Judges 4:10(v18)Barak called Zebulun and Naphtali together to Kedesh. Ten thousand men followed him; and Deborah went up with him.
Numbers 32:24(v16)Build cities for your little ones, and folds for your sheep; and do that which has proceeded out of your mouth.”
Judges 4:6(v18)She sent and called Barak the son of Abinoam out of Kedesh Naphtali, and said to him, “Hasn’t Yahweh, the God of Israel, commanded, ‘Go and…
Numbers 32:1-5(v16)Now the children of Reuben and the children of Gad had a very great multitude of livestock. They saw the land of Jazer, and the land of…
Joshua 13:25(v17)Their border was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, to Aroer that is near Rabbah;
Show all 18 cross-references
Joshua 13:31(v17)Half Gilead, Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, even for…
Joshua 19:24-31(v17)The fifth lot came out for the tribe of the children of Asher according to their families. Their border was Helkath, Hali, Beten, Achshaph,…
Judges 4:14(v18)Deborah said to Barak, “Go; for this is the day in which Yahweh has delivered Sisera into your hand. Hasn’t Yahweh gone out before you?” So…
Judges 5:15(v16)The princes of Issachar were with Deborah. As was Issachar, so was Barak. They rushed into the valley at his feet. By the watercourses of…
Esther 4:16(v18)“Go, gather together all the Jews who are present in Susa, and fast for me, and neither eat nor drink three days, night or day. I and my…
Psalms 4:4(v16)Stand in awe, and don’t sin. Search your own heart on your bed, and be still.
Psalms 77:6(v16)I remember my song in the night. I consider in my own heart; my spirit diligently inquires:
Lamentations 3:40-41(v16)Let us search and try our ways, and turn again to Yahweh. Let’s lift up our heart with our hands to God in the heavens.
Acts 20:24(v18)But these things don’t count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I…
Philippians 2:21(v16)For they all seek their own, not the things of Jesus Christ.
Philippians 3:19(v16)whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.
1 John 3:16(v18)By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
Revelation 12:11(v18)They overcame him because of the Lamb’s blood, and because of the word of their testimony. They didn’t love their life, even to death.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v17Either by beating of the sea, or by mining.
Either by beating of the sea, or by mining.
She reproveth all them that came not to help their brethren in their necessity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv16–18Jdg 5:16 Why abodest thou among the sheepfolds, to…
Jdg 5:16 Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart.
Ver. 16. Why abodest thou among the sheepfolds?] Minding only thine own wealth and ease. Of the Portuguese it is said, that they are ready to obey any, so they may be rich. The Spaniards, while their lords, were wont to say of them, that they were Pocos y locos, few and foolish. These Reubenites were neither few, but a numerous tribe, nor fools, in their own opinion at least, but of deep reach for their own private ends. Howbeit here they are sharply reproved for their selfishness and baseness of spirit: for that they were toti in se, like the snail, still within doors at home, dressing up their own cabins when the whole ship was in danger of being cast away.
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For the divisions of Reuben.] See on Jdg 5:15.
There were great searchings of heart.] Much musing what should be the matter that Reuben was so insensible.
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 Poole1685 · Public DomainOn vv16–18Why wast thou so unworthy and cowardly, so void…
Why wast thou so unworthy and cowardly, so void of all zeal for God, and compassion towards thy brethren, and care for the recovery of thy own liberties and privileges, that thou wouldst not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of thy sheep, and thy own present case and safety, before this generous undertaking? Reuben thought neutrality their wisest course, being very rich in cattle, Num 32:1. They were loth to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin was; and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak to this expedition.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv16–18Why abodest thou among the sheepfolds, to hear the…
Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?.... This tribe abounded with flocks and herds, and therefore chose the country on the other side Jordan, as suitable for them; and now, at this critical juncture, they judged it wisest, and their best policy, to abide by them, and the care of them; lest by intermeddling, should Jabin prevail, he might be provoked to fall upon them, and take them from them; wherefore the bleatings of their flocks, and the whistlings of the shepherds that kept them, sounded louder in their ears, and more engrossed their attention, than the groans and cries of Israel under oppression; or than the soundings of the trumpet, the alarm of war, or the loud calls of Deborah and Barak; being under the influence of a carnal worldly spirit, and wanting affection and sympathy towards their brethren, about which Deborah here expostulates with them:
for the divisions of Reuben there were great searchings of heart; this is repeated to show how much the prophetess, the general of the army, the princes and people, were affected with this conduct of the tribe of Reuben; it gave them much pain and uneasiness, occasioned many inquiries, caused much discourse and conversation, and put them upon thinking, and greatly exercised their minds, what should be the meaning of their behaving after this manner. Cocceius takes these words to be spoken ironically, and renders them,"at the rivers of Reuben were great men in searchings of heart;''there were wisdom, prudence, counsel, searching, and discerning of spirits, preferring their flocks to the people of God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv16–18Why abodest - Why wast thou so unworthy and…
Why abodest - Why wast thou so unworthy and cowardly, that thou wouldest not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of this sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Num. xxxii, 1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak.
17. Gilead - Sometimes taken strictly for that part of the land beyond Jordan which fell to the half-tribe of Manasseh, and sometimes both for that part of Manasseh's, and for Gad's portion, as Josh. xiii, 24-25, 29-31, and so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh. Beyond Jordan - In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. In ships - Daniel, whose coast was near the sea, was wholly intent upon his merchandise, and therefore could not join in this land expedition. Sea-shore - Where their lot lay. His breaches - Either in the creeks of the sea, or, in their broken and craggy rocks and caves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17–18Verse 17. Gilead abode beyond Jordan] That is, the…
Verse 17. Gilead abode beyond Jordan] That is, the Gadites, who had their lot in those parts, and could not well come to the aid of their brethren at a short summons. But the words of Deborah imply a criminal neglect on the part of the Danites; they were intent upon their traffic, and trusted in their ships. Joppa was one of their sea-ports.
Asher continued on the seashore] The lot of Asher extended along the Mediterranean Sea; and being contiguous to Zebulun and Naphtali, they might have easily succoured their brethren; but they had the pretence that their posts were unguarded, and they abode in their breaches, in order to defend them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16–18Jdg 5:16. Why, &c. — Having mentioned with honour…
Jdg 5:16. Why, &c. — Having mentioned with honour the tribes that willingly offered themselves, the prophetess proceeds to expostulate with those who, when summoned to the assistance of their brethren, shamefully refused to arm in the common cause. The first two that she upbraids are Reuben and Gad, who were more solicitous about their cattle than their brethren. The next two are Dan and Asher, who were as meanly intent upon their commerce. Why abodest thou among the sheepfolds? — Why wast thou so unworthy and cowardly that thou wouldst not engage thyself in so just, so necessary and so noble a cause, but didst prefer the care of thy sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Num 32:1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears that they could not hear the call of Deborah and Barak.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv16–18Great searchings - (thoughts, Jdg 5:15) of heart Deborah…
Great searchings - (thoughts, Jdg 5:15) of heart Deborah means to say that at first the Reubenites made magnanimous resolutions to help their brethren against Jabin. But they stayed at home, and let the opportunity slip.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv16–18Borders, trusting in the strength of thy situation. Ruben…
Borders, trusting in the strength of thy situation. Ruben was protected on all sides by the rivers Jordan, Arnon, and Jaboc.
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v17Gilead abode beyond Jordan--that is, Both Gad and the…
Gilead abode beyond Jordan--that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Jdg 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv16–1816. Double sheepfolds — The word is in the…
16. Double sheepfolds — The word is in the dual number, and designates the enclosures made of hurdles, left open at the top, and usually separated by a hurdle into two parts for the two different kinds of flocks — sheep and goats.
Pipings of the herds — The pipings of the shepherds among the flocks.
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 Colleges1878 · Public DomainOn vv16, 1816. among the sheepfolds] Gen_49:14, cf. Psa_68:13; the meaning…
16. among the sheepfolds] Gen_49:14, cf. Psa_68:13; the meaning is uncertain; it ought to be ‘fire-places’ or ‘ash-heaps,’ according to the etymology of the Hebr. word.
the pipings for the flocks] The root is used of whistling, hissing, in order to call together, Isa_5:26; Isa_7:18; Zec_10:8; cf. pastoria sibila of Ovid, Met. xiii. 785 (Moore); it does not mean ‘to play on the flute.’ The last line of this verse is incorrectly repeated from Jdg_5:15 b.
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Reuben was settled E. of the Jordan, N. of Moab, and probably became to a great extent merged in the native population; see the prayer in Deu_33:6. Already the tribe was losing political importance; it preferred an isolated, agricultural life to taking part in the national movement.
Gilead] is usually the country occupied by the Israelites on the E. of the Jordan, from the Yarmuk (Sherî‘at el-Menâḍire) in the N. to the valley of Heshbon (Wadi Ḥesbân) in the S. Reuben inhabited the lower part, and East-Manasseh, probably at a later period, obtained possession of the upper. Here Gilead is not a country but a tribe, and, we may suppose, stands for Gad.
Dan, why did he remain in ships?] An obscure line. The reference is not to the southern settlements of Dan (Jos_19:40 ff.), but to the northern (ch. Jdg_18:27 ff.): the migration described in the latter passage must have taken place before the time of this Ode; see on Jdg_1:34. Laish (Tell el-Ḳâdî, near Bâniâs), however, is far inland; Dan nowhere reached the sea-coast. Hence remain in ships is taken to mean ‘sojourns near the sea-faring people.’ The verb strictly = ‘to dwell as a protected alien,’ and might imply that Dan lived in dependence upon a powerful neighbour; but to take ships as = ‘shipping people,’ i.e. the Phoenicians, is to strain the language. Sojourns in ships might perhaps mean that the Danites had to work the Phoenician galleys, and so were not at liberty to take up the cause of their Israelite brethren (so Budde Comment., and E. Meyer).
Asher] occupied the Hinterland of the Phoenician coast, and perhaps was not sufficiently independent of the Phoenicians to join the Israelite muster.
by his creeks] The word occurs only here; but light is thrown upon it by Arabic, which uses nouns from the same root in the sense of a gap by which boats ascend the mouth of a river; so render landing-places.
In Gen_49:13 the expressions ‘dwells by the sea shore,’ ‘the shore of ships’ are found in connexion with Zebulun, and may be borrowed from here. Lagrange, on the contrary, thinks that they are inserted here from Genesis 49, and that Dan and Asher are foreign to the original text; he retains creeks in the sense of gorges for Gilead. This is one way of overcoming the difficulties.
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 Readers1878 · Public DomainOn vv16–18(16) Sheepfolds.—Literally, hurdles (mishpethaim), the dual form being due…
(16) Sheepfolds.—Literally, hurdles (mishpethaim), the dual form being due to some method of their construction. Hence the Vulgate renders, inter duos terminos.
The bleatings of the flocks.—Rather, the sounds of shepherds’ flutes or pastoral pipings (“Shepherds delighting in syrinx-pipes,” Hom., Il. xviii. 525). There is a contrast between these peaceful flutings and the battle-horns to which they ought to have been listening. It is as though Deborah would say to Reuben—
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“Sound, sound the clarion, shrill the fife;
To all the sensual world proclaim,
One crowded hour of glorious life
Is worth an age without a name.”
For the divisions.—It should be, as before, “By the streams of Reuben.”
Searchings of heart.—Reuben sent magnanimous debates and promises, but they only ended in sloth and vacillation. They decided to go, and—stayed at home.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv16–17Indolent indecision.
Indolent indecision.
The men of Reuben who refused to obey the call to arms appear to have indulged at once in questioning criticism and in selfish inactivity, and thus they illustrate the close association of indolence and indecision. Indolence encourages indecision by checking the energy requisite for choice, and indecision encourages indolence by closing all doors of action. The situation of indolent indecision may be considered from the point of view of indolence and from that of indecision.
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I THE SITUATION REGARDED ON THE SIDE OF INDOLENCE.
1. Private business was one excuse for negligence of public duty. People often make their business an excuse for not undertaking the work Christ calls them to. (Mat_22:5) But this results either
(1) from idleness, since more energy would make time for Christ s service, or
(2) from selfishness, inasmuch as we have no right to devote our whole time to our private interests.
1. Love of ease led to negligence of public duty. It was less arduous to tend the flocks than to assemble for war.
2. Love of peace may have had the same effect. The Reubenites may have been peculiarly men of peace, while the Ephraimites were men of war. There are times, however, when the peaceful habit is sinful, and when we are only hiding our indolence under the cloak of peace, and when it is our duty to take up the cross, which is involved in facing the confusion and harshness of conflict. It is wrong to refuse to maintain the right and to rebuke falsehood and wickedness out of the love of peace.
3. Pleasure may have inclined to indolence. That was no time for dreaming pastoral idyls when the nation was in jeopardy and a Deborah was sounding the war-trumpet. Music and poetry, and the love of nature and art have their place among the innocent amenities of life; but when aestheticism becomes a religion, and the graces of life take the places of its duties, the harmless pleasures which allure us from stern tasks become positive sins. The wretchedness, the vice, the crime which darken the very atmosphere of Christendom leave none of us free to luxuriate in soft dreams of imaginary bliss, instead of doing our utmost to conquer these hideous monsters.
II THE SITUATION REGARDED ON THE SIDE OF INDECISION.
1. Indecision is often the effect of directing intellectual energy to negative criticism rather than to practical contrivance. Criticism is most valuable in its place; but when it is carried to the point of fastidiousness it becomes nothing less than a fatal, paralysing influence. Reuben was divided in counsel, uncertain as to the best course to pursue, and therefore did nothing. So there are people who waste their energies in exposing the defects of all plans of action, and yet have not the inventiveness and strength to discover and pursue better plans. But it is better to work in an imperfect method than not to work at all.
2. Indecision can only be conquered by cultivating strength of will and convictions of duty It is the will that decides. When the intellect is cultivated at the expense of the will, moral paralysis is the result. Strength of will can be best attained in its right form by the exercise of what will we already have under convictions of duty. We should remember that our chief mission in the world is not criticism, but work. God calls us to action, and even if we work imperfectly and often fail, he will be better pleased at our well-meant, though perhaps mistaken, efforts to do what we believe to be right than at the inactivity which refuses to do anything from fear of committing the smallest error. A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v16
Judges
RECREANT REUBEN
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Jdg 5:16.
I. The fight.
The warfare is ever repeated, though in new forms. In the highest form it is Christ versus the World, And that conflict must be fought out in our own souls first. Our religion should lead not only to accept and rely on what Christ does for us, but to do and dare for Christ. He has given Himself for us, and has thereby won the right to recruit us as His soldiers. We have to fight against ourselves to establish His reign over ourselves.
And then we have to give our personal service in the great battle for right and truth, for establishing the kingdom of heaven on earth. There come national crises when every man must take up arms, but in Christ’s kingdom that is a permanent obligation. There the nation is the army. Each subject is not only His servant but His soldier. The metaphor is well worn, but it carries everlasting truth, and to take it seriously to heart would revolutionise our lives.
II. The reason for standing aloof. Reuben ‘abode in the sheepfolds to hear the pipings to the flocks.’ For Dan his ships, for Asher his havens held them apart. Reuben and the other trans-Jordanic tribes held loosely by the national unity. They had fallen in love with an easy life of pastoral wealth, they did not care to venture anything for the national good. It is still too true that like reasons are largely operative in producing like results. It is seldom from the wealthy and leisurely classes that the bold fighters for great social reformations are recruited. Times of commercial prosperity are usually times of stagnation in regard to these. Reuben lies lazily listening to the ‘drowsy tinklings’ that ‘lull’ not only ‘the distant folds’ but himself to inglorious slumber, while Zebulon and Naphtali are ‘venturing their lives on the high places of the field.’ The love of ease enervates many a one who should be doing valiantly for the ‘Captain of his salvation.’ The men of Reuben cared more for their sheep than for their nation. They were not minded to hazard these by listening to Deborah’s call. And what their flocks were to that pastoral tribe, their business is to shoals of professing Christians. The love of the world depletes the ranks of Christ’s army, and they are comparatively few who stick by the colours and are ‘ready, aye ready’ for service, as the brave motto of one English regiment has it. The lives of multitudes of so-called Christians are divided between strained energy in their business or trade or profession and self-regarding repose. No doubt competition is fierce, and, no doubt, a Christian man is bound, ‘whatsoever his hand finds to do, to do it with his might,’ and, no doubt, rest is as much a duty as work. But must not loyalty to Jesus have become tepid, if a servant of His has so little interest in the purposes for which He gave His life that he can hear no call to take active part in promoting them, nor find rest in the work by which he becomes a fellow-worker with his Lord?
III. The recreant’s brave resolves which came to nothing. The indignant question of our text is, as it were, framed between two clauses which contrast Reuben’s indolent holding aloof with his valorous resolves. ‘By the watercourses of Reuben there were great resolves of heart.’ . . . ‘At the watercourses of Reuben there were great searchings of heart.’ Resolves came first, but they were not immediately acted on, and as the Reubenites sate among the sheepfolds and felt the charm of their peaceful lives, the ‘native hue of resolution was sicklied o’er,’ and doubts of the wisdom of their gallant determination crept in, and their valour oozed out. And so for all their fine resolves, they had no share in the fight nor in the triumph.
So let us lay the warning of that example to heart, and if we are stirred by noble impulses to take our place in the ranks of the fighters for God, let us act on these at once. Emotions evaporate very soon if they are not used to drive the wheels of conduct. The Psalmist was wise who ‘delayed not, but made haste and delayed not to keep God’s commandments.’ Many a man has over and over again resolved to serve God in some specific fashion, and to enlist in the ‘effective force’ of Christ’s army, and has died without ever having done it.
IV. The question in the hour of victory. ‘Why?’
Deborah asks it with vehement contempt.
That victory is certain. Are you to have part in it?
The question will be asked on the judgment day by Christ, and by our own consciences. ‘And he was speechless.’
To be neutral is to be on the side of the enemy, against whom the ‘stars fight,’ and whom Kishon sweeps away.
‘Who is on the Lord’s side?’-Who?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv16–17Why did you sit between the fireplaces, listening to…
Why did you sit between the fireplaces, listening to the shepherds playing their pipes for their flocks?
This question is asked to criticize the people of Reuben because they did not decide to come fight in the battle. This can be translated as a statement. AT: "You should have helped us fight, instead of staying at home and listening to the shepherds playing their pipes for their flocks" (See: Rhetorical Question and Assumed Knowledge and Implicit Information)
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the fireplaces
Some versions of the Bible have the translation "the sheepfolds" or "the sheep pens."
there were great searchings of heart
Here "heart" represents thoughts. The people discussing with each other but being unable to decide what they should do is spoken of as if they were searching their heart. See how you translated this in Judges 5:15. (See: Metonymy and Metaphor)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v17 Either by beating of the sea, or by mining.
Either by beating of the sea, or by mining.
She reproveth all them that came not to help their brethren in their necessity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–18 Jdg 5:16 Why abodest thou among the sheepfolds, to…
Jdg 5:16 Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart.
Ver. 16. Why abodest thou among the sheepfolds?] Minding only thine own wealth and ease. Of the Portuguese it is said, that they are ready to obey any, so they may be rich. The Spaniards, while their lords, were wont to say of them, that they were Pocos y locos, few and foolish. These Reubenites were neither few, but a numerous tribe, nor fools, in their own opinion at least, but of deep reach for their own private ends. Howbeit here they are sharply reproved for their selfishness and baseness of spirit: for that they were toti in se, like the snail, still within doors at home, dressing up their own cabins when the whole ship was in danger of being cast away.
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For the divisions of Reuben.] See on Jdg 5:15.
There were great searchings of heart.] Much musing what should be the matter that Reuben was so insensible.
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 On vv16–18 Why wast thou so unworthy and cowardly, so void…
Why wast thou so unworthy and cowardly, so void of all zeal for God, and compassion towards thy brethren, and care for the recovery of thy own liberties and privileges, that thou wouldst not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of thy sheep, and thy own present case and safety, before this generous undertaking? Reuben thought neutrality their wisest course, being very rich in cattle, Num 32:1. They were loth to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin was; and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak to this expedition.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv16–18 Why abodest thou among the sheepfolds, to hear the…
Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?.... This tribe abounded with flocks and herds, and therefore chose the country on the other side Jordan, as suitable for them; and now, at this critical juncture, they judged it wisest, and their best policy, to abide by them, and the care of them; lest by intermeddling, should Jabin prevail, he might be provoked to fall upon them, and take them from them; wherefore the bleatings of their flocks, and the whistlings of the shepherds that kept them, sounded louder in their ears, and more engrossed their attention, than the groans and cries of Israel under oppression; or than the soundings of the trumpet, the alarm of war, or the loud calls of Deborah and Barak; being under the influence of a carnal worldly spirit, and wanting affection and sympathy towards their brethren, about which Deborah here expostulates with them:
for the divisions of Reuben there were great searchings of heart; this is repeated to show how much the prophetess, the general of the army, the princes and people, were affected with this conduct of the tribe of Reuben; it gave them much pain and uneasiness, occasioned many inquiries, caused much discourse and conversation, and put them upon thinking, and greatly exercised their minds, what should be the meaning of their behaving after this manner. Cocceius takes these words to be spoken ironically, and renders them,"at the rivers of Reuben were great men in searchings of heart;''there were wisdom, prudence, counsel, searching, and discerning of spirits, preferring their flocks to the people of God.
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 On vv16–18 Why abodest - Why wast thou so unworthy and…
Why abodest - Why wast thou so unworthy and cowardly, that thou wouldest not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of this sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Num. xxxii, 1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak.
17. Gilead - Sometimes taken strictly for that part of the land beyond Jordan which fell to the half-tribe of Manasseh, and sometimes both for that part of Manasseh's, and for Gad's portion, as Josh. xiii, 24-25, 29-31, and so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh. Beyond Jordan - In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. In ships - Daniel, whose coast was near the sea, was wholly intent upon his merchandise, and therefore could not join in this land expedition. Sea-shore - Where their lot lay. His breaches - Either in the creeks of the sea, or, in their broken and craggy rocks and caves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–18 Verse 17. Gilead abode beyond Jordan] That is, the…
Verse 17. Gilead abode beyond Jordan] That is, the Gadites, who had their lot in those parts, and could not well come to the aid of their brethren at a short summons. But the words of Deborah imply a criminal neglect on the part of the Danites; they were intent upon their traffic, and trusted in their ships. Joppa was one of their sea-ports.
Asher continued on the seashore] The lot of Asher extended along the Mediterranean Sea; and being contiguous to Zebulun and Naphtali, they might have easily succoured their brethren; but they had the pretence that their posts were unguarded, and they abode in their breaches, in order to defend them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv16–18 Jdg 5:16. Why, &c. — Having mentioned with honour…
Jdg 5:16. Why, &c. — Having mentioned with honour the tribes that willingly offered themselves, the prophetess proceeds to expostulate with those who, when summoned to the assistance of their brethren, shamefully refused to arm in the common cause. The first two that she upbraids are Reuben and Gad, who were more solicitous about their cattle than their brethren. The next two are Dan and Asher, who were as meanly intent upon their commerce. Why abodest thou among the sheepfolds? — Why wast thou so unworthy and cowardly that thou wouldst not engage thyself in so just, so necessary and so noble a cause, but didst prefer the care of thy sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Num 32:1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears that they could not hear the call of Deborah and Barak.
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 On vv16–18 Great searchings - (thoughts, Jdg 5:15) of heart Deborah…
Great searchings - (thoughts, Jdg 5:15) of heart Deborah means to say that at first the Reubenites made magnanimous resolutions to help their brethren against Jabin. But they stayed at home, and let the opportunity slip.
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 On vv16–18 Borders, trusting in the strength of thy situation. Ruben…
Borders, trusting in the strength of thy situation. Ruben was protected on all sides by the rivers Jordan, Arnon, and Jaboc.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v17 Gilead abode beyond Jordan--that is, Both Gad and the…
Gilead abode beyond Jordan--that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Jdg 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv16–18 16. Double sheepfolds — The word is in the…
16. Double sheepfolds — The word is in the dual number, and designates the enclosures made of hurdles, left open at the top, and usually separated by a hurdle into two parts for the two different kinds of flocks — sheep and goats.
Pipings of the herds — The pipings of the shepherds among the flocks.
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 On vv16, 18 16. among the sheepfolds] Gen_49:14, cf. Psa_68:13; the meaning…
16. among the sheepfolds] Gen_49:14, cf. Psa_68:13; the meaning is uncertain; it ought to be ‘fire-places’ or ‘ash-heaps,’ according to the etymology of the Hebr. word.
the pipings for the flocks] The root is used of whistling, hissing, in order to call together, Isa_5:26; Isa_7:18; Zec_10:8; cf. pastoria sibila of Ovid, Met. xiii. 785 (Moore); it does not mean ‘to play on the flute.’ The last line of this verse is incorrectly repeated from Jdg_5:15 b.
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Reuben was settled E. of the Jordan, N. of Moab, and probably became to a great extent merged in the native population; see the prayer in Deu_33:6. Already the tribe was losing political importance; it preferred an isolated, agricultural life to taking part in the national movement.
Gilead] is usually the country occupied by the Israelites on the E. of the Jordan, from the Yarmuk (Sherî‘at el-Menâḍire) in the N. to the valley of Heshbon (Wadi Ḥesbân) in the S. Reuben inhabited the lower part, and East-Manasseh, probably at a later period, obtained possession of the upper. Here Gilead is not a country but a tribe, and, we may suppose, stands for Gad.
Dan, why did he remain in ships?] An obscure line. The reference is not to the southern settlements of Dan (Jos_19:40 ff.), but to the northern (ch. Jdg_18:27 ff.): the migration described in the latter passage must have taken place before the time of this Ode; see on Jdg_1:34. Laish (Tell el-Ḳâdî, near Bâniâs), however, is far inland; Dan nowhere reached the sea-coast. Hence remain in ships is taken to mean ‘sojourns near the sea-faring people.’ The verb strictly = ‘to dwell as a protected alien,’ and might imply that Dan lived in dependence upon a powerful neighbour; but to take ships as = ‘shipping people,’ i.e. the Phoenicians, is to strain the language. Sojourns in ships might perhaps mean that the Danites had to work the Phoenician galleys, and so were not at liberty to take up the cause of their Israelite brethren (so Budde Comment., and E. Meyer).
Asher] occupied the Hinterland of the Phoenician coast, and perhaps was not sufficiently independent of the Phoenicians to join the Israelite muster.
by his creeks] The word occurs only here; but light is thrown upon it by Arabic, which uses nouns from the same root in the sense of a gap by which boats ascend the mouth of a river; so render landing-places.
In Gen_49:13 the expressions ‘dwells by the sea shore,’ ‘the shore of ships’ are found in connexion with Zebulun, and may be borrowed from here. Lagrange, on the contrary, thinks that they are inserted here from Genesis 49, and that Dan and Asher are foreign to the original text; he retains creeks in the sense of gorges for Gilead. This is one way of overcoming the difficulties.
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 On vv16–18 (16) Sheepfolds.—Literally, hurdles (mishpethaim), the dual form being due…
(16) Sheepfolds.—Literally, hurdles (mishpethaim), the dual form being due to some method of their construction. Hence the Vulgate renders, inter duos terminos.
The bleatings of the flocks.—Rather, the sounds of shepherds’ flutes or pastoral pipings (“Shepherds delighting in syrinx-pipes,” Hom., Il. xviii. 525). There is a contrast between these peaceful flutings and the battle-horns to which they ought to have been listening. It is as though Deborah would say to Reuben—
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“Sound, sound the clarion, shrill the fife;
To all the sensual world proclaim,
One crowded hour of glorious life
Is worth an age without a name.”
For the divisions.—It should be, as before, “By the streams of Reuben.”
Searchings of heart.—Reuben sent magnanimous debates and promises, but they only ended in sloth and vacillation. They decided to go, and—stayed at home.
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 On vv16–17 Indolent indecision.
Indolent indecision.
The men of Reuben who refused to obey the call to arms appear to have indulged at once in questioning criticism and in selfish inactivity, and thus they illustrate the close association of indolence and indecision. Indolence encourages indecision by checking the energy requisite for choice, and indecision encourages indolence by closing all doors of action. The situation of indolent indecision may be considered from the point of view of indolence and from that of indecision.
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I THE SITUATION REGARDED ON THE SIDE OF INDOLENCE.
1. Private business was one excuse for negligence of public duty. People often make their business an excuse for not undertaking the work Christ calls them to. (Mat_22:5) But this results either
(1) from idleness, since more energy would make time for Christ s service, or
(2) from selfishness, inasmuch as we have no right to devote our whole time to our private interests.
1. Love of ease led to negligence of public duty. It was less arduous to tend the flocks than to assemble for war.
2. Love of peace may have had the same effect. The Reubenites may have been peculiarly men of peace, while the Ephraimites were men of war. There are times, however, when the peaceful habit is sinful, and when we are only hiding our indolence under the cloak of peace, and when it is our duty to take up the cross, which is involved in facing the confusion and harshness of conflict. It is wrong to refuse to maintain the right and to rebuke falsehood and wickedness out of the love of peace.
3. Pleasure may have inclined to indolence. That was no time for dreaming pastoral idyls when the nation was in jeopardy and a Deborah was sounding the war-trumpet. Music and poetry, and the love of nature and art have their place among the innocent amenities of life; but when aestheticism becomes a religion, and the graces of life take the places of its duties, the harmless pleasures which allure us from stern tasks become positive sins. The wretchedness, the vice, the crime which darken the very atmosphere of Christendom leave none of us free to luxuriate in soft dreams of imaginary bliss, instead of doing our utmost to conquer these hideous monsters.
II THE SITUATION REGARDED ON THE SIDE OF INDECISION.
1. Indecision is often the effect of directing intellectual energy to negative criticism rather than to practical contrivance. Criticism is most valuable in its place; but when it is carried to the point of fastidiousness it becomes nothing less than a fatal, paralysing influence. Reuben was divided in counsel, uncertain as to the best course to pursue, and therefore did nothing. So there are people who waste their energies in exposing the defects of all plans of action, and yet have not the inventiveness and strength to discover and pursue better plans. But it is better to work in an imperfect method than not to work at all.
2. Indecision can only be conquered by cultivating strength of will and convictions of duty It is the will that decides. When the intellect is cultivated at the expense of the will, moral paralysis is the result. Strength of will can be best attained in its right form by the exercise of what will we already have under convictions of duty. We should remember that our chief mission in the world is not criticism, but work. God calls us to action, and even if we work imperfectly and often fail, he will be better pleased at our well-meant, though perhaps mistaken, efforts to do what we believe to be right than at the inactivity which refuses to do anything from fear of committing the smallest error. A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v16
Judges
RECREANT REUBEN
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Jdg 5:16.
I. The fight.
The warfare is ever repeated, though in new forms. In the highest form it is Christ versus the World, And that conflict must be fought out in our own souls first. Our religion should lead not only to accept and rely on what Christ does for us, but to do and dare for Christ. He has given Himself for us, and has thereby won the right to recruit us as His soldiers. We have to fight against ourselves to establish His reign over ourselves.
And then we have to give our personal service in the great battle for right and truth, for establishing the kingdom of heaven on earth. There come national crises when every man must take up arms, but in Christ’s kingdom that is a permanent obligation. There the nation is the army. Each subject is not only His servant but His soldier. The metaphor is well worn, but it carries everlasting truth, and to take it seriously to heart would revolutionise our lives.
II. The reason for standing aloof. Reuben ‘abode in the sheepfolds to hear the pipings to the flocks.’ For Dan his ships, for Asher his havens held them apart. Reuben and the other trans-Jordanic tribes held loosely by the national unity. They had fallen in love with an easy life of pastoral wealth, they did not care to venture anything for the national good. It is still too true that like reasons are largely operative in producing like results. It is seldom from the wealthy and leisurely classes that the bold fighters for great social reformations are recruited. Times of commercial prosperity are usually times of stagnation in regard to these. Reuben lies lazily listening to the ‘drowsy tinklings’ that ‘lull’ not only ‘the distant folds’ but himself to inglorious slumber, while Zebulon and Naphtali are ‘venturing their lives on the high places of the field.’ The love of ease enervates many a one who should be doing valiantly for the ‘Captain of his salvation.’ The men of Reuben cared more for their sheep than for their nation. They were not minded to hazard these by listening to Deborah’s call. And what their flocks were to that pastoral tribe, their business is to shoals of professing Christians. The love of the world depletes the ranks of Christ’s army, and they are comparatively few who stick by the colours and are ‘ready, aye ready’ for service, as the brave motto of one English regiment has it. The lives of multitudes of so-called Christians are divided between strained energy in their business or trade or profession and self-regarding repose. No doubt competition is fierce, and, no doubt, a Christian man is bound, ‘whatsoever his hand finds to do, to do it with his might,’ and, no doubt, rest is as much a duty as work. But must not loyalty to Jesus have become tepid, if a servant of His has so little interest in the purposes for which He gave His life that he can hear no call to take active part in promoting them, nor find rest in the work by which he becomes a fellow-worker with his Lord?
III. The recreant’s brave resolves which came to nothing. The indignant question of our text is, as it were, framed between two clauses which contrast Reuben’s indolent holding aloof with his valorous resolves. ‘By the watercourses of Reuben there were great resolves of heart.’ . . . ‘At the watercourses of Reuben there were great searchings of heart.’ Resolves came first, but they were not immediately acted on, and as the Reubenites sate among the sheepfolds and felt the charm of their peaceful lives, the ‘native hue of resolution was sicklied o’er,’ and doubts of the wisdom of their gallant determination crept in, and their valour oozed out. And so for all their fine resolves, they had no share in the fight nor in the triumph.
So let us lay the warning of that example to heart, and if we are stirred by noble impulses to take our place in the ranks of the fighters for God, let us act on these at once. Emotions evaporate very soon if they are not used to drive the wheels of conduct. The Psalmist was wise who ‘delayed not, but made haste and delayed not to keep God’s commandments.’ Many a man has over and over again resolved to serve God in some specific fashion, and to enlist in the ‘effective force’ of Christ’s army, and has died without ever having done it.
IV. The question in the hour of victory. ‘Why?’
Deborah asks it with vehement contempt.
That victory is certain. Are you to have part in it?
The question will be asked on the judgment day by Christ, and by our own consciences. ‘And he was speechless.’
To be neutral is to be on the side of the enemy, against whom the ‘stars fight,’ and whom Kishon sweeps away.
‘Who is on the Lord’s side?’-Who?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16–17 Why did you sit between the fireplaces, listening to…
Why did you sit between the fireplaces, listening to the shepherds playing their pipes for their flocks?
This question is asked to criticize the people of Reuben because they did not decide to come fight in the battle. This can be translated as a statement. AT: "You should have helped us fight, instead of staying at home and listening to the shepherds playing their pipes for their flocks" (See: Rhetorical Question and Assumed Knowledge and Implicit Information)
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the fireplaces
Some versions of the Bible have the translation "the sheepfolds" or "the sheep pens."
there were great searchings of heart
Here "heart" represents thoughts. The people discussing with each other but being unable to decide what they should do is spoken of as if they were searching their heart. See how you translated this in Judges 5:15. (See: Metonymy and Metaphor)
translationWords
shepherd
flute
flocks
clan
Reuben
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.