In the previous chapter, we saw how Deborah and Barak delivered Israel from the oppression of Sisera and his Canaanite coalition. Remember that the previous gives a conventional historical account, while this chapter re-tells the story in poetic form.
Davis, in his commentary, says the following.
‘Observe that each of the three major sections centres around a basic contrast: in Judges 5:2-11, the explosive God and humiliated people, in Judges 5:11-23, daring warriors and cautious brothers, in Judges 5:24-30, gutsy woman and poor mommy.’
Although this chapter is title the ‘Song of Deborah’, we can see that both Deborah and Barak sang the song, Joshua 5:1, indicating that Deborah wrote the song. Notice from these verses that ‘when the princes in Israel take the lead when the people willingly offer themselves’, Judges 5:2 / Exodus 19:18 / Deuteronomy 33:2.
When God gives them the victory, the result will always end with praising God, Judges 5:2. As God’s children, if we want to enjoy any victory in our lives, then we must fully offer ourselves to the Lord first, Ephesians 6:7-8 / 2 Corinthians 8:5.
The kings and rulers are encouraged to sing to God and give Him praise as Deborah does, Judges 5:3. When God went out from Seir and when He marched from the land of Edom, the earth shook, the heavens poured and the clouds poured down water, Judges 5:4. The mountains quaked before God, the One of Sinai, the God of Israel, Judges 5:5.
Barnes, in his commentary, says the following.
‘Compare Psalms 68:7-9, and Habakkuk 3:3-16. The three passages relate to the same events and mutually explain each other. The subject of them is the triumphant march of Israel, with the Lord at their head, to take possession of Canaan, and the overthrow of Sihon, Og, and the Midianites. This march commenced from Kadesh, in the immediate neighbourhood of Self, and the victories which followed were an exact parallel to the victory of Deborah and Barak, accompanied as it had been with the storm which made Kishon to overflow his banks.’
These verses deal with the vents during the days of Shamgar, Judges 5:6 / Judges 3:31, and Jael, Judges 5:6 / Judges 4:16-22. These verses also give us a glimpse into what life was like during the days of Shamgar and Jael. It appears that it was too dangerous to travel on the main roads because of the many thieves and robbers, Judges 5:6. It also appears that no one could really live in a village of any kind, Judges 5:7, because it was unsafe, hence why the people lived in cities with walls around them.
We also read here of how Deborah was ‘a mother in Israel’, Judges 5:7. As a mother, she was deeply concerned about saving Israel, and her children. She was a woman who knew how to multitask, she had responsibilities at home, Judges 4:4. As a prophetess, she also spoke to the people on behalf of God and praise God for the people. She was also the one who encouraged others to trust in God, Judges 4:8-9 / Judges 3:31.
Coffman, in his commentary, says the following.
‘When God raised up Deborah, Israel’s fortunes changed dramatically. Deborah saw herself as merely a mother in Israel, not a great warrior or even a prophetess, though she filled both of those roles. A mother is an unlikely leader of a successful revolutionary war. Yet God used Deborah to give new life to Israel and to nurture the conditions that would sustain her life. “Mother in Israel” also reflects the honour and gratitude that the people extended to Deborah.’
It was God who chose new leaders when war came to the city gates, but not a shield or spear was seen among forty thousand in Israel, Judges 5:8. Notice again that ‘Israel’s princes, with the willing volunteers among the people, praised the Lord’, Judges 5:9. It appears that when the princess were willing to offer themselves to the Lord, this encouraged others to do the same, Judges 5:9 / Luke 16:13 / 1 Thessalonians 5:11.
Those who ride on white donkeys, sitting on their saddle blankets, and those who walk along the road, are to consider the voice of the singers at the watering places, Judges 5:10-11. They recite the victories of God, the victories of His villagers in Israel and then the people of God went down to the city gates, Judges 5:11.
Here we read about Deborah and Barak who came together to stand against Sisera and his great army, Judges 5:12. We are told that Barak is the son of Abinoam, Judges 5:12. Jabin was sent to Sisera to subjugate the regions of Ephraim, Benjamin, Machir, Zebulun, and Issachar, Judges 4:7.
The remnant of the nobles came down and the people of God came down to Deborah against the mighty, Judges 5:13. Some came from Ephraim, whose roots were in Amalek and Benjamin was with the people who followed Barak and Makir captains came down along with Zebulun who bear a commander’s staff, Judges 5:14 / Joshua 17:1-6 / 2 Kings 25:19.
Clare, in his commentary, says the following.
‘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, Exodus 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 anything that was done on this occasion; for we know that no persons from Gilead were present in the war between Jabin and Israel, Judges 5:17.’
The princes of Issachar were with Deborah, Judges 6:34-35, and Issachar was with Barak, who were sent under his command into the valley, Judges 5:15. In the districts of Reuben there was much searching of heart and so, the question is asked, why did they stay among the sheep pens to hear the whistling for the flocks? Judges 5:15-16. Gilead stayed beyond the Jordan and the question is asked of Dan, why did they linger by the ships? Judges 5:17.
Asher remained on the coast and stayed in his coves, Judges 5:17. The people of Zebulun risked their very lives along with Naphtali on the terraced fields, Judges 5:18. It appears that Reuben, Dan and Asher were not really concerned about what was going on, never mind going out to fight against Jabin and Sisera. They were more concerned about themselves than others.
Here we have a description of the fall of the Canaanites before the Israelites, Judges 5:19. Notice that when these kings came, they weren’t interested in taking any plunder or silver, Judges 5:19 / Joshua 12:21. This tells us that for Israel, this was all about freedom.
The battle was fought in the heights of the Carmel range which ran in a south-easterly direction from the Mediterranean seacoast. Two very important heights are mentioned here, Taanach and Megiddo, Judges 5:19. Notice that God intervened by sweeping them away using the River Kishon, Judges 5:20-21 / Judges 4:10-16 / Exodus 14:25 / Jeremiah 51:33.
Wolf, in his commentary, says the following.
‘The stars, Judges 5:20, symbolize the forces of heaven that were more specifically the rains God sent. This personification ridiculed the Canaanites’ belief in astrology.’
Then thundered the horses’ hooves galloping, galloping go his mighty steeds, Judges 5:22 / Judges 4:15 / Jeremiah 8:16 / Jeremiah 47:3 / Jeremiah 50:11. It appears that the chariots couldn’t move forward or backwards because they were stuck in the mud. It’s possible that the riders of those chariots left them behind and as a result, their horses died in the flood. Notice it was the angel of the LORD who cursed, Meroz, Judges 5:23.
The ‘angel of the Lord’ is what we call a Christophany, that is, an appearance of the Christ. And it shouldn’t surprise us that God would reveal Himself in another form, after all, God Himself came in human form in the form of Jesus, John 1:1-2 / John 1:14.
Haynes Jr, in his commentary, says the following.
‘A study of these passages reveals that the Angel of the Lord appeared in human form, Genesis 18:2 / Genesis 22:1-18 / Hebrews 13:2, and performed normal human functions, Genesis 32:24 / Numbers 22:23 / Numbers 22:31, yet he was an awe-inspiring figure, Genesis 32:30 / Judges 6:22 / Judges 13:22, exhibiting divine attributes and prerogatives including predicting the future, Genesis 16:10-12, forgiving sin, Exodus 23:21, and receiving worship, Exodus 3:5 / Judges 13:9-20.’
The words, ‘curse Meroz’, simply means it’s sinful to fail to come to the rescue of those we can help. This is a place in northern Palestine, which is about seven miles south of Kedesh in Naphtali. Kedesh was a city of refuge, Joshua 21:32 / Joshua 20:7. The people who lived in the community of Meroz were cursed, Judges 5:23. Since they were in the very area which lost most by Jabin’s invasion and gained most by Israel’s victory, they were singled out for a curse delivered by the angel of the Lord because they did not come into the battle.
Here we read about the events of Jael, Judges 4:17-22. It was her who received the honour of killing Sisera with a tent peg just as Deborah had prophesied, Judges 4:9. She was the most blessed of women, Luke 1:42 / Luke 1:51-53, the wife of Heber the Kenite and most blessed of tent-dwelling women, Judges 5:24.
He asked for water and she gave him milk in a bowl fit for nobles she brought him curdled milk, Judges 5:24 / Judges 4:19. Her hand reached for the tent peg and her right hand for the workman’s hammer and so, she struck Sisera, she crushed his head, she shattered and pierced his temple, Judges 5:26 / Judges 4:21. At her feet he sank, he fell and there he lay laid, Judges 5:27 / Judges 4:21.
McCann, in his commentary, says the following.
‘By having Sisera fall and saying that he ‘lay’ at Jael’s feet-more literally, ‘between her feet or legs’, the poet suggests the sexual dimension of the scene. The potential rapist is subdued by the potential victim, that is, the poet contributes to what is also evident in the narrative version in Judges 4:17-22, the ‘womanization’ of Sisera.’
Deborah describes Sisera’s mother as tactlessly gloating about her son’s army raping and pillaging the helpless Jews, Judges 5:28-29. But now Sisera will no longer be able to molest a single woman, Judges 5:30, because in a humiliating fashion a woman ended his treachery, Judges 4:18-21. In other words, he reaped what he sowed, Galatians 6:7-8. So may all God’s enemies perish but may all who love God be like the sun when it rises in its strength, Judges 5:31.
Barnes, in his commentary, says the following.
‘A most striking conclusion, in which the spiritual truth, which the whole narrative is intended to convey, comes out. The enemies of the Lord will perish like the host of Sisera, and all their hopes will end, like those of Sisera’s mother, in bitter disappointment and shame; but all that love our Lord Jesus Christ shall shine forth as the sun in the kingdom of their Father, Matthew 13:43 / Daniel 12:3.’
The writer tells us because God used Deborah in a powerful way and the land had peace for forty years, Judges 5:31. However, as we shall see in the next chapter, this peace would soon come to an end.