Jerome — Commentary on Scripture

Judges 5:6

In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.

(Judges 5:6) In the days of Sangar, the son of Anath, in the days of Jahel, the paths remained empty, and those who entered through them walked along crooked roads. The paths are said to have remained empty because during the time of Sangar, the leader of Israel, the paths had been taken over by enemies of Israel, and they did not dare to freely ascend to the house of the Lord to pray; instead, those who entered through them secretly ascended through crooked streets, out of fear of the enemies. Concerning which enemies Sangar is said to have not fully freed them (Judg. 3:31). But what is inserted a little above, in the days of Jahel, is to be understood, because when Sisara was killed by Jahel, the roads were opened, and they went into the house of the Lord without any fear, who previously went there by winding paths. And that Jahel is mentioned before Debbora here, it is said that Debbora did this for the sake of humility, because Jahel, the wife of Aber the Cinaean, killed Sisara.

Judges 5:7

The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.

(Judges 5:7) However, the strong ones in Israel ceased, they paused until Deborah, a mother in Israel, arose. These strong ones are the learned teachers and preachers of the law, who are said to have paused, that is, to not have been present, until she arose to teach Israel through preaching, exhortation, and counsel, and to deliver them from their enemies. Deborah also provokes these strong ones in the previous verses to bless the Lord together with her, saying: 'You who willingly offered your lives for the peril of Israel, bless the Lord!' (Verse 2). Hi, strong men, that is to say, the learned ones, are said to have offered their souls to danger, that is, to have submitted themselves to the law of God and his service, and to have sacrificed their body and soul in meditations on the law day and night.

Judges 5:8

They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?

(Judges 5:8) The Lord has chosen new wars, and he himself overturns the gates of the enemy. If a shield and a spear appeared among forty thousand Israelites, it is to be understood that he said this as if by swearing an oath, that among forty thousand Israelites neither a shield nor a spear could be found. Therefore, the Lord is said to have chosen new wars, and to have overturned the gates of the enemy because he has made the weak strong and victorious. But it is explained in the previous verse that the Israelites had been despoiled of their weapons by Jabin, king of Canaan, where it is said: And the children of Israel cried to the Lord. He had nine hundred chariots armed with scythes, and for twenty years he severely oppressed them (Judg. IV, 5). He severely and forcefully oppressed them, because it is said that he despoiled them of their weapons: as it is written in the book of Samuel: When the day of battle came, there was no sword or spear found in the hand of all the people who were with Saul and Jonathan, except for Saul and his son Jonathan (1 Sam. XIII, 22).

Judges 5:9-10

My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.

(Judges 5:9-10) My heart loves the leaders of Israel. It should be noted that in Hebrew, not leaders, but teachers is read. This is spoken by Deborah in the person of God, that God loves the teachers who study the law of God. Of whom it follows: You who offered yourselves willingly among the people, bless the Lord. Of whom it has also been said above in that place where it says: You who willingly offered your lives from Israel, etc. You who ride on bright donkeys. In Hebrew, female donkeys. And you sit in judgment. In Hebrew, sitting on judgment. And you walk on the road, speak where the chariots collide, and the army of the enemies is suffocated, there the righteousness of the Lord, the strength of Israel, is proclaimed. The people of Israel who ride on donkeys are called ascenders; but the female donkeys on which they ride are called the teachers of the tribes of Israel, on whose doctrine the rest of the people are said to ascend like on donkeys, that is, to find rest. They are called asses themselves, that is, they walk like an ass in the law, sitting on judgment, that is, on the…

(Judges 5:9-10) My heart loves the leaders of Israel. It should be noted that in Hebrew, not leaders, but teachers is read. This is spoken by Deborah in the person of God, that God loves the teachers who study the law of God. Of whom it follows: You who offered yourselves willingly among the people, bless the Lord. Of whom it has also been said above in that place where it says: You who willingly offered your lives from Israel, etc. You who ride on bright donkeys. In Hebrew, female donkeys. And you sit in judgment. In Hebrew, sitting on judgment. And you walk on the road, speak where the chariots collide, and the army of the enemies is suffocated, there the righteousness of the Lord, the strength of Israel, is proclaimed. The people of Israel who ride on donkeys are called ascenders; but the female donkeys on which they ride are called the teachers of the tribes of Israel, on whose doctrine the rest of the people are said to ascend like on donkeys, that is, to find rest. They are called asses themselves, that is, they walk like an ass in the law, sitting on judgment, that is, on the law. They are also said to sit on judgment, that is, on the law, and to walk in the way under the law, because they would by no means exceed the path of the law. Therefore, Deborah, provoked the people who rested on these asses, that is, on these teachers, to bless the Lord, and she said: Speak, that is, praise. And as if they were asking: where and when will we praise the Lord? she responded: Where the chariots collided, and the army of the enemy was drowned, there let the justice of the Lord be recounted, the strength of merciful Israel; as if she said: Although God is always and everywhere to be praised; nevertheless, he is now to be praised and blessed by us, who overturns our enemies, just as he did with the Egyptians in the Red Sea.

Judges 5:11

They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, even the righteous acts toward the inhabitants of his villages in Israel: then shall the people of the LORD go down to the gates.

(Judges 5:11) Then the people of the Lord went down to the gates and obtained the leadership. The people of the Lord went down to the gates, that is, to the gates of the house of the Lord, because with the Lord blessed and praised at the place of victory, they descended into the house of the Lord to praise the Lord there, offering prayers and sacrifices to Him. But as for the tribe of Issachar, that they were the teachers of the other tribes is shown in the Book of Chronicles, where it says: Of the sons of Issachar, there were men who had understanding of the times, to know what Israel ought to do, two hundred chiefs; and all their brethren followed their command (1 Chronicles 12:32). And the reason these scholars are called asses is shown in the book of Genesis where it says: Issachar, a strong donkey lying down between the borders, saw that rest was good and the land was pleasant, and he bowed his shoulder to bear the burden and became a servant under tribute (Gen. XLIX, 14, 15). The donkey is called strong in the Book of Genesis because of the strength of the law, since it carried…

(Judges 5:11) Then the people of the Lord went down to the gates and obtained the leadership. The people of the Lord went down to the gates, that is, to the gates of the house of the Lord, because with the Lord blessed and praised at the place of victory, they descended into the house of the Lord to praise the Lord there, offering prayers and sacrifices to Him. But as for the tribe of Issachar, that they were the teachers of the other tribes is shown in the Book of Chronicles, where it says: Of the sons of Issachar, there were men who had understanding of the times, to know what Israel ought to do, two hundred chiefs; and all their brethren followed their command (1 Chronicles 12:32). And the reason these scholars are called asses is shown in the book of Genesis where it says: Issachar, a strong donkey lying down between the borders, saw that rest was good and the land was pleasant, and he bowed his shoulder to bear the burden and became a servant under tribute (Gen. XLIX, 14, 15). The donkey is called strong in the Book of Genesis because of the strength of the law, since it carried the law on its shoulder and gave tribute, that is, imparted the teaching of the law to the other tribes. In the Book of Judges, they are called donkeys, because they were weakened and humiliated, and remained weak, oppressed by the yoke of the nations, and only satisfied with the law of God.

Judges 5:12

Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.

(Judges 5:12) Rise, rise Deborah; rise, speak the Song. It is noteworthy that in Hebrew it is read 'exspergisce,' that is, 'exspergisce' in the spirit of prophecy. Therefore, by the voices of the aforementioned teachers, Deborah is urged to be 'exspergisce' in the spirit of prophecy and praise, and not to cease from praising God. Hence, it follows: Speak the Song. Rise, Barak, and take your captives, son of Abinoam. In Hebrew, it is said: 'Praedare praedam, tuam fili Abinoem.' This statement also warns the same wise men of Barak to plunder the remnants of their enemies, and to bring them to utter destruction, and to commendably acquire the name of victory for themselves.

Judges 5:13

Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty.

(Judges 5:13) Then the remnants of the people were saved. This sentence is to be connected to the previous sentence, which says: Where the righteousness of the Lord is told, the strength of Israel's mercy; because then the remnants of the people were saved. The Lord fought in the strongholds. In Hebrew it is written: The Lord fought for me in the strongholds. And this is the voice of all the people of Israel; for He fought for them against the Egyptians and against the other enemies of Israel. Unde et sequitur.

Judges 5:14

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.

(Judges 5:14a) From Ephraim, he destroyed them in Amalek, that is, Joshua, who was from the tribe of Ephraim, destroyed the strong ones, that is, the enemies of Israel, in Amalek, as it is read in the book of Exodus: 'And Joshua defeated Amalek and his people with the edge of the sword, etc.' (Exodus 17:13). And that the same Joshua was from the tribe of Ephraim is shown in the book of Numbers, where it is said: 'From the tribe of Ephraim, Hoshea the son of Nun' (Numbers 13:9), whom Joshua also calls in the following passages, saying: 'Moses called Hoshea the son of Nun, Joshua.' And after him, that is, Joshua, rising from the tribe of Benjamin, Saul destroyed the people of Amalek, as commanded by the Lord, which Deborah prophesied about Saul in the spirit of prophecy. And this is said according to the figure of speech called prolepsis, that he himself would destroy Amalek, as you have in the Book of Samuel (1 Samuel 14:48). But the phrase 'O Amalek' is not found in the Hebrew text, but the Latin interpreter added it for the sake of clarity. (Judges 5:14b) From Machir, the leaders d…

(Judges 5:14a) From Ephraim, he destroyed them in Amalek, that is, Joshua, who was from the tribe of Ephraim, destroyed the strong ones, that is, the enemies of Israel, in Amalek, as it is read in the book of Exodus: 'And Joshua defeated Amalek and his people with the edge of the sword, etc.' (Exodus 17:13). And that the same Joshua was from the tribe of Ephraim is shown in the book of Numbers, where it is said: 'From the tribe of Ephraim, Hoshea the son of Nun' (Numbers 13:9), whom Joshua also calls in the following passages, saying: 'Moses called Hoshea the son of Nun, Joshua.' And after him, that is, Joshua, rising from the tribe of Benjamin, Saul destroyed the people of Amalek, as commanded by the Lord, which Deborah prophesied about Saul in the spirit of prophecy. And this is said according to the figure of speech called prolepsis, that he himself would destroy Amalek, as you have in the Book of Samuel (1 Samuel 14:48). But the phrase 'O Amalek' is not found in the Hebrew text, but the Latin interpreter added it for the sake of clarity.

(Judges 5:14b) From Machir, the leaders descended, and from Zebulun, those who led the army to fight. In Hebrew, it is written: From Machir, the leaders descended, and it is understood, to fight, that is, to overthrow the prince Sisera. And from Zebulun, it is understood, they descended, who led the army. And from the tribe of Levi, and from the tribe of Issachar, it is understood, to fight, that is, to praise and humbly beseech the Lord. Of which, it follows.

Judges 5:15

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.

(Judges 5:15) The leaders of Issachar were with Deborah. In Hebrew: the princes, that is, the teachers of the Law, were with Deborah to praise the Lord, and Barak followed in the footsteps of the age. It is to be understood that a certain part of them remained with Deborah to praise the Lord, and a part followed Barak to exhort and vanquish Sisera. Who, as if into a precipice, gave himself to danger. Barak, indeed, believing the words of the Lord, gave himself to danger, throwing himself into the torrent Kishon, pursuing and vanquishing the army of Sisera. For in this place a raging torrent is understood as the abyss. Ruben, on the other hand, is divided within himself, and a dispute of noble men is found. It is written in the Book of Judges against itself. For the voice of Deborah is heard, rebuking the tribe of Ephraim, because they did not obey the command of the Lord and did not go with their brothers to fight against the enemies of the Lord. But he, being terrified by fear and unbelieving in the words of the Lord, separated himself from them and, because of that, was found to be…

(Judges 5:15) The leaders of Issachar were with Deborah. In Hebrew: the princes, that is, the teachers of the Law, were with Deborah to praise the Lord, and Barak followed in the footsteps of the age. It is to be understood that a certain part of them remained with Deborah to praise the Lord, and a part followed Barak to exhort and vanquish Sisera. Who, as if into a precipice, gave himself to danger. Barak, indeed, believing the words of the Lord, gave himself to danger, throwing himself into the torrent Kishon, pursuing and vanquishing the army of Sisera. For in this place a raging torrent is understood as the abyss. Ruben, on the other hand, is divided within himself, and a dispute of noble men is found. It is written in the Book of Judges against itself. For the voice of Deborah is heard, rebuking the tribe of Ephraim, because they did not obey the command of the Lord and did not go with their brothers to fight against the enemies of the Lord. But he, being terrified by fear and unbelieving in the words of the Lord, separated himself from them and, because of that, was found to be proud, that is, arrogant. And so their reproof follows in the spirit of prophecy, saying:

Judges 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.

(Judges 5:16) Why do you dwell between two boundaries, to hear the hissing of flocks? It is not read in Hebrew, 'between two', but rather 'between your boundaries', namely the boundaries of your neighboring tribes, to hear the hissing of flocks; as if to say: You desire to preserve the flocks with which you abound, and fear losing them, and you take greater pleasure in hearing their hissing than in striving with your brothers to conquer the enemies of Israel. And because you do this, you proudly resist the command of the Lord. And so it follows the same thing as above: after the division of Reuben, a dispute of the magnanimous is found: because he did evil, despising the authority of the Lord and being proud.

Judges 5:17

Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.

(Judges 5:17) Gad remained beyond the Jordan. And this is set forth as a reproach because while Reuben remained, Gad remained with him of equal mind. And Dan was free with ships. For seeing that the tribes of Reuben and Gad did not go with their brothers to battle, being terrified by fear, he took flight by being free with ships. Asher dwelt on the seashore and stayed in the ports. Likewise, this is set forth as a reproach because Asher, while dwelling on the seashore, stayed in the ports, choosing instead to flee rather than fight with his brothers.

Judges 5:18

Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.

(Judges 5:18) Zebulun and Naphtali offered their lives unto death in the region of Morome. In Hebrew, it is 'super regionem Morome'. The meaning is that while the other tribes were unwilling to go, these two tribes offered their lives unto death. In the region of Morome. For Morome is interpreted as 'exalted': they are said to have offered their lives for the sake of the exalted region, that is, for God, and therefore they are praised, while the other tribes are criticized.

Judges 5:19

The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

(Judges 5:19) Kings came and fought. The kings of the land of Canaan said, who were subject to King Jabin. The kings of Canaan fought. It repeats the same thing in Tanach. Tanach is indeed a province where the Kishon River is. Near the waters of Megiddo. Megiddo is a city situated on the Kishon River. And what is said, Near the waters of Megiddo, is understood near the Kishon River, the city of Megiddo. Yet they took nothing as plunderers. This is said in mocking, implying that not only did they not obtain any spoils, but they were also unable to save their own lives.

Judges 5:20

They fought from heaven; the stars in their courses fought against Sisera.

(Judges 5:20) There was a battle fought against them from heaven. Because in the forty thousand men of Israel a shield and spear could not be found, therefore the Lord fought for them from heaven with hailstones and fire against their enemies. Just as it is also written in the book of Joshua: The stars remained in their order and fought against Sisera (Joshua 10:11). The stars are understood to be the angels who fought against Sisera from heaven.

Judges 5:21

The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.

(Judges 5:21) The River Kishon swept away their corpses. For there is the place of their downfall; and it is as if one were to ask, where? and the answer is: In the River Kishon, that is, in the Red Sea. Hence it follows: The river Kishon, the river of Kishon. It calls the River Kishon the Red Sea. For Kishon means of old, because ancient miracles were performed there, when the children of Israel passed over and the Egyptians perished. And because the Red Sea vomited forth the dead Egyptians, so that the Israelites saw their dead bodies on the shore of the sea, and the same bodies were carried away by the fish and sea creatures: therefore the River Kishon swept away their corpses, so that the fish and sea creatures of the Red Sea might eat the bodies of the Canaanites, in place of the bodies of the Egyptians taken from them. Trample, my soul, the mighty ones. This is what Deborah, representing all of Israel, says, that they may crush the necks of their strongest enemies with one mind, that is, the strongest ones: as it is also written in the book of Joshua about the five kings of the…

(Judges 5:21) The River Kishon swept away their corpses. For there is the place of their downfall; and it is as if one were to ask, where? and the answer is: In the River Kishon, that is, in the Red Sea. Hence it follows: The river Kishon, the river of Kishon. It calls the River Kishon the Red Sea. For Kishon means of old, because ancient miracles were performed there, when the children of Israel passed over and the Egyptians perished. And because the Red Sea vomited forth the dead Egyptians, so that the Israelites saw their dead bodies on the shore of the sea, and the same bodies were carried away by the fish and sea creatures: therefore the River Kishon swept away their corpses, so that the fish and sea creatures of the Red Sea might eat the bodies of the Canaanites, in place of the bodies of the Egyptians taken from them. Trample, my soul, the mighty ones. This is what Deborah, representing all of Israel, says, that they may crush the necks of their strongest enemies with one mind, that is, the strongest ones: as it is also written in the book of Joshua about the five kings of the Canaanites (Josh. 10:24).

Judges 5:22

Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones.

(Judges 5:22) Then the hooves of the horses fell off, with a powerful force to those fleeing, and headlong to the bravest of the enemies who were rushing. 'Their hooves,' it is read in Hebrew; for it is reported that the hooves of their horses fell off from hailstones from the heavens, that is, from their angels. So the meaning is: If the hooves of the horses fell off from touching the stones, what do you think happened to the riders?

Judges 5:23

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.

(Judges 5:23) Cursed be the land of Meroz, said the Angel of the Lord. In Hebrew it is written: Curse Meroz, said the Angel of the Lord. The Angel of the Lord is understood by the Hebrews to be Michael, who commands Deborah to have the people of Israel curse Meroz, that is, the power of the Angel that presided over the Canaanites. For Meroz is interpreted as secret. Therefore, he is commanded to be cursed, that is, anathematized, because while the other angels fought for Israel, he not only did not fight, but also persevered in their adversity. Curse the inhabitants of Meroz, says the Lord’s angel. Curse them bitterly because they did not come to help the Lord. They did not come to help the strong Lord.

Judges 5:24

Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.

(Judges 5:24) Blessed among women, Jael, the wife of Heber the Kenite. Among women, namely Sarah, Rebecca, Rachel, Leah, and almost all women. Let her be blessed in the temple, the Lord is understood, so that her memorial may be there, just like Judith. And the reason why she is blessed is given, namely because she acted wisely and prudently, in that she gave milk to the one asking for water. Therefore, she gave milk, so that the fleeing enemy would find a stronger faith in her. And if it is asked why he did not give wine, it must be answered that the house of Rechab do not drink wine, as you have in the prophet Jeremiah (Jer. XXXV, 14).

Judges 6:36-40

And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,

The truth of the Lord reaches even to the clouds. The clouds are the apostles and prophets; to them he gave the command not to rain upon Israel. This is in agreement with history as recorded in the book of Judges, where it speaks of the fleece that was dry while rain fell upon the rest of the world. It means that Israel is dry and the rain is pouring down over the whole world.

Judges 7:25

And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.

They who were glorying in their army, whose king was the Assyrian and who used to boast “I will scale the heavens,” not only fell down to earth but on the ground became dung.“Make their nobles.” What nobles? Those who fight against your people. “Like Oreb and Zeeb; all their chiefs like Zebah and Zalmunna.” I suppose you have read in the book of Judges the story of Gideon, who is also called Jerubbaal, how he outwitted those four kings while fighting for the people of God and put an end to them. And notice the kind of nobles these Midianites are who abandoned the judgment of God: “Oreb and Zeeb; all their chiefs like Zebah and Zalmunna.” Who would dream that such words contain mysteries of the Savior? The philosophers read them and smile; the rhetoricians read them and sneer. Not only the rhetoricians, however, but the Jews, too; they have not the key to their treasures, for a veil covers their eyes. “Oreb” means a “hole in which a snake lurks”; “Zeeb” equals “wolf.” Mark, now, the names of the chiefs of Christ’s opponents: “Zebah,” “victim or spoil that the wolf will strangle”; and…

They who were glorying in their army, whose king was the Assyrian and who used to boast “I will scale the heavens,” not only fell down to earth but on the ground became dung.“Make their nobles.” What nobles? Those who fight against your people. “Like Oreb and Zeeb; all their chiefs like Zebah and Zalmunna.” I suppose you have read in the book of Judges the story of Gideon, who is also called Jerubbaal, how he outwitted those four kings while fighting for the people of God and put an end to them. And notice the kind of nobles these Midianites are who abandoned the judgment of God: “Oreb and Zeeb; all their chiefs like Zebah and Zalmunna.” Who would dream that such words contain mysteries of the Savior? The philosophers read them and smile; the rhetoricians read them and sneer. Not only the rhetoricians, however, but the Jews, too; they have not the key to their treasures, for a veil covers their eyes. “Oreb” means a “hole in which a snake lurks”; “Zeeb” equals “wolf.” Mark, now, the names of the chiefs of Christ’s opponents: “Zebah,” “victim or spoil that the wolf will strangle”; and “Zalmunna,” “masters of malice.” See, then, the divine secrets hidden away in names?