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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 5:12–23. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Fourteen Centuries of Reception
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(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.
Meroz: Where this land of Meroz was, which is here laid under a curse, we cannot find: nor is there mention of it anywhere else in holy writ. In the spiritual sense, they are cursed who refuse to assist the people of God in their warfare against their spiritual enemies.
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Summary
Judges 5:23 delivers a severe divine curse upon Meroz, a town or region that failed to join the Israelites in their crucial battle against the Canaanite forces led by Sisera. Pronounced by the "angel of the LORD" within the celebratory Song of Deborah and Barak, this verse highlights the grave consequences of neutrality and inaction when God's people are called to participate in His redemptive work, emphasizing that withholding support in such a divinely ordained conflict is tantamount to opposition and incurs divine judgment.
Context
Literary Context
Judges 5:23 is an integral part of the "Song of Deborah and Barak," a triumphant poetic recounting of Israel's decisive victory over the Canaanites, as detailed in Judges 4. This song, found in Judges 5:1-31, serves as a liturgical celebration, praising God for His deliverance and honoring those who actively participated in the battle, while simultaneously condemning those who failed to respond to the call. The verse stands in stark contrast to the blessing pronounced upon Jael in Judges 5:24, highlighting the binary of active participation versus passive omission and underscoring the song's purpose to commend faithfulness and condemn dereliction of duty.
Historical & Cultural Context
The events described in Judges 4 and 5 occur during a turbulent period in Israel's history, characterized by cycles of apostasy, oppression by foreign powers, and divine deliverance through judges. The Canaanite oppression under King Jabin and his commander Sisera was particularly harsh, lasting twenty years (Judges 4:3). The call to arms was not merely a tribal conflict but a divinely ordained war of liberation for God's people. Meroz, though its exact location remains unknown, was likely a town situated near the battleground (the Kishon River valley, Judges 5:21) and thus had a clear opportunity and perceived obligation to assist. The curse reflects a cultural understanding of communal responsibility in warfare and the severe societal repercussions for cowardice, disloyalty, or failure to support the tribal confederacy in a time of crisis.
Key Themes
This verse powerfully contributes to several key themes within the book of Judges and broader biblical theology. It underscores the theme of Divine Sovereignty and Human Responsibility, demonstrating that while God is the ultimate deliverer, He often works through human instruments and expects their active participation. The severe curse on Meroz highlights the theme of Judgment for Inaction, illustrating that neutrality in the face of God's clear command or His people's struggle is not an option and can incur divine wrath. Furthermore, it emphasizes Solidarity with God's Purpose, as the repeated phrase "to the help of the LORD" frames the battle not merely as Israel's fight but as God's own, against "the mighty" Canaanite forces (Judges 5:20). The verse thus serves as a powerful warning against spiritual apathy and a call to active engagement in God's redemptive work.
Exposition and Analysis
Key Word Analysis
Meaning "to execrate" or "bitterly curse." The repetition of this verb, intensified by the adverb "bitterly" (also derived from H779), underscores the absolute and devastating nature of the divine judgment pronounced upon Meroz. This is not a mere human imprecation but a solemn, divinely sanctioned pronouncement of ruin and misfortune upon those who failed in their duty.
Meaning "a messenger" or "an angel," specifically of God. The "angel of the LORD" (combining H4397 with H3068, "LORD" or "Yᵉhôvâh") is a significant figure in the Old Testament, often understood as a special divine manifestation, sometimes a pre-incarnate appearance of Christ. The pronouncement of the curse by this figure elevates the condemnation from a human judgment to a direct divine decree, emphasizing the divine origin and unassailable authority behind the judgment on Meroz.
Meaning "aid" or "help." The word "help" is repeated four times in this short verse, emphasizing the critical nature of the assistance Meroz withheld. It signifies active support, aid, and participation in the battle. The repetition underscores that the need for "help" was not just for Israel, but specifically "to the help of the LORD," framing the conflict as God's own war, requiring the full commitment of His people.
Verse Breakdown
"Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof;"
This opening pronouncement establishes the divine origin and severity of the judgment. The double command to "curse" and the intensifying adverb "bitterly" convey the absolute and devastating nature of the condemnation. Meroz, whether a town or its people, is singled out for a specific, severe judgment, indicating that their inaction was a grave offense in the eyes of God.
"because they came not to the help of the LORD, to the help of the LORD against the mighty."
This clause provides the explicit reason for the curse: Meroz's failure to act. The repetition of "to the help of the LORD" highlights that the battle was considered God's own, a holy war against powerful, oppressive enemies ("the mighty," Hebrew gibbôwr H1368). Meroz's inaction was not merely a failure to assist Israel but a direct dereliction of duty to God Himself in His redemptive plan, a refusal to participate in His divine work of liberation.
Literary Devices
Judges 5:23 employs several potent Literary Devices to convey its message with striking force. Repetition is prominently used with the phrase "curse ye" and "to the help of the LORD," intensifying the severity of the judgment and the gravity of Meroz's inaction. This Anaphora (repetition at the beginning of clauses) underscores the divine imperative and the profound disappointment in Meroz. The phrase "the help of the LORD" also uses Personification, attributing the need for help directly to God, thereby elevating the conflict from a mere human skirmish to a divine undertaking that demands human participation. Furthermore, the command to "curse ye bitterly" could be seen as a form of Hyperbole, emphasizing the extreme nature of the divine displeasure and the dire consequences for those who stand idly by when God calls His people to action. The verse also functions as a powerful Contrast to the preceding and following verses, where others are praised for their active participation, highlighting Meroz's failure through juxtaposition.
Theological and Thematic Connections
Judges 5:23 offers a profound theological insight into the nature of divine expectation and human responsibility. It reveals that in the economy of God's redemptive plan, neutrality is often interpreted as opposition, and inaction in the face of a clear divine call can incur severe consequences. The "angel of the LORD" pronouncing the curse underscores that the battle was not merely a human endeavor but a divine one, and therefore, withholding support was tantamount to abandoning God Himself. This teaches us that God's purposes, while sovereignly accomplished, often involve the active, willing participation of His people, and their failure to engage can have spiritual repercussions. It challenges the notion that passive observation is harmless, asserting that in crucial moments of spiritual warfare or kingdom advancement, a failure to "come to the help of the LORD" is a serious offense.
Reflection and Application
Judges 5:23 serves as a stark and challenging reminder for believers today. It compels us to examine our own lives and ask whether we are actively engaged in "the help of the LORD" or if we are passively observing from the sidelines. In a world grappling with spiritual battles, social injustices, and the urgent need for the Gospel, this verse calls us beyond mere intellectual assent to active, sacrificial participation. It warns against the spiritual apathy that can lead to inaction, reminding us that God often chooses to work through His people, and our willingness to step forward in faith, even in uncomfortable or challenging circumstances, is a demonstration of our loyalty to Him. Our choices, both of action and inaction, have spiritual weight and contribute to the unfolding of God's purposes in the world. This passage encourages us to identify where God is at work and to eagerly offer our strength, resources, and prayers to His cause, rather than risking the bitter curse of Meroz through indifference.
Questions for Reflection
FAQ
What does "the angel of the LORD" mean in this context, and why is it significant that he pronounces the curse?
"The angel of the LORD" (Hebrew: mal'akh Yahweh) is a significant figure in the Old Testament, often understood as a divine manifestation or a pre-incarnate appearance of Jesus Christ. In Judges 5:23, the angel's pronouncement of the curse on Meroz is highly significant because it elevates the condemnation from a human judgment to a divine one. It emphasizes that Meroz's failure to come "to the help of the LORD" was not merely a military misstep or a social slight against Israel, but a direct offense against God Himself. This highlights the sacred nature of the battle and the gravity of Meroz's inaction in the eyes of divine justice, underscoring that the call to arms was God's own call, and failure to respond was a direct affront to divine authority.
Christ-Centered Fulfillment
While Judges 5:23 speaks of a historical curse for inaction in a physical battle, its deeper theological resonance finds profound fulfillment in Christ. The "help of the LORD" that Meroz failed to provide foreshadows the ultimate "help" that humanity desperately needed, a help that only God Himself could provide through His Son. Unlike Meroz, who withheld their strength, Jesus Christ did not remain neutral or passive in the face of humanity's greatest battle against sin, death, and the devil. Instead, He actively "came to the help of the LORD" by perfectly fulfilling the Father's will, even to the point of death on a cross (Philippians 2:8). His decisive victory on the cross and resurrection is the ultimate "help" for all who believe, delivering us from the "mighty" spiritual foes that we could not overcome on our own (Colossians 2:15). Furthermore, the curse on Meroz for their failure to join God's battle serves as a stark reminder of the eternal consequences of rejecting or ignoring God's call. In the New Covenant, the call is to follow Christ and participate in His spiritual kingdom, taking up our cross daily (Luke 9:23). Those who are "not with me are against me" (Matthew 12:30), emphasizing that true neutrality towards Christ is impossible. Thus, Meroz's failure underscores the necessity of active faith and obedience to the ultimate Commander, Jesus, who calls us not to a physical battle, but to participate in the spread of His Gospel and the advancement of His spiritual kingdom, empowered by the very Spirit of God who helps us in our weaknesses (Romans 8:26).