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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 5:6–11. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious and the more gracious (Jdg 5:6): From the days of Shamgar, who did something towards the deliverance of Israel from the Philistines, to the days of Jael, the present day, in which Jael has so signalized herself, the country has been in a manner desolate. 1. No trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly. 2. No travelling. Whereas in times when there was some order and government the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travellers were obliged to sculk and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. 4. No administration of justice. There was war in the gates where their courts were kept, Jdg 5:8. So that it was not till this salvation was wrought that the people of the Lord durst go down to the gates, Jdg 5:11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; nay, the places of drawing water were alarmed by the archers - a mighty achievement to terrify the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor spear seen among forty thousand, Jdg 5:8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them.
II.She shows in one word what it was that brought all this misery upon them:
They chose new gods, Jdg 5:8. It was their idolatry that provoked God to give them up thus into the hands of their enemies. The Lord their God was one Lord, but this would not content them: they must have more, many more, still more. Their God was the Ancient of days, still the same, and therefore they grew weary of him, and must have new gods, which they were as fond of as children of new clothes, names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God (Jos 24:21), but they would not abide by that choice, they must have gods of their own choosing.
III.She takes notice of God's great goodness to Israel in raising up such as should redress these grievances.
Herself first (Jdg 5:7): Till that I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business, and then the face of things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man went forth again to his work and labour, Psa 104:22, Psa 104:23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other governors of Israel (Jdg 5:9), who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not insisting upon the exemption which their dignity and office entitled them to, when the had so fair an opportunity of appearing in their country's cause; and no doubt the example of the governors influenced the people in like manner willingly to offer themselves, Jdg 5:2. Of these governors she says, My heart is towards them, that is, "I truly love and honour them; they have won my heart for ever; I shall never forget them." Note, Those are worthy of double honour that recede voluntarily from the demands of their honour to serve God and his church.
IV.She calls upon those who had a particular share in the advantages of this great salvation to offer up particular thanks to God for it, Jdg 5:10, Jdg 5:11. Let every man speak as he found of the goodness of God in this happy change of the posture of public affairs.
1.You that ride on white asses, that is, the nobility and gentry. Horses were little used in that county; they had, it is probable, a much better breed of asses than we have; but persons of quality, it seems, were distinguished by the colour of the asses they rode on; the white being more rare were therefore more valued. Notice is taken of Abdon's sons and grandsons riding on ass-colts, as indicating them to be men of distinction, Jdg 12:14. Let such as are by this salvation restored, not only to their liberty as other Israelites, but to their dignity, speak God's praises.
2.Let those that sit in judgment be sensible of it, and thankful for it as a very great mercy, that they may sit safely there, that the sword of justice is not struck out of their hand by the sword of war.
3.Let those that walk by the way, and meet with none there to make them afraid, speak to themselves in pious meditations, and to their fellow-travellers in religious discourses, of the goodness of God in ridding the roads of those banditti that had so long infested them.
4.Let those that draw in peace, and have not their wells taken from them, or stopped up, nor are in danger of being caught by the enemy when they go forth to draw, there, where they find themselves so much more safe and easy than they have been, there let them rehearse the acts of the Lord, not Deborah's acts, nor Barak's, but the Lord's, taking notice of his hand making peace in their borders, and creating a defence upon all the glory. This is the Lord's doing. Observe in these acts of his,
(1.)Justice executed on his daring enemies. They are the righteous acts of the Lord. See him pleading a righteous cause, and sitting in the throne judging aright, and give him glory as the Judge of all the earth.
(2.)Kindness shown to his trembling people, the inhabitants of the villages, who lay most open to the enemy, had suffered most, and were most in danger, Eze 38:11. It is the glory of God to protect those that are most exposed, and to help the weakest. Let us all take notice of the share we in particular have in the public peace and tranquility, the inhabitants of the villages especially, and give God the praise of it.
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Judges 5:6) In the days of Sangar, the son of Anath, in the days of Jahel, the paths remained empty, and those who entered through them walked along crooked roads. The paths are said to have remained empty because during the time of Sangar, the leader of Israel, the paths had been taken over by enemies of Israel, and they did not dare to freely ascend to the house of the Lord to pray; instead, those who entered through them secretly ascended through crooked streets, out of fear of the enemies. Concerning which enemies Sangar is said to have not fully freed them (Judg. 3:31). But what is inserted a little above, in the days of Jahel, is to be understood, because when Sisara was killed by Jahel, the roads were opened, and they went into the house of the Lord without any fear, who previously went there by winding paths. And that Jahel is mentioned before Debbora here, it is said that Debbora did this for the sake of humility, because Jahel, the wife of Aber the Cinaean, killed Sisara.
The paths rested: The ways to the sanctuary of God were unfrequented: and men walked in the by-ways of error and sin.
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Summary
Judges 5:6, a poignant verse within the ancient "Song of Deborah and Barak," offers a stark portrayal of Israel's profound societal breakdown and pervasive fear during a period of severe Canaanite oppression. It depicts a land so gripped by insecurity that its main thoroughfares lay deserted, forcing the populace to navigate perilous, winding byways. This vivid imagery underscores the dire conditions that necessitated divine intervention, setting the stage for the dramatic and miraculous deliverance God brought about through His chosen leaders, Deborah and Barak.
Context
Literary Context
Judges 5:6 is an integral part of the "Song of Deborah and Barak" (Judges 5:1-31), a powerful poetic celebration of Israel's decisive victory over the Canaanite forces led by King Jabin of Hazor and his general, Sisera. This song serves as a divine commentary and artistic complement to the prose narrative of Judges 4. The preceding verses (Judges 5:4-5) establish a cosmic backdrop, depicting God's majestic presence and the shaking of creation, signifying His active involvement in human affairs. Verse 6 then shifts focus to the human experience of this oppression, detailing the societal paralysis and widespread fear before the call to arms in verses 7-8. Its placement early in the song effectively establishes the depth of the crisis from which God delivered His people, thereby magnifying the glory and magnitude of the subsequent victory.
Historical & Cultural Context
The period of the Judges (approximately 12th-11th centuries BC) was characterized by a cyclical pattern of Israelite apostasy, divine judgment through foreign oppression, repentance, and subsequent deliverance by divinely appointed judges. Lacking a centralized monarchy, Israel was vulnerable to external threats. King Jabin of Hazor, mentioned in Judges 4:2, had "mightily oppressed" Israel for twenty years. This oppression was not merely political or military; it profoundly impacted daily life. The Canaanites, with their superior iron chariots (Judges 4:3), dominated the fertile plains and crucial trade routes, making travel on main roads extremely perilous due to banditry, raids, and general lawlessness. The reference to Shamgar, son of Anath (Judges 3:31), points to a previous, albeit limited, deliverer, highlighting the ongoing nature of Israel's struggles. The unexpected mention of Jael, a Kenite woman, foreshadows her pivotal and surprising role in Sisera's demise (Judges 4:17-22), emphasizing God's use of unexpected instruments. The imagery of deserted highways thus paints a vivid picture of a society under siege, where basic freedoms and economic activity were severely curtailed by pervasive fear and insecurity.
Key Themes
Judges 5:6 powerfully contributes to several overarching themes within the book of Judges and the Song of Deborah. Primarily, it underscores the theme of Oppression and Desperation, vividly illustrating the dire consequences of Israel's spiritual decline and their subsequent abandonment by God to their enemies. The "unoccupied highways" symbolize the breakdown of civil order, economic stagnation, and the pervasive fear that paralyzed society, highlighting the urgent need for divine intervention. This verse also sets the stage for the theme of Divine Deliverance, magnifying the glory of God's rescue through Deborah and Barak by contrasting the prior chaos with the subsequent peace and rest (Judges 5:31). Furthermore, it subtly introduces the theme of Unexpected Deliverers, with the mention of Jael, a non-Israelite woman, whose future actions will be pivotal in the victory, demonstrating God's sovereign choice of instruments. The verse thus functions as a powerful lament, articulating the depths of Israel's distress before the dawn of God's salvation.
Exposition and Analysis
Key Word Analysis
This term refers to a well-trodden road, a main public thoroughfare, or a regular path. It denotes routes typically used for travel, commerce, and communication between towns and regions. The KJV's "highways" accurately captures the sense of principal roads. Their emptiness, as described in the verse, signifies a complete cessation of normal societal function, indicating that these vital arteries of life were abandoned due to extreme danger and fear.
Derived from a primitive root meaning "to be flabby," which by implication means "to desist," "to cease," "to stop," or "to be idle." In this context, it powerfully conveys that the highways had literally "ceased to be used" or "were deserted." This word underscores the profound impact of the oppression, indicating that the threat was so severe that people simply stopped using the main thoroughfares altogether, rather than risking their lives. It paints a picture of societal paralysis and abandonment.
This word describes something "winding," "crooked," or "tortuous." It specifically refers to obscure, indirect, or less-traveled paths, often in rugged or difficult terrain. In direct contrast to the "highways," these were not the preferred or safest routes. The fact that travelers were forced to resort to these "byways" highlights the extreme danger on the main roads, compelling people into more perilous, inefficient, and hidden journeys, or forcing them to avoid travel entirely.
Verse Breakdown
"In the days of Shamgar the son of Anath,"
This clause establishes a specific historical context, referencing a previous, albeit brief, period of judgeship. Shamgar's deliverance of Israel from the Philistines, though limited in scope (Judges 3:31), indicates a time of persistent foreign threat and Israel's ongoing vulnerability. His mention here emphasizes that insecurity was not a new phenomenon, but rather a recurring affliction that set the stage for the severe oppression under Jabin and Sisera that followed or continued.
"in the days of Jael,"
The inclusion of Jael's name here is highly anticipatory and significant. While Shamgar represents a past, limited deliverance, Jael's name points directly to the future and the specific, pivotal role she will play in the current crisis by killing Sisera (Judges 4:17-22). Her surprising mention in this initial description of distress foreshadows the unexpected means by which God would bring about the ultimate victory, highlighting that even in the darkest times, God is sovereignly preparing and raising up His instruments of salvation, often from the most unlikely sources.
"the highways were unoccupied,"
This is the central and most striking image of the verse, powerfully conveying the depth of the societal breakdown. "Highways" (main roads) were the vital arteries of commerce, communication, and social interaction in ancient Israel. Their "unoccupied" or deserted state indicates that normal life had ceased. Fear of ambush, robbery, or violence from the Canaanite oppressors or general lawlessness made public travel too dangerous, bringing trade, economic activity, and free movement to a standstill and isolating communities.
"and the travellers walked through byways."
This clause further elaborates on the dire consequences of the deserted highways. Instead of using the safer, more direct main roads, people were forced to use "byways"—winding, obscure, and often more dangerous paths. This reflects a life lived in constant fear and caution, where even basic activities like travel were fraught with peril. It vividly illustrates the pervasive insecurity and the desperate conditions that Israel endured, highlighting their vulnerability and the profound disruption of their daily existence.
Literary Devices
Judges 5:6 masterfully employs several literary devices to paint a vivid and emotionally resonant picture of Israel's distress. The most prominent is Imagery, particularly the stark contrast between the "highways" (main roads) and the "byways" (obscure paths). The image of deserted main roads and travelers resorting to hidden, dangerous routes powerfully conveys pervasive fear, societal paralysis, and the breakdown of order. This is further enhanced by Metonymy, where "highways" and "byways" stand in for the entire social, economic, and security fabric of the nation; their state directly reflects the state of the people and their daily lives. The phrase "the highways were unoccupied" also carries a subtle hint of Personification, as if the roads themselves have ceased their activity or are grieving, emphasizing the unnaturalness and profound abnormality of the situation. The entire verse functions as a form of Lament, articulating the deep suffering, disruption, and despair experienced by the Israelites, setting a somber tone that magnifies the subsequent triumph and the glory of God's deliverance.
Theological and Thematic Connections
Judges 5:6 serves as a profound theological statement on the consequences of spiritual decline and the desperate human need for divine intervention. It illustrates how the absence of righteous leadership, combined with the presence of oppression and disobedience, can lead to a complete breakdown of societal order, where fear dictates daily life and basic freedoms are lost. The verse underscores God's justice in allowing His people to experience the consequences of their unfaithfulness, yet simultaneously sets the stage for His merciful and powerful deliverance. It highlights that true security, peace, and flourishing are ultimately found not in human strength, strategic roads, or political stability, but in God's protective hand and the leaders He raises up. The chaos depicted here is a stark reminder of the world's brokenness and humanity's yearning for a deliverer who can restore order, safety, and true peace.
Reflection and Application
Judges 5:6 invites us to reflect on the profound and debilitating impact of fear and insecurity on human flourishing, both individually and communally. When trust is broken, when justice is absent, and when danger lurks, life becomes a constant navigation of "byways"—less direct, more perilous, and ultimately debilitating paths that hinder progress and joy. This historical snapshot reminds us that true peace, security, and freedom are precious gifts, often taken for granted in more stable times. For believers, it prompts us to consider where our ultimate security lies. Do we live in fear of the world's "highways" and their dangers, or do we trust in the God who promises a "highway of holiness" where no lion or ravenous beast will be found, a path of safety and divine presence? It also challenges us to be agents of peace, justice, and compassion in a broken world, seeking to alleviate the conditions that force others onto dangerous "byways," and to pray for and support righteous leadership that fosters security, freedom, and human dignity for all.
Questions for Reflection
FAQ
What does "highways were unoccupied" truly mean in this context?
In this context, "highways were unoccupied" means that the main, well-established public roads and trade routes were deserted. People had stopped using them because they were too dangerous, likely due to raids, banditry, or the direct threat of the Canaanite oppressors. This signifies a complete breakdown of civil order, commerce, and free movement, indicating a society paralyzed by fear and insecurity. Normal daily life had ceased, forcing people to either avoid travel altogether or resort to less safe, obscure paths, severely impacting their economic and social well-being.
Why are Shamgar and Jael mentioned together in this verse?
The mention of Shamgar, son of Anath, serves to ground the period of oppression within a broader history of Israel's struggles, referencing a past, albeit brief, deliverer (Judges 3:31). His inclusion highlights the persistent nature of Israel's vulnerability to foreign threats. The inclusion of Jael, however, is highly anticipatory and significant. She is not yet a deliverer in the narrative, but her name foreshadows her crucial and unexpected role in the upcoming victory over Sisera (Judges 4:17-22). By placing their names together in this initial description of distress, the song emphasizes that even in the midst of profound national crisis, God is actively working through various individuals, both past and future, to bring about His sovereign deliverance, often through surprising and unconventional means.
Christ-Centered Fulfillment
Judges 5:6, with its poignant depiction of a society crippled by fear and insecurity, finds its ultimate and glorious fulfillment in Jesus Christ. The "unoccupied highways" and dangerous "byways" of Israel's oppression mirror humanity's spiritual condition before Christ—lost, alienated from God, and walking in paths of sin and fear, unable to find true peace or security (Romans 3:23). Jesus, however, declares Himself to be "the way, and the truth, and the life" (John 14:6), establishing a new, spiritual "highway" to God that is safe, accessible, and eternally secure for all who believe. He is the ultimate deliverer, not merely from physical oppressors but from the far greater bondage of sin and death, offering true freedom (John 8:36) and a peace that "transcends all understanding" (Philippians 4:7). Where fear once forced people into dangerous detours and hidden paths, Christ now invites us to walk in the broad, secure path of His grace, leading us to eternal rest and security in God's presence (Matthew 11:28-30). He is the one who transforms the desolate byways of a fallen world into a glorious path of life, light, and everlasting fellowship with God.