von ihren Statten mit Sisera; compare the English imitation above.—Tr.]
[10 Jdg_5:21—תִּדְרְכִי נַפְשִׁי עֹז. This line has been very variously interpreted. It is now generally agreed, however, that it is an address of the Singer to herself. תִּדְרְכִי is the jussive of the second person, cf. Ges. Gram. 48, 4. עֹז may either be taken as an adverbial accusative (=בּעֹז), or as the direct object after the verb. Dr. Cassel decides for the former, after Herder, Justi, Bertheau, Ewald, Keil; Dr. Bachmann, with Schnurrer, Köhler, Holmann, etc., prefers the latter, and takes עֹז as the abstract for the concrete: “Tread down, my soul, the strong ones!” cf. Robbins, in Bibl. Sacra. In either case, the incitement of the line may be directed to the continuation of the Song, or to the prosecution of the pursuit of the enemy. Bachmann prefers the latter; but the former seems to us more striking and appropriate.—Tr.]
[11 Jdg_5:22.—Dr. Cassel :—
Da der Jagenden Rosshuf hallend aufschlug,
Der entjagenden Starken.
On the translation of אָז by “when,” cf. note 1, on p. 97. In the second line of the above rendering, the מִן does not come to its rights, and the suffix in אַבִּרָיו is neglected. The מִן is causal, and the suffix יו—goes back to the collective סוּס of the first line, so that it seems necessary to explain אַבִּירִים of men, not, as our author (see below) of horses. The best rendering of the verse is probably that adopted, for substance, by Keil, Bachmann, and many others:—
“Then the hoofs of the horses smote the ground,
Because of the galloping of their valiant riders.”
The last expression may very well be taken ironically: “runaway heroes.” On the repetition of דַּהֲרוֹת, to indicate continuance, see Ewald, Gram., 313 a; cf. also Ges. Gram. 108, 4.—Tr.].
[12 Jdg_5:23—On the above translation of Jdg_5:23 it is to be remarked, 1. That the word rendered “ban,” is אַָרַר, and does not, like חָרַם, imply the actual destruction of the object against which it is aimed. 2. That with the LXX. (Cod. Vat.) our author transfers אֹרוּ from the second line to the first. On the construction of אָרוֹר (which below, but not here, he changes (with the LXX.) into אָרוּר), cf Ges. Gram. 131, 4 b. 3. That the expression “People of God” is our author’s interpretation of what is meant by “coming to the help of Jehovah,” cf. below. 4. That בַּגִּבּוֹרִים is by most recent expositors rendered, “among (or, with) heroes,” namely, the warriors of Israel. Compare the Septuagint and Vulgate; the Targum takes בְּ in the hostile sense.—Tr.]
EXEGETICAL AND DOCTRINAL
Jdg_5:12. With the words of Jdg_5:11, “when the People of God hastened down to the gates,” i.e. out to battle, the prophetess transfers herself into the midst of the conflict. Verse 12 presents a reminiscence of the battle song. It recalls the rallying cry. Wake up! wake up! (עוּרִי from עוּר, cf. Isa_51:9.) “Awake, awake!” is addressed to Deborah, urging her to fire the soldiery through her song; “arise!” refers to Barak. For she sang, and Barak fought. שֲׁבֵה שֶׁבְיְךָ, “lead forth thy captives.” To be able to carry away captives, was evidence of a complete victory. When Jerusalem and Samaria fell, the people were carried away prisoners. The captivity of the enemy ends the conflict. The reason why a perpetual ban of destruction was pronounced against the enemies who attacked the host of Israel, in the wilderness, near Arad, was not merely that they fought against Israel, but that they also “took some of them prisoners” (Num_21:1). The completeness of God’s victory, as the 68th Psalm celebrates it, is indicated by the expression, Jdg_5:19 (18): שָׁבִיתָ שֶׁבִי, “thou hast carried away the captives.”40
Jdg_5:13. The prophetess now continues to depict the surprising contrasts that have arisen from Israel’s return to God. A שָׂרִיד, a remaining few, by no means all Israel, but a small band—like the remnant (שְׁרִידִים) whom, according to the prophet Joel (Joe_2:32 (Joe_3:5)), God calls,—takes up the conflict with אַדִּירִים, mighty ones. (Cf. my discussion on Psa_8:2, in the Lutherischen Zeitschr., 1860. “Mighty kings,” מְלָכִים אַדִּירִים, are slain by God, Psa_136:18). The next line runs parallel with this: “the people of God (עַם יְהוָֹה) charges against41gibborim.” Gibborim are warlike men of gigantic strength. It is applied here to enemies, as elsewhere to Nimrod, who also was an enemy. In the view of Scripture, God alone is the true Gibbor (Deu_10:17, etc.). Usually, the gibborim conquer; but here the result is that of which Isaiah speaks (Isa_49:25), “the captives of the gibbor are taken away from him.” There is a peculiar beauty in Deborah’s mode of stating her own share in the war: “the People of God rushed for me (לִי) against heroes.” For my sake, she sings, at my call, with me, did they hazard the conflict with men of superior strength.
Jdg_5:14-16. It was truly a “remnant” that fought at the Kishon against Sisera. It was only a part of all Israel that was entitled to the honor of being styled the “People of God.” A special renown must henceforth attach to those tribes who took part in the war, just as the Athenians never lost the glory of having alone gained the battle of Marathon. In Israel, as in Hellas, rivalries obtained between the different tribes. Considerations like these afford the proper introduction to Jdg_5:14. Expositors have made its difficulties altogether insurmountable, by supposing that all the tribes here named assisted Barak.42 But this supposition is utterly untenable: 1. The statement of Judges 4 is positive and definite, that only Zebulun and Naphtali fought on the plains of Issachar. It is moreover corroborated by the fact that, from her residence on Mount Ephraim, Deborah sends to just those tribes, because the oppression under which Israel suffered bore heaviest on them. 2. The question whether Ephraim and Benjamin took part in the war, could not have been overlooked by the narrator; for the direction of the march which he had to trace was altogether different from what, had they been combatants, it would have been. And why, in that case, would it have been necessary for Deborah to go with Barak to Kedesh? 3. It is contradicted by Jdg_5:14 itself. Machir means Gilead proper.43 Manasseh as a whole cannot be Intended by it (cf. the word יָרְדוּ). It is for the very purpose of designating a part that the term “Machir” is employed. But Deborah herself says, Jdg_5:17, that Gilead did not take part in the campaign. Nor would it be at all apparent why Zebulun should be described by two different attributes (Jdg_5:14; Jdg_5:18), in relation to the same event. 4. If those tribes took part in the conflict, why does Jdg_5:18 speak only of Zebulun and Naphtali? The Platæans, who alone stood by the Athenians in the day of battle, were not thus forgotten. The most ancient Jewish expositors, however, already perceived the more correct view to be taken of the verse: it is to be historically interpreted. The poet’s mind, like the action itself, moves over the northern territory of Israel. The tribes of Judah and Simeon lie altogether beyond her present field of vision. But with the ancient glory of those tribes, whose territories stretched onward from Mount Ephraim—from the spot where she herself resided, near the border of Benjamin,—she compares that of the conquerors whom she led on. Each tribe had its own glorious traditions. No doubt, exclaims the prophetess, Ephraim is renowned, for out of him sprang he who was against Amalek. The ancients rightly understood this of Joshua, the conqueror of Amalek,44 the pride of Ephraim, who was buried among them, and on whom, unquestionably, the Ephraimites always founded their claim to the leadership among the tribes.—אַחֲרֶידָ בִנְיָמִין בַּעֲמָמֶיךָ, after thee, Benjamin against thine enemies. Since בַּעְמָמֶיךָ (Aram. plur. c. suffix) manifestly answers to בַּעֲמָלֵק, the בְּ, which with the latter means “against,” must be taken in the same sense with the former. This is confirmed by the fact that the plural of עַם is always45 applied to the “heathen,” the “nations,” and carries with it the idea of hostility against Israel. עֲמָמֶיךָ means the hostile nations who stand arrayed against thee,—“thy heathen,” so to speak, “thine enemies.” “After thee,” says the prophetess to Ephraim, “Benjamin advanced against thine enemies”—Benjamin, who bears the name of Wolf (Gen_49:27). It is the fame of Ehud, that renders Benjamin illustrious. The old expositors understood these utterances of Deborah, concerning Benjamin and the other tribes, as prophetic. But such an explanation cannot be accepted. A prophetess who looked into the boundless and indefinite future, could not have compared tribe with tribe in a manner possible only when dealing with the facts of history.—By the side of the warlike fame of Ephraim and Benjamin, the prophetess places the peaceful renown of Machir and Zebulun. How far the sons of Machir distinguished themselves as mechokekim, orderers of the law, we have, it is true, no information. But it is to be noticed that what is told of Jair, Jdg_10:4, connects itself with a Jair who lived as early as the time of Moses (Num_32:41). The sons of Machir were born “upon the knees” of their grandfather Joseph (Gen_50:23). It is only by supposing that the renown of Zebulun also, is one which existed previous to the war, that what is here said can be brought into easy and proper connection with what is said in Jdg_5:18. Zebulun, formerly known only for his מוֹשְׁכִים בְּשֵׁבֶט כֹפֵר, experts with the ciphering-pencil, had now become a people courageous unto death. Zebulun was a commercial tribe, like Zidon. The purple-trade especially occupied them. Consequently, the art of the Sopher, i.e. writing, reading, and ciphering, could not fail to be extensively practiced in this tribe. The Sopher appears also in Phœnician inscriptions; Gesenius compares him with the quæstors of Carthage, who held an office next in importance to that of the Suffetes (Monum. Phœnic., 173). A like important office was held by the Sopherim at the courts of the Jewish kings. They are always named in conjunction with the high-priest (cf. 2Sa_8:17; 2Sa_20:25; 1Ki_4:3; 1Ch_18:16; Isa_36:3; 2Ki_19:2). The Sopher and the high-priest count the money found in the offering-box, 2Ki_12:10 (11). King Josiah sends his Sopher Shaphan (שָׁפָן, cf. אֱלִיצָפָן. Elizaphan, a Zebulonite, Num_34:25) to the priest. It is he who reads the sacred book, which the priest has found, to the king (2Ki_22:8). The commander-in-chief has a Sopher who enrolls the army (2Ki_25:19; Jer_52:25). The uncle of David is celebrated as a wise man and a Sopher (1Ch_27:32). The Psalmist praises the stylus of a ready Sopher (Psa_45:1 (2)). The activity of a Sopher is everywhere pacific in its nature, demanding sagacity, and presupposing knowledge. The stylus, עֵט, of the Psalmist, is the same as Deborah’s שֵׁבֶט, staff. It was an honor to Zebulun, that in the tribe there were able Sopherim, who could make the art which commerce had caused to flourish among them, subserve the internal and higher life of Israel. The word משְׁכִים suggests a forcible picture; we see the writer artistically drawing the letters with his stylus. This constituted the ancient renown of the tribe. But the victory with Deborah at the Kishon, will not less highly exalt those who had a part in it. That thought forms the transition to Jdg_5:15. Issachar, it is true, had not shared in the battle; but that did not diminish the significance of the tribe. Their territory was the theatre of the decision. Very much depended upon the attitude they assumed. Were the battle lost, Issachar must first bear the consequences. Nevertheless, their chiefs decided to hearken to Deborah. “The princes in Issachar were with Deborah.” They surrounded Deborah, while Barak plunged into the valley. As Moses did not himself take the field against Amalek, but intrusted Joshua with the conduct of the battle while he prayed on the mount, so Deborah stood behind the battle-ranks, surrounded by Issachar, uttering blessings, or in case discouragement showed itself,46 urging, encouraging, inspiriting, in a manner similar perhaps to that which the German women were wont to adopt.47 It has been well observed that in the expression וְיִשָׂשׂכָּר כֵּן כָּרָק the word כֵּן is not the particle, but the noun. (Schnurrer was the first to adduce this from among various opinions collected together in the commentary of R. Tanchum.) כֵּן signifies the base, the pedestal (cf. Exo_30:18); and in truth Issachar was this for the whole battle. It was fought on his territory, an 1 his men formed the reserve of Barak, when that chieftain threw himself into the valley. כָּעֵמֶק שׁלַּת כְּרַגְלָיו expresses the storm-like rapidity of Barak’s movement. The Pual שֻׁלַּת is to be taken in the sense of the Greek middle voice.—Presently the thought occurs to the prophetess that still other neighboring tribes could have helped, Reuben, namely, and Gilead, beyond the Jordan, Dan at its sources, Asher on the coast; but their assistance did not come. Deborah does not blame the distant tribes, as Judah, Simeon, Ephraim, Benjamin, Gad, but only the near ones. Reuben at that time cannot have dwelt to the east of the Dead Sea, but according to Num_32:26, etc., must have had a more northerly location, reaching as far up as the banks of the Jabbok.48 There he must have dwelt, pasturing his herds by his brooks. פְּלַגּוֹת, plural of פלַגּה, like פֶּלֶג, brook, stream (cf. my exposition of Psalms 1. Luther. Zeitschr., 1859, p. 537). Reuben, like the tribes beyond the Jordan generally, had been called on by Barak to take part in the war against Sisera. In like manner was Sparta summoned by Athens, before Marathon. And like Sparta, Reuben considered long. Hence the derisive description of the men of Reuben as לכתִקְקֵי and הִקְרֵי לֵכ, investigators and scrutinizers. They reflect upon the necessity and feasibility of acting, till the time for it is past. Reuben sits between the folds, and prefers to listen to the shepherd’s flute, שְׁרִיקָה שְׁרִקוִת עֲרָרִים, pipe, flute, from שָׁרַק, sibilare, to whistle, to hiss, according to the root and form of the name, is nothing else than the syrinx, pipe, whose invention Hellenic mythology ascribed to Pan. What is here said of Reuben, that he amuses himself with listening to the herdsmen’s flutes (עֵרֶר is properly the herd), is the same that Homer says, Iliad, xviii. Judges 525: “νομῆες τερπόμενοι σύριγξι.”
Jdg_5:17. And Gilead tarries beyond Jordan. The fact that what is here said of Gilead might be equally applied to Reuben, since both dwelt beyond the Jordan, is suggestive of the excuse which Gilead may have urged in distinction from Reuben. Reuben reflected; but Gilead denied that the efforts of Barak concerned him: did he not live beyond the Jordan?
But Dan, how didst thou sail in ships!49 Jewish tradition places the occurrence related in Judges 18 before the time of Deborah. And to all appearance this seems to be the right view. For in its southern possessions the tribe of Dan did no hold the sea-coast (Jdg_1:34). Moreover, how should Deborah complain of the want of assistance from southern Dan, when she entered no such complaint against Judah? If, however, Dan had already removed to the vicinity of Naphtali, the complaint was very natural. The old expositors explain that “Dan had shipped his goods and chattels in order to cross the Jordan.” But this is less simple than the supposition that Dan, like Zebulun, was engaged with the Phœnicians (Tyre) in maritime commerce, or at least pretended to be, as a reason for refusing Barak’s summons. What renders this interpretation the more probable, is the fact that Deborah speaks next of Asher, “who dwells on the sea-shore.” Jabin, king of Hazor, cannot have domineered over the coast, where the powerful maritime cities were in the ascendency. Therefore Asher also had nothing to suffer from him. He dwells securely in his harbors. It is noteworthy that what the singer here says of Asher, the blessing of Jacob says in the same words of Zebulun, לְתוֹף יַמִּים יִשְׁכֹּן, with an additional clause, however, concerning the pursuit of navigation.
Jdg_5:18. This verse puts it beyond all doubt that only Zebulun and Naphtali engaged actively in the conflict; for only to them refers the declaration that they “hazarded their souls unto death.” (For the sake of the poetical parallelism Naphtali is put at the head of the second member, instead of making “Zebulun and Naphtali” the composite subject of the whole distich.) Their faith in Deborah’s word was so firm, that they dared risk the unequal conflict even in the valley (“the high-plain of the field”). Therein consisted the uncommon sacrifice of these tribes. Hitherto, Israel had always given up the valleys (cf. Jdg_1:19; Jdg_1:34), because it could not overcome disciplined armies and chariots. Even down to the time of the later kings, it was considered invincible on the mountains (1Ki_20:23), which fact however implies that in the valleys it still continued to be otherwise. Hence, מְרוִמי שָׂרֶה is to be understood, not of the “heights,” but of the surface, of the field.50 It was a fearful battle-crisis: a few against so many, a band of footmen against a host of iron chariots, a handful of mountaineers on the plain, a few tribal chieftains against the mighty.
Jdg_5:19. Kings came. This is to be understood figuratively, of eminent and powerful military leaders: Sisera was no king.51לָקָחוּ כֶּצַע כֶּסֶף לא, gain of money they obtained not. This is usually understood only of the booty, which the enemy hoped to obtain, but failed to get. But the troops of Zebulun and Naphtali can scarcely have appeared to promise a booty rich in money. It is therefore probable that the meaning of the prophetess includes something else. We know from instances of later times, that when the people did not feel themselves strong enough to cope with a threatening enemy, they sought to buy him off with money. Thus, in the reign of Rehoboam, Shishak, king of Egypt, took away all the treasures of the temple (1Ki_14:26). Asa gave all the remaining gold and silver to Benhadad of Damascus (1Ki_15:18). Ménahem collected a large amount of money in order to persuade the king of Assyria to turn back (2Ki_15:20). Sisera was not so successful. He neither obtained composition-money before the campaign, nor did he secure any booty after it. The troops and their leaders who had accompanied him, gained no profit from this expedition. Profit is the prominent idea in כֶּצַע; hence the Chaldee Paraphrast usually puts “Mammon” for it.
Jdg_5:20-22. From heaven fought the stars. Josephus has introduced into his narrative of this victory, the description of a thunder-storm, accompanied by wind and hail, by which the enemy were thrown into confusion. It is one of those pragmatical endeavors by which he seeks to facilitate belief for his Hellenic readers, and to make the miraculous more natural. The occasion for it was given by the expression, Jdg_4:15, “and God confounded them.” The presence and effect of thunder and hail were inferred, by comparison, from two other passages, where a similar divinely-wrought confusion of the enemy is related. Thus in Jos_10:10-11, when Joshua fights against the enemy, it is said: “And the Lord confounded them, and as they fled cast down great hailstones upon them, that they died.” So also 1Sa_7:10 : “And the Lord thundered with a great thunder on that day, and confounded the Philistines.” But there appears to be no necessity whatever for transferring these occurrences into our passage. The narrator is rather thinking of Exo_14:24, which speaks of Pharaoh’s confusion by God without thunder and hail. Nor is there any need of thunder and hail to confound an army. The confusion of Rosbach (Nov. 5, 1757) was not caused by the intervention of a storm. All that appears from the statements of Judges 4 and the Song of Deborah alone, is, that Barak and his faithful followers made a violent and sudden attack, before the numerous chariots had been placed in battle-array. This was done as night was coming on. When Joshua fought, sun and moon assisted him (Jos_10:12): on Barak, the stars shone brightly,—which does not make a thunder-storm probable. Consistently with Israelitish conceptions, the help of the stars can only be understood of their shining.52 Joshua also had come upon his enemies suddenly (פִּתְאֹם, Jos_10:9). Gideon, too, threw himself upon the hostile camp in the night. But not the stars alone assisted Barak in his heroic course. As the enemy, either for attack or in flight, wished to cross the Kishon, in the direction from Taanach and Megiddo, the swollen stream swept many of them into the arms of death. “The brook Kishon snatched (נְּרָפָם) them away.” (גָּרַף, in its Semitic forms, corresponds to the Indo-Germanic forms rapere, Ger. raffen, Sanskrit, rup.) It thus came to the help of Israel, and became a נַחַל קְרוּמִים, brook of succors. In what sense the Kishon should be especially called a brook of “ancient days,” as many explain קְרוּמִים, cannot be made out, not at least from Scripture.53 The rendering “brook of battles,” has little ground in philology. The repetition of “brook Kishon,” is doubtless intended to suggest a definition of what sort of a stream the Kishon was for Israel on that day. It was not merely the scene of battle, but an instrument of help against the foe. קִרֵּם has frequently this sense, especially in poetical language. In Psa_79:8 the poet prays, “Let thy mercy come speedily to our help” (יְקַדְּמדּנוּ); cf. Psa_59:11; Psa_21:4. But in Deuteronomy, also, Deu_23:5, it is said of Ammon and Moab that they did not help Israel with bread and water (לֹא־קִרְּמוּ אֶתְכֶם). Kedumim is the plural of a form קָרוּם. The Kishon—thus exults the poet—showed itself a helpful stream. The statement that it snatched the enemies away, presupposes its swollen condition. It is only after the rainy season that the Kishon runs full; for which reason the LXX: call it χειμάῤῥους, winter-flowing. In summer it is for the most part dried up; but in the spring it sends down a rushing flood. Ritter (xvi. 704, Gage’s Transl. iv. 351) adduces the fact that on the 16th of April, 1799, in a conflict between the French and Turks, many of the latter perished in its raging waters. Hence we may infer that the time of Barak’s battle is to be fixed in the latter part of April or the beginning of May. The Feast of Weeks fell in the same season.54 Immediately after the narrative in Exodus, it is intimated that the manifestation on Sinai occurred in the beginning of the third month, and consequently coincided with the Feast of Weeks. The occurrence of the battle in a season devoted to such commemorations, explains with peculiar emphasis the opening lines of the Song, concerning the omnipotence of God on Sinai, “when the earth trembled.” The ancients had a not ungrounded tradition,—to prove which this is not the place,—for regarding the 68th Psalm as a song for the Feast of Weeks; and it is just that psalm which incorporated into itself the introductory parts of Deborah’s Song.
While singing, the prophetess sees herself transported into the tumult of the battle. The stream rushes violently onward,—the perishing foes contend with its whirling eddies. The roar of the conflict, its battle-cries, and shouts of victory, are around her. In the midst of her Song, she addresses her own soul, as the Greeks addressed their muse, with words of animation and refreshment: Tread vigorously on, my soul! Her genius hovers over the valley of conflict; her ear feels the hoof-strokes of the flying foes, who, panic stricken before Israel, furiously dash off into flight. What a triumph! the “strong ones” (אַבִּירִים) run away! דָּהַר is to run fast, used of a horse’s trot, like the Sanskrit dru, Greek δρᾶναι (διδράσκω). אַבִּירִים, as Bochart already remarked (Hieroz. i. 99), is probably used here, as in Jer_8:16; Jer_47:3, of the war-horses, who with their rattling chariots ran wildly off. In that case, the might of the steeds stands representatively for that of the warriors themselves.
Jdg_5:23. The flying enemy had not succeeded even in escaping, if all places of the surrounding country had done their duty. The prophetess utters sentence of condemnation against the inhabitants of Meroz, because they rendered no assistance. Their aid had probably been important in the pursuit. Hence, their conduct is referred to here,—before the blessing upon Jael. The verse first introduces a messenger of God, crying, “Curse ye Meroz, curse it!” and then continues itself, “Cursed are its inhabitants.” The “messenger of God” is the singer herself, sent by the Spirit of God to consummate the victorious achievement. In obedience to the Spirit’s prompting, she with Barak pronounces the national ban against the faithless city. For it came not to the help of God (לְעֶזְרת יְהוָֹה), that is, to the help of the עַם יְהוָֹה, the People of God, as in Jdg_5:11; Jdg_5:13. It left the cause and the good gifts of God to their fate, when they were endangered in battle against heroes.55 The greater the responsibility, the severer the punishment. The higher the cause to be served, the blacker the treason that abandons it. To ascertain, at this date, the site of Meroz, can hardly be possible. It has indeed been supposed to be identical with a place on Robinson’s map, southwest of Endor,56 called Kefr Musr (cf. Ritter, xv. 399 [Gage’s Transl. ii. 316]); but neither the name of the place is certain, nor its situation entirely suitable; and, finally, considering the popular odium which the Song of Deborah affixed to the name, it is by no means probable that it remained unchanged, and actually perpetuated itself. Procopius confirms this surmise, when he observes (Reland, Palästina, p. 896), that concerning the name he had found nothing anywhere, not even in Hebrew expositions. The curse itself most probably implied, as in Joshua , 6, the utter destruction of the place, although nothing further is said of it. In later times, this verse became a locus classicus for the Talmudic exposition of the ban against persons and things (Mond Katan, 16, a; Shebnoth, 36, a; Selden, de Synedriis, p. 84, etc.).\
Footnotes:
[28] [Jdg_5:13.—This rendering of Jdg_5:13 supposes the Hebrew text to be pointed and divided thus:
אָז יָרַד שָׂרִיד לְאַדִּרִ֑ים
עַם יְחוָֹה יָרַד לִי בַּגִּבּוֹרִֽים׃
So also the LXX. (in Cod. Vat.) and many expositors. The most serious objection to it is, that as it is the easier reading, the Masorites must have had strong traditional grounds for preferring one more difficult. The verse has been translated and interpreted in a great variety of ways; but the view of Dr. Cassel commends itself strongly, especially when compared with Jdg_4:14. Our English version seems to take יְרַד as imperf. apoc. Piel from רָדָה, after the example of several Jewish grammarians and interpreters.—Tr.]
[29] [Jdg_5:14.—Dr. Cassel’s rendering of the first line of Jdg_5:14—מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק—is, Aus Efraim’s Art, die Amaleksieger. It does not clearly appear how he would translate the passage literally, but the following would probably express his view: “Out of Ephraim (came) their root (who were) against Amalek.” The “root,” then, according to our author’s exposition (see below), would be Joshua, in his relation to those whom he led to victory against “Amalek.” So far as שֹׁרֶשׁ is concerned, this interpretation has full as much in its favor as that which makes it mean “dwelling-place.” On the rendering of עֲמָמֶיךָ, see the commentary. The majority of expositors, would probably accept the rendering of the two lines given by Dr. Robinson (Bibl. Repos. 1831):—
“Out of Ephraim (came those) whose dwelling is by Amalek;
After thee (was) Benjamin among thy hosts.”
But in a document the language of which is so obscure as that of the Song of Deborah, much necessarily depends on the conception formed of the connection in which one passage stands with another. Now, while the majority of interpreters assume that Jdg_5:14 speaks of such as took part in the war against Jabin and Sisera, our author maintains that it dwells on the fame of those who did not take part in this war, in order by this comparison to exalt that of those who did. On the decision of this question the interpretation in detail of the whole verse depends. Which of the two conflicting views is true, is not a matter to be discussed here, but it is certain that Judges 4. is very favorable to our author’s side, cf. the com. belew.—Tr.]
[30][Jdg_5:14.—The rendering of this line turns on שֵׁבֶט סֹפֵר. The Targum, Peshito, and most ancient expositors, explain it of the “stylus of the writer;” while most moderns translate it “the staff of the leader.” Compare the remarks in the preceding note.—Tr.]
[31][Jdg_5:15.—Dr. Cassel probably reads שָׂרֵי, with Bertheau, Keil, and most expositors. The preposition בְּ after the construct state is not unusual in poetry, cf. 2Sa_1:21; Job_18:2; etc. Some regard שָׂרַי as an unusual plural (cf. Ges. Gram. 87, 1, c), or as an archaic form of the construct (so Ewald, Gram. 211, c).—Tr.]
[32][Jdg_5:15.—On בְּרַגְלָיו, compare “Grammatical” note on Jdg_4:10; also Jdg_8:5; 2Sa_15:17; etc.—Tr.]
[33][Jdg_5:15.—חִקְקֵי לֵב; Dr. Cassel, Ergründler. For הִקרֵי לֵב, in the next verse, he has Ergrübler, which admirably reproduces both the paranomasia and the irony of the original. חִקְקֵי and הִקְרֵי are, of course, abstract nouns, followed by the genitive of the subject to which they pertain.—Tr.]
[34][Jdg_5:17.—“Aber Dan, was zogst du auf schiffen aus!” Our author probably takes גּוּר in its most usual sense, “to sojourn:” to sojourn in or on ships, readily suggesting the idea of sailing in ships. Most expositors translate: “And Dan, why abides he at the ships?” The prepositionless accusative is as easy or as difficult in one case as in the other.—Tr.]
[35][Jdg_5:19.—בֶּצַע כֶּסֶף: Dr. Cassel, Geld zur Busse, “penance money,” cf. the Commentary below. Bertheau, Keil, and others, taking בֶּצַע in its Arabic sense of frustum (cf. the root בצע), translate: “not a piece of silver did they take;” but against the Hebrew use of the word.—Tr.]
[36][Jdg_5:20—Dr. Cassel, following many previous expositors, alters the Masoretic text division by transferring “the stars” from the second to the first clause. But it is justly objected to this change that it reduces the second clause to a mere repetition by which nothing is added to the idea already expressed in the first. In the next line, the word מְסִלָּה signifies, “a causeway,” “highway.” Dr. Cassel’s rendering, Statten, places, is manifestly chosen for the sake of alliteration: Sie stritten von ihren Statten mit Sisera; compare the English imitation above.—Tr.]
[37][Jdg_5:21—תִּדְרְכִי נַפְשִׁי עֹז. This line has been very variously interpreted. It is now generally agreed, however, that it is an address of the Singer to herself. תִּדְרְכִי is the jussive of the second person, cf. Ges. Gram. 48, 4. עֹז may either be taken as an adverbial accusative (=בּעֹז), or as the direct object after the verb. Dr. Cassel decides for the former, after Herder, Justi, Bertheau, Ewald, Keil; Dr. Bachmann, with Schnurrer, Köhler, Holmann, etc., prefers the latter, and takes עֹז as the abstract for the concrete: “Tread down, my soul, the strong ones!” cf. Robbins, in Bibl. Sacra. In either case, the incitement of the line may be directed to the continuation of the Song, or to the prosecution of the pursuit of the enemy. Bachmann prefers the latter; but the former seems to us more striking and appropriate.—Tr.]
[38] [Jdg_5:22.—Dr. Cassel :—
Da der Jagenden Rosshuf hallend aufschlug,
Der entjagenden Starken.
On the translation of אָז by “when,” cf. note 1, on p. 97. In the second line of the above rendering, the מִן does not come to its rights, and the suffix in אַבִּרָיו is neglected. The מִן is causal, and the suffix יו—goes back to the collective סוּס of the first line, so that it seems necessary to explain אַבִּירִים of men, not, as our author (see below) of horses. The best rendering of the verse is probably that adopted, for substance, by Keil, Bachmann, and many others:—
“Then the hoofs of the horses smote the ground,
Because of the galloping of their valiant riders.”
The last expression may very well be taken ironically: “runaway heroes.” On the repetition of דַּהֲרוֹת, to indicate continuance, see Ewald, Gram., 313 a; cf. also Ges. Gram. 108, 4.—Tr.].
[39][Jdg_5:23—On the above translation of Jdg_5:23 it is to be remarked, 1. That the word rendered “ban,” is אַָרַר, and does not, like חָרַם, imply the actual destruction of the object against which it is aimed. 2. That with the LXX. (Cod. Vat.) our author transfers אֹרוּ from the second line to the first. On the construction of אָרוֹר (which below, but not here, he changes (with the LXX.) into אָרוּר), cf Ges. Gram. 131, 4 b. 3. That the expression “People of God” is our author’s interpretation of what is meant by “coming to the help of Jehovah,” cf. below. 4. That בַּגִּבּוֹרִים is by most recent expositors rendered, “among (or, with) heroes,” namely, the warriors of Israel. Compare the Septuagint and Vulgate; the Targum takes בְּ in the hostile sense.—Tr.]
[40][According to Bachmann the first half of Jdg_5:12 contains the self-incitement of Deborah to begin the inscription of the battle, while the second half actually enters on the inscription with a reminiscence of Jdg_4:14.—Tr.]
[41] יְרַד בַּגִּבּוֹרִים. Cf. Jdg_7:9, רֵד בַּמַּחֲבֶה; also Jdg_7:13.
[42]Keil also has adopted this view.
[43]Num_32:39; cf. Jos_17:3.
[44]“In the land of Ephraim” there was a Mount of Amalek, cf. Jdg_12:15.
[45][“Always” is too strong; cf. Gen_48:4; Leviticus 21 :; Eze_18:18.—Tr.]
[46]As in conflicts of the Bedouin tribes, the Arab women at the present time still stand in the rear, and encourage the combatants by their zâlágît (singing). Cf. Wetzstein, Haurân, 145.
[47]This was still done by the women of the crusaders in the battle near Doryläum, as Petrus Trudebod informs us (Gesta Dei per Francos, p. 782): “Feminæ nostrœ in illa die fuerunt nobis in refugium .… confortantes not fortiter pugnantes et viros protegentes.” Cf. Wilken, Gesch. der Kreuzz., i. 155.
[48]Only those tribes can have been censured who stood in close geographical connection with Naphtali and Zebulun, not those whose position inclined them to southern alliances. Ephraim, Benjamin, Judah, and Simeon, receive no censure; but Asher, Dan, and Gilead, do. How could Reuben be blamed, while Judah was not, if his seat were below at the Dead Sea?
[49] אְנִיּוִת, used only of sea-going vessels, cf. Pro_30:19.
[50][But מָרוֹם assuredly means height, an elevation above the general level, not surface. In connection with the facts of the history, the expression, it seems to me, can only mean either Mount Tabor or the higher parts of the plain of Esdraelon, as the gathering-place of the warriors, where they in thought and intention “scorned their lives.” So Bachmann and many other expositors.—Tr.]
[51][On Taanach and Megiddo see at Jdg_1:27. The “waters of Megiddo” undoubtedly refers to the Kishon. The Kishon valley was in like manner called the Valley of Megiddo, 2Ch_35:22; Zec_12:11. Cf. Rob. Bibl. Res., ii. 330.—Tr.]
[52][Bertheau takes the words “the stars fought,” as figurative language, expressive of divine assistance. “From the decisive victory it is certain that God was with Israel and fought in the midst of them, Jdg_5:13 [read according to the Masoretic text division]; that He himself threw the hostile host into confusion, Jdg_4:15; and that the strong arm of a higher Power directed the course of the battle. All this is clearly and vividly present to the mind of the Singer. Filled with the thoughts of God’s wonderful aid, and venturing under the impulses of a bold enthusiasm to give definite representation of his distinctly recognized yet mysterious work on earth and in the midst of men, it is to her as if the heavens, the eternal dwelling-place of the holy God, had bowed themselves down to earth, or—to use the language of the text—as if the stars, forsaking their usual orbits, had fought against Sisera. Quite similar is the Imagery in Psalms 18.” The same view is adopted by Bachmann and many others.—Tr.]
[53][Bachmann, who adopts this interpretation, explains it from the fact “that the ancient wonder of the Red Sea appears to repeat itself at the Kishon. As in the whole of the present wonderful deliverance Deborah beholds a renewal of the glorious occurrences at Sinai (Jdg_5:4), so she finds in the experience of Sisera’s army at the Kishon a renewal of that which befell the Egyptians at the Red Sea; and thus the Kishon in her view takes the place of the Red Sea which that ancient wonder had rendered famous.” Far fetched; although suggested by several earlier Rabbinical and ecclesiastical expositors.—Tr.]
[54]A Jewish hymn of the Middle Ages, by R. Mair, still sung in the synagogues, at the Passover (Lel Shemurim), transports the battle into the Passover night; for which, however, it has no chronological grounds, but only the theological principle that all achievements of freedom were accomplished in that night.
[55]It is altogether erroneous to take כַּגּכּוֹרִים here of the heroes of Israel. For just therein consisted the faithlessness of the inhabitants of Meroz, that though Israel was threatened by heroes and mighty men, they offered no assistance.
[56]The battle took place south of Endor. That Barak in his swift descent from the heights met the enemy there first, appears from the remarkable statement of Psa_83:10, which speaks of Endor as a point of the battle-field.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 12. Awake, awake — Having in the previous verses…
12. Awake, awake — Having in the previous verses sung of the sublime coming of Jehovah from Sinai to deliver the nation from its fallen state, and having called on all classes to join her in the song, she now begins her vivid picture of the war with Sisera with this impassioned introduction.
Arise, O Barak — In the singing of this song, Deborah, leading the women, and Barak, leading the men, responded to each other.
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Lead captive thy captives — This represents the triumph as complete, and the victor as returning from the field with a long train of captives following his triumphal march.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. The real subject of the Song, introduced by…
12. The real subject of the Song, introduced by the previous verses, begins here. Part II, Jdg_5:12-22, describes the muster and the battle. Like Part I it consists of three stanzas; like Part III (which has two longer stanzas) it starts with a short prelude, Jdg_5:12 cf. Jdg_5:23.
Awake, awake, Deborah] We are transported to the time before the outbreak of the war; the poet calls upon Deborah to rouse herself and summon the tribes.
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utter a song] lit. ‘speak a song’ (an unusual expression), not the present song of praise for victory won, but the war-song which stirred up the clans for battle, and promised them success (cf. Jdg_4:6-7; Jdg_4:14).
Arise, Barak] as the recognized military leader. A slight change of pronunciation gives the improved rendering take prisoner those who took thee prisoner, cf. 1Ki_8:48, Isa_14:2; this is the proper meaning of the word, rather than ‘lead captives in a triumph,’ cf. Num_21:1; Deu_21:10; Psa_68:18. Barak himself had suffered at the enemy’s hands; like Gideon (Jdg_8:18), he had wrongs of his own to avenge.
The LXX. cod. A, however, suggests a better form of the original text than that which lies before us; eliminating doublets we obtain the following:
Rouse thee, rouse thee, Debôrah;
arouse the myriads of the people:
in thy strength arise, Barak,
capture thy captors, son of Abinôam.
We thus have a four lined verse, which is much wanted (cf. Jdg_5:23), and we get rid of speak a song. The second line of the present text is readily explained as a corruption of the first.
13–15a. The muster.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) Awake, awake, Deborah.—The prophetess rouses herself in this…
(12) Awake, awake, Deborah.—The prophetess rouses herself in this verse—which forms an introduction to the second section of the song—to describe the loyalty of the tribes and the grandeur of the victory.
Lead thy captivity captive.—Lead in triumph thy long train of captives. For the expression, comp. Rev_13:10.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Awake, etc. She seems to go back in thought…
Awake, etc. She seems to go back in thought to the moment when she received the Divine call to her mission of deliverance, and executed it by the voice of her stirring prophecies. Then she lashed her soul into action, and roused Barak from his lethargy by the promise of spoil and victory.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Awake, awake, Deborah: awake, awake, utter a song: arise,…
Jdg_5:12-22
Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive.
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Magnificat
I. First, then, a stirring up, of all our powers to praise God, according to the words of the holy woman in the text, Awake, awake--repeated yet again--Awake, awake.
1. What is there that we need to awaken if we would praise God? I reply, we ought to arouse all the bodily powers. Our flesh is sluggish; we have been busy with the world, our limbs have grown fatigued, but there is power in Divine joy to arouse even the body itself, to make the heavy eyelids light, to reanimate the drowsy eye, and quicken the weary brain. We should call upon our bodies to awake, especially our tongue, the glory of our frame. Let it put itself in tune like Davids harp of old. Surely we should call on all our mental powers to awake. Wake up, my memory, and find matter for the song. Tell what God has done for me in days gone by. Awake, my judgment, and give measure to the music. Come forth, my understanding, and weigh His loving-kindness in scales, and His goodness in the balances. See if thou canst count the small dust of His mercies. See if thou canst understand the riches unsearchable which He hath given to thee in that unspeakable gift of Christ Jesus my Lord. Awake, my imagination, and dance to the holy melody. Gather pictures from all worlds. Bid sun and moon stay in their courses, and join in thy new song. But especially let us cry to all the graces of our spirit--Awake. Wake up, my love, for thou must strike the keynote and lead the strain. Wake up, my hope, and join hands with thy sister--love; and sing of blessings yet to come. Sing of my dying hour, when He shall be with me on my couch. Sing of the rising morning, when my body shall leap from its tomb into her Saviours arms! Sing of the expected advent, for which thou lookest with delight! And oh, my soul, sing of that heaven which He has gone before to prepare for thee. And thou, my faith, awake also. Sing of the promise sure and certain. Then let us wake up the energy of all those powers--the energy of the body, the energy of the mind, the energy of the spirit. You know what it is to do thing coldly, weakly. As well might we not praise at all. You know also what it is to praise God passionately--to throw energy into all the song, and so to exult in His name. So do ye, each one of you, this day.
2. But you say unto me: Why and wherefore should we this day awake and sing unto our God? There be many reasons; and if your hearts be right, one may well satisfy. Come, ye children of God, and bless His dear name; for doth not all nature around you sing? If you were silent, you would be an exception to the universe. But, believer, shall not thy God be praised? I ask thee. Shall not thy God be praised? When men behold a hero, they fall at his feet and worship him. Garibaldi emancipates a nation, and lo, they bow before him and do him homage. And Thou, Jesus, the Redeemer of the multitudes of Thine elect, shalt Thou have no song? Shalt Thou have no triumphal entry into our hearts? Shall Thy name have no glory? Thou sayest, believer, Why should I praise Him? Let me ask thee a question too. Is it not heavens employment to praise Him? And what can make earth more like heaven than to bring down from heaven the employment of glory, and to be occupied with it here! Besides, Christian, dost thou not know that it is a good thing for thee to praise thy God? Mourning weakens thee, doubts destroy thy strength; thy groping among the ashes makes thee of the earth, earthy. Arise, for praise is pleasant and profitable to thee. The joy of the Lord is our strength. But I ask you one other question, believer. Thou sayest, Why should I awake this morning to sing unto my God? I reply to thee, Hast thou not a cause? Hath He not done great things for thee, and art thou not glad thereof?
3. But, saith one, when shall I do this? When shall I praise my God? I answer, Praise ye the Lord, all His people, at all times, and give thanks at every remembrance of Him.
4. Yet once more, you reply to me, But how can I praise my God? I will be teacher of music to thee, and may the Comforter be with me. Wilt thou think this morning how great are thy mercies. Thou art not blind, nor deaf, nor dumb; thou art not a lunatic; thou art not decrepit; thou art not vexed with piercing pains; thou art not going down to the grave; thou art not in torments, not in hell. And is not this a theme for praise? Oh, must not you praise him, ye chief of sinners, whose natures have been changed, whose hearts have been renewed!
II. Arise, Barak, and lead thy captivity captive, thou son of Abinoam. You understand the exact picture here. Barak had routed Sisera, Jabins captain, and all his hosts. She now exhorts Barak to celebrate his triumph. This is a picture which is often used in Scripture. Christ is said to have led captivity captive when He ascended on high. He led principalities and powers captive at His chariot-wheels. But here is a picture for us--not concerning Christ, but concerning ourselves. We are exhorted to-day to lead captivity captive. Come up, come up, ye grim hosts of sins once my terror and dismay. Come up, ye sins, come up, for ye are prisoners now; ye are bound in fetters of iron, nay, more than this, ye are utterly slain, consumed, destroyed; you have been covered with Jesus blood; ye have been blotted out by His mercy. Arise, celebrate your triumph, oh ye people of God! Arise, my trials; ye have been very great and very numerous; ye came against me as a great host, and ye were tall and strong like the sons of Anak. Oh, my soul, thou hast trodden down strength; by the help of our God have we leaped over a wall; by His power have we broken through the troops of our troubles, our difficulties, and our fears! Arise, and let us lead captive all our temptations. You have been foully tempted to the vilest sins. Satan has shot a thousand darts at you, and hurled his javelin multitudes of times; bring out the darts and snap them before his eyes, for he has never been able to reach your heart. Come, break the bow and cut the spear in sunder; burn the chariot in the fire. (C. H. Spurgeon.)
Gods cause carried on by human agency
I. The cause of true religion is eminently and emphatically the cause of God.
1. It was His cause; for--
(1) It had the sanction of His express command.
(2) Gods hand was in it.
2. We have in view, under the blessing of God, the evangelisation of all mankind; and this is unquestionably the cause of God.
(1) For God has commanded that the evangelisation of the world should be attempted by His people.
(2) For Gods honour is greatly involved in the success of it. Idolatry, in all its various forms, is a direct attack on Gods supremacy and sovereignty.
(3) In this cause we have the promise of Gods presence and blessing.
II. In carrying on this great work God has been pleased to demand and to bless human efforts. In the case before us the power of God was supernaturally exerted. The stars in their courses, the swelling of the river, the thunder and the tempest, were all effects of supernatural interposition. But, even in that age of miracles, these supernatural means were not intended to supersede those means which were ordinary. Deborah and Barak exerted themselves to the utmost; and, with many others, were required to come up to the help of the Lord, to the help of the God of miracles. And similar is the case as to the conversion of the world to Christianity. God gave some, apostles; and some, evangelists; and some, pastors and teachers; for the work of the ministry, for the edifying of the body of Christ. It was by the instrumentality of holy, enlightened, zealous missionaries that our own country first received the glad tidings of salvation; it was through their agency that our rude ancestors were induced to change Thor and Woden, and all their bloody rites and awful abominations, for the simple and holy truths of the gospel. And the work we have to do must be done by the same agency. Ambassadors must be sent to the heathen, and they must declare Gods message, trusting in His power and help. This is the established order of God, that they who love His cause should help it by their various instrumentality.
III. The calls of God to engage in this cause experience a very various reception from those to whom they are addressed.
1. Some are hearty in the cause of God.
2. Others cherish a spirit of indolence and carelessness.
IV. God takes especial notice of the conduct of His people in reference to the demand made upon them for this cause; and He makes an important distinction in His conduct towards those who come forward, or refuse to come forward, in His cause. Those who refused to come forward are recorded as infamous, and are covered with everlasting disgrace; those who came forward are mentioned with distinguished honour, and were no doubt blessed ever afterwards. For God will be no mans debtor; He may make us wait for payment, but, such is His condescension and grace, He will be in no mans debt. Come up to the help of the Lord, and you shall have the approbation of Almighty God. Come up to the help of the Lord, and you will gain the esteem and good wishes of your fellow-Christians and ministers, who, when they see their humble efforts are not unfruitful, but that you are becoming complete in every good word and work, will gladly spend and be spent in your service. Come up to the help of the Lord against His enemies, and you shall have the increasing influence of God to render beneficial all the means you enjoy. Come up to the help of the Lord, and your happiness shall increase, your consolations shall abound--you shall be blessed in the Lord. Come up to the help of the Lord against the mighty, and you shall have the satisfaction of knowing that your labour is not in vain. For the Word of the Lord shall not return unto Him void. You shall reap in due season, if you faint not. (J. Bunting, M. A.)
By the watercourses of Reuben there were great resolves of heart.
The apology of the non-fighters
On account of their unfaithfulness the children of Israel were oppressed by Jabin for twenty years; then the oppressed people cried unto God, and Deborah and Barak were called to lead them to freedom. In this great song Deborah brings out the characteristics of the several tribes at the national crisis. She sets forth how some of them promptly entered upon the struggle for liberty; how others were miserably indifferent and unpatriotic; and in the text a vivid stroke or two shows that whilst Reuben was deeply interested and agitated by what was transpiring, he refrained from taking any part in the actual fight. By the watercourses of Reuben there were great searchings of heart, and that was all. Great were the debates, great were the resolves; but they never proceeded to action.
I. The text is a rebuke to the theorist. The Reubenites were the thinkers of their age. They were not indifferent to public questions; they recognised the problems of their day, and mentally wrestled with them; but they drew the line at action. All action seemed so unsatisfactory that they could not persuade themselves to reduce their splendid patriotic theories to experiment. So to-day there is a tribe of idealists. They are full of thought, rich in ideas, masterly in systems; but they find it impossible to pass from reflection to effort. Thought is large, action is insignificant; thought is swift, action is tardy; thought is triumphant, action is full of interruption, shortcoming, and failure; and so the theorist abides in his arm-chair watching pictures in the fire. To follow the facts and movements of the world as a supreme game of chess delights the philosophic mind, but to interest ourselves in any commonplace practical endeavour to aid the needy is voted a belittling vulgarism. Amiel says, Reverie is the Sunday of the mind; and the whole life of some men is a Sunday, they know no working-days. They deplore personal defects, yet they do not bravely take themselves to task and struggle into a better life; they ponder social evils, but nothing comes of the intellectual agitation; they have their ideas and aspirations concerning the heathen world, yet they take no part in missionary enterprise. Their whole life is spent in observation, reasoning, and soliloquy. This will not do. Deborah scorns the idle theorists, and their position is always ignoble. We account men meritorious as they master the difficult conditions of human life; society has no prizes for mere dreamers. He who gives a cup of cold water to a thirsty soul is infinitely better than the idealist whose sparkling fountains and flowing rivers are mere mirages of the brain. We must have thought, theory, programme; we must have the dreamer, the philosopher, the debater, only the pondering of the mind must be succeeded by the labour of the hands. When Cavour died, Elizabeth B. Browning wrote: That noble soul who meditated and made Italy has gone to the diviner country. Meditated and made. It is all there. We must meditate and make. Not that we can by any means realise all our dream, but we must strive thereunto. Some hit of reality must testify to the genuineness of our great thought and purpose.
II. The text is a rebuke to the critical. The Reubenites were the critics of the age. Great were the debates. They read the minutes of the last meeting; they submitted a resolution as to what might be done; then they ably discussed the whole situation; the ornaments of debate shone out; an amendment was proposed that nothing be done, the vote was taken, the amendment was declared to be carried by a large majority, and the assembly retired to lunch. And one can easily imagine the course of the debate. Some would object to a movement led by a woman; others would question the qualifications of Barak; many would think that it was not the psychological moment; and those with a flavour of military genius would doubt the plan of campaign. The critical tribe is with us still. We have a host of people who are interested in the great struggle of light and darkness, but whose interest ends with information, discussion, and opinion. We have such critics outside the Church. They are prepared, at five minutes notice, to discuss any religious, moral, social, or political question; yet they make no practical effort whatever to grapple with the evils they dissect. Especially do these critics love to scourge the Church. How well they can describe the evil! How clearly they can see what ought to be done! How rough they are upon the blunders of philanthropists and evangelists! But all ends there; they spend no time, or gold, or blood in any form of practical amelioration. How false is the position of the critic, and how ignoble the whole spirit of barren criticism! How contemptible the carpet knight lecturing the scarred heroes of the battlefield! How ridiculous the musical amateur exposing the faults of Handel and Mozart! How despicable the scribbler of a day making merry over the shortcoming of literary masterpieces! Why abodest thou among the sheepfolds? is the derisive question of Deborah. The Reubenites thought themselves superior persons, but the singer suggests a cutting contrary. A love of ease partly explained their conduct. They liked the shepherds lute better than the war-trumpet with its toils and sufferings. The love of gain also explained the absence of the Reubenites from battle. And they were cowards. There was not a spear in Israel, and Jabin had thousands of chariots of iron. Deborah pours scorn on the windy orators. The day is coming, too, when God will pour scorn upon the phrase-makers. He will laugh at the laughers, criticise the critics, scorn the scorners. Let us act. Gods words are things, says Luther; and unless we strive to make our words things they become falsities, vanities, mockeries. One of the great heroes of to-day is the hero of the paper-knife, the critic who flourishes his wooden weapon as if it were some famous blade of victory. The poorest plough that will scratch the ground, the most ramshackle basket that will carry a little seed, the rustiest hook that will serve for a sickle, is better than the paper-knife. A drop of blood is more than a vat of ink or a world of talk. The poorest methods of service, the homeliest instruments of practical endeavour, count for far more in the sight of God than a magazine of polished and attenuated shafts which neither smite nor bite. Let us not waste life in opinion, discussion, or criticism, but deny ourselves in daily efforts seeking some real good. Our Master did not redeem us by words, but by tears and blood; and the best thing for us is with fewest words to take up our cross and follow Him.
III. The text is a rebuke to the sentimentalist. There were great searchings of heart. The Reubenites were men of fine feeling, of intense emotion; only the emotion evaporated when the resolution was duly entered upon the minutes. A large circle of these sentimentalists survive. They pride themselves on the depth and tenderness of their feeling, yet their feeling never compels action and sacrifice. They feel for the poor, the ignorant, the suffering, the fallen, and most for themselves. In prayers, sermons, hymns, and sacraments the fountains of the deep are broken up without leaving any fertilising stream. It is really a fearful thing that sentiment should be so constantly wasted that the very word itself comes at last to be regarded as expressing something unreal. Sympathy is the richest element in the human heart, and it is an awful loss to society that so much of it should be vainly lavished on unsubstantial scenes and images, on airy nothings. We talk of the loss of force in Niagara, but there is a far more terrible loss of precious energy in the unavailing stream of feeling which passes away in imaginative moods. If we could harness the Niagara of human sympathy, and set it to work in educating the ignorant, in helping the helpless, in nursing the sick, in reclaiming the fallen, what gracious revolutions would be worked in a day! Feeling is worth nothing if it bear no tangible fruit. Our Master wept, but He also bled. (W. L. Watkinson.)
Why abodest thou among the sheepfolds?--
On shirking duty
There is a touch of scorn, as well as of reproach, in the question of the prophetess. And the question is one which, in the spirit of it, may be addressed to thousands to-day. There is a great battle now going on in the world--the battle between truth and error, right and wrong, love and misery. The conflict involves self-denial; and we have simply no right to abide in the sheepfolds.
I. We have no right to sacrifice duty to comfort. We are all tempted thus to prefer our own ease to the doing of our duty. There are multitudes, indeed, who will sacrifice comfort for the sake of some selfish end: their love of money, or of fame, or of pleasure, will lead them to take upon themselves a large amount of toil and trouble. But when it is a question of simple duty there are many who will shirk such duties rather than sacrifice their own personal ease. They would like to do good in the world; but it is too much trouble! Many a man shirks the duties of citizenship on the plea that he has no ambition to distinguish himself in public life. He finds his fireside very comfortable; the bosom of his family is his sheepfold. Others shirk their duty to the Church and the cause of Christ simply through their love of selfish ease; they will not take the trouble to do good as they have opportunity.
II. We have no right to sacrifice duty to peace. It is right that you should shrink from the din of controversy and strife, and that you should prefer to live in concord with your neighbours; but it is wrong that, on this account, you should withhold your testimony and your influence from the cause of truth and justice.
III. We have no right to sacrifice duty to gain. When Christ calls you into the conflict against the worlds evil, when He calls you to protest by your own example against all dishonesty and falsehood, then you must be prepared to sacrifice some of the profits which fall to the lot of less scrupulous men, and you must be content, if necessary, with a smaller sheepfold. (T. C. Finlayson.)
The divisions of Reuben.--
The attitude of Reuben
Could such a thing as actual neutrality have been possible under the circumstances, the men of Reuben would have represented such an attitude. But under the circumstances it was impossible. No member of the favoured race could be actually neutral when his brethren were struggling for liberty and life. Not to assist was to oppose. To look on coldly was to help the foe. They saw their brethren gathering on the opposite bank. They heard the sound of the trumpet and the noise of war. Would they not arise and join them? Could they be indifferent when the very existence of their nation was at stake? But against this higher impulse had to be set considerations of worldly profit and loss. Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? It was this fatal sound that decided them. It was with them as it so often is with us--the nearer the temptation, the more powerful it becomes. Had they marshalled themselves for war, and left their homes, the bleatings of the sheepfold would never have reached their ears, and the higher impulse would have prevailed; but as they lingered vacillating by the sheepfolds, the nearer attractions of home and prosperity proved too strong. The great opportunity passed away, leaving an indelible stain on the history of the tribe. Unstable as water, thou shalt not excel. Were they happy? A double-minded man is never happy. Unstable in all his ways, he can neither enjoy the world nor God. They might escape danger, but they could not escape the great searchings of heart. Their conscience smote them, even while their worldly prosperity continued. They lost the power to enjoy what they had sacrificed their character to retain. Ah, how many Reubens have we still in the Church of Christ!--men who make fair promises under the influence of a momentary excitement or a higher emotion, but whose hearts are not fully surrendered to God. They grasp after the good things of the world, and love them. They seek the good opinion of their fellow-men, and love it. If a Christianity can be discovered which shall cost them nothing, which shall not even lower them in the estimation in which men of the world hold them, such a Christianity they are ready to accept; but the Christianity of the manger and of the Cross, of Gethsemane and Calvary, they shirk from with ill-concealed aversion. (W. Hay Aitken, M. A.)
Divisions should be avoided
How strong it makes a family when all the sisters and brothers stand together, and what an awful wreck when they disintegrate, quarrelling about a fathers will and making the surrogates office horrible with their wrangle! If you only knew it, your interests are identical. Of all the families of the earth that ever stood together, perhaps the most conspicuous is the family of the Rothschilds. As Meyer Anselm Rothschild was about to die in 1812 he gathered his children about him, Anselm, Nathan, Charles, and James, and made them promise that they would always be united on Change. Obeying that injunction, they have been the mightiest commercial power on earth, and at the raising or lowering of their sceptre nations have risen or fallen. That illustrates how much on a large scale, and for selfish purposes, a united family may achieve. But suppose that, instead of a magnitude of dollars as the object, it be doing good and making salutary impression and raising this sunken world, how much more ennobling! Sister, you do your part, and brother will do his part. (T. De Witt Talmage.)
Why did Dan remain in ships?--
Why did Dan remain in ships
I dare say Dan could have given what might have seemed to himself a very sensible answer. Surely it would never have done for Dan to lose his commerce. Surely it was most important that he should retain his mercantile position. To leave his ships and go to fight the Lords battle in the field would have been to turn his back upon his most obvious interests. He had no men to spare; no time to spare; no money to spare. Far too busy were the Danites to think of their brethren in the field. It mattered not that national liberty and religion might be lost so long as Dan retained his ships. Go to the streets of one of our great towns, and you will see the same thing re-enacted. Men running to and fro as though life were at stake in every effort, toiling at their business all day long, and when night comes too wearied to think of spiritual things. They have too much to do--are far too busy to think of the business of life! . . . Why! does he not know that his ships are doomed sooner or later to fearful shipwreck? Dost thou not know, O lover of the world, that the day must come when thou and thy darling idols will have to part? What profit on thy dying bed to remember that thou hast laboured here for that which thou canst not carry with thee? Thou hast enlarged thy barns, increased thy merchandise, raised thy family in the world, and left thy children in prosperity; and now the sentence falls upon thy trembling soul, Give an account of thy stewardship, for thou mayest be no longer steward. Poor consolation under the sentence of doom to remember that thy coffers are full while thy soul was starved. (W. Hay Aitken, M. A.)
Why did Dan remain in ships?
Early in this century a minister in England, who has since spent many years in the foreign missionary field, was requested to preach, at a meeting of some of his brethren, on the too prevalent disposition among professing Christians to inactivity in religion. Somewhat to their surprise, he read as his text, Why did Dan remain in ships? After explaining the text in its connection, and that the Danites resembled many Christians at present, he showed their inactivity to be--
1. Unreasonable. They knew the state of the country, its dangers, and the assurance of victory;--how unreasonable that a whole tribe should under such circumstances remain inactive.
2. It was injurious. By their inactivity the hands of their brethren were weakened, an opportunity was given to the enemy to triumph, and personal injury was sustained.
3. It was sinful. The command of God was disregarded; they availed not themselves of opportunities to be useful, and forbore to destroy their enemies.
That jeoparded their lives unto the death in the high places of the field.--
Life jeoparded in heroic service
The late Wilmot Brooke, the pioneer missionary to the Soudan, who died on March 19th, anticipated his swiftly-approaching end. At the Church Missionary House just before starting on his last expedition in May, 1891, he remarked: I have five times had African fever of the most deadly kind. No one is ever known to have recovered seven times from this fever. You must expect that some of us will fall; I shall not be surprised if my call comes in six months. Still I am determined to go. Friends tell me what madness it is to run such risks. But when men were called to storm Delhi and Lucknow, they cheerfully came forward, knowing that death was certain. The strongholds of heathenism and Mohammedanism can only be stormed by acting for God in the same spirit. My action is not the outcome of rashness on my part. I am going after the calmest and fullest consideration.
The stars in their courses fought against Sisera.--
Sisera no match for the stars
All things, even the stars in their courses, fight against every one who, like Sisera, puts himself in opposition to the plans of the Ruler of the universe. If you co-operate with, and act according to the laws of God, then you will in the long run prove victorious; if you do not, why then these laws will crush you. They are stronger than you. A man is powerful or powerless just in proportion as he submits to Gods laws. And, first, to speak of physical laws, or those relating to matter. It is by obeying nature that we learn her secrets. A medical man in the kingdom of nature cures or kills, just in proportion as he has carefully or carelessly studied the laws of health and obeys them. By studying and making use of the physical laws of Gods universe we can improve health and prolong life. On the other hand, there is no favourite of nature who can be intemperate and not suffer from ill-health, or live near bad drainage and escape fever. No matter how intellectual or even religious you may be, if you hold your hand in the fire it will certainly be burned. A Christian is as liable to losses in his business if he does not conform to the laws of commerce, on which wealth depends, as an atheist is. Transgress Gods physical laws, and even the stars in their courses fight against you. Just so there are spiritual and moral laws, by compliance with which we receive blessings, and which, if not obeyed, are as ready as the stars to fight against us. Such laws are these: If we love one another, God dwelleth in us. If any man will do His will, he shall know of the doctrine. Without God we can do nothing. Let us conduct ourselves in every relation and occupation of life as if we believed we were what we are--workers together with God--and all things must work together for good. Let us put ourselves in opposition to Him, and all things, even the stars in their courses, shall fight against us. (E. J. Hardy, M. A.)
The stars fought against Sisera
I. The literal sense.
1. This lesson is a song of thanksgiving. It reminds us at once of the duty of gratitude to God at all times, but especially after any great deliverance. The miracle of the cleansing of the lepers puts in a picture the rarity of thanksgiving--when ten pray, but one gives thanks.
2. Then, this song was a spontaneous outburst of praise immediately after the reception of the blessing. Thanksgiving was, as it should be, prompt.
3. The victory was ascribed to God: Praise ye the Lord for the avenging of Israel. Thanksgiving is only possible when there is faith, when the eye of the soul penetrates beyond what are called second causes, and traces the events of this life to the providence of God.
4. But a particular instrument which God employed for carrying out His purposes is recognised in the text: the stars, etc. Viewed literally, what is meant by this? It is the description of some wonder wrought by God in the battle, which aided the overthrow of Jabins host and Jabins general.
II. The figurative sense.
1. The stars in their courses have been supposed to represent the angels of God.
2. Warfare against evil is one part of the angels functions. Holy Scripture recounts their military operations (Rev_12:7). St. Jude describes another altercation (verse 9). Daniel relates a third (Dan_10:13). And again, at the end of the world (1Th_4:16; 2Th_2:8), the angels shall sever the wicked from among the just, and consign them to punishment (Mat_13:49-50).
3. We may not know how these spiritual beings fought against Sisera, any more than we can tell how the angel of the Lord caused the pestilence in the days of David (1Ch_21:15); but we do know that angels are the ministers of God (Psa_104:4), and carry out His behests.
4. If the stars represent the angels of God, then, on the other hand, the victory over Sisera, and the instrument by which it was achieved, form an apt image of the overthrow of Satans power by the Cross.
III. Lessons.
1. When this lesson is said to contain praise of Jaels perfidy, and that from the lips of an inspired prophetess, it may be urged in reply, that it is a commendation of the brave deed of Jael and her disinterested zeal for the welfare of Gods people, whilst the treachery which accompanied it was in keeping with the low moral condition of the age and person--with the light of the times.
2. We may learn from the general subject the duty of thanksgiving, and that its fulfilment involves a belief in the doctrine of Divine providence.
3. According to the literal interpretation of the text, we are led to the conviction that even such matters as the weather may be guided by God to fulfil His purposes, and that His directing touch is effective in a region far beyond the ken of human science, which can only extend to the proximate causes of things.
4. The spiritual meaning should remind us that the angels of God assist us in our conflict with the evil one, and by Divine appointment succour and defend us on earth; so that, in our struggles with the power of darkness, we may take the words of the prophet as a ground of confidence, Fear not: for they that be with us are more than they that be with them (2Ki_6:16). (Canon Hutchings.)
O my soul, thou hast; trodden down strength.--
Interposition and victory
I. The interposition by which the soul treads down all opposition and gains the victory. It matters not how weak the creature may be if the Lord interpose. They had nothing to do but follow on: it was the Lord that took spirit out of the enemy, and that caused the enemy to err. These things remind us of what an awful thing it is to be an enemy to God--under sin, under the wrath of God, under the curse of the law, and under the powers of darkness; and all the time we are there, we are reckoned enemies, and we are under judgment. What a fearful position! and yet we are by nature unconscious of it, and unconcerned about it. Let us, then, look at these interposing stars, by which we tread down strength. But in so doing we must be careful not to forget one thing, and that is the chief thing; and that is Jesus Christ, the Morning Star. He is that interposing light, by whom we have the victory. But it says, the stars in their courses. The people of God at large are called stars, but ministers especially. Hence you read of His holding the seven stars in His right hand; the seven stars are the angels or messengers of the Churches. And so I take the stars, then, if I spiritualise it, fighting against Sisera, to mean the prophets testimonially standing against the powers of darkness.
II. The vain attempt of the enemy to escape The river Kishon swept the enemy away. Many people say, Well, I am no enemy. You are, unless you are a friend. (James Wells.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CHAPTER 5.—Jdg_5:12-23
CHAPTER 5.—Jdg_5:12-23
THE THANKSGIVING SONG.—Continued
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CRITICAL NOTES.— Jdg_5:12. Awake, awake, Deborah, etc.] Having adverted in the above paragraph to the high pitch of prosperity, which Israel might naturally claim, as the nation of Jehovah—to what it had guiltily lost—and to what, through God’s covenant mercy, had been won back, the singer now addresses herself to the thrilling history connected with the regaining of this prosperity, and the vast importance to the cause of God of the remarkable success achieved.
First, she is careful that her spirit be raised to the proper pitch, while engaged in celebrating so lofty a theme. She calls on her soul to bestir itself, to brace up every faculty, to shake off drowsiness, and sing with morning freshness and vigour the inspiring theme of the deliverance of God’s Church. Parallel expressions are found in Psa_103:1-2; Psa_108:2; Psa_57:8; Isa_51:9-10. It is in a somewhat similar strain that our great epic bard begins one of the loftiest songs of all time,
“Of man’s first disobedience, and the fruit
Of that forbidden tree, whose mortal taste
Brought death into the world, and all our woe—
Sing heavenly muse—…
… what in me is dark
Illumine; what is low, raise and support.”
It implies the consciousness, on the part of the author, of the greatness of the theme before him, and his desire to have his spirit elevated to the highest degree, while attempting to do justice to his task. Deborah wished to sing not only with gratitude, but with enthusiasm.
Arise Barak, and lead thy captivity captive.] While Deborah was the real head of the movement, and gave directions in all that was to be done, it was Barak’s part to take the field, and deal with the enemy. The call is significantly given, not to fight, but to lead captive his prisoners—seize tokens of triumph. For, in fact, it was not so much a fight that was given Barak to do, as a pursuit. The victory was gained by the God of battles; “the Lord is gone out before thee.” Barak’s work was merely to gather the fruits. To take prisoners was always regarded as humiliating to the other camp, and a sign of complete triumph to the conqueror. (Num_21:1; 68:18).
The singer next proceeds, in section second, to speak of the actors engaged in this conflict, and of the terrible nature of the conflict itself. In the first strophe (Jdg_5:13-15), she holds up to honour those, who, at all risks, came forward, to fight the battle of their God. In strophe second of this section (Jdg_5:16-18), she marks out for reprobation those who refused to take part in the struggle, from consideratiors of what was agreeable to flesh and blood. And in strophe third, she graphically describes the battle itself (Jdg_5:19-22), ending in complete victory for the people of God; And section third winds up the whole with two animated and sublime stanzas, containing a blessing on her who destroyed the leader of the enemy’s host, and describing the bitter disappointment about to fall on that leader’s home.
It is not wonderful that much diversity of opinion should exist, as to the correct rendering of the text, and the interpretation of the meaning. The style is singularly abrupt and sententious, and the construction is highly elliptical. It is also to be remembered that the Hebrew language, though terse and forcible in expression, in the use of such words as it has, is yet greatly defective in compass and fulness, compared with languages of more mature growth, such as the Greek or the English. Hence the want of precision in fixing the cases of nouns, and the moods and tenses of verbs, also the force of prepositions, of prefixes and affixes, and indeed the exact reading of the text. The same word, too, has often some difference of meaning in one connection from what it has in another. In addition to these general considerations, there are difficulties peculiar to this ode. The account given is of the most condensed character. There are no prefatory statements, no connecting sentences, no filling up of the picture. Of subsidiary matter there is none; and only a few leading strokes are given to bring out the salient features of the scenes described, from which details are left to be inferred. It is therefore only approximately that we can arrive at an accurate reading or correct interpretation.
Jdg_5:13. Then he made him that remaineth have dominion, etc.] It is difficult to make a good sense out of the translation given in our A.V. The meaning depends on the rendering we give to the word יְר֥ד, which our translators make to be “have dominion,” deriving it from רָדָה, to rule. But two strong reasons are against this acceptation. A word exactly similar, occurring in Jdg_5:14, is translated “came down;” and this agrees with the stream of thought in the paragraph, which describes, not the result of the battle, but rather the mustering of the combatants: dominion as yet was not gained over the enemy. There is also good reason to believe the word, יָרַד, pointed as a perfect, is really the word used here, which signifies “went down.” The verse will then read, “Then (at that time, on that occasion—as if the speaker were addressing future listeners) came down (rushed down from Mount Tabor) the remnant (those who had escaped—the small number left after the waste of life for twenty years) towards the mighty ones of the people (the haughty oppressors, as in Psa_136:18, “famous kings”): Jehovah (Himself) came down for me (for my help) against the powerful (i.e., the renowned heroes in Sisera’s army).” The singer regards herself as entrusted with the guiding of the great movement, and speaks as the responsible party. It was only a handful of men that rushed down from the Mount, where they had assembled, to throw themselves on the serried ranks of the foe, and they did so at Deborah’s call. They had confidence in her as commissioned by God, and hazarded their lives in fighting with men of superior strength, when she gave the call. This fact is first stated in the account given of the battle. Next, we are told how this handful was made up.
Jdg_5:14. Out of Ephraim was there a root of them against Amalek, etc.] The prophetess is glad to be able to say that her own tribe was well represented. Read—“from out of Ephraim came those whose root is in Amalek”—referring probably to the spot called “the Mount of the Amalekites” (Jdg_12:15). For while the larger body of that people occupied the Sinaitic wilderness, another smaller wave of them moved from the Ararat district westward towards central Canaan, of which we have indications in Gen_14:7; Jdg_3:13; Jdg_12:15. The tradition is, that they once possessed a certain stronghold in Canaan, of which a portion of the Ephraimites dispossessed them, and settled down in their place. From this circumstance they got a name for bravery, and were known as the men who settled down in Mount Amalek. After thee, Benjamin.] Following behind, and in brotherhood with thee; Benjamin, though small (Judges 20.), sent a contingent. Out of Machir came governors.] Machir was Manasseh’s eldest son, or, as some think, his only son; and so his name is applied to the tribe. But it is the Cis-Jordanic, or west side of the Jordan portion of the tribe, that is referred to here. The Trans-Jordanic portion occupied the country of Gilead, and so are called by that name, along with the tribe of Gad, with whom they usually acted (Jdg_5:17). The gist of the statement appears to be, that this half-tribe sent its best men. Out of Zebulun they that handle the pen of the writer.] Rather, those that handle the staff of the military officer, i.e., those who keep the muster-roll of the army—who superintend the recruiting of the troops, and the calling over of their names. These officials seem to have been known under the name of “scribes.” and occupied a very high position in the State, so few in those days apparently being qualified to perform their duties (2Ki_25:19; 2Ch_26:11; 2Ki_19:2).
Jdg_5:15. And the princes of Issachar were with Deborah, etc.]—in Issachar, not of. The meaning may be, that while Barak led on the forces of Zebulun and Naphtali, out of whom his army principally was taken, the princes in Issachar put themselves at the head of the men of their own tribe, and stood shoulder to shoulder with Barak—even Issachar, and also Barak]—the two acting together—going abreast into the valley—with Deborah]—on her side. Cassel, however, supposes that the word כֵּן is not here to be taken as the adverb, but as the noun, and renders it, not “as also Barak,” but was “the base, or pedestal of Barak.” True, the territory of Issachar supplied the space for the battle-ground. It was also the chief support of Barak, or rather was among the foremost in the fight, or they may have mustered more strongly than others, the enemy encamping in their own fields. But this interpretation, though possible, does not seem so natural and simple as the other. He was sent on foot into the valley.] Supported by Issachar and its princes he was sent, etc. The original word is much stronger than simply “was sent” שֻלַּח (Puhal) has the force of was shot, as an arrow from the bow—referring, as Cassel says, to “the storm-like rapidity of Barak’s movements.” Either they were instigated by Deborah to rush with impetuosity into the valley (or rather the plain), or, being impelled by their own enthusiasm, they so rushed (Job_18:8).
At the close of Jdg_5:15 begins an account of the laggards and cowards, in this great day of decision. For the divisions of Reuben, there were great thoughts of heart.] This is often taken to mean: on account of the divided counsels, and the consequent heart-burnings and party strifes which prevailed in the tribe of Reuben, there were many anxious thoughts and much concern experienced. But this interpretation is not justified by the word here used, פְּלַנּוֹת. When that word is translated divisions, it signifies divisions into classes or ranks, or division of a whole into its parts, and not by any means division of heart thoughts, or heart purposes. We do not know from this word, whether there was variance or discord in this tribe or not. The proper rendering of the original word is at the brooks of Reuben (Job_20:17; Psa_1:3), there were great resolutions of heart formed, not merely thoughts. They would do great things—they would go in a body to the war; they would not be behind their brethren, nor would they forsake them; they would stand firm in the hour of danger; as became the tribe of the eldest brother, they would set an example to be followed by all the others—with many such thoughts. The country of Reuben possessed rich pasturage, and, lying as it did between the hills to the East of Jordan and the river itself it naturally abounded in springs and streams. Hence it was natural to speak of them as sitting by their brooks, or small streams. At first they seemed to be loud in their professions of zeal and resolved to do great things. It was easy to do so by the water-courses, sitting at ease, with nothing to make them afraid. But as they continued to think over the matter, and the many dangers and sacrifices they would have to make, by joining in the war, came more fully into view, they began to hesitate, and at length preferred to remain quietly at home following their comfortable pastoral pursuits.
Jdg_5:16. Why abodest thou among the sheepfolds]—the enclosures made of hurdles, in which, during summer, the flocks are kept by night. The dual number is used because the folds of this sort were divided into two parts of the different kinds of flock” (Gen_49:14). Keil gives the spirit of the passage thus: “Why didst thou remain in the comfortable repose of a shepherd’s life, to hear the bleatings of the flocks—or the piping of the shepherds, instead of the blast of the war. trumpets?”—The word translated “great searchings of heart,” does not refer to close self-examination as to the state of their hearts, to find out secret or indwelling sins, but rather denotes anxious ponderings or deliberations, as to the decision to which they should come. They perplexed themselves how they could both preserve a name for loyalty to their God, and yet save themselves from the hazard and self-sacrifice of plunging into the war. They racked their brains to make the best possible compromise. There was a sifting of all possible ways of deciding, so as to preserve their ease and comfort on the one hand, while yet they floated high the banner of allegiance to Jehovah on the other—a class of religious professors that has been numerous in all ages. To make high professions without standing firmly by them, was Reuben’s character from the beginning. “Unstable as water thou shalt not excel.” This interpretation corresponds with the call of the prophetess, chiding them for their want of decision.
Jdg_5:17. Gilead abides beyond Jordan, etc.] Gilead was the grandson of Manasseh, and represented the portion of the tribe that lay beyond Jordan. Hence the charge of neutrality here referred to, is brought against the half-tribe of Manasseh to the East of Jordan, and also the tribe of Gad; both tribes being always closely associated together, probably owing to their common love for pastoral pursuits. They both occupied the country of Gilead. The use of the present tense in these verses makes the picture more vivid. The poetess describes it, as if she saw the scenes passing before her eye at the moment of writing. It is put down to the dishonour of the two tribes mentioned, that they took no part in the war. The same is said of Dan and Asher. Why did Dan remain in ships? Why does Dan tarry in ships? i.e. carrying on his usual trade. Dan had a sea-board of some considerable value, though it was very limited. It seems to have included Joppa, which was then, and long after, a place of considerable value. (Jos_19:46; also Ezr_3:7; 2Ch_2:16). They perhaps traded with the Phœnicians, many of whom would probably be in Sisera’s army; and they would not care to quarrel with their customers, in case it might hurt their trade—a miserable policy!—for, by failing to assist their brethren, they undermined their own security and freedom, in allowing the enemy to be successful. They thought only of their own gains—or, as Trapp puts it, “they cared only to dress up their own cabins, when the whole ship was in danger.” Asher sits still by the sea-shore, and abides by his breaches]. He reposes securely in his creeks, and river-mouths. He will not leave his comfortable home on the Mediterranean. (Jos_19:28-29). The word “breaches” refers to incisions made on the coast, or indentations. (Comp. Gen_49:13).
Jdg_5:18. Zebulun and Naphtali were a people that jeoparded, etc.] In contrast with those just mentioned, she makes most honourable mention of Zebulun and Naphtali. They not only came forward, but they exposed their lives in the unsheltered or open places of the field. They acted with contempt of life, when the honour of their God was at stake. They were found in the forefront of the fight, and, however great the risk, they thought only of doing their duty when the call was given. Similar contempt of life, when sacred principles were at stake, was exemplified by the apostles before the Sanhedrim, and especially by Paul and his coadjutors. (Act_15:26; Act_15:24; Act_21:13-14; Php_3:8; Rev_2:10.)
Jdg_5:19. Here begins a new strophe, giving a description of the battle. Kings came, and fought, etc.] As in the days of Joshua, the King of Hazor seems to have been at the head of a confederacy of kings (Jos_11:10.) As then, so now, these kings fought along with Jabin, showing the formidable nature of the array that was set against Israel, all under the command of Sisera “Taanach”—“the name is still preserved in a village on the slope of the hills skirting the plain on the south.” (Stanley). “Megidd.” describes yet more accurately the spot in the plain where the battle was fought. Both are mentioned as royal cities in Jos_12:21. Both belonged to Manasseh, though just within the territories of Issachar (Jos_17:11; 1Ch_7:29). In these passages they are mentioned together—also in 1Ki_4:12. “They were not quite five miles apart, and between them were several brooks which ran into the southern arm of the Kishon, that flowed through the plain, to the north of both these towns” (Keil). They took no gain of money.] They seized no spoil of silver—or, not so much as a single piece of silver. Cassel makes it, they received no composition money to buy them off without fighting, on the one hand, nor did they secure any booty after it, on the other. (Comp. 1Ki_14:26; 1Ki_15:18; 2Ki_15:20).
Jdg_5:20. They fought from heaven; the stars in their courses, etc.] Another rapid transition, from the kings fighting, to those that fought against them. It was not the Israelites alone that fought. If Sisera had confederates, so also had Israel. And these were from heaven—the stars in their courses. There were visible signs that the mighty hand of the Ruler of nature was at work—probably by a violent storm supernaturally raised, and beating full in the face of the foe, yet not such as to prevent Barak’s army from carrying on the fight, or rather the pursuit—for it was not so much a battle as a rout. Whether hailstones beat in the faces of the Canaanites, driven by a fierce wind (Jos_10:10-11; 1Sa_7:10); or whether simply a black thunder cloud came down upon them, accompanied by heavy drops of rain dashing in their faces, and also rendering the ground slippery and swampy (Jdg_5:22), or, whether there were also threatening and lurid appearances in the sky, filling them with deadly terror, at the thought that the invisible powers were against them—that same mighty God of Israel that destroyed their fathers in the days of Joshua—we are not informed. But that the hand of the Almighty was displayed in some remarkable way, there can be no doubt; for of this we are expressly assured in Jdg_4:15. (Comp. Exo_14:24). The stars have all along been supposed to rule the sky, and to exercise either a benign, or a disastrous influence, on the lot of men on the earth; so much so that it has become proverbial to speak of the stars as “propitious” or “unpropitious” (p. 234). (Comp. Psa_68:1; Psa_68:3-5; Psa_18:32-40; Psa_44:1-7; also Psa_18:7-17.)
Jdg_5:21. The river of Kishon swept them away, etc.] When swollen by the sudden and tremendous downpouring from the skies. Sisera’s army seems to have been collected to the south of the Kishon, between Taanach and Megiddo, according to the statement in Jdg_4:7. There they were collected as in a trap, for there was the greatest confluence of the waters. Also, when the terrible phenomena of the heavens came around them, they had no resource but to retrace their steps across the river, that being the only passage northward to their own country. But lo! suddenly, as if by magic, they find themselves deluged with water! The Kishon, which only two hours ago was a small brook that a foot traveller might easily cross, is now a roaring torrent, which sweeps away man, horse, and chariot before it. It overflows its banks, and the vast “multitude” of the great captain are overwhelmed amid the surging waves of an avenging sea. They little knew what resources were at the command of the God of Israel, and least of all did they foresee, that that diminutive stream was in a few hours to be the destruction of that mighty host. That ancient river, etc.] (p. 188), that river so famous of old. Most streams are amongst the oldest things in the world, realising the truth of the poet’s lines on “The Brook”—
“For men may come, and men may go,
But I flow on for ever.”
But the phrase in the text seems to refer, not so much to the existence of the river for so long a time, but to the fact that it was well known in past times for its remarkable associations. So recently as 1799, in a battle between the French and the Turks, many of the latter perished in the sudden rising of its waters. In the spring season, especially, it sends down a flood of rushing waters, and hence some think that the destruction of Sisera’s host took place about the time of the Feast of Weeks—end of April or beginning of May. But this is pure conjecture, and proceeds on the supposition, that there was nothing more than natural influences at work on this great occasion when Jehovah threw Sisera’s army into confusion, and, like a terrible champion fighting on behalf of Israel, smote it without quarter. Some think also that the attack made by Israel was made in the night season. This also is mere supposition—O, my soul, thou hast trodden down strength!] An exclamation of exultant gratitude for the immense victory gained. Fancying herself the spirit of the storm, riding on the top of the wave of victory, and seeing the vast image of might presented by Sisera’s army ground before her to powder, which she sweeps like dust from her feet, ‘she exclaims in adoring rapture—“O, my soul, thou hast trodden down strength!” This was said in the spirit of Mary, when she uttered the memorable words—“He that is mighty hath done for me great things; holy is His name!”
Jdg_5:22. Then were the horses’ hoofs broken by the means of the prancings, etc.] It was not customary to shod horses in the east on any occasion, hence their hoofs were apt to get broken through their plungings in the mire, or their wild stampings as they galloped in terror to get away in haste from the scene. The word here translated “prancings,” refers to the blow given by a horse’s foot, like that of a hammer on an anvil (Isa_41:7). The Canaanites fled with the utmost precipitation, so that the horse’s hoofs might in many cases have been splintered, battered, and broken by the roughness of the roads. “Their mighty ones” refers to the horses, as in Jer_8:16; Jer_47:3.
MAIN HOMILETICS.—Jdg_5:12-22
THE LIST OF HONOUR, AND THE LIST OF DISHONOUR
I. Services to God should be performed with alacrity and with zeal.
In all service rendered to God everything depends on the spirit in which it is performed. However excellent the professed object of any service may be, such as prayer or praise, it is nothing with God if it is a dead service. The Pharisee is never reckoned to have prayed to God at all, though, from the beginning to the end of life, he may have faultlessly gone through the forms of worship. In like manner, feeble or languid service is an unworthy offering to present before Him, who requires “to be worshipped in spirit and in truth.” The requirement of the law of duty is “love with all the heart and soul.” Of the same character ought every oblation to be which is laid on the altar of our God Dull or sluggish devotion resembles the presenting of “the torn,” “the lame,” or “the sick,” in sacrifice to God. On the other hand, when the whole soul is awakened to the performance of any religious service, when every faculty is stirred up to do its part, when the understanding has clearness of perception, and fulness of appreciation, of both the matter and the obligation of the duty before it, when the will gives itself with full force and without any drawback to its discharge, when the conscience is implicity obeyed, when the affections are in the highest state of delight and fullest sympathy with the exercise, and when the whole soul presents itself with the utmost harmony in all its faculties in rendering the services, then it is a sacrifice coming up with a savour of sweet incense, acceptable and well-pleasing unto God.
Such was the character of the service which Deborah now laid upon the altar, in offering praise to the God of salvation for all that He had done. She is anxious that her tribute of thanksgiving should be rendered in the right frame of mind, and therefore begins with calling on her soul to rouse itself in every faculty, not only to have wandering thoughts called in, but to become quickened all through to go about the work before her in the most efficient manner. On such a theme she feels that her soul should be in a state of rapture; she feels that
“Passion is reason; transport temper here.”
To this end ought we to begin all service rendered to God, with earnest supplications for the all-quickening Spirit to fill our hearts, that we may not be cold or lethargic in the performance of duty, but do everything with appreciation of the excellence of the service, and in warm and cordial sympathy with it (Psa_71:22-24; Psa_108:2; Psa_119:16; Psa_119:25; Psa_119:47-48, etc.). The spirits before the throne are examples of the services that are most glorifying to God, and that most abundantly receive His approving smile. “His will is done in heaven,” not only nominally and universally, but with fervent and exultant hearts, cheerfully and with alacrity, promptly, swiftly and unquestioningly. The seraphim, “with two of their wings do fly,” rather, stand in the attitude of being ready to fly at a moment’s notice, when the lightest whisper is given by Him who sits on the throne. “The living creatures in the wheels ran and returned like a flash of lightning.”
II. Redemption seasons are testing seasons.
Deborah’s day was marked by a great redemption wrought for Israel, and it was pre-eminently a time for putting the whole people to a strict test of character before God. This paragraph is occupied with a stating of the result brought out by the application of the test. Never since the days of Joshua had such a sifting process been gone through as now. The touch-stone was, “Who would run every hazard for the honour of God’s name?” Some were expressly called on to devote themselves to the work, as in the case of Zebulun and Naphtali. Others had merely the opportunity presented, but were not directly called. This, however, sufficed to test whether the heart was sufficiently sensitive to come forward to uphold that honour, or whether it was so indifferent as to prefer to risk nothing, by declining to move, when left entirely to itself to decide. So it was with most of the other tribes. This testing of character was made in intimate association with the deliverance wrought, implying that it was most important, and indeed essential, that the two things should go together. For:
1. God’s church must be purified when she receives special marks of His favour. It is ever to a pure church that He grants His blessings—penitent, trustful, loyal. When, at any time, much idolatrous impurity has gathered around it, with the “fan in His hand, He thoroughly purges his floor,” separating the wheat from the chaff. Any circumstances which bring out whether regard for religious principle prevails over love of ease, or worldly interest, will serve for a winnowing process. When Christ came, there was a thorough sifting of men’s characters, by the strict rules which He laid down for admission into His kingdom. He judged everything in character by “the thoughts and intents of the heart.” Fair appearances without that were nothing. This test was so sharp in its operation, that it cut off whole classes of persons who reckoned themselves most sure of entering the kingdom—fulfilling the prophetic words, “Who may abide the day of His coming? for He is like a refiner’s fire, and like fuller’s soap?” (Isa_31:9; Dan_5:27; 1Co_11:19; 1Co_11:32; Luk_2:35). The ocean requires storms to sweep over it to keep it from putrefying.
Different in appearance, yet similar in reality, were the means taken, in Deborah’s days, to ascertain whether the professing church possessed the true features of the Divine image—love to God showing itself in reverence for the Divine name, zeal for the Divine honour, devotion to the cause of God, obedience under trying circumstances to His call, and willingness to make great personal sacrifices for His sake. When God would do great things on behalf of His church, He first sees to it, that, in character and conduct, it is somewhat worthy of Him. He first “heals Israel’s backslidings.” and then “loves him freely. He becomes to him as the dew, causing Him to grow as the lily, and to cast forth his roots as Lebanon.” The summons to do battle with Sisera was a searching test of character for the tribes of Israel, and was amply sufficient to prove, that every man who stood it was a man of faith and an Israelite indeed. As representing Israel, the noble band who presented themselves on the hill of Tabor was the sample of a pure church.
Parallel cases.
(1.) In the wide-spread idolatry of the Ahab and Jezebel period, the people as a whole were tested on the question, whether they would accept of Jehovah or Baal to be their God; and an unanimous response was made for Jehovah. Then the long-denied blessing of rain was sent on the land.
(2.) Before the people entered on the possession of the promised inheritance, a winnowing process of solemn dealings had been carried on with them in the wilderness, resulting in the disappearance, by plagues and otherwise, of the unbelieving fathers, and the burning of many salutary lessons into the hearts of the children, so that when the time for granting the blessing came, they went forward with steady trust in their God against the formidable hosts of the Canaanites.
(3.) Previous to the great deliverance, which God wrought for Israel at Ebenezer in the days of Samuel, we are told that “all Israel lamented after the Lord, put away their strange gods, and served Jehovah only.”
(4.) When God promised in the days of Ezekiel, that, ere long, He would deliver His captive Israel, and bring them into their own land, He also promised to “sprinkle them with cleansing water, and purge them from all their filthiness and idols.”
(5.) Before the first Christian Church was favoured with the remarkable Pentecostal effusion from on high, proof was given that, though small in numbers, she was, as regards character before God, in an eminently fit state to receive the promised blessing from her exalted Lord. All were Israelites indeed; all were devotedly attached to their Lord; all were full of the spirit of prayer, and were strong in faith; and all had much of the spirit of love and unity.
2. Some must be found to stand the test when deliverance is granted. It is only on account of such that deliverance comes. It is seldom that all can abide the test applied. In the present case, several whole tribes were unrepresented in the day of decision, while some others sent only a small contingent. But there were a considerable number (more than 10, 000) whose loyalty was unmistakable; and it was because of the noble decision of these men, in coming forward to fight the battle of the Lord, that the Divine presence and protection were extended to the whole nation at this juncture. Had Israel become so corrupt, that none had been found faithful in adherence to the cause of Jehovah, there had been no deliverance; for, in such a case, there would have been no spot in the picture on which the Divine eye could have rested with complacency; and so, the vine which God brought out of Egypt must, like the barren fig-tree, have been cut down as a cumberer of the soil. There must ever be something to justify God in showing marks of His favour. Had even Sodom’s walls contained but ten righteous persons, that number, small as it is, of men who bore the image of God, would have made it a suitable thing for God to have spared the whole city for a time. But the principle is, that the wicked are only spared for the sake of the righteous. Hence the propriety of asking the people to give themselves as volunteers to this battle, that it might be seen who were faithful to the covenant of the God of Israel. These being discovered, the blessing came on the whole land for their sakes (Psa_25:10; Act_27:24; Job_42:8; Gen_20:17; Gen_19:29; Exo_32:9-10; Exo_32:14).
Parallel cases.
(1.) In the days of the purgation of Jerusalem, two-thirds of the people were to be destroyed, but the remaining third were to be purified in the fire, and preserved as a people to keep up the honour of Jehovah’s name in the earth (Zec_13:9).
(2.) At the time of the iniquitous worship of the golden calf, a stern test was applied. In reply to the question, “Who is on the Lord’s side?” all the sons of Levi stood forward, and complied with the rigorous requirement, to slay every man his brother and companion. Because of this staunch loyalty to the sovereignty of their God, and that too of such of the people, as stripped themselves of their ornaments and mourned for their sin, the whole people were spared at a moment when they were in imminent risk of being consumed. (Exo_32:26-29; Exo_33:4-6; Exo_33:14).
(3.) When the spies returned from their mission, and gave depressing accounts of the difficulty of subduing the land, a strong test was applied to the faith of the people, so that we hear of none except Caleb and Joshua, along with Moses, who stood fast in their allegiance to their God. The result was, that the masses perished in the wilderness, but, for the sake of the few who stood the test, another generation more believing than the fathers were raised up, to preserve the name of Israel, as the people of the living God.
(4.) Out of regard to the presence of one good king, Jehoshaphat, the armies of three kings, who were gathered together in the land of Moab, were saved in a remarkable manner, when otherwise they would certainly have perished of the miseries of thirst (2Ki_3:14).
3. A testing process is needed to discover fit instruments for accomplishing the deliverance. Israel’s present needs discovered not only Deborah and Barak, but also the whole of the good men and true, who formed the army of the deliverance. The fire tries every man’s character of what sort it is. Times of great peril bring men of decision to the front. Ordinary men can steer the vessel, so long as there is only a gentle ripple on the surface, but, when the waves run mountains high, it takes the firmest nerve, and the most skilful seamanship, to bring it safely to harbour. When an army of children are in the field, there are no circumstances to test valour, or soldierly bearing. But let a legion of Anakim appear, and instantly, the men of true faith, and unshaken confidence in their God, are discovered. Thus Joshua came to be known as one fitted to lead the people, in the work of dispossessing the Canaauites of the rich lands, they had shown themselves to be so unworthy to occupy. It was thus that the Othniels and Shamgars, the Baraks and Gideons, and other “saviours” of their country and people were brought to light. It was thus too, that David had such remarkable qualities of character exhibited, as fitted him, not only to save Israel from all their perils, but also to raise them rapidly to the highest pitch of prosperity. Thus too Joseph became known as a man qualified to rescue multitudes in his day, from the horrors of general famine, at a time of greatest peril to all lands.
In general history, such names as these might be mentioned, as persons whose great qualities became known, through the perilous character of their times, viz., Alfred, Wallace, Bruce, Tell, Cincinnatus, Julius Cœsar, Hannibal, Napoleon Buonaparte, Cromwell, Columbus, Washington, and many others. In sacred, or church history, such names might be given as the twelve apostles, Paul and his companions, the Christian Martyrs, Chrysostom, Augustine, Luther, Calvin, Wesley, Whitfield, Knox, the Scottish Covenanters, the English Puritans, Carey, Martin, Brainerd, etc.
4. Redemption times are times for imparting new life to the Church. God accompanies her deliverance with His blessing. This is seen in various ways:
(1.) He makes the testing process become a healthful discipline. To have a severe test applied, such as that which the people of Israel now experienced, was to suffer a great disturbance of one’s natural ease. A peremptory call was made to sacrifice personal feelings, in order to maintain religious principle. A strong act of will was required to be put forth on the side of righteousness, at the expense of inflicting deep pain on natural feelings. There was indeed a call to “crucify the flesh.” But this was really a blessing in disguise, for it was a great step taken towards self-conquest—the point of obeying implicitly the call of religious duty, without any murmuring from “flesh and blood.” It implied a destruction of those elements in a man’s nature, which would resist the Divine voice.
Any strong exercise of self-denial, indeed, is a most healthful discipline when God so overrules it. From the want of this, many persons get settled down in their old depressed habits, just as wine, when not emptied from vessel to vessel, gets settled on its lees, and, as the result, there is greater weddedness to evil, and greater insensibility to good. But sharp and imperious calls for making sacrifice of feeling on behalf of principle, shake the soul out of this state of spiritual torpor, and clear away the dangerous crusts which would otherwise soon encase it in a state of hardness (comp. Jer_48:11-12; Psa_55:19; Amo_6:1; Zep_1:12). Great storms teach a man to take the helm with a firm hand amid the tossings and dashings of the wave. They rouse up his spirit to guide the vessel steadily in its course, shunning the rocks, steering safely between Scylla and Charybdis, and at last reaching the desired haven on the other side. Discipline begets courage, presence of mind, hardihood in braving dangers, and great promptness in meeting them. It requires more than the mild zephyrs of summer to make a great character. The rough Borean blasts of winter are more likely to produce the thing desired. Discipline moulds character. A beautiful statue lies in the block of marble; discipline, like the hand of the sculptor, brings it out.
(2.) He fills His Church with gratitude and praise. This is the natural effect of obtaining a great and scarcely expected deliverance. Nothing is better fitted to awaken in the soul a sense of fresh and powerful obligations, than when such a blessing is conferred. Of the influence of gratitude we have already spoken (see p. 259, 260).
(3.) She experiences a new sense of liberty. She is freed at once from a heavy external oppression, and from an inward load of anxiety on the heart. Hence a new flush of zeal, and a fresh glow of ardour in the service of God. Hence a “pressing forward to what is before,” with a lighter and more buoyant heart.
(4.) She also feels that a new and brighter hope is enkindled within her. Hope is one of the mightiest of all motives in stimulating to activity. Sometimes it is represented as “an anchor of the soul, keeping it sure and steadfast.” At other times, it is spoken of as a powerful spring of influence, causing the soul to bound forward to meet a joyous future, and already to realise that future. The dark clouds of Israel’s coming history, so long lurid in their appearance, were now tipped all over with golden edgings. They were “saved by hope;” and so cheered and quickened in doing their great work as a Church.
(5.) Fresh supplies of Divine influence are also given. When He shows His love to the Church by granting a great deliverance, it is but seemly that it should also receive a fresh touch from His gracious hand, to make it more like to Himself and more worthy of His love. Hence, oftentimes a fresh baptism of the Spirit is imparted, and a quickening of the Church life takes place, at the same time that she is delivered out of the hands of her enemies. It is, indeed, expressly stated that He would redeem His people out of the hands of their enemies, that they “might serve Him without fear, in holiness and righteousness, all the days of their life.” When the time for rebuilding the waste places of Zion should come round, God promises to “lay her stones with fair colours, and her foundations with sapphires, to make her windows of agate, her gates of carbuncles, and all her borders of pleasant stones.” Frequently, on the pages of prophecy, God’s visiting His Church with visible and temporal prosperity, is regarded as synonymous with granting her a spiritual revival (see Isa_60:1, etc; Isa_52:1-2; Isa_41:10-20; Isa_32:13-18; Isa_43:1-6; Isa_49:13-23; Zec_12:8-10; Jer_32:37-44).
III. The character of the men on God’s list of honour. The matter to be decided in the contest between Sisera and Israel was not simply, whether Israel was to continue any longer as one of the separate nations of the earth—though that too was greatly important, the preservation or extinction of a nation—but it was the far larger question, whether the honour of Israel’s God was to be kept up, by showing Himself able to protect the people that were called by His name, and whom he had engaged to defend, and also, whether he should henceforth continue to have a people to represent Him on the earth at all. This lifted the contention to an infinitely higher pitch than an ordinary fight between two armies. The test applied to Israel, we have also seen was such, as to make a thorough sifting of religious character, sure to detect the half-hearted and the faint hearted, and which only the thorough-going Israelites could stand. For this double reason—that the occasion was one of such vast importance, and that the terms required of those who should devote themselves were so crucial, it was meet, that those who ranged themselves on the Lord’s side should have their names put down on a list of honour, for remembrance through all the ages of time, in the hallowed circle of the church of the living God.
What names were put on this list?
(1.) Not all who were “of Israel.” For “they are not all (counted to be) Israel, who are of Israel.” The vast majority of those who were by birth the seed of Abraham, in this age, as in so many other ages, belonged to another category. Only those who could take their life in their hand, and do their duty to their God at any cost, were counted worthy. Decision of religious character, and not the accident of natural birth, constitutes the differentiating line. Allegiance to God must be held superior to all other considerations.
(2.) Not merely the brave. All who fought on the side of Israel this day were true heroes, and were on that account deserving of an honourable place in the history of the nation. We admire a spirit of true courage and high-souled bearing, wherever it is shown; and never does such a spirit shine to more advantage, than when it is exhibited in defence of God’s truth, and God’s cause on the earth. Yet simple bravery is not in itself a religious virtue, and may be possessed by those who have neither part nor lot with the people of God. It is most beautiful when associated with true religion, when under its control, and enlisted in its service; but it is to fall down to a heathen Roman standard of virtue, to make it synonymous with religion itself.
(3.) Not merely the patriotic. Not a few make so much of the qualities of patriotism and bravery, as shown in these days of the Judges, that they speak of these features, as that on which the claim of these men to live in history rests. It is spoken of as the heroic—the iron age—the military age; the age of great warriors, and great feats, accomplished on the battle-field. But to regard that as the chief thing, fails to bring out the true interest of the history. To confine the narrative to this, is to reduce it to the level of common history, and to put its sacred character into the shade. Love of one’s country, according to a mere human standard, is a feature held in great estimation. We account the true patriot one of the most honourable of men. And patriotism, in the case of the Jew, had a specially hallowed character. He dwelt in a “holy land,” a land which was the gift of Jehovah Himself to His chosen people, as a pledge of His love, a land which was sacred to the cause of righteousness in a world of sin, which was ruled over by Jehovah as its king, and which was the spot chosen by Jehovah, for the development of the great scheme of human redemption by Jesus Christ. Yet something, even of this, the Israelite might have, in the way of national pride, without having any true love in his heart to God. Patriotism, after all, is but the second thing. That which entitled any to have their names placed on God’s special list of honour was:
1. Their deep concern for the honour of the Divine name. This, more than any other circumstance, characterised the men who now stood forward in the defence of the cause of their God. They were true fearers of the God of Israel, and nothing was dearer to their hearts, than to see His name worshipped and honoured throughout the land. Though not possessed of the bright display of the Divine character which we now have in the face of Jesus Christ, they did not fail to prize the manifestation of that character, which they had in their own national institutions and history. The former of these set forth a wonderful subject of study, in a system where “Mercy and Truth did meet together, and Righteousness and Peace embraced each other.” And in the latter—their national history—they saw a great meaning in the mighty signs and wonders, which had been wrought for them, since the days of the land of Egypt. In both these together, as in a Bible, they found a treasury of materials, from which to form fit conceptions of what reverence, love, and praise were due to the name of the God of Israel. And, in proportion as that name was most dear to them, and hallowed by them, were they concerned and distressed to see it every day, for so long a time, blasphemed over the land. They were not insensible to all the streams of mercy, which their God had made to follow them in every part of their history, to His Fatherly watchful care over them, and the costly love He had lavished on them, in so many forms, as the people He had chosen for Himself; and now, it was most painful for them to look on the dark ingratitude of their people, their infidelity to their sacred engagements to follow Jehovah only, and to hear the shouts of triumph on the part of the heathen, in celebrating the praises of their dumb idol gods, as far superior to the God of the trampled down Hebrews! To show the burning anxiety of their hearts, the moment they got an opportunity of doing something to retrieve the dishonour done to Jehovah’s name, they embraced it without delay, counting not their lives dear to them, if only they might well perform the deep obligations, under which they felt themselves, to speak and act for the glory of Israel’s God.
Examples. In this they resembled the good in the days of Malachi, who, amid abounding iniquity “feared the Lord and thought upon His name—speaking often one to another.” as to what might be best to be done. This was most pleasing to their God, who “hearkened and heard and a book of remembrance was written before Him.” on their behalf. Similarly, too, did the good in Ezekiel’s days act, “who did sigh and cry for all the abominations that were done in the midst of Jerusalem.” Their names were taken down to be remembered for future honours (Mal_3:16-17; Eze_9:4, etc., also Psa_119:136; Psa_119:153; Psa_119:158). God’s rule is, “them that honour me I will honour.” (see Luk_22:28-30; Mal_4:2; Psa_85:9; Psa_112:1-3; Zec_1:14; Zec_8:1-8; Psa_147:11; Lev_10:1-3). Abraham acted for the honour of his God, when he said, “Let there be no strife between thee and me.”—for the Canaanite is in the land, and nothing will be so much to the discredit of our religion in his eyes, as to see those who profess the name of God falling out among themselves (Gen_13:7-9). Thus did David show jealousy for the name of his God, when he uttered the noble words, “Who is this uncircumcised Philistine, that he should defy the armies of the living God” (1Sa_17:26; see also 2Ki_22:19-20; Gen_22:12; Gen_22:16-18).
2. Their self-dedication to uphold the Divine honour. “The people willingly offered themselves.” Emphasis is put on this as the principal thing worthy of celebration. It is indeed the text of the ode—the thing to be sung of, along with the signal defeat of the enemy; for Jdg_5:2 contains a statement of the subject of the whole chapter. This thought is again alluded to in Jdg_5:9, and enlarged in Jdg_5:13-18; Jdg_5:23, where the distinction is drawn, and the greatest importance attached to it, between those who spontaneously offered themselves to the great work, and those who drew back—the one being mentioned with special marks of honour, and the other being consigned to reproach, and even to cursing.
(1.) Every man who came forward at Barak’s call was a volunteer. It was the act of his own free-will. Barak was indeed directed to raise 10, 000 men out of Zebulun and Naphtali; but in what manner? It is not given in the form of a peremptory command, either to the tribes as such, or to individuals, saying, “Go, and fight against this company,” but “Who will go?” Hence the careful wording of the charge given to Barak, “Go and draw towards Mount Tabor” (Jdg_4:6)—implying that no one was to be compelled, but the act was to come of their own accord. And when Barak went to fulfil his commission, he called them—he did not command them under penalties. Their acceptance of all risks was their own spontaneous act. Barak seems to have found no difficulty in finding the number of men wanted; and besides these, there seem to have been a considerable number of volunteers from the other tribes. With men of true principle, though not expressly called, it was yet motive enough to have the opportunity offered. They required no farther inducement. But the feature in the account to which God calls special attention is, that those who came forward to meet this all-important juncture for God’s cause, did so by an act of self-surrender. It was in the highest sense a religious act.
(2.) A single act sometimes sheds a flood of light on the whole character. It reveals the motives and hidden springs of action, and shows, beyond the shadow of a doubt, the true pole to which the heart points. It indicates, not only whether the bias is towards God, but how strong that bias is, how much it is willing to sacrifice for Him, and whether its affection is supreme. In the present instance, the test of character was so strong, that every man who took the field, felt he was endangering his life; and virtually said, he was prepared to make the sacrifice for the honour of His God. Translated into words his act meant, “it is not necessary for me to live; it is indispensable that I should be loyal to my God!” One of the “six hundred” of the famous Balaklava charge, on being asked by the writer of these lines, what he thought when the order was given to take the Russian guns in front, replied, “I thought of nothing but obeying orders!” Such was the spirit of these noble-hearted Israelites. They thought of nothing but vindicating the name of their God, when an opportunity offered.
(3.) This spirit of free self-consecration makes the service done specially well-pleasing to God. When devotion to God rises higher than the love of life itself, it is pre-eminently a sacrifice which comes up with an odour of a sweet smell unto God. Never did any single act we read of in all history, receive such a marked commendation from God, as the act of Abraham, in laying his only son, whom he loved, on the altar, as a sacrifice, in obedience to God’s command. In that surrender, he sacrificed his tenderest human affections, and his brightest future hopes, all from loyalty to his God, and so was rewarded with blessings of the highest mark down to the end of time. When Esther went in to the king, she took her life in her hand, rather than see the destruction of the people of her God, and so a book is written to immortalise her memory. It was a deep heart-sorrow to Nehemiah, when he heard how the city of his God lay in ruins, and was a reproach among the heathen, and, at the risk of his life, he sought permission of his king to rebuild its walls; for which act his name shines like a star, from age to age, in the firmament of the Church. Other examples we have in the recorded history of Moses and of David on many occasions; of Joshua and Caleb (Num_14:6-10); of Zerubbabel, and the chief of the fathers in his day (Ezra 3, 4); the Apostles (Act_5:41); Stephen (Acts 6, 7); also John the Baptist (Mar_6:17-20); and Paul on many occasions. These men were noble illustrations of the principle of loyalty, which the Saviour Himself lays down as the rule in His kingdom, in Luk_14:26.
3. Their faith, which overcame all obstacles. Their distinctive character was, that they were men of faith. This in God’s sight is incomparably more honourable, than to say, they were “governors,” “princes,” or “men that rode on white asses.” Some of them were such, yet not because they were so, but because they acted as men of faith, and true loyalty to their God, are they there enrolled on God’s list of honour. Birth, valour, skill, knowledge, and patriotism, in their place, gain distinction among men. But it is by faith, carried out into practice amid the stern difficulties of life, that the names which live through all time in God’s Book of remembrance, have their title to be marked out as those whom God delights to honour. Had they gone to this battle merely from love of adventure, or from a certain love of romance, which some people find in the practice of war, their names had long since perished, like myriads of others of whom we only vaguely know that once they were.
(1.) They believed in the face of natural impossibility. Had Barak’s handful of men calculated the probable chances of war, according to natural appearances, they must have unanimously come to the conclusion, that without supernatural aid, there was not the faintest possibility of their succeeding against the masses of the Canaanitish host. Nothing could be more foolhardy, than to engage the enemy with such a disparity of force. So few in number—the want of discipline—the want of arms—the want of skill and prestige; while the enemy were a numerous host, disciplined in a high degree—well equipped with armour and having chariots of iron—also stalwart and strong in physique—there seemed no proportion between the two camps. There was the clearest proof, that they were men of the right stamp; that they could trust their God when all was dark around them, as well as when the way was clear; that God, having promised to go out before them, would find ways and means of vindicating His own cause, though they did not see how. They believed that though there was not a speck of cloud in the sky, though there was no muttering of thunder, or sign of earthquake, or pestilence, or other large army brought to their assistance; though they knew absolutely nothing of the means by which God was to fight against Sisera, and saw no possible natural means that could be used, they yet believed that God would, in some way known to Himself, appear on their behalf at the right time, and would effectually dispose of the enemy’s force, simply on the ground, that He had given his word for it that it should be so. Through Deborah He had spoken. The whole scheme of battle was of His appointment, which amounted to a series of testimonies that He would fight for them. An express assurance was also given by Deborah (Jdg_4:14). This belief in God’s bare word, in the face of apparent impossibilities, is true faith—the faith which overcomes.
Abraham believed God’s simple testimony respecting a numerous seed, and waited on for more than twenty years, though all hope of its fulfilment, in the ordinary course of nature, had passed away. Moses believed that God would supply food and drink to His people in the wilderness and trusted accordingly, though he knew nothing, when he entered it, about the descent of manna daily for forty years, or the water gushing out of the rock for so long a time. He only knew that God had commanded him to conduct the people through the wilderness, and that for all details He must trust Him to provide everything when the time came. Every sinner, under the gospel, is required to believe on God’s testimony, that all his sins will be graciously forgiven, if he trusts in “Christ crucified,” as the appointed way of receiving a righteous pardon, and if he also expresses deep sorrow for his sins, and is sincere in desiring to lead a new life. It is faith, too, which says, “I know that God will hear my prayer for Christ’s sake, when I trust in Christ and have sorrow for my sins, because I have God’s word for it.”
(2). They trusted in God to bring out any issue that He pleased. This also is part of the province of faith, and it is a higher province than that just mentioned. They believed it was their duty, not to dictate, or suggest anything as to the best issue, nor even to ask questions, but to leave it all in God’s hand, assured that He had a perfect knowledge of all the circumstances, could at any moment determine what was best to be done, both for His glory and for their good, and that He would infallibly do it. Prayer would indeed be abundantly offered in expression of their desires, but always in submission to His will. Their trust in Him was complete, that He would always do what was best; the ground of this trust being God’s own character, because He is what He is. Illustrations of this are everywhere in Scripture (Joh_17:11; Joh_14:31; Luk_22:42; 1Sa_3:18; Psa_37:5; Isa_26:3; 2Sa_16:10-12; Job_1:21; Lam_3:26.
(3.) They believed in God’s glory as the highest and most sacred of all things. Apart from all consequences, they could not rest, while God’s glory was tarnished, and His honour was laid in the dust. That one fact was sufficient to rouse every dormant energy they possessed, and lead them to acquiesce in any requirement that might be made, for retrieving the honour of the Divine name. They had indeed the expectation of deliverance by some miraculous means, but independent of that, simply on the ground that God’s name had been profaned, and that reverence for it must be restored, they offered themselves up heart and soul at the call of duty. Whether they should die or live, it was enough for them to know, that the way was opened for their striking a blow in so sacred a cause.
(4.) They believed that God would be faithful to all His promises and gracious purposes, i.e., to all that was contained in His covenant with His people. For His covenant contains not only promises, but also purposes and arrangements—the promises and arrangements being the unfolding of the purposes. The purport of the whole transaction, on this occasion, they understood to be the manifestation of Jehovah’s glory before all eyes, in the redemption of His people from the hands of their enemies. This redemption they believed must be accomplished, because it was in the line of the fulfilment of the Divine promises, and the unfolding of the gracious purposes, towards the chosen people. These are mentioned throughout Scripture as the grounds of many a deliverance (Psa_105:42-45; Psa_106:41-46; Psa_25:10; Psa_85:8-10; Psa_89:3-5; Psa_89:22-24; Psa_89:33-36; Jos_21:45; Isa_54:7-10).
Firm in this faith, these true-hearted Israelites saw no difficulties in the way. In their eyes, the mountains had already become a plain. It was for them simply to await the call of their God, and act entirely as He might direct. Their faith could “remove mountains” and “overcome the world.” All these belonged to the list of honour.
IV. The names on the list of dishonour. In the trial of character now made, while some nobly stood the test, many more were found wanting. The rock on which they split was, their unwillingness to sacrifice their own personal ease and comfort for the sake of their religious principles. Thus it was with the multitudes who came around the Saviour, desirous to become His disciples, but who stumbled at the announcement, “if any man will come after me, let him deny himself, and take up his cross and follow me.” Human nature is substantially the same in all ages. The claims of flesh and blood are preferred to God’s honour and the interests of His cause. Men think of their own feelings and interests first, whatever may befall God’s name or cause in the world. In opposition to this the Master lifts his voice in the solemn and oft-repeated formula, “Whosoever will save his life shall lose it, and he who loseth his life for my sake shall find it.” Illustrations of the latter part of this statement have been given above; now we have illustrations of the former part. There are four classes specified here who cannot stand the test:
1. Those who are emotional but without principle;
2. The non-emotional and indifferent;
3. Those who are engrossed with the cares of this life;
4. Those who stubbornly refuse to declare themselves on the Lord’s side. The first three cases correspond with the three classes of unprofitable hearers, whom the Saviour describes in the parable of the sower. The circumstances are different, but the outlines of character are the same. We have:
1. Those that are emotional, but without principle. Of this Reuben is the illustration, who, at once, with a flush of impulsive feeling joyfully responded to the call made to arise and defend the Lord’s cause, but quickly, as they began to realise the stern demand of self-denial made upon them, the hopeful feeling began to evaporate, and all trace of their heroic professions speedily disappeared. So it was with the stony-ground hearers. When gospel truths were brought before their minds, instantly they were aglow with love, with admiration, with zeal, or warm devotion, according to the representation made, and they are forward to make great professions of devotedness to the cause of their God. But there is no counting of the cost; there is no fixed principle as the source of these feelings. And when they come face to face with the real sacrifices they will have to make by entering Christ’s service, they begin to cool down, and try to make a compromise.
This marks the character of Reuben. (See Critical Notes, Jdg_5:15-16.) At first, “by the brooks of Reuben, there were great resolutions of heart.” High purposes were formed, and proud protestations were made. The lions were seen only in the imagination, and in their ardour they would fight and overcome a whole army of them. But when the first gush of zeal was over, and they began to think what it would really cost to beard the lions, their impetuous valour slackened rein and became more discreet. When fear was aroused, first they came to a standstill; then began to doubt; then to be irresolute; next to be lukewarm; and finally to waver; to attempt a compromise; and end in drawing back. Hence, in Jdg_5:16, we read, “By the brooks of Reuben there were anxious ponderings of heart.”—searchings, debatings with themselves, as to what decision they should come to, to get out of the dilemma. They loved their ease too well, reclining on the green pastures, and beside the purling brooks of their rich pastoral country, to think of going out to try conclusions at arms with the warlike Sisera. Hence, on second thoughts, they would exercise their ingenuity in endeavouring to discover reasons, to justify them in falling from their first magnanimous purpose, to go manfully forward among the foremost in this holy enterprise.
What were the resolutions? “Let us go boldly forward! Let us take the lead! It must not be said of the men of Reuben, that they were either ashamed or afraid, to do battle for the Lord against the mighty. Rather, it becomes the tribe of the eldest brother to lead the van, and be an example of loyalty to all the other tribes. Let us, as of old, go ready armed (Num_32:17) along with our brethren, to deliver the land from the dark shadow of the oppressor. Let but the arm of the Lord awake, as in the ancient days—the days of the renowned Joshua, when Sun and Moon stood still in their places, when hailstones fell from heaven on the heads of the enemies, and when armies of hornets made them turn their backs. Then fear shall take hold on the Canaanitish host, their hearts shall melt like wax, and there shall not be spirit in them any more.” But when the fit of fervour was over, and they began to look calmly at difficulties, fears came trooping up like dark clouds gradually darkening a bright blue sky.
What were the earnest deliberations? “After all, we have not been called to engage in this conflict, like the men of Zebulun and Naphtali. If any others are expected to assist in the great cause, it devolves on the tribes to the west of the Jordan to come to the rescue. Nine tribes and a half are Cis-Jordanic; are not these sufficient to meet the emergency? The remaining two and a half tribes being Trans-Jordanic, may well be exempted. Besides we are a pastoral people, unaccustomed to the work of war, and could do little against iron chariots—surely, we should be excused. Many lives would certainly be lost, and our dwellings be turned into houses of mourning. During our absence too, who would defend our hearths, and care for our cattle; and when there are such immense flocks and herds in our borders, it would be most culpable in us to leave them without shepherds to tend and provide for them. Charity and justice alike begin at home. Our first duty is to our wives and children, our domestics, and our cattle. And then, it cannot be wondered at, if a pastoral people, accustomed to dwell in fertile meadows, should prefer to hear the pipings of the shepherds, sitting in peaceful security, to the wild blasts of the war-trumpets, summoning the hosts to the battlefields. On the whole, we think it better to remain at home.”
It is the old manner of the deceitful human heart, “I go, sir; and went not.” “Orpah kissed her mother-in-law, and went back to her people and her gods.” The stony-ground hearer’s good resolutions soon “withered away.” The aged apostle confessed that with the lapse of time, which tries all things, “all they that were in Asia had turned away from him,” even such leaders as “Phygellus and Hermogenes.” The Galatian Christians who at first “received him as an angel of God, and would have plucked out their own eyes and given them to him,” by-and-bye began to forsake him for the Judaising teachers of the day. Such conduct is not only contemptible because of its cowardice and selfishness, but is also heinously guilty, because it trifles with the honour of Jehovah’s name, and turns the back on all the sacred claims of duty we owe to Him. Against all such frittering away of sacred obligations of duty, “the day of the Lord that cometh shall burn as an oven.” The next class is:
2. The non-emotional and indifferent. This class is represented by Gilead, meaning Gad, and the portion of Manasseh, that was beyond Jordan. They showed little or no feeling in the matter, but remained passive. They correspond somewhat to the wayside hearers. These the Saviour likens to the hard common, or public highway, that is beaten down through the rush of traffic upon it—“the constant trail of the waggons of business.” It denotes minds that are, through ignorance, or want of receptivity, insensible to gospel calls, and deaf to gospel arguments and pleadings; that in fact feel nothing, and decide nothing because they understand nothing. The truth produces the same effect on them that water does on a stone. There is no movement of the conscience and the heart.
“Gilead abides beyond Jordan.” They were simply indifferent, but in their case, godlessness, not ignorance, seems to have been the cause. Even indifference at such a crisis was a most serious crime. They had no heart to the cause of their God. This lay at the bottom of their indifference, for without this there was no propelling power to move them forward. And having nothing to urge them on, on the one side, there was much to keep them back on the other. They seemed to say—“We are not bound to enter into this conflict. It is no concern of ours. We live on the Trans-Jordanic side of the country, and are away from the scene of conflict. It belongs to the tribes whose territories are exposed to the incursions of the great northern power. Barak has not called us to take part in this struggle, and as the river divides us from the battlefield, it cannot be held obligatory in us to move in the matter. It is purely a matter of option with us, and being so, we prefer to run no risk. Why should we rush needlessly into danger? We are a pastoral people and care little for the work of war. But we trust our brethren will be victorious, and we shall be glad to see them freed from the grasp of the cruel oppressor.”
And so these people of the east of Jordan lands became conspicuous by their absence. But by their passive attitude and stolid indifference they contracted the highest degree of guilt. It is as if a man could look on and see a friend, whom he was under the weightiest obligations to love and esteem, openly insulted and foully calumniated, while yet he did not speak a word, or show the slightest concern for his friend’s honour and good name. When a man acts thus by his God, it becomes incomparably more criminal, for it implies that he is perfectly indifferent to the honour of Jehovah’s great name! Nothing could more provoke God to anger, or excite more thorough contempt on the part of man. It is an outrage on the name of religious brotherhood, and it is a daring defiance of the jealousy of Him who is a consuming fire! (Rev_3:14-15.)
3. Those who are engrossed with the cares of this life. This we take to be the spirit of the allusion made to Dan and Asher. “Why does Dan tarry in ships? Asher sits still by the sea-shore, and reposes in his creeks and river mouths.” They are loth to leave their comfortable home on the Mediterranean. It is highly probable, that a large number of the Phœnicians, and the great commercial traders in the north-west of Palestine, were in Sisera’s army; in which case, had the tribes of Dan and Asher embarked on this conflict, they must have quarrelled with their nearest neighbours and best customers. For it would appear that the principal trade of these two tribes was by sea. By going to war, therefore, with the populations of the sea-board, “their craft would be in danger.” In reply to solicitations to join their brethren, they would doubtless reply as many have done since, and still do from age to age, “Our worldly interests will materially suffer should we dare to draw the sword against Sisera. An embargo will be put on our ships. Our maritime trade will be annihilated. Terrible reprisals also will be sure to come from the enemy. Besides we have ships in harbour getting ready for sea; and we have a fleet of small vessels engaged in trade, which must all become useless, and be laid up on the beach as so much rotten wood, if we venture to enter into battle with those with whom we carry on transactions in business. It would be madness in us to follow Barak in this conflict. We pray you, let us be excused! We are extremely sorry it should be so; but if you take from us our staple trade we shall be absolutely ruined. We wish all success to Zebulun and Naphtali in this unequal contest; but since they only have been expressly called to come forward, let the matter rest as so arranged. We pray you again, hold us excused!” Those who speak thus virtually say, “when our worldly interests are touched, ye have taken away our gods, and what have we more?” The favour of God, instead of being the all-important motive, is put into the background, and scarcely counts for anything, while men’s portion of good in this life practically becomes the only consideration. The honour of God’s name touches them but very lightly, if at all, but how to preserve their own worldly interest engrosses their whole soul. They think it preposterous, when their temporal business is in danger, that they should be expected to do anything for God’s cause and interest in the world. They seem never to have considered, that to have God’s favour on their side, is to have the best of all preservatives of their prosperity, and the most effectual security against loss of any kind.
This case is similar to that of the thorny-ground hearer. “The cares of this world choke the word.” Crowds of anxious thoughts fill all the chambers of the soul, so that no leisure is left for attention to the things of God. It is impossible to listen to messages from the unseen world, when the eye is distracted with the sights, and the ear with the sounds, of the world of sense. As well might a man listen attentively to a serious narration of facts, while a flood of water is being poured over him, as give ear to arguments addressed to the conscience, while harrassed with the worry of worldly business and care. “There was no room for Jesus in the inn.” Neither is there room in a heart, which is already filled with the world, for the things of God. “Demas forsook the advocate of Christianity, having loved this present world.” “All seek their own, not the things which are Jesus Christ’s.” The idea of adding a little more to the stock already gained is reckoned the cardinal end of life. The worldling indeed—
“Throws up his interest in both worlds,
First starv’d in this, then damn’d in that to come.”
“His life is one long sigh for wealth; he would coin his life-blood into gold; he would sell his soul for gain.” How many would sell their prospect of immortal happiness for a mess of pottage! (Heb_12:16; Mat_26:15; Isa_55:2; Luk_12:18-19; Pro_8:10.) The worldly spirit steals away the affections; it fosters a grovelling taste; and it hardens and enslaves the heart. It is the voice of wisdom that says, “Love not the world,” etc.
4. Those who stubbornly refuse to help on the Lord’s side. This applies to Meroz, of whom the prophetess intimates that by command of the angel of the Lord a curse must be pronounced on them because, when they were so near the scene of the battle-field—only a little to the North—and it would have been so exactly in their way to have intercepted the enemy in their flight homeward, they seem, from some unaccountable reason, to have positively declined to give any assistance. When they might have turned the movement of Sisera’s army into a disastrous retreat, such was their strange apathy, that a golden opportunity was lost to the sacred cause. “To whom much is given, of them much will be required.” Whether it was a town occupied by Canaanites within the borders of Israel, or whether it was a place which, though belonging to Israel, was so steeped in idolatrous practices, that it had lost all regard for the name and the cause of Israel’s God, we are not informed. But it seems to have been the latter. It is supposed that Meroz commanded a main pass among the hills, to the west of the Hermon range, through which a considerable portion of Sisera’s army required to make their escape.
These people were virtually taking the side of God’s enemies on the day of decision. They would rather give their sympathies to Sisera, the despiser of Israel’s God, and the red-handed oppressor of His people, than to Jehovah, the covenanted King of Israel. This was an act of treason against Him, whom they had solemnly sworn to revere and obey as the one living and true God. Hence their guilt. Neutrality before God counts for opposition.
The curse on Meroz was not pronounced by Deborah out of any feeling of revenge on her part. Had it been so, we do not see how it could have been justified. But it is expressly announced that the curse was from “the angel of the Lord”—who acted as the “keeper of Israel,” who calls them “my people,” who “in all their afflictions was Himself afflicted,” who gives a special charge to kings and others respecting them, saying, “Touch not mine anointed,” and who added, “he that toucheth you toucheth the apple of mine eye.” He is called “the angel, Jehovah,” because He personates Jehovah, both in His tone of authority, and the prerogatives to which He lays claim (Jdg_2:1-5; Exo_14:19; Exo_23:20; Exo_32:34, corresponding with Exo_33:14, not Exo_33:2; Jos_6:14-15; Act_7:38; Mal_3:1). It was His sacred property, the people that represented Him, whom Sisera had dared to dishonour and to tread down as the mire, so that complicity with him on the part of the inhabitants of Meroz was a heinous offence. And this was the day of reckoning, when justice ruled the hour.
Cases of persons who stubbornly refuse to perform a sacred service for God’s Church, which God in His Providence puts in their way, imply great guilt, and occur not infrequently. (Mat_25:42; Mat_25:44; Jas_4:17; Mat_27:23-24; Mat_27:26; Act_3:13, etc; Act_13:45, also Act_5:7-10; Act_24:24-27; 2Ti_4:14-15; Joh_12:42-43, also Joh_12:48).
COMMENTS AND SUGGESTIONS.—Jdg_5:13-23
I. The mixed state of the church of God in the present world.
When God applies the winnowing shovel to His floor on this occasion, how many are found to have gone back from the covenant of their God! It is a melancholy fact, that so many false disciples should be found at every sifting time, wearing the same livery with the true. In every age, the “foolish virgins” walk with the wise. “Tares” grow in the same field with the “wheat.” The dross is largely mixed with the jewels.
The thread of the church’s history is, at no part, free from the coils of the old serpent, and his brood. “When the sons of God come together, Satan comes also among them.” The children of the Wicked One associate themselves with the children of the kingdom. An Achan is found in the pure camp of Joshua; a Cain in the family of Adam; a mocking Ishmael in that of Abraham; a Gehazi in the house of Elisha; and an Ananias and Sapphira in the pure society of the first Christian church. Even in the church under the pastoral care of the Apostle John, there were those of whom he said, “they went out from us, because they were not of us,” etc. In Paul’s days “many made shipwreck of faith.” And even in the Master’s own hallowed circle (though not undetected), there was one wrapped up in the thick folds of the cloak of hypocrisy—“Have not I chosen you twelve, and one of you is a devil?”
It is indeed, so common to hear of Christ being wounded in the house of His friends; and so frequently is the form of the wolf seen protruding from under the sheep’s clothing, that one becomes staggered to know what to make of it. That men should every day be calling Christ, Lord, Lord, while yet they do not the things which He says, looks as if Satan were making a desperate effort to efface the distinction between Christ’s friends and Christ’s foes. But when, from such a paragraph as this, we find it has been so from the beginning, while yet that distinction is never lost, we are led to conclude that God but permits this confusion of characters to be made for a time, with a wise end in view. And the day is coming on when that line, which is often now so dim and imperceptible, will be made clear with the light of beams from His own throne. “Then shall men discern between the righteous and the wicked.” Even now, we sometimes meet with a genuine character—one in whom is no guile—a man true as steel, about whom there is no mistake—who is the same whatever wind may blow, and whose hands and heart verify the sentiments and professions of his lips—a reliable, out-and-out Christian.
II. Many have no root to their religion.
Hence the reason why, “like the morning cloud and the early dew, it passeth away.” The religion of several of the tribes was found wanting in this day of trial, because it had no foundation of principle. They appear to have had some sense of religious obligation, and rather gave the calls made on them the go-by, than openly questioned them. “They had no root in themselves, and so endured but for a time.” There was no receptivity for the claims of religion. There was nothing in them to bear a severe strain when tried. Like reeds, they bent before the blast. Just as the plants must have a hold of the soil to be able to keep their places, when the winds blow around them on all sides, so men must have a firm grasp of religious truth with the heart, as well as the understanding, to be able to stand true, when there is nothing to encourage, but everything to shake, constancy.
This root, or firm setting in the soil, is that which many want in every age. They may have—
(1.) Seriousness of religious manner, but nothing more.
(2.) Strict outward morality, but nothing more.
(3.) Punctual observance of religious duties, but nothing more.
(4.) Benevolence and amiability of disposition, but nothing more.
(5.) Great genius and high mental culture, but nothing more.
(6.) A good intellectual knowledge of the Scriptures, but nothing more.
(7.) Frequent religious impressions, but nothing more.
The heart is so deceitful, that it will invent seventy times seven likenesses of true religion rather than once accept the reality.
III. The test of faith separates between the false and the true in religious character.
Those Israelites who stood on God’s list of honour were, if any thing, men of faith. By this they were marked out from others. They believed in their God. Every thing about Him was to them sacred. Would they venture their lives for Him? Yes; they said they would even count life less dear. Others said, no; that is too much to hazard. Would they leave their homes, and all that is dear there, perhaps never to return? Yes; for they loved their God with a deeper love, than that which they bore to father and mother, wife or children. Others said, that is a hard saying, who can hear it? Would they leave behind them all their property and gains, and let their worldly affairs take care of themselves, very likely to become deranged, if not entirely destroyed? Yes; they could do that too; indeed that never seems to have cost them a thought. Ah! but say others, it is surely madness to risk everything we have in the world. We might give a donation, or we might employ a substitute to do something for the good cause.
How different the two characters! The one founded on entire trust in the character of God, and some proper conception of His claims upon us. The other on a vague illusion which they call religion, but which in reality means nothing. The stupendous sacrifice which God makes for them, is not with them a matter of sincere belief, and helps them nothing in deciding how much they shall sacrifice for Him. Neither can they trust Him with anything, as children could entrust a loving father with all that is precious in the world from first to last, that he might look after it for them. The one class take everything from God on trust; they leave all decisions in His hands, believing that He will do all things right—be most kind, most just, most wise, and most true, in all that He decides for them; for He is their God, self given to them through Christ, even as they are self-given to Him. They live entirely to God and for God. For the other class this is far too thorough work. They cannot depart from the fundamental idea of living mainly to please themselves. Anything they give to God, of their affections, their work, their time, their worldly good, is merely a deduction from that, smaller or larger, but the foundation must be undisturbed. They do not believe in God, they believe in themselves.
Faith is a thorough test. Not only is God put on the one side, and self or the world on the other, when the soul is making its choice, but the world is set forward to the greatest advantage. It is seen, it is felt, it is present, and in every way the appeal is most strong to “flesh and blood.” On the other hand; the things of God are unseen, are unfelt, and are absent. And in addition to this, “flesh and blood” must be subject to principles of righteousness and truth in the hands of a gracious Father. When the soul under these circumstances decides for God, it must be held to be thoroughly tested. This is faith.
IV. All who are enrolled on God’s side are expected to do Him service.
The first practical lesson they learn is, “We are no longer our own.” “We live to Him who died for us and rose again.” “None of us liveth to himself,” etc. (1Co_6:19; 2Co_5:14-15; Rom_14:7-8; Rom_6:13; Rom_6:19).
V. All acceptable service to God must be cordially given.
First, Deborah, as a mighty heart gave herself with buoyancy and fervour to the work; the same spirit she infused into Barak. Barak and she together inspired the governors and men of Zebulun and Naphtali with like fervour. These again influenced Issachar, Manasseh, Ephraim, and Benjamin. The Saviour was “clad with zeal as a cloak.” Cordial service will characterise the better days of the Church’s history (Psa_110:3). In Nehemiah’s days, the people “earnestly repaired” the wall; “they had a mind to work” (Col_3:23; 2Ch_31:21).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Deborah and Barak's song continues using poetry. (See: Poetry)
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Awake, awake
Possible speakers are 1) the people of Israel or 2) Deborah who is speaking to herself or 3) the poet who wrote the song.
Deborah
See how you translated this name in Judges 4:4.
Barak ... Abinoam
See how you translated these names in Judges 4:6.
to me with the warriors
The word "me" refers to Deborah.
translationWords
captive
prison
noble
people of God
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.