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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 5:9-10) My heart loves the leaders of Israel. It should be noted that in Hebrew, not leaders, but teachers is read. This is spoken by Deborah in the person of God, that God loves the teachers who study the law of God. Of whom it follows: You who offered yourselves willingly among the people, bless the Lord. Of whom it has also been said above in that place where it says: You who willingly offered your lives from Israel, etc. You who ride on bright donkeys. In Hebrew, female donkeys. And you sit in judgment. In Hebrew, sitting on judgment. And you walk on the road, speak where the chariots collide, and the army of the enemies is suffocated, there the righteousness of the Lord, the strength of Israel, is proclaimed. The people of Israel who ride on donkeys are called ascenders; but the female donkeys on which they ride are called the teachers of the tribes of Israel, on whose doctrine the rest of the people are said to ascend like on donkeys, that is, to find rest. They are called asses themselves, that is, they walk like an ass in the law, sitting on judgment, that is, on the law. They are also said to sit on judgment, that is, on the law, and to walk in the way under the law, because they would by no means exceed the path of the law. Therefore, Deborah, provoked the people who rested on these asses, that is, on these teachers, to bless the Lord, and she said: Speak, that is, praise. And as if they were asking: where and when will we praise the Lord? she responded: Where the chariots collided, and the army of the enemy was drowned, there let the justice of the Lord be recounted, the strength of merciful Israel; as if she said: Although God is always and everywhere to be praised; nevertheless, he is now to be praised and blessed by us, who overturns our enemies, just as he did with the Egyptians in the Red Sea.
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Summary
Judges 5:9, a pivotal verse within the triumphant "Song of Deborah and Barak," encapsulates Deborah's profound admiration and heartfelt gratitude for the leaders and people of Israel who responded with exceptional willingness and sacrifice to the call for battle against Sisera and the Canaanite oppressors. This verse celebrates the spirit of voluntary commitment and active participation that characterized those who aligned themselves with God's divine deliverance, culminating in a direct and fervent exhortation to praise the Lord for His sovereign power and the faithful obedience He inspired in His people.
Context
Literary Context
Judges 5 is a magnificent poetic composition, widely considered one of the oldest and most significant pieces of Hebrew poetry in the Old Testament. It serves as a parallel account to the prose narrative of Judges 4, recounting Israel's deliverance from Jabin, king of Canaan, and his commander Sisera, through the leadership of Deborah and Barak. While Judges 4 provides the historical narrative, Judges 5 offers a theological and emotional reflection, a triumphant victory ode that praises God and commends those who participated in the battle, while implicitly rebuking those who held back. Verse 9 specifically falls within the opening section of praise (vv. 2-11), which celebrates the divine intervention and extols the willing response of the people, setting the stage for the vivid description of the battle and its aftermath. The song's structure moves from an initial call to praise, to a recounting of the battle, and concludes with a curse on Meroz and a blessing on Jael, reinforcing themes of divine justice, human responsibility, and the ultimate victory of God's purposes.
Historical & Cultural Context
The period of the Judges (approximately 12th to 11th centuries BC) was a tumultuous era for the nascent Israelite tribal confederacy, marked by cycles of apostasy, foreign oppression, and divine deliverance through charismatic leaders known as "judges." The Canaanites, particularly under King Jabin and his formidable commander Sisera, posed a significant threat due to their military superiority, including iron chariots. In this decentralized tribal society, there was no standing army or central government; military action required the voluntary mobilization of individual tribes. Deborah, uniquely serving as both a prophetess and a judge, played a crucial role in discerning God's will and rallying the disparate tribes. The cultural expectation was for tribal solidarity in times of crisis, and the song highlights both the fulfillment of this duty and its failure. This context underscores the extraordinary nature of the "willing" response lauded in Judges 5:9, as it was a free choice made in the face of overwhelming odds and a lack of coercive authority.
Key Themes
Judges 5:9 contributes significantly to several overarching themes within the book of Judges and the broader biblical narrative. Firstly, it underscores the theme of Divine Deliverance, where God raises up leaders and empowers His people to overcome seemingly insurmountable odds, a pattern evident throughout the book of Judges. Secondly, it highlights Corporate Responsibility and Participation in God's work; victory was not achieved by a single hero but by the collective, willing effort of many. This stands in stark contrast to the tribes later condemned for their inaction (Judges 5:16-17). Thirdly, the verse emphasizes Faithful Leadership and Voluntary Service. Deborah's admiration for the "governors" who "offered themselves willingly" showcases a model of leadership that is not coercive but inspiring, leading by example and self-sacrifice. This willingness is a recurring motif in the Old Testament, seen in the willing contributions for the Tabernacle and the willingness of God's people in the day of His power. Finally, the concluding command, "Bless ye the LORD," reinforces the theme of Doxology and Gratitude, attributing ultimate glory and praise to God for His intervention and for inspiring such faithfulness among His people.
Exposition and Analysis
Key Word Analysis
This term (מְחֹקְקֵי, mekhoqe) derives from the root H2710, meaning "to hack," "enact," or "prescribe." It refers to those who are "lawgivers," "commanders," or "rulers." In this context, it signifies the authoritative leaders, chieftains, or military commanders of Israel who were responsible for guiding and mobilizing the people. The use of this term emphasizes their position of influence and the weight of their decision to participate, as they were the ones who "decreed" or "appointed" action.
The verb (הִתְנַדְּבוּ, hitnadvu) is from the root H5068, meaning "to impel," "to volunteer," or "to present spontaneously." It is a reflexive form, indicating that they "volunteered themselves" or "made themselves willing." This term is frequently used in contexts of sacred offerings or contributions made out of a free and uncoerced heart, such as the offerings for the Tabernacle (e.g., Exodus 35:29). Here, it highlights the spontaneous, uncompelled, and sacrificial nature of their participation in the battle, contrasting with those who might have been coerced or simply obligated. It speaks to a deep, internal commitment born of devotion.
The imperative verb (בָּרְכוּ, barkhu) is from the root H1288, meaning "to kneel," and by implication, "to bless God (as an act of adoration)" or "to praise." In this context, it is a direct liturgical command, inviting the community to offer adoration and praise to Yahweh (H3068) for His mighty deeds. It signifies a profound act of worship and thanksgiving, acknowledging God as the ultimate source of strength, victory, and the inspiration for human faithfulness.
Verse Breakdown
"My heart [is] toward the governors of Israel,"
This opening clause reveals Deborah's profound personal sentiment and deep appreciation. As the prophetess and judge, her "heart" (לִבִּי, libbi, from H3820) signifies her affection, admiration, and approval, encompassing her intellect, will, and emotions. She is not merely observing but actively commending these leaders, indicating a profound respect for their courage and commitment in a time of national crisis. This personal endorsement from such a significant figure underscores the value and importance of their actions.
"that offered themselves willingly among the people."
This phrase specifies why Deborah's heart is drawn to these leaders. Their distinguishing characteristic was their willingness to volunteer, to step forward not from compulsion but from a free and devoted spirit, a characteristic derived from the root H5068. The phrase "among the people" (בָעָם, ba'am, from H5971) further emphasizes their solidarity and active participation alongside the common soldiers, rather than merely issuing commands from a safe distance. They were not above the fray but immersed in it, sharing the risks and burdens with those they led, highlighting a model of leadership by example and shared sacrifice.
"Bless ye the LORD."
This concluding imperative shifts the focus from human commendation to divine praise. Despite the heroic actions of the leaders and people, the ultimate source of their willingness, courage, and victory is God (H3068, Yᵉhôvâh). Deborah directs all glory and thanksgiving back to the Lord, acknowledging His sovereignty and enabling power. This call to "bless" (בָּרְכוּ, barkhu, from H1288) is a liturgical command, inviting the entire community to offer adoration and praise to Yahweh for His mighty deeds and for inspiring such faithful service. It serves as a doxological capstone to the verse, ensuring that the human effort is framed within the context of divine initiative.
Literary Devices
The verse employs several powerful literary devices that enhance its impact and meaning. Apostrophe is prominently featured as Deborah, the speaker of the song, directly addresses the people with the imperative "Bless ye the LORD," shifting from a descriptive statement to a direct exhortation. This creates an immediate, participatory, and hortatory tone, drawing the audience into an act of worship. The verse also utilizes Praise and Doxology, not only in the explicit command to "Bless ye the LORD" but also in Deborah's implicit praise for the leaders, elevating their actions to a level worthy of divine commendation. There is an implied Contrast within the broader song (though not explicit in this specific verse) between the "willing" participants and those tribes who failed to come to Israel's aid (Judges 5:15-17), which subtly enhances the commendation of those who did respond by highlighting their exceptional commitment. The concise, impactful phrasing, coupled with its emotional resonance and rhythmic quality, is characteristic of Hebrew Poetry, using evocative language to convey deep meaning and spiritual fervor.
Theological and Thematic Connections
Judges 5:9 stands as a powerful testament to the theological significance of willing service and faithful leadership within God's redemptive plan. It underscores that while God is sovereign and orchestrates deliverance, He often chooses to work through the voluntary obedience and sacrificial participation of His people. The "willingness" celebrated here is not merely human initiative but a divinely inspired response, demonstrating that true devotion manifests in active, uncoerced engagement in God's cause. This principle resonates throughout Scripture, highlighting that God values a heart that freely gives and serves, recognizing that such a spirit is essential for corporate action and for bringing glory to His name. The verse thus serves as a model for how God's people are called to respond to His call in every generation, whether in spiritual warfare, community building, or acts of worship and service, always with the ultimate aim of bringing praise back to the Lord.
Reflection and Application
Judges 5:9 offers profound lessons for contemporary believers, challenging us to examine our own hearts regarding service and leadership within the community of faith and the broader world. It calls us to cultivate a spirit of genuine willingness, not to act out of mere obligation or coercion, but from a deep, heartfelt desire to participate in God's redemptive work. In an age where passive consumption often trumps active contribution, this verse reminds us that God's kingdom advances through those who "offer themselves willingly" to the tasks at hand, whether in local church ministry, community outreach, global missions, or simply living out their faith in daily life. Furthermore, it encourages us to honor, support, and pray for leaders who embody this sacrificial spirit, those who are not afraid to be "among the people," leading by example rather than by mere command or distant authority. Ultimately, it directs all our efforts and successes back to God, reminding us that true praise belongs to Him, for He is the one who inspires, empowers, and enables all good works. Our willingness is a response to His prior grace and a means by which His glory is revealed to a watching world.
Questions for Reflection
FAQ
Why is "willingness" so emphasized in this verse?
Willingness is profoundly emphasized in Judges 5:9 because it reflects a heart fully devoted to God and His cause, rather than one acting out of compulsion or mere duty. In the decentralized context of the Judges period, where there was no central authority or standing army, military mobilization depended entirely on the voluntary participation of the tribes. Deborah's commendation highlights that the success of the battle, and indeed the very act of fighting for Israel's freedom, was rooted in the free and uncoerced decision of these leaders and people to risk their lives. This theme of voluntary offering is deeply rooted in Israel's worship, seen in the free-will offerings for the Tabernacle, signifying a genuine, internal commitment to God's purposes.
What is the significance of Deborah's "heart" being toward the governors?
Deborah's statement, "My heart [is] toward the governors of Israel," signifies her profound admiration, respect, and approval of their actions. As a prophetess and judge, her perspective carries divine authority and moral weight, making this more than just a personal sentiment but a divinely inspired commendation. This expression of her "heart" (Hebrew: lev, H3820) indicates deep emotional and spiritual alignment with their willingness and sacrifice. It serves to validate their leadership and inspire others, contrasting sharply with the implied disapproval of those who did not come to the aid of the Lord, as hinted at later in Judges 5:23.
How does "Bless ye the LORD" relate to the rest of the verse?
The command "Bless ye the LORD" serves as a crucial theological anchor, directing all praise and glory back to God. While the verse commendably highlights the human agents—the willing governors and people—it simultaneously acknowledges that their willingness, courage, and the ultimate victory were divinely enabled. It prevents any human pride or self-congratulation, ensuring that the focus remains on God as the ultimate source of strength and deliverance. It transforms a commendation of human action into an act of worship, reminding the audience that all good things, including faithful service and victory, flow from the Lord and should lead to His praise, as beautifully expressed in Psalm 103:1.
Christ-Centered Fulfillment
Judges 5:9, with its celebration of willing leadership and sacrificial service, finds its ultimate and perfect fulfillment in Jesus Christ, the true and eternal King and "Governor" (Isaiah 9:6). Unlike the temporary deliverance achieved in Judges, Christ's willing sacrifice on the cross secured eternal redemption for all humanity. He is the one who "offered himself willingly" (Hebrews 10:5-10) not for a physical battle, but for the cosmic spiritual warfare against sin and death. He did not lead from afar but came "among the people," humbling himself to the point of death, even death on a cross, demonstrating the ultimate act of voluntary service and solidarity with humanity (as profoundly described in Philippians 2:5-8). His self-giving love is the perfect embodiment of the "willing heart" that God desires (Ephesians 5:2). Furthermore, just as Deborah called for the people to "Bless ye the LORD" for His work through His willing servants, so too are believers called to bless and worship God for the finished work of Christ, who, by His own willing offering, has made us a "chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9). The church, as Christ's body, is now called to emulate His willing spirit, offering themselves as living sacrifices in service to God and one another, empowered by the Holy Spirit who enables true, uncoerced devotion and participation in the ongoing mission of God's kingdom (Romans 12:1-2).