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Commentary on Judges 5 verses 12–23
Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, Jdg 5:12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Psa 108:2. 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them.
II. She gives good reason for this praise and triumph, Jdg 5:13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes.
III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter.
1.Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek (Jdg 5:14), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel (Jdg 3:13) and now had helped Jabin; they were inveterate enemies to God's people - their hand had always been against the throne of the Lord (Exo 17:16); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Hazor, Jos 11:10. These kings came and fought, Jdg 5:19. Israel had no king; their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their King, was too hard for them all. It is said of these kings that they took no gain of money, they were not mercenary troops hired into the service of Jabin (such often fail in an extremity), but they were volunteers and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to ruin Israel. Acting upon this principle, they were the more formidable, and would be the more cruel.
2.Who fought for them. The several tribes that assisted in this great exploit are here spoken of with honour; for, though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale.
(1.)Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin (Jdg 5:14): Out of Ephraim was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, mentioned, Jdg 12:15, which, some think, is here meant, and some read it, there was a root in Amalek, that is, in that mountain, a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people. "Ephraim moved after thee, Benjamin;" though Benjamin was the junior tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was a at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was one of them, knew there was a root of them, that they were hearty well-wishers to the cause. Dr. Lightfoot gives quite another sense of this. Joshua, of Ephraim, had been a root of such victories against Amalek (Ex. 17), and Ehud of Benjamin lately against Amalek and Moab.
(2.)The ice being broken by Ephraim and Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were very serviceable to this great design. When an army is to be raised, especially under such disadvantages as Barak now experienced from the long disuse of arms and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with, for thence came down governors. The children of Machir were particularly famous for their valour in Moses' time (Num 32:39), and it seems it continued in their family, the more because they were seated in the frontiers. [2.] With men of learning and ingenuity for secretaries of war, and with such they were supplied out of Zebulun: thence came men that handle the pen of the writer, clerks that issued out orders, wrote circular letters, drew commissions, mustered their men, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good (Pe1 4:10); the eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it: -
The scribes of Zebulun and learned men,
To wield the sword, laid down the pen.
(3.)Issachar did good service too; though he saw that rest was good, and therefore bowed his shoulder to bear, which is the character of that tribe (Gen 49:15), yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers enlisted out of that tribe, yet the princes of Issachar were with Deborah and Barak (v. 15), probably, as a great council of war to advise upon emergencies. And, it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their honour or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him: for the men of Issachar were men that had understanding of the times, Ch1 12:32.
(4.)Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak their countryman, but because, they lying nearest to Jabin, the yoke of oppression lay heavier on their necks than on those of any other tribe. Better die in honour than live in bondage; and therefore, in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, Jdg 5:18. With what heroic bravery did they charge and push on even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause!
(5.)The stars from heaven appeared, or acted at least, on Israel's side (Jdg 5:20): The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences, or by causing the storms of hail and thunder which contributed so much to the rout of Sisera's army. The Chaldee reads it, from heaven, from the place where the stars go forth, war was waged against Sisera, that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly bodies (not arrested, as when the sun stood still at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought was that which frightened the horses, so as that they pranced till their very hoofs were broken (Jdg 5:22), and probably overturned the chariots of iron which they drew or turned them back upon their owners.
(6.)The river of Kishon fought against their enemies. It swept away multitudes of those that hoped to make their escape through it, Jdg 5:21. Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they well knew its fords and safest passages, and yet now, probably by the great rain that fell, it was so swollen, and the stream so deep and strong, that those who attempted to pass it were drowned, being feeble and faint, and unable to make their way through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, Jdg 5:22. The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa 22:11.
(7.)Deborah's own soul fought against them; she speaks of it with a holy exultation (Jdg 5:21): O, my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart. Also by her prayers; as Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God the strength of our spiritual enemies will be trodden down and will fall before us.
3.In this great engagement she observes who stood neuter, and did not side with Israel as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause and declined to appear. No mention is made of Judah nor Simeon among the tribes concerned, because they, lying so very remote from the scene of action, had not an opportunity to appear, and therefore it was not expected from them; but for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, as they deserved.
(1.)Reuben basely declined the service, Jdg 5:15, Jdg 5:16. Justly had he long ago been deprived of the privileges of the birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them from engaging: - [1.] Their divisions. This jarring string she twice strikes upon to their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, which needed not to have hindered them had they been hearty in the cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors; but it means either that they were divided among themselves, could not agree who should go or who should lead, each striving to gain the posts of honour and shun those of danger, some unhappy contests in their tribe kept them from uniting together, and with their brethren, for the common good, or that they were divided in their opinion of this war from the rest of the tribes, thought the attempt either not justifiable or not practicable, and therefore blamed those that engaged in it and did themselves decline it. This occasioned great searchings of heart among the rest, especially when the had reason to suspect that, whatever Reuben pretended, his sitting still now proceeded from a cooling of his affections to his brethren and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty and looking strange upon us when we most need their friendship and assistance. [2.] Their business in the world: Reuben abode among the sheepfolds, a warmer and safer place than the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung; these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money. All seek their own, Phi 2:21.
(2.)Dan and Asher did the same, Jdg 5:17. These two lay on the sea-coast, and, [1.] Dan pretended he could not leave his ships but they would be exposed, and therefore I pray thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land-service and diverted them from it; but Zebulun also was a haven for ships, a sea-faring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty but what some or other have broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home to repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it, or he abode in his creeks, or small havens, where his trading vessels lay to attend them. A little thing will serve those for a pretence to stay at home who have no mind to engage in the most necessary services because there are difficulty and danger in them.
(3.)But above all Meroz is condemned, and a curse pronounced upon the inhabitants of it, Because they came not to the help of the Lord, Jdg 5:23. Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God and their concern for Israel, and of doing a good service to the common cause; but they basely declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he made it to appear he could do his work without them; but no thanks to them: for aught they knew the attempt might have miscarried for want of their hand, and therefore they are cursed for not coming to the help of the Lord, when it was in effect proclaimed, Who is on the Lord's side? The cause between God and the mighty (the principalities and powers of the kingdom of darkness) will not admit of neutrality. God looks upon those as against him that are not with him. This curse is pronounced by the angel of the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed), and further than we have warrant and authority from him we may not curse. He that will richly reward all his good soldiers will certainly and severely punish all cowards and deserters. This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse upon it, it dwindled, and, like the fig-tree which Christ cursed, withered away, so that we never read of it after this in scripture.
(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.
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SUMMARY
Judges 5:17 is a pointed indictment within the triumphant Song of Deborah, a poetic celebration of Israel's victory over Sisera. It specifically critiques the tribes of Gilead, Dan, and Asher for their conspicuous absence and inaction in a critical national battle, highlighting their self-interest and complacency. This verse stands in stark contrast to the tribes who bravely risked their lives, thereby underscoring the persistent challenge of tribal disunity during the period of the Judges and serving as a timeless reminder of the imperative for corporate responsibility and active participation in God's redemptive work.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 5:17 masterfully employs several potent literary devices to convey its sharp critique of the inactive tribes. The most prominent is the Rhetorical Question ("and why did Dan remain in ships?"), which directly challenges Dan's inaction. This device does not seek an answer but rather serves to indict the tribe, inviting the listener to condemn their choice and emphasizing the blameworthiness of their self-interest. Contrast is a foundational element throughout the entire Song of Deborah, and in this specific verse, it is implicitly established by setting the complacency and detachment of Gilead, Dan, and Asher against the anticipated bravery and active participation of tribes like Zebulun and Naphtali (explicitly praised in the subsequent verse). This stark juxtaposition powerfully highlights the moral and spiritual failing of those who abstained. Synecdoche is effectively utilized with "Gilead" representing the Transjordanian tribes (Reuben, Gad, and half-Manasseh), allowing the poet to concisely refer to a larger group by their prominent geographic location. Furthermore, the vivid descriptions of "ships," "sea shore," and "breaches" function as powerful Metonymy or Symbolism, where these physical locations and objects stand for the tribes' commercial interests, comfortable lifestyles, and general detachment from the national crisis. The evocative imagery creates a strong sense of a missed opportunity and a profound failure of communal responsibility and covenantal solidarity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 5:17 powerfully illustrates the theological tension between individual tribal autonomy and the collective covenantal responsibility of Israel as a unified people of God. The pointed critique leveled against Gilead, Dan, and Asher is not merely about military strategy but fundamentally about faithfulness to Yahweh, who had called His people to possess the land and live righteously in covenant with Him. Their inaction highlights a recurring and debilitating problem throughout the period of the Judges: the absence of centralized authority frequently led to tribal disunity, rampant self-interest, and a tragic failure to fully engage in the divine mandate. This verse serves as a stark reminder that God's redemptive work, while ultimately sovereign in its execution, often requires the active, unified, and self-sacrificial participation of His people. It underscores the profound biblical principle that all members of God's covenant community are called to contribute to the common good and to stand together against spiritual and physical adversaries, and that complacency or prioritizing personal comfort over communal struggle can be a significant spiritual failing with far-reaching consequences.
REFLECTION AND APPLICATION
Judges 5:17 offers a timeless and piercing challenge for believers today, urging us to deeply examine our own levels of engagement and commitment within the body of Christ and the broader world. Just as Gilead, Dan, and Asher were called to participate in a crucial battle for God's people, we are called to active and sacrificial involvement in the spiritual struggles of our time, whether that involves defending biblical truth, advocating for justice, serving the vulnerable and marginalized, or boldly proclaiming the Gospel. The "ships" and "sea shore" in our contemporary context can symbolize anything that seduces us away from our God-given responsibilities: an excessive pursuit of personal comfort, material possessions, career ambitions, or even simply a desire for an undisturbed and convenient life. This verse compels us to ask searching questions: Are we prioritizing our own security and convenience over the urgent needs of God's Kingdom and the call to stand in solidarity with our brothers and sisters in Christ? It reminds us that inaction, born of complacency, self-interest, or fear, can be a profound form of spiritual negligence that weakens the collective witness, diminishes the impact of the Church, and hinders the work of God's people in the world. True faithfulness often requires stepping out of our comfort zones, embracing discomfort, and actively participating in the mission to which God has called us, even when it demands personal sacrifice.
Questions for Reflection
FAQ
Why is it significant that these specific tribes (Gilead, Dan, Asher) are singled out for critique in Judges 5:17?
Answer: The specific selection of Gilead, Dan, and Asher in Judges 5:17 is highly significant because it directly links their geographical locations and associated lifestyles to their inaction, implying these factors contributed to their failure to respond. Gilead, representing the Transjordanian tribes (Reuben, Gad, and half-Manasseh), was physically separated by the Jordan River, suggesting a geographic and perhaps psychological detachment that might have fostered an isolationist mentality. Dan, though initially allotted coastal territory, was known for its maritime activities and commercial pursuits ("ships"), pointing to economic interests that evidently superseded national duty. Asher, situated along the northern Mediterranean coast, was content "on the sea shore" and "in his breaches" (coastal inlets or harbors), indicating a focus on secure, perhaps prosperous, coastal settlements and trade. By singling out these tribes, the Song of Deborah critiques their prioritizing of personal comfort, economic gain, or geographic convenience over the urgent call to collective action and solidarity with their fellow Israelites during a critical moment of national crisis. This serves as a powerful illustration of tribal disunity and self-interest, which were recurring and debilitating challenges throughout the period of the Judges.
CHRIST-CENTERED FULFILLMENT
While Judges 5:17 critiques the disunity and self-interest of certain tribes in the Old Testament, it finds its ultimate Christ-centered fulfillment in the unified body of believers in the New Covenant, empowered by the indwelling Holy Spirit. The fragmented and often self-serving nature of the tribes during the period of the Judges powerfully foreshadows humanity's inherent inability to achieve perfect unity and fulfill God's redemptive purposes apart from divine intervention. Jesus Christ, as the ultimate leader, unifier, and King, calls His followers not to remain in their "ships" of comfort or "breaches" of self-interest, but to actively participate in His Kingdom work with self-sacrificial devotion. He fervently prayed for the perfect unity of His disciples (John 17:20-23), a profound unity made possible by His atoning sacrifice on the cross and the empowering presence of the Holy Spirit. The Church, as the very body of Christ, is called to embody this divine unity, with each member contributing their unique gifts for the common good and the advancement of the Gospel (1 Corinthians 12:12-27). Unlike the tribes who failed to answer the call to arms, believers are commanded by Christ to "go therefore and make disciples of all nations" (Matthew 28:19), actively engaging in the spiritual battle against sin, darkness, and injustice. The example of the inactive tribes serves as a stark reminder that authentic Christian discipleship demands active participation, self-sacrifice, and unwavering commitment to the corporate mission of God, empowered by the Spirit who binds us together in Christ, the true King who ensures ultimate and eternal victory.