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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 5:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
The former chapter let us know what great things God had done for Israel; in this we have the thankful returns they made to God, that all ages of the church might learn that work of heaven to praise God.
I.God is praised by a song, which is,
1.A very natural expression of rejoicing. Is any merry? Let him sing; and holy joy is the very soul and root of praise and thanksgiving. God is pleased to reckon himself glorified by our joy in him, and in his wondrous works. His servants' joy is his delight, and their sons are melody to him.
2.A very proper expedient for spreading the knowledge and perpetuating the remembrance of great events. Neighbours would learn this song one of another and children of their parents; and by that means those who had not books, or could not read, yet would be made acquainted with these works of God; and one generation would thus praise God's works to another, and declare his mighty acts, Psa 145:4, etc.
II.Deborah herself penned this song, as appears by Jdg 5:7 :
Till I Deborah arose. And the first words should be rendered, Then she sang, even Deborah.
1.She used her gifts as a prophetess in composing the song, and the strain throughout is very fine and lofty, the images are lively, the expressions elegant, and an admirable mixture there is in it of sweetness and majesty. No poetry is comparable to the sacred poetry. And,
2.We may supposed she used her power as a princess, in obliging the conquering army of Israel to learn and sing this son. She expects not that they should, by their poems, celebrate her praises and magnify here, but requires that in this poem they should join with her in celebrating God's praises and magnifying him. She had been the first wheel in the action, and now is so in the thanksgiving.
III.It was sung on that day, not the very day that the fight was, but on that occasion, and soon after, as soon as a thanksgiving day could conveniently be appointed. When we have received mercy from God, we ought to be speedy in our returns of praise, while the impressions of the mercy are fresh. It is rent to be paid at the day.
1.She begins with a general Hallelujah: Praise (or bless, for that is the word) you the Lord, Jdg 5:2. The design of the song is to give glory to God; this therefore is put first, to explain and direct all that follows, like the first petition of the Lord's prayer, Hallowed be thy name. Two things God is here praised for: - (1.) The vengeance he took on Israel's enemies, for the avenging of Israel upon their proud and cruel oppressors, recompensing into their bosoms all the injuries they had done to his people. The Lord is known as a righteous God, and the God to whom vengeance belongs by the judgments which he executeth. (2.) The grace he gave to Israel's friends, when the people willingly offered themselves to serve in this war. God is to have the glory of all the good offices that are at any time done us; and the more willingly they are done the more is to be observed of that grace which gives both to will and to do. For these two things she resolves to leave this song upon record, to the honour of the everlasting God (Jdg 5:3): I, even I, will sing unto the Lord, Jehovah, that God of incontestable sovereignty and irresistible power, even to the Lord God of Israel, who governs all for the good of the church.
2.She calls to the great ones of the world, that sit at the upper end of its table, to attend to her song, and take notice of the subject of it: Hear, O you kings! give ear, O you princes!
(1.)She would have them know that as great and as high as they were there was one above them with whom it is folly to contend, and to whom it was their interest to submit, that horses and chariots are vain things for safety.
(2.)She would have them to join with her in praising the God of Israel, and no longer to praise their counterfeit deities, as Belshazzar did. Dan 5:4, He praised the gods of gold and silver. She bespeaks them as the psalmist (Psa 2:10, Psa 2:11), Be wise now therefore, O you kings! serve the Lord with fear.
(3.)She would have them take warning by Sisera's fate, and not dare to offer any injury to the people of God, whose cause, sooner or later, God will plead with jealousy.
3.She looks back upon God's former appearances, and compares this with them, the more to magnify the glorious author of this great salvation. What God is doing should bring to our mind what he has done; for he is the same yesterday, today, and for ever (Jdg 5:4): Lord, when thou wentest our of Seir. This may be understood either,
(1.)Of the appearances of God's power and justice against the enemies of Israel to subdue and conquer them; and so Hab 3:3, Hab 3:4, etc., is parallel to it, where the destruction of the church's enemies is thus described. When God had led his people Israel from the country of Edom he brought down under their feet Sihom and Og, striking them and their armies with such terror and amazement that they seemed apprehensive heaven and earth were coming together. Their hearts melted, as if all the world had been melting round about them. Or it notes the glorious displays of the divine majesty; and the surprising effects of the divine power, enough to make the earth tremble, the heavens drop like snow before the sun, and the mountains to melt. Compare Psa 18:7. God's counsels are so far from being hindered by any creature that, when the time of their accomplishment comes, that which seemed to stand in their way will not only yield before them, but be made to serve them. See Isa 64:1, Isa 64:2. Or,
(2.)It is meant of the appearances of God's glory and majesty to Israel, when he gave them his law at Mount Sinai. It was then literally true, the earth trembled, and the heavens dropped, etc. Compare Deu 33:2; Psa 68:7, Psa 68:8. Let all the kings and princes know that this is the God whom Deborah praises, and not such mean and impotent deities as they paid their homage to. The Chaldee paraphrase applies it to the giving of the law, but has a strange descant on those words, the mountains melted. Tabor, Hermon, and Carmel, contended among themselves: one said, Let the divine majesty dwell upon me; the other said, Let it dwell upon me; but God made it to dwell upon Mount Sinai, the meanest and least of all the mountains. I suppose it means the least valuable, because barren and rocky.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The fourth song is in the book of Judges. Concerning it there is written, “And Deborah and Barak the son of Abinoam sang on that day, saying, ‘That the princes took the lead in Israel, that the people offered themselves willingly, bless the Lord! Hear, O kings, give ear, O governors!’ ” and the rest. And the person who sings this ought to be a bee, whose product is used by kings and ordinary people for their health. For “Deborah,” who sings this song, means “bee.” Moreover, Barak is with her; and his name means “flashing.” And this song is sung after a victory, because no one can sing of what is perfect unless he has conquered his adversaries. Furthermore, it is said in this song, “Awake, awake, Deborah! Stir up the thousands of the people. Awake, awake, utter a song! Awake, Barak!” But you will find these matters more fully discussed in the homilies we have given on the book of Judges.
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Summary
Judges 5:2 serves as the triumphant and foundational declaration of the "Song of Deborah and Barak," an ancient and powerful hymn celebrating God's decisive victory over the Canaanite forces led by Sisera. This verse immediately directs all glory and thanksgiving to the LORD, not only for His divine intervention in bringing justice and deliverance to His oppressed people but also for inspiring and empowering the willing participation of the Israelite warriors who courageously volunteered for battle. It encapsulates the profound interplay between divine sovereignty and human responsiveness that characterizes the entire song and indeed, much of biblical theology.
Context
Literary Context
Judges 5:2 initiates the "Song of Deborah and Barak," one of the oldest and most significant poetic texts in the Hebrew Bible, often considered a prime example of early Israelite poetry. This song immediately follows the prose account of the battle in Judges 4, providing a poetic, often more vivid and detailed, retelling and theological reflection on the events. While Judges 4 narrates the "what" and "how" from a historical perspective, Judges 5 delves into the "why" and "who" from a divine perspective, emphasizing God's ultimate role and the people's varied responses. The song's placement after the narrative highlights its function as a celebratory and interpretive response to God's mighty acts, setting a tone of praise and theological reflection that continues throughout the entire chapter. It is a liturgical piece designed to be sung and remembered, embedding the theological lessons of the victory deeply within Israel's collective memory.
Historical & Cultural Context
The events of Judges 4 and 5 are set during the tumultuous period of the Judges (roughly 1200-1000 BCE), a time marked by tribal disunity, cycles of apostasy, oppression by foreign powers, and divine deliverance through charismatic leaders ("judges") raised up by God. For twenty years, Israel had been under the severe and demoralizing oppression of Jabin, King of Hazor, and his formidable general Sisera, who commanded 900 iron chariots (Judges 4:3). This period was characterized by fear, economic hardship, and a breakdown of social order, with roads being unsafe and villages deserted (Judges 5:6-7). The victory at the Kishon River, where Sisera's chariots became mired in a sudden flood (Judges 5:21), was a miraculous intervention, demonstrating God's power over seemingly insurmountable military might and natural forces. The call to arms by Deborah and Barak, and the varied willingness of different tribes to participate (or not, as lamented in Judges 5:15-17), reflects the fragmented political and social landscape of early Israel, where tribal loyalties often superseded national unity.
Key Themes
This opening verse, and indeed the entire song, powerfully articulates several core themes central to the book of Judges and the broader biblical narrative. Firstly, it underscores Divine Sovereignty and Deliverance, presenting the LORD (Yahweh) as the ultimate warrior who "avenges" His people, bringing justice and liberation when they are oppressed. This theme of God as the deliverer is a recurring motif throughout the book of Judges, illustrating His covenant faithfulness despite Israel's infidelity. Secondly, it highlights the importance of Praise and Thanksgiving as the appropriate and necessary response to God's saving acts, setting a precedent for worship that acknowledges His power, faithfulness, and unique role in history. This praise is not merely emotional but a theological affirmation of God's character. Finally, the phrase "when the people willingly offered themselves" introduces the theme of Voluntary Service and Obedience, emphasizing the crucial role of human cooperation with divine initiative. This willingness to serve, even in the face of danger and against overwhelming odds, is celebrated as a virtuous and necessary component of God's work, contrasting sharply with the apathy or fear seen elsewhere in the narrative (e.g., Judges 5:16-17), and underscoring the value God places on a willing heart in His service.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to kneel"; by implication, "to bless God" (as an act of adoration) or "to bless man" (as a benefit). In this imperative form, it is a command to collectively "bless," "praise," or "adore" the LORD. It signifies a reverent and joyful acclamation of God's greatness and mighty deeds, acknowledging Him as the sole source of victory and justice. This command sets the tone for the entire song as a hymn of heartfelt thanksgiving and worship.
A primitive root meaning "to loosen"; by implication, "to expose," "dismiss," or "absolve." In the context of divine action, particularly when paired with "Israel" and a preceding period of oppression, it implies God's active intervention to "unleash" justice, "uncover" His power, or "set free" His people from their oppressors. It is not merely human revenge but divine vindication, where God rights wrongs and delivers His chosen nation, demonstrating His righteous character as one who intervenes on behalf of the oppressed.
A primitive root meaning "to impel"; hence, "to volunteer" (as a soldier) or "to present spontaneously." This term highlights a spontaneous, uncoerced devotion and readiness to serve God's purposes. It is frequently used in the context of freewill offerings for sacred purposes (e.g., Exodus 35:29), emphasizing a deep internal motivation rather than external compulsion. Here, it celebrates the courageous and self-sacrificial readiness of the Israelite warriors who stepped forward to fight for God's cause.
Verse Breakdown
"Praise ye the LORD"
This opening imperative establishes the song's fundamental purpose: to direct all glory, honor, and adoration to Yahweh. It is a communal call to worship, acknowledging God's ultimate sovereignty and His active, decisive role in the deliverance of Israel. The victory is unequivocally attributed not to human strength, military strategy, or the courage of specific leaders, but solely to divine power and intervention, demanding a response of heartfelt and public adoration from the entire nation.
"for the avenging of Israel"
This phrase specifies the profound reason for the commanded praise. The "avenging" here refers to God's righteous act of vindication and liberation. After twenty years of severe oppression under Canaanite rule, God intervened to "unleash" His justice, "uncover" the injustice, and decisively deliver Israel from their tyrannical oppressors. This underscores God's character as a divine warrior who fights on behalf of His covenant people, restoring justice, freedom, and order to a nation that had cried out to Him in distress.
"when the people willingly offered themselves"
This crucial clause highlights the indispensable human element in God's redemptive plan. While God is the ultimate deliverer, He often works through willing human instruments. The phrase emphasizes the voluntary, spontaneous, and courageous response of the Israelite warriors who stepped forward to fight alongside Deborah and Barak, contrasting with those who may have held back (as lamented later in the song). Their self-sacrificial readiness to participate in God's redemptive work is celebrated as a vital component of the victory, demonstrating faith, obedience, and a deep commitment to God's purposes, even in the face of overwhelming odds.
Literary Devices
The opening verse of the Song of Deborah and Barak employs several potent literary devices that amplify its theological and emotional impact. The most prominent is Apostrophe, a direct address to an absent or abstract entity, here the collective "ye" (Israel) being commanded to "Praise ye the LORD." This direct address immediately engages the audience, establishing the song's hortatory and liturgical nature as a call to worship. Parallelism is implicitly present in the complementary relationship between the two reasons for praise: God's "avenging of Israel" and "the people willingly offered themselves." Though not strictly synonymous or antithetical, it presents two distinct yet interconnected facets of the divine-human partnership in victory, both meriting praise. Furthermore, the verse employs Metonymy when "Israel" stands for the nation's experience of oppression and subsequent deliverance, and when "avenging" represents the comprehensive act of liberation and restoration God performed. The phrase "willingly offered themselves" also carries a subtle Irony when read in light of the subsequent verses of the song (e.g., Judges 5:15-17) that lament the tribes who did not offer themselves willingly, thereby highlighting the exceptional and praiseworthy nature of those who did, and implicitly critiquing the reluctant.
Theological and Thematic Connections
Judges 5:2 profoundly connects to the broader biblical narrative of God's redemptive history, establishing a foundational principle: divine deliverance often involves both God's sovereign power and humanity's willing participation. God is consistently portrayed throughout Scripture as the one who hears the cries of His oppressed people and acts on their behalf, bringing justice and vindication. Yet, He also calls His people to respond in faith, courage, and self-sacrificial service. This dynamic is a recurring pattern throughout the Old Testament, from the Exodus (where Israel was called to march out in faith) to the establishment of the monarchy (where leaders were chosen and people were called to follow), and finds its ultimate expression in the New Testament's call to discipleship. The praise directed to the LORD is a recognition that true victory and liberation come from Him alone, even when achieved through human instruments, reminding us that all glory belongs to God.
Reflection and Application
Judges 5:2 serves as a powerful call to remember and celebrate God's faithfulness in our own lives and in the life of the church today. Just as ancient Israel was called to praise the LORD for His mighty acts of deliverance from physical oppression, so too are we invited to acknowledge His hand in our triumphs over adversity, our liberation from spiritual bondage, and His ongoing work of justice in the world. This verse challenges us to cultivate a posture of profound gratitude and worship, ensuring that our praise is directed solely to God for His intervention and not to human effort alone. Furthermore, the emphasis on "the people willingly offered themselves" prompts a profound self-examination for every believer: are we, as followers of Christ, truly willing to offer our time, talents, resources, and even our comfort for God's kingdom work? In a world that often prioritizes self-interest, convenience, and minimal commitment, this verse encourages a radical, uncoerced commitment to God's purposes, reminding us that our voluntary participation, however small or seemingly insignificant, is valued by God and essential for the advancement of His redemptive plan. It calls us to move beyond passive observation to active, joyful, and willing engagement in the divine mission, trusting that our willingness empowers God to work through us.
Questions for Reflection
FAQ
What is the significance of the "avenging of Israel" in this context?
The "avenging of Israel" (Hebrew: pâraʿ) in Judges 5:2 is not about human revenge or retaliation in a vindictive sense. Instead, it signifies God's righteous act of bringing justice and liberation to His oppressed people. For twenty years, Israel had suffered under the harsh rule of King Jabin and Sisera (Judges 4:3), and their cries for help reached the LORD. God's "avenging" is His divine intervention to "unleash" His power, "uncover" the injustice, and decisively deliver His covenant people from their oppressors. It's a demonstration of God's faithfulness to His promises and His character as a just and saving God who actively intervenes on behalf of the vulnerable, setting things right and restoring order.
Christ-Centered Fulfillment
Judges 5:2, with its dual emphasis on divine deliverance and the willing human response, finds its ultimate and most profound fulfillment in Jesus Christ. The "avenging of Israel" foreshadows the far greater spiritual deliverance accomplished by Christ. Humanity was oppressed, not by earthly kings and chariots, but by the far more insidious tyranny of sin and death (Romans 6:23). Jesus, the ultimate divine warrior and the very embodiment of God's justice and love, "unleashed" God's righteous judgment and redemptive power on the cross, avenging humanity by conquering sin, death, and the powers of darkness, thereby liberating all who believe (Colossians 2:15). His sacrifice was the ultimate "willing offering," not merely of service, but of His very life, given freely and without compulsion (John 10:18). Moreover, just as the Israelite people "willingly offered themselves" for battle, Christ's completed work calls forth a willing response from His followers. We are now called to "praise the LORD" for the salvation wrought through Him, offering a continuous sacrifice of praise (Hebrews 13:15), and to willingly offer ourselves as living sacrifices in His service (Romans 12:1), participating in the ongoing mission of His kingdom, empowered and made willing by the indwelling Holy Spirit.