Juízes 5
Charles Spurgeon · Citado em PreceptAustin
Juízes 5
Spurgeon - Deborah sang concerning the overthrow of Israel’s enemies, and the deliverance vouchsafed to the tribes: we have a far richer theme for music; we have been delivered from worse enemies, and saved by a greater salvation. Let our gratitude be deeper; let our song be more jubilant.” Webb - After twenty long years their bonds were suddenly broken, and they were free again. That’s why they sang this song. It was what their ancestors had done when the Lord delivered them from slavery in Egypt (Exodus 15:1+). It’s what a later generation would do when God rescued them from exile in Babylon (Isaiah 26:1), and it’s what all God’s redeemed people will do one day in Heaven (Revelation 5:9, 10+). Singing is a natural and proper response to deliverance. It’s something people do when God saves them and they are glad and grateful to him. Judges 5 is the natural accompaniment of Judges 4. (See Judges and Ruth: God in Chaos) Judges 5 pays tribute to those individuals and tribes who valiantly played their part (including Jael) and rebukes those who did not, thus alerting us to a certain lack of unity among the tribes (a problem that will emerge more clearly later in the book). The battle involved mainly the central and northern tribes (there is no mention of Judah), and of these some acquitted themselves more creditably than others. But the main theme of the song is `the righteous acts' of the LORD Himself, who went forth as Israel's champion and overwhelmed His enemies by unleashing the powers of heaven against them. In this it is very reminiscent of the song of Moses when the Lord fought for them against the Egyptians (cp Exodus 15) THOUGHT - The Spirit filled saint is a song filled saint! Animals can't sing. Neither can pews or pulpits or Bibles or buildings. Only you. And your melody is broadcast right into heaven -- live -- where God's antenna is always receptive...where the soothing stains of your song are always appreciated. (Swindoll - Insights for Living Study Bible) (See Swindoll's critique of Deborah) TECHNICAL COMMENT - Since Judges 5 is not easy to interpret, there can be a tendency for the interpreter to allegorize the text rather than approach it literally. Certainly a poem or song cannot be easily outlined. In addition, unlike English poetry, Hebrew poetry contains recurring themes, expressed in different ways with frequent outbursts of praise and prayer. So this technical comment is simply some historical background on Bible interpretation in general. You might ask why should the diligent student (2Ti 2:15+) want to study the history of Bible interpretation? In short, if one knows something of the erroneous methods of Bible interpretation that have been proposed over the last 2000 years, those modes of interpretation are more likely to be both recognized and avoided, for as the saying goes "History tends to repeat itself". Mickelsen adds that "History shows that erroneous principles have often spoiled the exegetical work of fine men, some of whom are great saints. This should be a warning to us against careless interpretation. There is less excuse for us because we can profit by the lessons of the past. (A. Berkeley Mickelsen: Interpreting the Bible. Eerdmans. 1963) The earliest of the so called Early Church Fathers interpreted Scripture literally (see topic Literal Interpretation) for the most part. As an aside, regarding the meaning of literal interpretation, Peter Lange writes… Literal is not opposed to spiritual but to figurative; spiritual is an antithesis on the one hand to material, and on the other to carnal (in a bad sense). The Literalist is not one who denies that figurative language, that symbols are used in prophecy, nor does he deny that great spiritual truths are set forth therein; his position is simply, that the prophecies are to be normally interpreted (i.e., according to the received laws of language) as any other utterances are interpreted-that which is manifestly literal being regarded as literal, and that which is manifestly figuratively being so regarded. The position of the Spiritualist (Ed note: AKA "allegorist") is not that which is properly indicated by the term. He is one who holds that certain portions are to be normally interpreted, other portions are to be regarded as having a mystical sense. The terms properly expressive of the schools are normal and mystical. (John Peter Lange, A Commentary on the Holy Scripture: Revelation, p. 98) Toward the end of the second century many of the so called "fathers" began to interpret the Scriptures allegorically. Allegorical interpretation jettisons (or at least minimizes) the literal meaning and looks for "deeper" spiritual meanings which are considered the "true" meaning. An offshoot of allegorical interpretation is the practice of seeing significance in numbers, known as gematria. As Roy Zuck explains that "Allegorizing is searching for a hidden or secret meaning underlying but remote from and unrelated in reality to the more obvious meaning of a text. In other words the literal reading is a sort of code (Ed note: Does this sound familiar? cp The Bible Code, which preceptaustin.org thoroughly rejects as unfounded, without merit and very misleading!), which needs to be deciphered to determine the more significant and hidden meaning. In this approach the literal is superficial, the allegorical is the true meaning. (Borrow Basic Bible Interpretation for one hour) (Bolding added) Origen (185-254) held a high view of the inspiration of Scripture and yet was guilty of mishandling the Bible by minimizing its literal meaning and treating it as "one vast allegory" with many hidden meanings. He reasoned that the Bible was full of enigmas, parables and dark sayings which meant that the meaning could only be found at a deeper level! Thus it is not surprising that Origen interpreted the Hebrew poetry in Judges 5 allegorically, writing that Deborah, the “bee,” was inspired with honey-sweet prophecies! He "fantasized" that Barak’s initial unwillingness to respond to Deborah's prophecy represented the inability of Israel to triumph over the devil (who he said was portrayed by Sisera) until the deliverance of mankind through the Cross. Origen interpreted Jael as representative of the church (despite the fact that Paul clearly stated that the "church" was a mystery in the OT! See notes Ephesians 3:4; 3:5) who had been gathered from the Gentiles and that she ("Jael, the church"), helped to save believers by destroying the devil (Sisera). Other examples of Origen's allegorization of Scripture include his teaching that Noah's ark pictured the church and Noah pictured Christ. He interpreted the donkey Jesus rode upon at His triumphal entry as representing the Old Testament, while its colt depicted the New Testament! Origen's allegorical interpretation is mentioned so that the educated reader might be aware of just how far afield interpretation can go when one ignores the boundaries of normal, literal, grammatical-historical hermeneutical principles (hermeneutics = the science of interpretation or study of the methodological principles of interpretation). It is hoped that the reader will be stimulated to take time to study the checkered history of Bible interpretation over the last 2000 years (see the synopses below). Finally, it is hoped that the ridiculousness of Origen's interpretations will set aflame in the reader a strong desire to continually diligently seek to rightly divide the Word of Truth, whether in one's devotional reading or when teaching others the Scriptures. Augustine (354-430) who also accepted the allegorical method of interpretation (eg, he interpreted Noah's drunkenness in Genesis 9:20-23 as representative of Christ in His suffering and death!) stigmatized Deborah's Song as simply too obscure for comment. To reiterate, we need to continually be like the Bereans (see Acts 17:11) and be wary of reading older commentaries unless we understand how they approached the interpretation of the Word of Truth. As discussed many of the early church fathers quickly slipped from a predominantly literal approach into an allegorical approach, which dominated the "Dark Ages" (it's not surprising that they were "dark" when you understand how the Word of Truth was handled by the leading figures of this 1000+ year period!). The temptation to not be literal is very great in a passage like Judges 5 where the Hebrew is difficult to interpret and there are phrases that are symbolic. Our goal is ever to… Be a Berean not an Origen! Regarding interpretation of the Scriptures see topic Interpretation in the section on inductive Bible study. Specifically in regard to allegorical interpretation see Tony Garland's summary (Rise of Allegorical Interpretation). See also a historical summary by Dr Stephen Lewis in his course on hermeneutics (Hermeneutics - Study of Interpretation of Scriptures - especially the overview of the history of Bible interpretation - beginning on page 22). Related Resource: The Song of Deborah in Tradition and testament : essays in honor of Charles Lee Feinberg (Borrow for one hour) (1981), pages 123-160. - This is for the one who wants to dig deep into this passage. Judges 5:2 "That the leaders led in Israel, that the people volunteered. Bless the LORD! Amplified: For the leaders who took the lead in Israel, for the people who offered themselves willingly, bless the Lord! ESV: That the leaders took the lead in Israel, that the people offered themselves willingly, bless the Lord! Young's Literal: For freeing freemen in Israel, For a people willingly offering themselves Bless ye Jehovah. leaders led - Dt 32:43; 2Sa 22:47,48; Ps 18:47; 48:11; 94:1; 97:8; 136:15,19,20; Ps 149:6, 7, 9; Rev 16:5,6; 18:20; 19:2 that the people volunteered Jdg 5:9 2Ch 17:16 Ne 11:2 Ps 110:3 1Co 9:17 2Co 8:12 9:7 Php 2:13 Philemon 1:14 A FITTING BEGINNING PRAISE TO THE LORD That the leaders led in Israel - Deborah arose and went (as did Barak after Deborah agreed) and so 10,000 from Naphtali and Zebulun followed ("volunteered") just as God had said (cf Jdg 4:6+; Jdg 4:10+). The point is that the leaders led out (as they should) and the people were willing to follow their lead. In this case the primary leader was Deborrah with Barak at her side. ESV Study Bible on leaders led - The Hebrew is difficult. While the ESV translation ("the leaders took the lead") is the most likely sense, an alternative proposal is that the word translated “leaders” may literally mean, “the long-haired ones” or “the hairy ones,” with the verb translated “took the lead” being “to let [hair] hang loose.” (Borrow ESV study Bible for one hour)(ED: JUST A THOUGHT - DEBORAH WOULD CERTAINLY BE A "LONG HAIRED" ONE!) Herbert Wolf - This opening line is one of the most obscure in the song. It could also be translated "When locks of hair grow long in Israel," alluding to the practice of leaving hair uncut to fulfill a vow (Nu 6:5, 18). This would connote dedication to the Lord in participating in a "holy war." Deuteronomy 32:42 may refer to long-haired soldiers, though "leaders" is also a possibility there. (The Expositor's Bible Commentary) Wycliffe Bible Commentary says "long hair" "suggests either that Israel became practically a nation of Nazarites, or that they enjoyed the freedom and strength with which the long hair of the Nazarite was associated. (Borrow Wycliffe Bible Commentary) That the people volunteered (nadab - "willingly offered") - Leaders must have followers! Some tribes volunteered, but sadly other tribes did not volunteer discussed below. Volunteered "connotes an uncompelled and free movement of the will unto divine service or sacrifice." Nadab was used of making voluntary offerings to restore the Lord's sanctuary after the 70 year exile (Ezra 2:68). Volunteered is used with this military sense in 2Chr 17:16 ("volunteered for the LORD", cf Ps 110:3)
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Spurgeon comments: Chariots and horses make an imposing show, and with their rattling, and dust, and fine caparisons, make so great a figure that vain man is much taken with them; yet the discerning eye of faith sees more in an invisible God than in all these. The most dreaded war engine of David's day was the war chariot, armed with scythes, which mowed down men like grass: this was the boast and glory of the neighbouring nations; but the saints considered the name of Jehovah to be a far better defence. As the Israelites might not keep horses, it was natural for them to regard the enemy's calvary with more than usual dread. It is, therefore, all the greater evidence of faith that the bold songster can here disdain even the horse of Egypt in comparison with the Lord of hosts. Alas, how many in our day who profess to be the Lord's are as abjectly dependent upon their fellow men or upon an arm of flesh in some shape or other, as if they had never known the name of Jehovah at all. Jesus, be thou alone our rock and refuge, and never may we mar the simplicity of our faith. We will remember the name of the Lord our God. "Our God" in covenant, Who has chosen us and Whom we have chosen; this God is our God. The name of our God is JEHOVAH, and this should never be forgotten; the self existent, independent, immutable, ever present, all filling I AM (See study on His name Jehovah). Let us adore that matchless name, and never dishonour it by distrust or creature confidence. Reader, you must know it before you can remember it. May the blessed Spirit reveal it graciously to your soul! How different the end of those whose trusts are different! The enemies of God are uppermost at first, but they ere long are brought down by force, or else fall of their own accord (cf notes on Revelation 19:15). Their foundation is rotten, and therefore when the time comes it gives way under them; their chariots are burned in the fire, and their horses die of pestilence, and where is their boasted strength? As for those who rest on Jehovah, they are often cast down at the first onset, but an Almighty arm uplifts them, and they joyfully stand upright. The victory of Jesus is the inheritance of his people. The world, death, Satan (see note Revelation 20:10), and sin, shall all be trampled beneath the feet of the champions of faith; while those who rely upon an arm of flesh shall be ashamed and confounded for ever. (Spurgeon's comments Verse 7; Verse 8) Volunteered (freewill offering)(05068)(nadab) means to incite (willingly), impel. It describes the devotion of person or property completely to Yahweh. It is an act motivated by love or devotion to the LORD. Nadab is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).TWOT (online) says nadab "connotes an uncompelled and free movement of the will unto divine service or sacrifice. The verb nādab occurs three times in the Qal and each time describes the inner state of those contributing to the construction of the tabernacle. Such offerings were to be one's own goods and given voluntarily. The rest of the occurrences are in the Hithpael and, hence, are reflexive. The building (1 Chr 29:5) and rebuilding (2 Chr 35:8; Ezra 1:6) of the temple elicited abundant voluntary giving and sacrifice (Ezra 3:5) from God's people. Interestingly, Deborah commends the people (Judges 5:2) and leaders (Judges 5:9) of Israel for liberally and voluntarily offering themselves to God in the holy war. David addresses God concerning the freewill contributions toward building the temple, confessing that he owned everything including their stewardship, and he was gracious in accepting them (1 Chr 29:5,6, 14, 17)." Bless (praise) (01288) barak is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) Judges 5:3 "Hear, O kings; give ear, O rulers! I-- to the LORD, I will sing, I will sing praise to the LORD, the God of Israel. Hear O kings Dt 32:1,3; Ps 2:10-12; 49:1,2; 119:46; 138:4,5) - This is a call to the Gentile rulers for Israel did not have a monarchy at this time. I will sing praise to the LORD Jdg 5:7; Ge 6:17; 9:9; Ex 31:6; Lev 26:28; 1Ki 18:22; 19:10,14; Ezra 7:21 Related Passages: Psalm 2:10-12+ Now therefore, O kings, show discernment; Take warning, O judges of the earth. 11 Worship the LORD with reverence And rejoice with trembling. 12 Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him! RULERS OF NATIONS URGED TO LISTEN In Judges 5:3-5 Deborah focuses on remembrance of God's preservation of Israel in the past. Hear, (shama) O kings; Give ear - Hear is a command and shama conveys the sense of to hear and heed what is heard. Rulers are commanded to listen not to Deborah but to Jehovah (Yahweh), the Name that expresses His covenant relationship with Israel. He is the only One worthy to be praised. Give ear doubles the call to listen closely and is translated in the Septuagint with the verb enotizomai (in present imperative) which is a command to continually pay attention or to listen carefully to what is said. I will sing, I will sing praise to the LORD, the God of Israel - Comparing this "I" to the "I, Deborah" in Jdg 5:7, this would support that Deborah is the primary author of this song. Judges 5:4 "LORD, when Thou didst go out from Seir, When Thou didst march from the field of Edom, The earth quaked, the heavens also dripped, Even the clouds dripped water. KJV Judges 5:4 LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. BBE Judges 5:4 Lord, when you went out from Seir, moving like an army from the field of Edom, the earth was shaking and the heavens were troubled, and the clouds were dropping water. CSB Judges 5:4 LORD, when You came from Seir, when You marched from the fields of Edom, the earth trembled, the heavens poured rain, and the clouds poured water. ERV Judges 5:4 LORD, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, yea, the clouds dropped water. ESV Judges 5:4 "LORD, when you went out from Seir, when you marched from the region of Edom, the earth trembled and the heavens dropped, yes, the clouds dropped water. GWN Judges 5:4 O LORD, when you went out from Seir, when you marched from the country of Edom, the earth quaked, the sky poured, the clouds burst, NKJ Judges 5:4 "LORD, when You went out from Seir, When You marched from the field of Edom, The earth trembled and the heavens poured, The clouds also poured water; NAB Judges 5:4 O LORD, when you went out from Seir, when you marched from the land of Edom, The earth quaked and the heavens were shaken, while the clouds sent down showers. NET Judges 5:4 O LORD, when you departed from Seir, when you marched from Edom's plains, the earth shook, the heavens poured down, the clouds poured down rain. NIV Judges 5:4 "O LORD, when you went out from Seir, when you marched from the land of Edom, the earth shook, the heavens poured, the clouds poured down water. LORD, when Thou didst go out from Seir Dt 33:2; Ps 68:7,8; Hab 3:3-6 The earth quaked 2Sa 22:8; Job 9:6; Ps 18:7-15 Related Passages: Deuteronomy 33:2+ He said, “The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them. Habakkuk 3:3-6+ God comes from Teman, And the Holy One from Mount Paran. Selah. His splendor covers the heavens, And the earth is full of His praise. 4 His radiance is like the sunlight; He has rays flashing from His hand, And there is the hiding of His power. 5 Before Him goes pestilence, And plague comes after Him. 6 He stood and surveyed the earth; He looked and startled the nations. Yes, the perpetual mountains were shattered, The ancient hills collapsed. His ways are everlasting. Psalm 68:7-8 O God, when Thou didst go forth before Thy people, When Thou didst march through the wilderness, Selah. 8 The earth quaked; The heavens also dropped rain at the presence of God; Sinai itself quaked at the presence of God, the God of Israel. Spurgeon - The heavens also dropped at the presence of God, as if they bowed before their God, the clouds descended, and "a few dark shower drops stole abroad." Even Sinai itself was moved at the presence of God. Moses tell us, in Exodus 19, that "the whole mountain quaked greatly." That hill, so lone and high, bowed before the manifested God. The God of Israel. The one only living and true God, whom Israel worshipped, and who had chosen that nation to be his own above all the nations of the earth. The passage is so sublime, that it would be difficult to find its equal. May the reader's heart adore the God before whom the unconscious earth and sky act as if they recognised their Maker and were moved with a tremor of reverence. GOD RIDES THE CLOUDS AS HIS CHARIOTS Judges 5:4-5 reflect a recitation of the LORD's previous mighty deeds on behalf of Israel and a foreshadowing of what He accomplished in Judges 4, as summarized in Jdg 5:19-21. LORD (Jehovah -Yahweh), when Thou didst go out from Seir - This song of praise is addressed to Yahweh. This recalls God's giving victory in the past with the implication that He is the same yesterday, today and tomorrow! The phrase Thou didst go out describes a theophany depicting Yahweh marching from Mount Seir in Edom and bringing a great rainstorm (from the south). Deborah recounts the work God had done for Israel (Jdg 2:10+) depicting Yahweh as a Mighty Warrior marching forth from Seir/Edom to come to the aid of His people. Seir was a mountain in Edom, to the south of Israel. Sinai (Mt Sinai) was further south and was the place where the Lord first revealed Himself to Israel. Having become their God at Mt Sinai when He (and they) entered into covenant, He then led them from the south through Seir and Edom to the promised land, the place of the present victory. Ralph Dale Davis - First, Deborah gives us a lively view of the coming of Yahweh (Jdg 4-5; cf. Dt. 33:2-5; Ps 68:7-10; Hab 3:3-4): It is difficult to know whether Yahweh's going forth from Seir and marching from Edom refer to his contemporary coming to the conflict with Sisera or whether the reference is to his ancient coming to his people in Egypt and his meeting with them at Sinai. In any case, there is a clear hint of Yahweh's delivering Israel from Egypt and preserving them in the desert when Deborah refers to Yahweh as 'the One of Sinai.' There, at Sinai, Yahweh had taken Israel as His own (Ex 19+); there He came and met with them; there He had placed them under His law at liberty. But Yahweh – and this is Deborah's point – is not stuck at Sinai. Rather, the God Who decisively came to Israel at Sinai comes again and again to the aid of His people in their present troubles. The God Who delivered them at the Sea of Reeds (Ex 14) can rescue at the waters of Meggido (Jdg 5:19); the God Who came to Mount Sinai (Ex 19-24) comes to Mount Tabor as well (Jdg. 4:14-15). Yahweh is not set in historical concrete at Sinai; rather the One of Sinai is mobile, marching forth again and again to rescue His flock. And when He does, creation comes unglued! Earth trembles, clouds pour rain (perhaps an allusion to the rainstorm sent against Sisera), mountains shake. See Ps 18:7-19 in context for another sample of this explosive God. (Judges: Such Great Salvation) Jehovah is pictured as coming to Israel's rescue from Mt Sinai, via Edom. He is surrounded by cloud, thunder and earthquake, as at His first coming to His people as recounted in Exodus 19:16-19+ So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. 17 And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 18 Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. 19 When the sound of the trumpet grew louder and louder, Moses spoke and God answered him with thunder. He comes in storm, and he unleashes a storm (literally) on his enemies (Jdg 5:20,21) When Jehovah passes through the heavens, the clouds release their water, and when He touches down on earth, the mountains quake. What an Awesome Omnipotent God believers have the grand privilege to bow down to and worship, even with a holy boldness made available through our Great High Priest, Christ Jesus. When Thou didst march from the field of Edom, The earth quaked, the heavens also dripped, Even the clouds dripped water - NIV = "the heavens poured, the clouds poured down water." All opposition melted as the Israelites left the borders of Edom to move toward the entrance into the Promised Land. Notice the reaction of the various parts of the creation to the Creator - the earth trembled, the heavens dripped, the clouds dripped. This undoubtedly takes on added significance in that the false god of the Canaanites (Baal) was envisioned by them as the "storm god". Jehovah shows Who is the true and living "storm God"! Wycliffe Bible Commentary (borrow 1 hour) - The picture is of God setting forth from his abode to assist his people in the conflict with Sisera. All nature was convulsed as God acted in power. The imagery is poetic and is designed to impress upon the mind of the reader the awesomeness of the Divine activity. Seir - 39x in 38v - Gen. 14:6; Gen. 32:3; Gen. 33:14; Gen. 33:16; Gen. 36:8; Gen. 36:9; Gen. 36:20; Gen. 36:21; Gen. 36:30; Num. 24:18; Deut. 1:2; Deut. 1:44; Deut. 2:1; Deut. 2:4; Deut. 2:5; Deut. 2:8; Deut. 2:12; Deut. 2:22; Deut. 2:29; Deut. 33:2; Jos. 11:17; Jos. 12:7; Jos. 15:10; Jos. 24:4; Jdg. 5:4; 1 Chr. 1:38; 1 Chr. 4:42; 2 Chr. 20:10; 2 Chr. 20:22; 2 Chr. 20:23; 2 Chr. 25:11; 2 Chr. 25:14; Isa. 21:11; Ezek. 25:8; Ezek. 35:2; Ezek. 35:3; Ezek. 35:7; Ezek. 35:15 Judges 5:5 "The mountains quaked at the presence of the LORD, This Sinai, at the presence of the LORD, the God of Israel. The mountains quaked - Deut 4:11; Ps 97:5; Ps 114:4; Isa 64:1-3; Nah 1:5; Hab 3:10 This Sinai - Ex 19:18; 20:18; Dt 4:11,12; 5:22- 25; He 12:18 Related Passages: Exodus 15:3-6+ “The LORD is a warrior; The LORD is His name. 4 “Pharaoh’s chariots and his army He has cast into the sea; And the choicest of his officers are drowned in the Red Sea. 5 “The deeps cover them; They went down into the depths like a stone. 6 “Your right hand, O LORD, is majestic in power, Your right hand, O LORD, shatters the enemy. Psalm 97:5 The mountains melted like wax at the presence of the LORD, At the presence of the Lord of the whole earth. Spurgeon: The hills melted like wax at the presence of the LORD. Inanimate nature knows its Creator, and worships Him in its own fashion. States and kingdoms which stand out upon the world like mountains are utterly dissolved when He decrees their end. Systems as ancient and firmly rooted as the hills pass away when He does but look upon them. In the Pentecostal era, and its subsequent age, this was seen on all hands, heathenism yielded at the glance of Jehovah Jesus, and the tyrannies based upon it dissolved like melted wax. At the presence of the Lord of the whole earth. His dominion is universal, and His power is everywhere felt. Men cannot move the hills, with difficulty do they climb them, with incredible toil do they pierce their way through their fastnesses, but it is not so with the LORD, His presence makes a clear pathway, obstacles disappear, a highway is made, and that not by His hand as though it cost Him pains, but by His mere presence, for power goes forth from Him with a word or a glance. O for the presence of the LORD after this sort with His church at this hour! It is our one and only need. With it the mountains of difficulty would flee away, and all obstacles would disappear. O that thou wouldest rend the heavens and come down, that the mountains might flow down at Thy presence, O Lord. In the little world of our nature the presence of Jesus in reigning power is as a fire to consume our lusts and melt our souls to obedience. Sometimes we doubt the presence of the Lord within, for He is concealed with clouds, but we are again assured that He is within us when His light shines in and fills us with holy fear, while at the same time the warmth of grace softens us to penitence (Ed note: And all God's people said "Amen. Praise Jehovah!") Nahum 1:5 Mountains quake because of Him, And the hills dissolve; Indeed the earth is upheaved by His presence, The world and all the inhabitants in it. Comment: This verse is ultimately a prophecy of the last days when His wrath will be poured out upon the whole earth, that His righteous cause might be vindicated) Habakkuk 3:10 The mountains saw You and quaked; The downpour of waters swept by. The deep uttered forth its voice, It lifted high its hands. GOD OF THE MOUNTAINS The mountains quaked at the presence of the LORD, This Sinai, at the presence of the LORD, the God of Israel - This speaks of God's awesome power and His sovereign control over the entire creation. On the other hand God of Israel speaks of His personal relationship with the nation of Israel (something the "kings" in Jdg 5:4 needed to hear and heed!) "Israel had entered into a covenant with the Lord at Mount Sinai, and He would fulfill His promises to His special people." (See context Be Available) The ESV note on Jdg 5:4-5 suggests "The Lord’s marching from Seir and Edom likely refers to God’s transferring his “abode” from the wilderness to Canaan (by way of the land of Edom; cf. Nu 10:12; 20:22)—from one mountain (Sinai; Jdg. 5:5) to another (Zion; Ps. 2:6)." (Borrow ESV study Bible for one hour) This storm not only served the practical function of bogging down Sisera's chariots and neutralizing his technological edge, it also depicts the Lord—not Baal—as the true God of the storm who marches out from His mountain home with the clouds and rain. The Lord alone controls the cosmic elements. Holman Study Bible: NKJV Edition. Judges 5:6 "In the days of Shamgar the son of Anath, In the days of Jael, the highways were deserted, And travelers went by roundabout ways. Shamgar - Jdg 3:31, Jael - Jdg 4:17,18 the highways - Lev 26:22; 2Chr 15:5; Isa 33:8; Lam 1:4; 4:18; Mic 3:12, Related Passages: Judges 4:2-3+ And the LORD sold them into the hand of Jabin king of Canaan, who reigned in Hazor; and the commander of his army was Sisera, who lived in Harosheth-hagoyim. 3 The sons of Israel cried to the LORD; for he had nine hundred iron chariots, and he oppressed the sons of Israel severely for twenty years. 2 Chronicles 15:5 “In those times there was no peace to him who went out or to him who came in, for many disturbances afflicted all the inhabitants of the lands. Isaiah 33:8 The highways are desolate, the traveler has ceased, He has broken the covenant, he has despised the cities, He has no regard for man. Lamentations 1:4 The roads of Zion are in mourning Because no one comes to the appointed feasts. All her gates are desolate; Her priests are groaning, Her virgins are afflicted, And she herself is bitter. DESPERATE TIMES IN ISRAEL In Judges 5:6-8 Deborah recalls the contemporary context of national distress and fear gripping especially the northern tribes of Israel. The desperate time called for a daring Deborah! In the days of Shamgar (Jdg 3:31+) the son of Anath, In the days of Jael, the highways were deserted - Roadways that were well-trodden in the past were no longer used by Israelites. Obviously at that time the major trade routes were controlled by the Philistines and the Canaanites. The usual routes traveled were vacated out of fear of attack by the Canaanites. Off the highways and on to the byways! Adam
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Spurgeon writes some words of practical personal application noting that… Deborah sang concerning the overthrow of Israel’s enemies, and the deliverance vouchsafed to the tribes: we have a far richer theme for music; we have been delivered from worse enemies, and saved by a greater salvation. Let our gratitude be deeper; let our song be more jubilant. Glory be unto God, we can say that our sins, which were like mighty hosts, have been swept away, not by that ancient river, the river Kishon, but by streams which flowed from Jesus’ side. Our great enemy has been overcome, and his head is broken. Not Sisera, but Satan has been overthrown: the “seed of the woman has bruised his head” for ever. We are now ransomed from the galling yoke; we walk at liberty through the power of the great Liberator, the Lord Jesus. The results which accrued from the conquest achieved by Barak, are upon a small scale similar to those which come to us through the deliverance wrought out by the Lord Jesus Christ. I shall take our text and spiritualize it, viewing its joyous details as emblematic of the blessings granted to us through our Redeemer. Those who went to draw water at the wells after Barak’s victory, were no longer disturbed by the robbers who lurked at the fountains for purposes of plunder; and instead of drawing the water by stealth and in hasty fear, the women joined their voices around the well head, and sang of the mighty acts of God; and the citizens who had been cooped up within the town walls, and dared not show themselves in the suburbs, ventured beyond the gates into the open country, transacted their business openly, and enjoyed the sweets of security. I think we can readily see that this is an instructive type of the condition into which our Lord Jesus Christ has brought us, through the destruction of our sins and the overthrow of the powers of darkness. (See Spurgeon's sermon on Judges 5:11 - Songs of Deliverance) Judges 5:12 Awake, awake, Deborah; Awake, awake, sing a song! Arise, Barak, and take away your captives, O son of Abinoam. Deborah - Ps 57:8; 103:1,2; 108:2; Isa 51:9,17; 52:1,2; 60:1; Jer 31:26; 1Co 15:34; Eph 5:14 Take away your captives, O son of Abinoam Ps 68:18; Isa 14:2; 33:1; 49:24-26; Eph 4:8; 2Ti 2:26 Related Passages: Psalm 108:2-3 Awake, harp and lyre; I will awaken the dawn! I will give thanks to Thee, O LORD, among the peoples; And I will sing praises to Thee among the nations. Spurgeon Awake, harp and lyre. As if he could not be content with voice alone, but must use the well tuned strings, and communicate to them something of his own liveliness. Strings are wonderful things when some men play upon them, they seem to become sympathetic and incorporated with the minstrel as if his very soul were imparted to them and thrilled through them. Only when a thoroughly enraptured soul speaks in the instrument can music be acceptable with God: as mere musical sound the Lord can have no pleasure therein, he is only pleased with the thought and feeling which are thus expressed. When a man has musical gift, he should regard it as too lovely a power to be enlisted in the cause of sin. I myself will awake early. I will call up the dawn. The best and brightest hours of the day shall find me heartily aroused to bless my God. Some singers had need to awake, for they sing in drawling tones, as if they were half asleep; the tune drags wearily along, there is no feeling or sentiment in the singing, but the listener hears only a dull mechanical sound, as if the choir ground out the notes from a worn out barrel organ. Oh, choristers, wake up, for this is not a work for dreamers, but such as requires your best powers in their liveliest condition. In all worship this should be the personal resolve of each worshipper: "I myself will awake." I will praise thee, O LORD, among the people. Whoever may come to hear me, devout or profane, believer or heathen, civilized or barbarian, I shall not cease my music. David seemed inspired to foresee that his Psalms would be sung in every land, from Greenland's icy mountains to India's coral strand. His heart was large, he would have the whole race of man listen to his joy in God, and lo, he has his desire, for his psalmody is cosmopolitan; no poet is so universally known as he. He had but one theme, he sang Jehovah and none beside, and his work being thus made of gold, silver, and precious stones, has endured the fiery ordeal of time, and was never more prized than at this day. Happy man, to have thus made his choice to be the Lord's musician, he retains his office as the Poet Laureate of the kingdom of heaven, and shall retain it till the crack of doom. And I will sing praises unto thee among the nations. This is written, not only to complete the parallelism of the verse, but to reaffirm his fixed resolve. He would march to battle praising Jehovah, and when he had conquered he would make the captured cities ring with Jehovah's praises. He would carry his religion with him wherever he pushed his conquests, and the vanquished should not hear the praises of David, but the glories of the Lord of Hosts. Would to God that wherever professing Christians travel they would carry the praises of the Lord with them! It is to be feared that some leave their religion when they leave their homes. Nations and peoples would soon know the gospel of Jesus if every Christian traveller were as intensely devout as the Psalmist. Alas, it is to be feared that the Lord's name is profaned rather than honoured among the heathen by many who are named by the name of Christ. A CALL TO WORSHIP Awake, awake, Deborah; Awake, awake, sing a song: Four commands addressed to Deborah to awake! Awake (5782)(ur) is a verb meaning to stir, to arouse, to awaken and is used as in this verse of raising something or someone to action, of agitating someone, of motivating them. In short, the idea of "awake" here is not from sleep but an arousal to action, in this case literally "Speak or utter a song!" The command to awake is given by Deborah herself which one commentator explains as her recounting to herself God's summoning her to prophetic action. As Matthew Henry exhorts "Praising God is work that we should awake to, and awake ourselves to, Arise, Barak, and take away your captives, O son of Abinoam - The command for Barak to Arise (6965) (quwm) is from the prophetess (speaking the command of God to Barak) to stand up literally or more likely in a figurative sense to take action and to lead away the POW's (prisoners of war). Quwm is a major verb in Judges occurring some 38 times (Click for all uses). Note especially the similar uses in Judges 2… Then the LORD raised up judges who delivered them from the hands of those who plundered them. (see note Judges 2:16) When the LORD raised up judges for them, the LORD was with the judge and delivered them from the hand of their enemies all the days of the judge; for the LORD was moved to pity by their groaning because of those who oppressed and afflicted them. (see note Judges 2:18) When the sons of Israel cried to the LORD, the LORD raised up a deliverer for the sons of Israel to deliver them, Othniel the son of Kenaz, Caleb's younger brother. (See note Judges 3:9) But when the sons of Israel cried to the LORD, the LORD raised up a deliverer for them, Ehud the son of Gera, the Benjamite, a left-handed man. And the sons of Israel sent tribute by him to Eglon the king of Moab. (See note Judges 3:15) Deborah said to Barak, "Arise! For this is the day in which the LORD has given Sisera into your hands; behold, the LORD has gone out before you." So Barak went down from Mount Tabor with ten thousand men following him. (see note Judges 4:14) A similar battle chant was used time and time again when the ark of the covenant was raised at the head of the procession as Israel went forth into battle… Whenever the ark set out, Moses said, "Rise up, O Lord! May your enemies be scattered; may your foes flee before you’” (Numbers 10:35). Related Resource: Sermon on Judges 5:12 C H Spurgeon “Magnificat” Judges 5:13 "Then survivors came down to the nobles; The people of the LORD came down to me as warriors. Then survivors came down to the nobles: Ps 49:14; Isaiah 41:15,16; Ezekiel 17:24; Daniel 7:18-27; Romans 8:37; Revelation 2:26,27; Revelation 3:9 the Lord - Ps 75:7 THE ROSTER OF THE WILLING In Judges 5:13-15 Deborah first describes those who chose to volunteer for this potentially dangerous mission. Then survivors (sarid) came down to the nobles - Survivors refers to those who responded to the call to volunteer for war. They were "survivors" referring to the remnant of the Jews who had survived the oppression of Jabin of Hazor. The term previously was used only of God's judgment against the wicked nations He had cursed with annihilation (Nu 21:35; 24:19; Dt 2:34; Jos 8:22; 10:28-40). The use here reminds us that Israel's troubles had resulted from apostasy. The only reason they were left with survivors was Yahweh's promises of grace to the patriarchs (Ge 12:1-3; cf. Isa 1:9; Jer 42:17). From Judges 4 we know that there were 10,000 who joined Barak against the enemy. To the nobles is rendered in the NET as "to the mighty ones" in context most likely referring to the leaders of the forces (aka "unarmed" forces). The people of the LORD came down to me as warriors (gibbor) - Who is "me" here? While this might suggest Barak, others think this is still Deborah speaking ("singing"). Warriors speaks of the strength and vitality of a successful warrior and is used in Isaiah 9:6 of God as the "Mighty God". This word is also used by the description of Gideon in Judges 6... The Angel of the LORD appeared to him and said to him, “The LORD is with you, O valiant warrior (gibbor).” (Jdg. 6:12+) Survivors (remnant)(08300) sarid from sarad = to escape, to flee) is a masculine noun which means those who survive or remain after a judgment or a battle. It is a person who has fled from a battle, that is, a "survivor." In Job 20:21 sarid describes physical things that had not been devoured. All other uses describe those who escape an enemy onslaught. In the negative sense sarid describes situations where there are no survivors (Nu 21:35; Josh 10:28; Jer 42:17). Keil and Delitzsch note that "Sârīd is one who is left after a judgment or a battle; hence in Jeremiah 42:17 and Joshua 8:22 it is connected with pâlīt (one who has escaped from destruction), so that here serīdīm and peletah are actually alike, the serīdīm being just the escaped ones upon Mount Zion." Warriors (ESV = Mighty) (01368) gibbor cp related verb gabar = be strong, accomplish, excel, prevail) is from a root which is commonly associated with warfare and has to do with the strength and vitality of the successful warrior. And thus this adjective means powerful, strong, brave, mighty. Warrior. Hero. Mighty man (cp "mighty [gibbor] men of David" - 2Sa 23:8). Gibbor in Judges - Jdg. 5:13; Jdg. 5:23; Jdg. 6:12; Jdg. 11:1; Ruth 2:1 Judges 5:14 "From Ephraim those whose root is in Amalek came down, Following you, Benjamin, with your peoples; From Machir commanders came down, And from Zebulun those who wield the staff of office. Ephraim - Jdg 3:27; 4:5,6 Amalek - Jdg 3:13; Ex 17:8-16 after - Jdg 4:10,14 Machir - Numbers 32:39,40 From Ephraim those whose root is in Amalek came down: Lindsay explains "The explanation about Ephraim’s roots being in Amalek apparently indicates that the Ephraimites lived in the central hill country previously occupied by the Amalekites." (See context The Bible Knowledge Commentary) NET translation = They came from Ephraim, who uprooted Amalek, they follow after you, Benjamin, with your soldiers. From Makir leaders came down, from Zebulun came the ones who march carrying an officer's staff. Jdg 5:14NET) NET NOTE on "From Ephraim those whose root is in Amalek" - Hebrew = “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1–5, 252–53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Jdg 12:15). (Judges 5 Commentary) Following you, Benjamin, with your peoples; From Machir commanders came down: (Lxx ="inhabitants of Machir came down with me searching out the enemy") Machir was the firstborn of Manasseh who was in turn firstborn of Joseph but who did not receive the blessing of the firstborn (Ge 48:13-20). Jacob crossed his hands and gave that blessing to Ephraim. When the Promised Land was apportioned, half of the tribe of Manasseh settled on the east bank of Jordan and half on the west. In summary, Machir refers to the 1/2 of Manasseh on the west side who were willing to join the fight. As note below the eastern 1/2 of Manasseh was not willing to join the battle. And from Zebulun those who wield the staff of office (Lxx = "they that draw with the scribe's pen of record") Judges 5:15 "And the princes of Issachar were with Deborah; As was Issachar, so was Barak; Into the valley they rushed at his heels; Among the divisions of Reuben There were great resolves of heart. the princes of Issachar : 1Ch 12:32 Barak: Jdg 4:6,14 Among the divisions of Reuben Pr 22:13 2Co 11:2 Related Passages: 1 Chronicles 12:32 And of the sons of Issachar, men who understood the times, with knowledge of what Israel should do, their chiefs were two hundred; and all their kinsmen were at their command. Comment - A description of men from this tribe who had joined up with David in his battle against Saul… And the princes of Issachar were with Deborah; As was Issachar, so was Barak - Princes of Issachar were the leaders of this tribe and were a protective escort for Deborah. Into the valley they rushed at his heels - "They set out at his heels in the valley." (Jdg 5:15CSB) "yes, Issachar was with Barak, rushing after him into the valley." (Jdg 5:15NIV) Among the divisions of Reuben There were great resolves of heart - "It wasn’t that Reuben didn’t think about coming to Tabor. No, the Reubenites discussed the matter thoroughly; they talked a lot about it. But it wasn’t a good time to leave the sheep. Perhaps the Jordan was more of a barrier than east Manasseh (Gilead) even realized; in any case, they didn’t cross it. Dan and Asher evidently were preoccupied with profitable maritime trade. ‘I have bought a field, and I must go out and see it; I pray you, have me excused’ (Luke 14:18 RSV). (Davis - Judges: Such a Great Salvation) Gary Inrig - Deborah was not content simply to record the general principles of the response. In precise detail, she listed the tribes that came and characterized their response. The roll call included Ephraim, Benjamin, Machir (the half-tribe of Manasseh living west of the Jordan), Zebulun, Issachar, and Naphtali. Three tribes deserve special attention. In verse 15 the men of Issachar are pictured rushing into battle at Barak’s heels, not a step behind their leader. Zebulun (v. 18) is called a people who “risked their very lives.” No sideliners there. And Naphtali, also mentioned in verse 18, stood “on the heights of the field,” which is to say that they deliberately chose the hottest and most difficult part of the battle. It is a graphic picture of courage and valor. All of this has a direct application to my life as a follower of Jesus Christ. I must not read a chapter like Judges 5 without measuring myself against the kind of commitment that I read of here—wholehearted, spontaneous, enthusiastic, risk-taking commitment—which obeys the command of God and marches into the teeth of the enemy to do battle for God. Jesus has called me to be His disciple. He challenges me to engage in spiritual warfare, not so much against people but against the hosts of Satan. He has commissioned me to live for Him in the world. He has given me the privilege of serving Him in all kinds of different ways. I can respond to that call in a number of ways: I can give the grudging reply of duty: (1) “Well, if I’m drafted, I guess I’ll have to serve!” (2) I can answer as a reluctant volunteer: “Hey, maybe if I enlist early enough, I can get a good, soft office job.” (3) I can have the spirit of the mercenary: “How much’re ya gonna pay me? What’s in it for me?” (4) I can exhibit the attitude of the glory-seeker: “If I’m not an officer, I’m not interested.” (5) Or I can have the same commitment as Zebulun, Issachar, and Naphtali, and eagerly volunteer to be in the center of the battle for God. When Israel built the tabernacle, Exodus 36 tells us it was built by all those whose hearts stirred them to do the work and to give contributions willingly. Finally, the workers came to Moses with a problem: “Moses, they are bringing much more than enough. Tell them to stop.” And they had to restrain the people from giving! What a delightful problem! One of the sad things about our contemporary churches is that we see so little of that kind of enthusiastic response to God’s call. So many of us are willing to give only the spare parts of our lives to Jesus. There is so much duty and so little love in our service for the King. But what a beautiful thing it is to see a willing heart rushing into battle at the heels of King Jesus, despising life to the point of death to bring glory to Him! (Borrow Hearts of Iron, Feet of Clay) Judges 5:16 "Why did you sit among the sheepfolds, To hear the piping for the flocks? Among the divisions of Reuben There were great searchings of heart. sheepfolds - Nu 32:1, 2, 3, 4, 5,24; Phil 2:21; 3:19 great searchings of heart.Ps 4:4; 77:6; Lam 3:40,41 THE ROSTER OF THE RELUCTANT As discussed in the next two verses, four and one-half tribes fail to make the muster roster. The made the choice not to volunteer. God had not called for a mandatory draft but willing hearts. Why did you (Reuben) sit among the sheepfolds, To hear the piping (bleatings) for the flocks: NET = "Why do you remain among the sheepfolds, listening to the shepherds playing their pipes for their flocks?" Those from the tribe of Reuben were more concerned with their material possessions than be involved come to the help of the LORD. Among the divisions of Reuben there were great searchings of heart - NET = "there was intense searching of heart." NLT = "In the tribe of Reuben there was great indecision." The "heart-searching" of tribe of Reuben did not search deep enough and so they failed to aid Deborah and Barak against the Canaanites. The tribe of Reuben pondered the call to arms but finally stayed at home. They were probably considering Dt 20:1-9, Israel’s law of warfare, and examining their hearts to see whether they were qualified to go to war. Gary Inrig - They were emotionally stirred, their hearts were moved, but their feet never proceeded. They stayed at home listening to the shepherds piping their sheep, but they never heard the blast of the war trumpets. They were moved by sentiment, but not to sacrifice. I think that this is a constant danger for Christians. It is easy to be moved emotionally, to have great “searchings of heart,” but never to translate emotions into actions, to leave the sheepfolds and head for battle. (Borrow Hearts of Iron, Feet of Clay) In sum, we see several tribes who appear to have refused to join in the battle against Sisera - Reuben, Gilead (Gad, East Manasseh), Dan, Asher. Six loyal tribes are praised, and 4 absentees are taunted (Judah and Simeon are not mentioned). Many are kept from doing their duty by the fear of trouble, the love of ease, and undue affection to their worldly business and advantage. All seek their own, (Php 2:21+) Keep in mind that during this period in history "every man did that which was right in his own eyes” (Jdg 21:25+). THOUGHT - When Joshua was the commander of Israel’s armies, all the tribes participated; but when Barak summoned the forces, only half of them went to war against Jabin. The people of God today are not unlike the people of Israel when it comes to God’s call for service: some immediately volunteer and follow the Lord; some risk their lives; some give the call serious consideration but say no; and others keep to themselves as though the call had never been given. ARE YOU SITTING AMONG THE SHEEPFOLDS? When Deborah, Israel's fourth judge, sang her song in celebration of Israel's victory over the Canaanites (Judges 5:2-31) , she mentioned the people of the tribe of Reuben. They had "great resolves of heart," she said; but, she noted with dismay, they were content to sit "among the sheepfolds." They had not turned their plans into action. The tribe of Reuben was like the boy who sat at his mother's desk, carefully drawing a picture. Soon he laid down his pen and proudly showed his mother his sketch of the family dog. She commented on the fine likeness, then noticed that something was missing. "Where is Rover's tail?" she asked. "It's still in the bottle," the boy explained. Many important things in the Christian life are left undone because we don't put our plans into action. We decide to devote more time to the reading and studying of the Word of God, then get sidetracked by other activities. We resolve to be more faithful in praying for others. And for a while we do just that. Then, gradually, other things take priority. We may be on the right track, but we won't get anywhere if we just sit there. Related Resource: Sermon on Judges 5:16 by Alexander