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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
Historical Reception
One surviving comment on this verse from the historical church.
(Judges 5:8) The Lord has chosen new wars, and he himself overturns the gates of the enemy. If a shield and a spear appeared among forty thousand Israelites, it is to be understood that he said this as if by swearing an oath, that among forty thousand Israelites neither a shield nor a spear could be found. Therefore, the Lord is said to have chosen new wars, and to have overturned the gates of the enemy because he has made the weak strong and victorious. But it is explained in the previous verse that the Israelites had been despoiled of their weapons by Jabin, king of Canaan, where it is said: And the children of Israel cried to the Lord. He had nine hundred chariots armed with scythes, and for twenty years he severely oppressed them (Judg. IV, 5). He severely and forcefully oppressed them, because it is said that he despoiled them of their weapons: as it is written in the book of Samuel: When the day of battle came, there was no sword or spear found in the hand of all the people who were with Saul and Jonathan, except for Saul and his son Jonathan (1 Sam. XIII, 22).
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Summary
Judges 5:8, a poignant verse within the triumphant Song of Deborah and Barak, provides a stark retrospective on Israel's dire spiritual and military state before their miraculous deliverance. It vividly portrays a nation that had deliberately abandoned Yahweh for "new gods," leading to severe divine judgment manifested as "war in the gates"—a powerful symbol of deep internal strife and external invasion. This spiritual apostasy resulted in a catastrophic lack of military readiness, leaving forty thousand Israelites without even basic defensive or offensive weaponry. The verse profoundly underscores the devastating consequences of spiritual infidelity, highlighting Israel's utter vulnerability when they strayed from their covenant God.
Context
Literary Context
Judges 5 is a magnificent poetic celebration, often referred to as the "Song of Deborah and Barak," recounting Israel's decisive victory over the Canaanite forces led by Sisera, as narrated in the preceding chapter, Judges 4. This ancient Hebrew poem, likely composed very close to the events it describes, serves as a theological reflection on God's intervention. Verse 8 functions as a crucial explanatory flashback, providing the grim historical and spiritual backdrop against which the subsequent divine intervention and triumph must be understood. It sets the stage by illustrating the depth of Israel's apostasy and the resulting national weakness that necessitated God's miraculous deliverance, effectively contrasting a period of profound spiritual decline with the glorious victory that followed.
Historical & Cultural Context
The era of the Judges (approximately 14th-11th centuries BCE) was characterized by a cyclical pattern of apostasy, oppression, repentance, and deliverance, often described as the "Deuteronomic Cycle." Israel, having failed to fully dispossess the Canaanites from the land, frequently succumbed to the idolatrous practices of their pagan neighbors. During this period, Israel lacked a centralized government or king, leading to tribal disunity and significant vulnerability to external threats. The phrase "war in the gates" is a particularly potent image: city gates were not merely defensive structures but vital centers for commerce, justice, and community life. For war to be "in the gates" meant the enemy had penetrated the primary line of defense, signifying widespread insecurity, societal breakdown, and a direct threat to the heart of the community, rather than just skirmishes on the periphery. The astonishing absence of "shield or spear" among such a large number of men speaks to extreme disarmament, possibly due to enemy policy (as later seen with the Philistines in 1 Samuel 13:19-22) or, more profoundly, a divine consequence of their spiritual abandonment, leaving them without the Lord's protective hand.
Key Themes
Judges 5:8 powerfully encapsulates several recurring themes throughout the entire book of Judges. Foremost is the theme of Idolatry and its Consequences, where Israel's deliberate choice of "new gods" directly leads to their national weakness and vulnerability. This spiritual infidelity results in Divine Judgment, as God allows their enemies to oppress them, bringing "war in the gates" and a state of profound disarmament. This dire situation highlights Israel's Vulnerability and Helplessness when they abandon their covenant with Yahweh, emphasizing that true strength and security derive from faithfulness to God, not from military might or worldly alliances. The verse also implicitly sets up the theme of God's Deliverance, as it describes the low point from which God will raise up a deliverer like Deborah to restore His people, underscoring His unwavering faithfulness despite Israel's repeated failures.
Exposition and Analysis
Key Word Analysis
This verb signifies a deliberate and intentional act of selection or preference. In the context of Judges 5:8, it highlights that Israel's turning to "new gods" was not an accidental straying but a conscious, volitional decision to abandon their covenant with Yahweh. It implies a willful rejection of their divine King and His commands, underscoring their culpability in the ensuing national distress.
The term "new" (H2319) emphasizes the novelty and foreignness of these deities, contrasting them sharply with Yahweh, the eternal and covenant-keeping God of Israel. "Gods" (H430, ʼĕlôhîym) refers to pagan deities, often associated with the fertility cults of the Canaanites. The phrase signifies Israel's adoption of recently introduced idols from surrounding cultures, representing a profound spiritual adultery and a deliberate turning away from the established covenant. This choice was a betrayal of their unique identity as God's chosen people.
A "shield" (H4043, mâgên) refers to a small buckler used for defense, while a "spear" (H7420, rômach) denotes a lance or javelin, typically an offensive weapon. Their combined absence, especially among "forty thousand" men, underscores an astonishing and catastrophic lack of military preparedness. This rhetorical question highlights Israel's extreme vulnerability and impotence, suggesting a complete disarmament that left a numerically significant force utterly defenseless and exposed to their enemies.
Verse Breakdown
"They chose new gods;"
This opening clause immediately identifies the root cause of Israel's dire predicament: a deliberate, volitional act of apostasy. It highlights their spiritual infidelity and abandonment of Yahweh, their covenant God, in favor of foreign deities. This choice was a profound betrayal of their identity and the covenant relationship that was meant to be their source of blessing, protection, and national strength.
"then [was] war in the gates:"
This phrase presents the direct, devastating consequence of Israel's spiritual choices. The "war in the gates" signifies that their apostasy led to a catastrophic breakdown of national security and societal order, allowing enemies to penetrate deep into their territory and threaten the very heart of their cities and communities. It implies divine judgment, where God allowed their self-inflicted spiritual vulnerability to manifest in physical and social chaos, demonstrating the severe repercussions of covenant unfaithfulness.
"was there a shield or spear seen among forty thousand in Israel?"
This powerful rhetorical question underscores the extreme military weakness and utter helplessness that plagued Israel. Despite a potentially large fighting force (forty thousand men, representing a significant portion of their fighting-age population), they were disarmed and unable to defend themselves. This state of vulnerability was not merely a physical disarmament imposed by their enemies but a profound consequence of their spiritual disengagement, leaving them without divine aid and protection and highlighting their complete reliance on God for true security.
Literary Devices
Judges 5:8 employs several potent Literary Devices to convey its message of Israel's profound decline and the consequences of their apostasy. The most prominent is the Rhetorical Question ("was there a shield or spear seen among forty thousand in Israel?"), which is not meant to elicit an answer but to emphasize the shocking and lamentable reality of Israel's disarmament and helplessness. This question powerfully highlights the depth of their national vulnerability and military impotence. Imagery is also vividly used, particularly in the phrase "war in the gates," which conjures a visceral picture of chaos and insecurity reaching the very heart of Israelite society. This image contrasts sharply with the expected peace and order of a divinely protected nation. Furthermore, there is an element of Hyperbole in the description of "forty thousand" men being utterly disarmed, which serves to underscore the extreme nature of their military impotence and the pervasive impact of their apostasy across the nation. Implicitly, the verse also uses Contrast, juxtaposing Israel's past faithfulness and divine protection with their present state of spiritual rebellion and physical vulnerability, setting the stage for the dramatic deliverance described later in the song.
Theological and Thematic Connections
Judges 5:8 serves as a profound theological statement on the direct correlation between spiritual fidelity and national well-being. It encapsulates the core message of the Deuteronomic covenant, where obedience to Yahweh brings blessing and protection, while disobedience, particularly idolatry, leads to curses, vulnerability, and oppression. Israel's choice of "new gods" was not merely a religious transgression but an act of national treason against their divine King, inevitably leading to the withdrawal of divine protection and the ensuing chaos of "war in the gates" and military impotence. This verse highlights God's sovereign justice, demonstrating that He allows the natural consequences of sin to manifest, even as a means to humble His people and call them back to repentance. It underscores the timeless truth that true security and strength are found not in human might or worldly alliances, but in unwavering faithfulness to the one true God.
Reflection and Application
Judges 5:8 offers a timeless and sobering warning for individuals and communities today. Just as ancient Israel chose "new gods," we too can subtly or overtly turn away from the living God, replacing Him with modern idols such as wealth, power, comfort, self-sufficiency, or even political ideologies. When we do so, we become spiritually disarmed, losing the divine protection and guidance that are our true strength. The "war in the gates" can manifest as internal strife, broken relationships, societal decay, or a pervasive sense of anxiety and vulnerability in the face of life's challenges. The absence of "shield or spear" symbolizes our utter helplessness when we rely on our own devices rather than the spiritual armor and power provided by God. This verse calls us to a radical re-evaluation of our loyalties, urging us to recognize that true security and peace are found only in unwavering devotion to Christ and His kingdom, equipping us for the spiritual battles we face and empowering us to live lives of purpose and resilience.
Questions for Reflection
FAQ
What does "They chose new gods" mean in a modern context?
In a modern context, "choosing new gods" refers to any allegiance or pursuit that supplants or diminishes our devotion to the one true God. This can include the worship of material possessions (materialism), the relentless pursuit of power or status, an obsession with self-gratification or pleasure, or even an uncritical embrace of ideologies that contradict biblical truth. Anything that becomes the ultimate source of our hope, security, or identity apart from God becomes a "new god." This spiritual infidelity leads to a weakening of our spiritual defenses, much like Israel's physical disarmament, leaving us vulnerable to the "war in the gates" of various societal and personal struggles, as depicted in Judges 5:8.
What is the significance of "war in the gates"?
"War in the gates" is a powerful metaphor for deep societal and personal distress. In ancient cities, gates were not just entry points but vital centers for commerce, justice, and community gatherings. For war to be "in the gates" meant that the enemy had penetrated the primary defenses, signifying a complete breakdown of security and order, and a direct threat to the very heart of the community. It implies a state of profound internal chaos and external invasion, where the fabric of society is unraveling. The phrase emphasizes that the consequences of Israel's apostasy were not merely external skirmishes but a pervasive, existential threat to their way of life, highlighting the severity of divine judgment when a people abandons God, as further illustrated by the lack of defense in Judges 5:8.
Christ-Centered Fulfillment
Judges 5:8, with its stark depiction of Israel's spiritual apostasy and resulting vulnerability, finds its ultimate resolution and fulfillment in Jesus Christ. The "new gods" that Israel chose represent humanity's persistent tendency to seek security, meaning, and power apart from God, a pattern of idolatry that culminates in the worship of self. Jesus, however, is the true God who never chose "new gods" but perfectly submitted to the Father's will, even to the point of death on the cross, thereby conquering the power of sin and idolatry. While Israel faced "war in the gates" due to their unfaithfulness, Christ, through His atoning sacrifice, has opened the "gates" of salvation and eternal life, declaring that the gates of hell shall not prevail against His Church. Where Israel was disarmed and helpless, Christ provides His followers with the full armor of God, enabling them to stand firm against spiritual attacks. He is the ultimate "shield" and "spear"—our defense and our offensive weapon against the forces of darkness. In Him, we find the true security and protection that Israel lacked, a peace that transcends all understanding and a victory over sin and death, as we are more than conquerors through Him who loved us.