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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 5:24–31. His four-level outline is real structure in the source text, so it is rendered as structure.
Deborah here concludes this triumphant song,
I.With the praises of Jael, her sister-heroine, whose valiant act had completed and crowned the victory.
She had mentioned her before (Jdg 5:6) as one that would have served her country if it had been in her power; now she applauds her as one that did serve it admirably well when it was in her power. Her poetry is finest and most florid here in the latter end of the song. How honourably does she speak of Jael (Jdg 5:24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field. Nothing is more confounding, grievous, and shameful, than disappointment, and Deborah here does most elegantly describe two great disappointments, the shame of which was typical of sinners' everlasting shame.
1.Sisera found a fatal enemy where he expected a firm and faithful friend.
(1.)Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until God, by an immediate impulse upon her mind (which impulses then were to be regarded, and carried so much of their own evidence with them that they might be relied upon, but cannot now be pretended to), directed her to do otherwise, Jdg 5:25. He asked only for fair water to quench his thirst, but she, not only to show her housewifery and good housekeeping, but to express her respect to him, gave him milk and brought forth butter, that is (say some interpreters), milk which had the butter taken from it; we call it butter-milk. No (say others), it was milk that had the butter still in it; we call it cream. Whichsoever it was, it was probably the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she called so, the finest she had, and better than she ordinarily used at her town table. This confirmed Sisera's opinion of her friendship, and made him sleep the faster and the more secure. But,
(2.)She proved his mortal enemy, gave him his death's stroke: it is curiously described, Jdg 5:26, Jdg 5:27.
[1.]How great does Jael look, hammering Sisera, as it is in the margin, mauling that proud man who had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities upon his bones! Eze 32:27. She seems to have gone about it with no more terror nor concern than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it she smote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, she struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail.
[2.]How mean does Sisera look, fallen at Jael's feet! Jdg 5:27. At the feet of this female executioner he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woman, with a disgraceful wound by a sorry nail struck through his head. Thus is shame the fate of proud men. And this is a very lively representation of the ruin of those sinners whose prosperity slays them; it flatters and caresses them with milk and butter in a lordly dish, as if it would make them easy and happy, but it nails their heads and hearts too to the ground in earthly-mindedness, and pierces them through with many sorrows; its flatteries are fatal, and sink them at last into destruction and perdition, Ti1 6:9, Ti1 6:10.
2.Sisera's mother had the tidings brought her of her son's fall and ruin when she was big with expectation of his glorious and triumphant return, Jdg 5:28-30, where we have,
(1.)Her fond desire to see her son come back in triumph: Why is his chariot so long in coming? She speaks this, not so much out of a concern for his safety, or any jealousy of his having miscarried (she had no fear of that, so confident was she of his success), but out of a longing for his glory, which with a feminine weakness she was passionately impatient to see, chiding the lingering chariot, and expostulating concerning the delays of it, little thinking that her unhappy son had been, before this, forced to quit that chariot which they were so proud of, and which she thought came so slowly. The chariots of his glory had now become the shame of his house, Isa 22:18. Let us take heed of indulging such desires as these towards any temporal good thing, particularly towards that which cherishes vain-glory, for this was what she here doted on. Eagerness and impatience in our desires do us a great deal of prejudice, and make it intolerable to us to be crossed. But towards the second coming of Jesus Christ, and the glories of that day, we should thus stand affected (Come, Lord Jesus, come quickly), for here we cannot be disappointed.
(2.)Her foolish hope and confidence that he would come at last in so much the greater pomp. Her wise ladies answered her, and thought they gave a very good account of the delay; yea, she (in her wisdom, says the Chaldee) tauntingly made answer to herself, "Have they not sped? No doubt they have, and that which delays them is that they are dividing the prey, which is so much that it is a work of time to make a distribution of it." In the spoil they pleased themselves with the thought of, observe,
[1.]How impudently, and to the reproach and scandal of their sex, these ladies boast of the multitude of damsels which the soldiers would have the abusing of.
[2.]How childishly they pleased themselves with the hope of seeing Sisera himself in a gaudy mantle of divers colours; how charmingly would it look! of divers colours of needle-work, plundered out of the wardrobe of some Israelitish lady; it is repeated again, as that which pleased their fancy above any thing, of divers colours of needle-work on both sides, and therefore very rich; such pieces of embroidery they hoped Sisera would have to present his mother and the ladies with. Thus apt are we to deceive ourselves with great expectations and confident hopes of honour, and pleasure, and wealth in this world, by which we prepare for ourselves the shame and grief of a disappointment. And thus does God often bring ruin on his enemies when they are most elevated.
II.She concludes all with a prayer to God,
1.For the destruction of all his foes: "So, so shamefully, so miserably, let all thy enemies perish, O Lord; let all that hope to triumph in Israel's ruin be thus disappointed and triumphed over. Do to them all as unto Sisera," Psa 83:9. Though our enemies are to be prayed for, God's enemies, as such, are to be prayed against; and, when we see some of God's enemies remarkably humbled and brought down, this is an encouragement to us to pray for the downfall of all the rest. Deborah was a prophetess, and this prayer was a prediction that in due time all God's enemies shall perish, Psa 92:9. None ever hardened his heart against God and prospered.
2.For the exaltation and comfort of all his friends. "But let those that love him, and heartily wish well to his kingdom among men, be as the sun when he goeth forth in his strength; let them shine so bright, appear so glorious in the eye of the world, cast such benign influences, be as much out of the reach of their enemies, who curse the rising sun because it scorches them; let them rejoice as a strong man to run a race, Psa 19:5. Let them, as burning and shining lights in their places, dispel the mists of darkness, and shine with more and more lustre and power unto the perfect day." Pro 4:18. Such shall be the honour, and such the joy, of all that love God in sincerity, and for ever they shall shine as the sun in the firmament of our Father.
The victory here celebrated with this song was of such happy consequence to Israel that for the best part of one age they enjoyed the peace which it opened the way to: The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been if, when the churches and the tribes had rest, they had been edified, and had walked in the fear of the Lord.
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Summary
Judges 5:28 dramatically pivots the triumphant "Song of Deborah and Barak" to portray the anxious, yet tragically ironic, vigil of Sisera's mother. Unaware of her son's ignominious death at Jael's hand, she peers through her window, her growing impatience and dread expressed in repeated questions about the prolonged delay of his chariot. This poignant scene serves as a powerful literary and theological counterpoint to Israel's celebration, underscoring the completeness of God's decisive justice against His enemies and the profound reversal of human expectations.
Context
Literary Context
This poignant verse is strategically placed within the "Song of Deborah and Barak," a celebratory poetic recounting of Israel's decisive victory over the Canaanite general Sisera and King Jabin. Following the prose narrative of the battle in Judges 4, the song in Judges 5 offers a theological and highly emotive interpretation of the events. Verse 28, specifically, marks a sudden and powerful shift in perspective, moving from the exultation of Israel's triumph to the poignant, yet deeply ironic, scene of Sisera's mother. This abrupt transition serves as a potent literary device, heightening the dramatic tension and emphasizing the totality of God's victory by vividly depicting the despair and ignorance of the defeated. The song concludes shortly after this scene, reinforcing the finality of Sisera's demise and the ultimate vindication of God's people.
Historical & Cultural Context
The events described in Judges 4 and Judges 5 unfold during a tumultuous era in Israel's history, characterized by a recurring cycle of apostasy, oppression, and divine deliverance, a pattern vividly illustrated throughout the entire Book of Judges. The Canaanites, under the formidable King Jabin and his general Sisera, had cruelly oppressed Israel for two decades (Judges 4:3). Sisera's military might was particularly renowned for his formidable force of 900 iron chariots, a significant technological and psychological advantage that instilled widespread fear among the Israelites. Culturally, a victorious general returning from battle would be expected to make a grand, swift procession, laden with spoils and captives. Sisera's mother's anxious vigil, peering from a window, reflects the common practice of women awaiting the return of their male relatives from war, often from an elevated vantage point. Her subsequent anticipation of "spoil" in Judges 5:29-30 further illuminates the cultural norms of ancient warfare and the expected rewards of victory.
Key Themes
Judges 5:28 profoundly contributes to several overarching themes within the "Song of Deborah and Barak" and the broader Book of Judges. The most prominent is Dramatic Irony, where the reader's prior knowledge of Sisera's death at Jael's hand (Judges 4:21) creates a stark and poignant contrast with his mother's hopeful, yet increasingly anxious, expectation of his triumphant return. This irony powerfully underscores the theme of Divine Sovereignty and Justice, demonstrating that God's plan for Israel's deliverance unfolds precisely and irrevocably, irrespective of human expectations or opposition. The "delay" of Sisera's chariot is thus not accidental but divinely orchestrated. Furthermore, the verse subtly touches upon the universal human emotion of Maternal Anticipation and Anxiety, even as it is tragically subverted by the grim reality of the narrative. It also highlights the Reversal of Fortunes, where the oppressor's anticipated victory transforms into utter defeat, and the seemingly weak (Israel, and specifically Jael) are unexpectedly used by God to bring down the mighty.
Exposition and Analysis
Key Word Analysis
This term (H822) refers to a window, often equipped with a grill or screen, a common feature in ancient Near Eastern architecture. Such a design allowed for ventilation and observation while offering a degree of privacy or security. The specific detail of Sisera's mother looking "through the lattice" paints a vivid picture of her strained, perhaps even furtive, vigil, peering out from within her domestic confines. This emphasizes her confinement to the private sphere while her son is engaged in the public, violent sphere of war, and subtly hints at her limited perspective, unable to see the true, grim reality unfolding beyond her sight.
This verb (H309) is a primitive root meaning "to loiter," "to be behind," or "to procrastinate." By implication, it conveys a sense of being delayed, hindered, or late. The repetition of this word in her question, "why tarry the wheels of his chariots?", intensifies the mother's growing impatience, unease, and ultimately, dread. It is not merely a simple delay, but one that is becoming increasingly inexplicable and concerning, hinting at something being fundamentally wrong and building a profound sense of foreboding for the reader who already knows Sisera's fate.
Verse Breakdown
"The mother of Sisera looked out at a window, and cried through the lattice"
This opening clause immediately establishes the scene and introduces the central, yet tragically ignorant, character: Sisera's mother. Her actions of "looking out" (H8259, shâqaph', "to lean out, gaze") and "cried" (H2980, yâbab', "to bawl, cry out") through the lattice vividly portray her anxious and increasingly desperate state. The "lattice" (H822, ʼeshnâb') emphasizes a sense of peering, perhaps with difficulty or through a barrier, mirroring her inability to perceive the true, devastating situation. Her "crying" is not necessarily weeping, but a loud, perhaps impatient, questioning, or even wailing utterance.
"Why is his chariot [so] long in coming?"
This is the first of two rhetorical questions, directly revealing her mounting impatience and deep concern. The chariot (H7393, rekeb), a powerful symbol of Sisera's military might, status, and expected swift victory, is conspicuously absent. Its prolonged (H954, bûwsh', "delayed, ashamed") absence is perplexing and alarming to her, as it defies all expectations of a successful general's triumphant return.
"why tarry the wheels of his chariots?"
This second question, a parallel to the first, powerfully reinforces her distress and the specific nature of her growing apprehension. The focus on the "wheels" (H6471, paʻam'), which symbolize speed and efficiency, underscores the unusual and unsettling nature of the delay. The repetition of the questioning, particularly with the word "tarry" (H309, ʼâchar'), builds a profound sense of foreboding and highlights the mother's deepening anxiety for the reader who is privy to Sisera's tragic end.
Literary Devices
Judges 5:28 is profoundly rich in Dramatic Irony, which serves as its primary literary device. The audience possesses the crucial knowledge that Sisera has already been killed by Jael (Judges 4:21), yet his mother remains tragically oblivious, anxiously awaiting his triumphant return. Her poignant questions, "Why is his chariot [so] long in coming? why tarry the wheels of his chariots?", are therefore laden with a profound and tragic significance for the reader, creating a stark contrast between her hope and the grim reality. This irony serves to underscore the completeness of God's victory and the utter defeat of His enemies. The verse also employs classic Hebrew Parallelism, a hallmark of ancient poetry, particularly evident in the repeated, structurally similar questions. This repetition emphasizes the mother's escalating anxiety and the perceived abnormality of the delay. Furthermore, the entire scene functions as powerful Foreshadowing for the mother's ultimate despair, as her hopeful anticipation will soon be shattered by the devastating news of her son's death. The vivid imagery of her "looking out at a window, and cried through the lattice" creates a powerful Visual Metaphor for her limited perspective and inability to grasp the divine judgment unfolding beyond her sight.
Theological and Thematic Connections
Judges 5:28 stands as a potent theological statement about divine sovereignty and the ultimate futility of human plans that oppose God's will. The mother's anxious vigil and rhetorical questions highlight a profound human blindness to God's unfolding purposes, a universal theme throughout Scripture. Her expectation of a triumphant return, laden with plunder, stands in stark contrast to the divine judgment that has already been executed. This scene underscores that God's timing and methods are often beyond human comprehension, and His justice, though sometimes delayed from a human perspective, is always certain and complete. It also powerfully illustrates the theme of the reversal of fortunes, where the proud and powerful are brought low by God's hand, often through unexpected and seemingly weak means.
Reflection and Application
The poignant scene of Sisera's mother's anxious wait in Judges 5:28 is a powerful and enduring reminder that while humans meticulously make plans and harbor specific expectations, God's sovereign purposes will always prevail, often in ways that defy human logic or foresight. Her desperate questions, born of ignorance and a mother's hope, highlight the stark reality that those who defiantly oppose God's people and His divine will will ultimately face His certain judgment, frequently in ways they least expect or understand. For believers, this verse serves as a profound encouragement for profound trust in God's perfect timing and His remarkable ability to work behind the scenes, orchestrating events even when His actions are unseen or misunderstood by the world. It challenges us to align our expectations and desires with His divine will, rather than clinging to worldly hopes or human plans that may, in fact, be contrary to His perfect design. It also serves as a sobering warning against the dangers of pride and a misplaced reliance on human strength or worldly power, reminding us that all such things are ultimately futile and destined to crumble when set against the Almighty. Our true hope, security, and ultimate victory lie not in the strength of chariots or armies, but in the unwavering faithfulness, justice, and sovereign power of God.
Questions for Reflection
FAQ
Why is this seemingly sympathetic scene included in a triumphant song celebrating victory?
The inclusion of Sisera's mother's lament in the "Song of Deborah and Barak" serves a crucial and masterful literary and theological purpose. It is a profound use of dramatic irony, heightening the sense of triumph for Israel by contrasting it with the utter despair and profound ignorance of the enemy. While Israel celebrates God's decisive and complete victory, Sisera's mother remains tragically oblivious, anticipating a glorious return that will never come. This stark juxtaposition powerfully underscores the completeness of God's judgment against Sisera and the Canaanites, emphasizing that their defeat was total, irreversible, and divinely orchestrated. It also highlights the overarching theme of divine sovereignty, demonstrating that God's plans unfold precisely and irrevocably, irrespective of human expectations or desires, especially those that oppose His righteous will. The scene adds a profound layer of depth and emotional resonance, transforming a simple victory song into a complex and insightful meditation on divine justice, the reversal of fortunes, and the ultimate futility of resisting God.
Christ-Centered Fulfillment
Judges 5:28 with its poignant depiction of a mother's anxious wait for a son who will never return, finds its ultimate Christ-centered fulfillment in the stark contrast between human expectations and God's divine plan, particularly concerning the Messiah. Sisera's mother awaited a conquering hero returning with spoils, a typical worldly expectation of power, military might, and visible victory. Yet, the true conquering hero, Jesus Christ, did not come in the way the world expected, nor as many in Israel anticipated. He came not on a chariot of war, but humbly, riding on a donkey (Matthew 21:5), and His ultimate, decisive victory was achieved not through military might or earthly conquest, but through profound self-sacrifice on a cross (Philippians 2:8). While the world, much like Sisera's mother, often waits for a visible, powerful display of might and immediate triumph, God's greatest triumph was accomplished through apparent weakness, suffering, and a sacrificial death. The "delay" of Sisera's chariot, leading to his unexpected demise, subtly foreshadows the "delay" of Christ's second coming, where those who reject Him will likewise face an unexpected and irreversible judgment, just as Sisera's mother faced the grim reality of her son's fate. However, for those who eagerly await Him in faith and obedience, His return will be one of glorious triumph, bringing ultimate deliverance, eternal justice, and immeasurable spoils, far surpassing any earthly plunder (Revelation 19:11-16).