Judges 5:20

mplicity of the original; but it also leaves several difficulties behind. As these are the two best versions I have met with, I shall lay them both in parallel columns before the reader, after introducing the general description of this song, given by each of these learned men. These the reader will find at the conclusion of the chapter. Verse 2 For the avenging of Israel - See the notes, etc., at the end of the chapter, Jdg 5:28 (note). Verse 4 When thou wentest out of Seir - Here is an allusion to the giving of the law, and the manifestation of God's power and glory at that time; and as this was the most signal display of his majesty and mercy in behalf of their forefathers, Deborah very properly begins her song with a commemoration of this transaction. Verse 6 The highways were unoccupied - The land was full of anarchy and confusion, being everywhere infested with banditti. No public road was safe; and in going from place to place, the people were obliged to use unfrequented paths. Verse 7 The villages ceased - The people were obliged to live together in fortified places; or in great numbers, to protect each other against the incursions of bands of spoilers. Verse 8 They chose new gods - This was the cause of all their calamities; they forsook Jehovah, and served other gods; and then was war in their gates - they were hemmed up in every place, and besieged in all their fortified cities; and they were defenseless, they had no means of resisting their adversaries; for even among forty thousand men, there was neither spear nor shield to be seen. The Vulgate gives a strange and curious turn to this verse: Nova bella elegit Dominus, et portas hostium ipse subvertit; "The Lord chose a new species of war, and himself subverted the gates of the enemy." Now, what was this new species of war? A woman signifies her orders to Barak; he takes 10,000 men, wholly unarmed, and retires to Mount Tabor, where they are immediately besieged by a powerful and well-appointed army. On a sudden Barak and his men rush upon them, terror and dismay are spread through the whole Cannanitish army, and the rout is instantaneous and complete. The Israelites immediately arm themselves with the arms of their enemies, and slay all before them; they run, and are pursued in all directions. Sisera, their general, is no longer safe in his chariot; either his horses fail, or the unevenness of the road obliges him to desert it, and fly away on foot; in the end, the whole army is destroyed, and the leader ingloriously slain. This was a new species of war, and was most evidently the Lord's doings. Whatever may be said of the version of the Vulgate, (and the Syriac and Arabic are something like it), the above are all facts, and show the wondrous working of the Lord. Verse 10 Ye that ride on white asses - Perhaps אתנות צחרות athonoth tsechoroth should be rendered sleek or well-fed asses; rendered asinos nitentes, shining asses, by the Vulgate. Ye that sit in judgment - ישבי על מדין yoshebey al middin; some have rendered this, ye who dwell in Middin. This was a place in the tribe of Judah, and is mentioned Jos 15:61 . And walk by the way - Persons who go from place to place for the purposes of traffic. Verse 11 In the places of drawing water - As wells were very scarce in every part of the East, and travelers in such hot countries must have water, robbers and banditti generally took their stations near tanks, pools, and springs, in order that they might suddenly fall upon those who came to drink; and when the country was badly governed, annoyances of this kind were very frequent. The victory gained now by the Israelites put the whole country under their own government, and the land was cleansed from such marauders. Dr. Shaw, in his account of the sea-coast of the Mauritania Caesariensis, page 20, mentions a beautiful rill of water that runs into a basin of Roman workmanship, called shrub we krub, "drink and be off," because of the danger of meeting with assassins in the place. Instead of such danger and insecurity, Deborah intimates that they may sit down at the place of drawing water, and there rehearse the righteous acts of the Lord; the land being now everywhere in peace, order and good government being restored. Go down to the gates - They may go down to the gates to receive judgment and justice as usual. It is well known that the gate was the place of judgment in the East. Verse 12 Lead thy captivity captive - Make those captives who have formerly captivated us. Verse 13 Make him that remaineth - This appears to be spoken of Barak, who is represented as being only a remnant of the people. Verse 14 Out of Ephraim - a root of them - Deborah probably means that out of Ephraim and Benjamin came eminent warriors. Joshua, who was of the tribe of Ephraim, routed the Amalekites a short time after the Israelites came out of Egypt, Exo 17:10 . Ehud, who was of the tribe of Benjamin, slew Eglon, and defeated the Moabites, the friends and allies of the Ammonites and Amalekites. Machir, in the land of Gilead, produced eminent warriors; and Zebulun produced eminent statesmen, and men of literature. Probably Deborah speaks here of the past wars, and not of any thing that was done on this occasion; for we know that no persons from Gilead were present in the war between Jabin and Israel. See Jdg 5:17 . Gilead abode beyond Jordan. Verse 15 The princes of Issachar - They were at hand and came willingly forth, at the call of Deborah, to this important war. Barak - was sent on foot - I have no doubt that ברגלין, without regarding the points, should be translated with his footmen or infantry. Thus the Alexandrian Septuagint understood it, rendering the clause thus: Οὑτω Βαρακ εξαπεστειλεν πεζους αυτου εις την κοιλαδα, "Barak also sent forth his footmen into the valley." Luther has perfectly hit the meaning, Barak mit seinen fussvoleke, "Barak with his footmen." For the divisions of Reuben - Either the Reubenites were divided among themselves into factions, which prevented their co-operation with their brethren, or they were divided in their judgment concerning the measures now to be pursued, which prevented them from joining with the other tribes till the business was entirely settled. The thoughts of heart, and searchings of heart, might refer to the doubts and uneasiness felt by the other tribes, when they found the Reubenites did not join them; for they might have conjectured that they were either unconcerned about their liberty, or were meditating a coalition with the Canaanites. 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 pretense that their posts were unguarded, and they abode in their breaches, in order to defend them. Verse 18 Zebulun and Naphtali - jeoparded their lives - The original is very emphatic, חרף נפשו למות chereph naphsho lamuth, they desolated their lives to death - they were determined to conquer or die, and therefore plunged into the thickest of the battle. The word jeoparded is a silly French term, and comes from the exclamation of a disappointed gamester: Jeu perdu! The game is lost; or J'ai perdue! I have lost. Verse 19 The kings came and fought - It is conjectured that Jabin and his confederates had invaded Manasseh, as both Taanach and Megiddo were in that tribe: and that they were discomfited by the tribes of Zebulun and Naphtali at Taanach and Megiddo; while Barak defeated Sisera at Mount Tabor. They took no gain of money - They expected much booty in the total rout of the Israelites; but they were defeated, and got no prey; or, if applied to the Israelites, They fought for liberty, not for plunder. Verse 20 They fought from heaven - The angels of God came to the assistance of Israel: and the stars in their orbits fought against Sisera; probably some thunder storm, or great inundation from the river Kishon, took place at that time, which in poetic language was attributed to the stars. So our poet sung relative to the storms which dispersed the Spanish armada in 1588: - "Both winds and waves at once conspire To aid old England - frustrate Spain's desire." Perhaps it means no more than this: the time which was measured and ruled by the heavenly bodies seemed only to exist for the destruction of the Canaanites. There may be also a reference to the sun and moon standing still in the days of Joshua. Verse 21 The river of Kishon swept them away - This gives plausibility to the above conjecture, that there was a storm at this time which produced an inundation in the river Kishon, which the routed Canaanites attempting to ford were swept away. Verse 22 Then were the horsehoofs broken - In very ancient times horses were not shod; nor are they to the present day in several parts of the East. Sisera had iron chariots when his hosts were routed; the horses that drew these, being strongly urged on by those who drove them, had their hoofs broken by the roughness of the roads; in consequence of which they became lame, and could not carry off their riders. This is marked as one cause of their disaster. Verse 23 Curse ye Meroz - Where Meroz was is not known; some suppose it was the same as Merom, nigh to Dotham. The Syriac and Arabic have Merod; but where this was is equally uncertain. It was certainly some city or district, the inhabitants of which would not assist in this war. Curse ye bitterly - ארו ארור oru aror, curse with cursing - use the most awful execrations. Said the angel of the Lord - That is, Barak, who was Jehovah's angel or messenger in this war; the person sent by God to deliver his people. To the help of the Lord - That is, to the help of the people of the Lord. Against the mighty - בגבורים baggibborim, "with the heroes;" that is, Barak and his men, together with Zebulun and Naphtali: these were the mighty men, or heroes, with whom the inhabitants of Meroz would not join. Verse 24 Blessed above women shall Jael - be - She shall be highly celebrated as a most heroic woman; all the Israelitish women shall glory in her. I do not understand these words as expressive of the Divine approbation towards Jael. See the observations at the end of Jdg 4:24 (note). The word bless, both in Hebrew and Greek, often signifies to praise, to speak well of, to celebrate. This is most probably its sense here. Verse 25 She brought forth butter - As the word חמאה chemah, here translated butter, signifies disturbed, agitated, etc., it is probable that buttermilk is intended. The Arabs form their buttermilk by agitating the milk in a leathery bag, and the buttermilk is highly esteemed because of its refreshing and cooling quality; but there is no reason why we may not suppose that Jael gave him cream: Sisera was not only thirsty, but was also exhausted with fatigue; and nothing could be better calculated to quench his thirst, and restore his exhausted strength, than a bowl of cream. I am surprised that Mr. Harmer should see any difficulty in this. It is evident that Deborah wishes to convey the idea that Jael was more liberal and kind than Sisera had requested. He asked for water, and she brought him cream; and she brought it to him, not in an ordinary pitcher, but in the most superb dish or bowl which she possessed. See at the end of Jdg 4:24 (note). Verse 26 She smote off his head - The original does not warrant this translation; nor is it supported by fact. She smote his head, and transfixed him through the temples. It was his head that received the death wound, and the place where this wound was inflicted was the temples. The manner in which Jael despatched Sisera seems to have been this: 1. Observing him to be in a profound sleep she took a workman's hammer, probably a joiner's mallet, and with one blow on the head deprived him of all sense. 2. She then took a tent nail and drove it through his temples, and thus pinned him to the earth; which she could not have done had she not previously stunned him with the blow on the head. Thus she first smote his head, and secondly pierced his temples. Verse 27 At her feet he bowed - בין רגליה bein ragleyha, "between her feet." After having stunned him she probably sat down, for the greater convenience of driving the nail through his temples. He bowed - he fell - He probably made some struggles after he received the blow on the head, but could not recover his feet. Aeschylus represents Agamemnon rising, staggering, and finally falling, under the blows of Clytemnestra. - Agam. v. 1384. Verse 28 Cried through the lattice - This is very natural: in the women's apartments in the East the windows are latticed, to prevent them from sending or receiving letters, etc. The latticing is the effect of the jealousy which universally prevails in those countries. Why is his chariot so long in coming? - Literally, Why is his chariot ashamed to come? Dr. Lowth has very justly observed, that this is a striking image of maternal solicitude, and of a mind divided between hope and fear. "The mother of Sisera looked out at a window; She cried through the lattice, 'Why is his chariot so long in coming? Why tarry the wheels of his chariot?' "Immediately, impatient of delay, she prevents the comfort of her companions; elate in mind, and bursting forth into female levity and jactation, impotent to hope for any thing, and drunk with her good fortune, "Her wise ladies earnestly answered her; Yea, she immediately returned answer to herself; 'Have they not sped? have they not divided the spoil?' "We see how consonant to the person speaking is every idea, every word. She dwells not upon the slaughter of the enemies, the number of the captives, the valor and great exploits of the victor, but, burning with the female love of spoils, on those things rather which captivate the light mind of the vainest woman; damsels, gold, garments. Nor does she dwell upon them only; but she repeats, she accumulates, she augments every thing. She seems, as it were, to handle the spoils. dwelling as she does on every particular. 'Have they not sped? have they not divided the prey? A damsel, yea, two damsels to every man: To Sisera, a prey of divers colors; A prey of divers colors of needlework, Finely coloured of needlework on both sides, A spoil for adorning the neck.' To enhance the beauty of this passage, there is, in the poetic conformation of the sentences, an admirable neatness in the diction, great force, splendor, accuracy; in the very redundance of the repetitions the utmost brevity; and, lastly, the most striking disappointment of the woman's hope, tacitly insinuated by that sudden and unexpected apostrophe, 'So let all thine enemies perish, O Jehovah!' is expressed more fully and strongly by this silence than could have been painted by any colouring of words." See Dr. Lowth, 13th Prelection, Pro 4:18 , Pro 4:19 . "We cannot do better," says Dr. Dodd, "than conclude this chapter with the words of Pelicanus: 'Let a Homer, or a Virgil, go and compare his poetry, if he be able, with the song of this woman; and, if there be anyone who excels in eloquence and learning, let him celebrate the praises and learning of this panegyric, more copiously than I am able.'" For other matters relative to this song I must refer to the two translations which immediately follow; and their authors' notes on them. Dr. Kennicott says, "This celebrated song of triumph is most deservedly admired; though some parts of it are at present very obscure, and others unintelligible in our English version. Besides particular difficulties, there is a general one that pervades the whole; arising as I humbly apprehend, from its being considered as entirely the song of Deborah. It is certain, though very little attended to, that it is said to have been sung by Deborah and By Barak. It is also certain there are in it parts which Deborah could not sing, as well as parts which Barak could not sing; and therefore it seems necessary, in order to form a better judgment of this song, that some probable distribution should be made of it; whilst those words which seem most likely to have been sung by either party should be assigned to their proper name; either to that of Deborah the prophetess, or to that of Barak the captain. "For example: Deborah could not call upon Deborah, exhorting herself to awake, etc., as in Jdg 5:12 ; neither could Barak exhort himself to arise, etc., in the same verse. Again, Barak could not sing, Till I, Deborah, arose a mother in Israel, Jdg 5:7 ; nor could Deborah sing about a damsel or two for every soldier, Jdg 5:30 ; though, indeed, as to this last article, the words are probably misunderstood. There are other parts also which seem to require a different rendering. Jdg 5:2 , For the avenging of Israel, where the address is probably to those who took the lead in Israel on this great occasion, for the address in the next words is to those among the people who were volunteers; as again, Jdg 5:9 . Jdg 5:11 , Jdg 5:13-15 , have many great difficulties. It seems impossible that ( Jdg 5:23 ) any person should be cursed for not coming to the help of Jehovah; to the help of Jehovah against the mighty. Nor does it seem more probable that Jael should, in a sacred song, be styled blessed above women for the death of Sisera. Jdg 5:26 mentions butter, of which nothing is said in the history in Jdg 4:19 ; nor does the history say that Jael smote off Sisera's head with a hammer, or indeed that she smote it off at all, as here, Jdg 5:26 . Lastly, as to Jdg 5:30 , there being no authority for rendering the words a damsel or two damsels, and the words in Hebrew being very much like two other words in this same verse, which make excellent sense here, it seems highly probable that they were originally the same. And at the end of this verse, which contains an excellent compliment paid to the needlework of the daughters of Israel, and which is here put with great art in the mouth of Sisera's Mother, the true sense seems to be, the hopes She had of some very rich prize to adorn Her Own Neck." - Kennicott's Remarks, p. 94. Dr. Hales observes, "That the design of this beautiful ode, which breathes the characteristic softness and luxuriance of female composition, seems to be twofold, religious and political; first, to thank God for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; and next, to celebrate the zeal and alacrity with which some of the rulers volunteered their services against the common enemy, and to censure the lukewarmness and apathy of others who stayed at home, and thus betrayed the public cause; and, by this contrast and exposure, to heal those fatal divisions among the tribes, so injurious to the commonwealth. The first verse, as a title, briefly recites the design or subject of the poem, which consists of eight stanzas. "The first opens with a devout thanksgiving, to which she calls the attention of all, friends and foes. "The second describes, in the sublime imagery of Moses, the magnificent scenes at Mount Sinai, Seir, etc., in the deserts of Arabia, while they were led by the Divine power and presence from Egypt to Canaan. "The third states their offending afterwards by their apostasies in serving new gods, as foretold by Moses, Deu 32:16 , Deu 32:17 , and their consequent oppression by their enemies; the insecurity of travelling, and desertion of the villages, during the twenty years that intervened from the death of Shamgar till Jael's exploit, and till Deborah became judge. By this time they were disarmed by the Philistines and Canaanites, and scarcely a sword or a spear was to be seen in Israel. This policy was adopted by the Philistines in Saul's time, 1Sam 13:19 , and was probably introduced before, when Shamgar, for want of other weapons, had recourse to an ox-goad, which was only left with them for the purpose of agriculture, 1Sam 13:21 . "The fourth contrasts their present happy state of security from the incursions and depredations of their foes, especially at the watering places, which were most exposed to attacks; owing to the Divine protection which crowned the victory, the zeal and exertions of 'a remnant of the people,' or a part of the tribes, against the enemy, under her conduct; these were the midland tribes of Ephraim, Manasseh, and Benjamin, including, perhaps, Judah and Simeon, which bordered on Amalek southward, and Issachar, Zebulun, and Naphtali, northward. "The fifth censures the recreant tribes Reuben and Gad, beyond Jordan eastward; and Dan and Asher, on the Mediterranean Sea westward, who deserted the common cause in consequence of their divisions, and their paltry attachment to their own concerns. "The sixth records the miraculous defeat of the confederate kings of Canaan, who were swept away by the torrents issuing from the different springs of the river Kishon, swollen by uncommon rains. Meroz was probably a place in the neighborhood. "The seventh contains a panegyric on Jael, who is here 'blessed above women,' for attempting an exploit above her sex to perform; and a picturesque description of her giving Sisera buttermilk to drink, which is considered as a great treat at present among the Arabs. Then follows a minute and circumstantial description of her mode of slaying him. "The eighth affords an admirable representation of the impatience of the mother of Sisera at his delay in returning; her sanguine anticipation of his success; in which she dwells, not upon the greatness of his exploits, or the slaughter of his enemies, but upon the circumstances most likely to engage a light female mind, such as captive damsels, and embroidered garments, or the spoils of victory, which she repeats and exemplifies with much grace and elegance. "The unexpected and abrupt apostrophe which concludes the poem, So perish all thine enemies, O Lord! tacitly insinuates the utter disappointment of their vain hopes of conquest and spoil more fully and forcibly than any express declaration in words; while it marks the author's piety, and sole reliance upon the Divine protection of His people, and the glorious prospect of a future and greater deliverance, perhaps, by the Sun of righteousness." - New Anal. Chron. p. 324. Introduction The Israelites again do evil, and are delivered into the hands of the Midianites, by whom they are oppressed seven years, Jdg 6:1 , Jdg 6:2 . Different tribes spoil their harvests, and take away their cattle, Jdg 6:3-5 . They cry unto the Lord, and he sends them a prophet to reprehend and instruct them, Jdg 6:6-10 . An angel appears unto Gideon, and gives him commission to deliver Israel, and works several miracles, to prove that he is Divinely appointed to this work, Jdg 6:11-23 . Gideon builds an altar to the Lord, under the name of Jehovah-shalom;

12 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. 13 Then he made him that remaineth have dominion over the nobles among the people: the Lord made me have dominion over the mighty. 14 Out of Ephraim was there a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. 15 And the princes of Issachar were with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben there were great thoughts of heart. 16 Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart. 17 Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. 18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field. 19 The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money. 20 They fought from heaven; the stars in their courses fought against Sisera. 21 The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength. 22 Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones. 23 Curse ye Meroz, said the angel of the Lord , curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord , to the help of the Lord against the mighty. Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, v. 12 . 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Ps. cviii. 2 . 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them. II. She gives good reason for this praise and triumph, v. 13 . This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes. III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter. 1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek ( v. 14 ), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel ( ch. iii. 13 ) and now had helped Jabin; they were inveterate enemies to God's people—their hand had always been against the throne of the Lord ( Exod. xvii. 16 ); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Hazor, Josh. xi. 10 . These kings came and fought, v. 19 . Israel had no king; their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their King, was too hard for them all. It is said of these kings that they took no gain of money, they were not mercenary troops hired into the service of Jabin (such often fail in an extremity), but they were volunteers and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to ruin Israel. Acting upon this principle, they were the more formidable, and would be the more cruel. 2. Who fought for them. The several tribes that assisted in this great exploit are here spoken of with honour; for, though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale. (1.) Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin ( v. 14 ): Out of Ephraim was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, mentioned, ch. xii. 15 , which, some think, is here meant, and some read it, there was a root in Amalek, that is, in that mountain, a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people. "Ephraim moved after thee, Benjamin; " though Benjamin was the junior tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was a at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was one of them, knew there was a root of them, that they were hearty well-wishers to the cause. Dr. Lightfoot gives quite another sense of this. Joshua, of Ephraim, had been a root of such victories against Amalek ( Exod. xvii. ), and Ehud of Benjamin lately against Amalek and Moab. (2.) The ice being broken by Ephraim and Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were very serviceable to this great design. When an army is to be raised, especially under such disadvantages as Barak now experienced from the long disuse of arms and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with, for thence came down governors. The children of Machir were particularly famous for their valour in Moses' time ( Num. xxxii. 39 ), and it seems it continued in their family, the more because they were seated in the frontiers. [2.] With men of learning and ingenuity for secretaries of war, and with such they were supplied out of Zebulun: thence came men that handle the pen of the writer, clerks that issued out orders, wrote circular letters, drew commissions, mustered their men, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good ( 1 Pet. iv. 10 ); the eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it:— 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. xlix. 15 ), yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers enlisted out of that tribe, yet the princes of Issachar were with Deborah and Barak ( v. 15 ), probably, as a great council of war to advise upon emergencies. And, it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their honour or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him: for the men of Issachar were men that had understanding of the times, 1 Chron. xii. 32 . (4.) Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak their countryman, but because, they lying nearest to Jabin, the yoke of oppression lay heavier on their necks than on those of any other tribe. Better die in honour than live in bondage; and therefore, in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, v. 18 . With what heroic bravery did they charge and push on even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause! (5.) The stars from heaven appeared, or acted at least, on Israel's side ( v. 20 ): The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences, or by causing the storms of hail and thunder which contributed so much to the rout of Sisera's army. The Chaldee reads it, from heaven, from the place where the stars go forth, war was waged against Sisera, that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly bodies (not arrested, as when the sun stood still at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought was that which frightened the horses, so as that they pranced till their very hoofs were broken ( v. 22 ), and probably overturned the chariots of iron which they drew or turned them back upon their owners. (6.) The river of Kishon fought against their enemies. It swept away multitudes of those that hoped to make their escape through it, v. 21 . Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they well knew its fords and safest passages, and yet now, probably by the great rain that fell, it was so swollen, and the stream so deep and strong, that those who attempted to pass it were drowned, being feeble and faint, and unable to make their way through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, v. 22 . The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa. xxii. 11 . (7.) Deborah's own soul fought against them; she speaks of it with a holy exultation ( v. 21 ): O, my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart. Also by her prayers; as Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God the strength of our spiritual enemies will be trodden down and will fall before us. 3. In this great engagement she observes who stood neuter, and did not side with Israel as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause and declined to appear. No mention is made of Judah nor Simeon among the tribes concerned, because they, lying so very remote from the scene of action, had not an opportunity to appear, and therefore it was not expected from them; but for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, as they deserved. (1.) Reuben basely declined the service, v. 15, 16 . Justly had he long ago been deprived of the privileges of the birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them from engaging:—[1.] Their divisions. This jarring string she twice strikes upon to their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, which needed not to have hindered them had they been hearty in the cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors; but it means either that they were divided among themselves, could not agree who should go or who should lead, each striving to gain the posts of honour and shun those of danger, some unhappy contests in their tribe kept them from uniting together, and with their brethren, for the common good, or that they were divided in their opinion of this war from the rest of the tribes, thought the attempt either not justifiable or not practicable, and therefore blamed those that engaged in it and did themselves decline it. This occasioned great searchings of heart among the rest, especially when they had reason to suspect that, whatever Reuben pretended, his sitting still now proceeded from a cooling of his affections to his brethren and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty and looking strange upon us when we most need their friendship and assistance. [2.] Their business in the world: Reuben abode among the sheepfolds, a warmer and safer place than the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung; these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money. All seek their own, Phil. ii. 21 . (2.) Dan and Asher did the same, v. 17 . These two lay on the sea-coast, and, [1.] Dan pretended he could not leave his ships but they would be exposed, and therefore I pray thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land-service and diverted them from it; but Zebulun also was a haven for ships, a sea-faring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty but what some or other have broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home to repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it, or he abode in his creeks, or small havens, where his trading vessels lay to attend them. A little thing will serve those for a pretence to stay at home who have no mind to engage in the most necessary services because there are difficulty and danger in them. (3.) But above all Meroz is condemned, and a curse pronounced upon the inhabitants of it, Because they came not to the help of the Lord, v. 23 . Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God and their concern for Israel, and of doing a good service to the common cause; but they basely declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he made it to appear he could do his work without them; but no thanks to them: for aught they knew the attempt might have miscarried for want of their hand, and therefore they are cursed for not coming to the help of the Lord, when it was in effect proclaimed, Who is on the Lord's side? The cause between God and the mighty (the principalities and powers of the kingdom of darkness) will not admit of neutrality. God looks upon those as against him that are not with him. This curse is pronounced by the angel of the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed ), and further than we have warrant and authority from him we may not curse. He that will richly reward all his good soldiers will certainly and severely punish all cowards and deserters. This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse upon it, it dwindled, and, like the fig-tree which Christ cursed, withered away, so that we never read of it after this in scripture.