Annotations Upon the Historical Books Part 2, Judges · Chapter 5
CHAP. V.
Verſ. 1. THen ſang Deborah, and Barak the ſonne of Abinoam, &c.] Deborah is firſt named here, becauſe ſhe was a propheteſſe, and (as upon this ground it is probably thought) the compoſer of this ſong, and in every reſpect the chief in this buſineſſe, as we ſee in the former chapter; yet with her Barak is joyned too, who as he was the chief Commander in the victory gotten, ſo he was alſo one of the prime in ſinging Gods praiſes; and he being of the tribe of Naphtali, we have in this ſweet ſong one inſtance of the accompliſhment of that prophecy of Jacob concerning the tribe of Naphtali (though it were not intended of this onelyonly) to wit, that this tribe ſhould give goodly words, Gen. 49.21. Naphtali is a hind let looſe, he giveth goodly words.
Verſ. 2. Praiſe ye the Lord for the avenging of Iſrael, when the people willingly offered themſelves.] Principally hereby are meant thoſe of the tribe of Zebulun and Naphtali, of whom Baraks army did chiefly conſiſt, though ſuch of the other tribes as did put too their helping hand are not excluded: and theſe are ſaid to have offered themſelves willingly; becauſe they did readily yield to follow Barak when he called them together, though he had no authority to conſtrain them to take up arms, God working their hearts thereto, to whom therefore the praiſe is principally given, Praiſe ye the Lord for the avenging of Iſrael, when the people willingly offered themſelves.
Verſ. 3. Heare, O ye kings; give eare, O ye princes, &c.] Deborah undertaking in this ſong to aſcribe to the Lord the glory of that victory which ſhe and Barak had gotten over Siſera, to ſhew what a glorious work God had therein done for his people, in the firſt place in a poeticall ſtrain ſhe calls upon kings and princes to hearken to her, Heare, O ye kings; give eare, O ye princes; thereby onelyonly to imply, that in the ecſtaſie of her joy, ſhe could be glad if all the kings and princes of the earth could heare what ſhe had now to ſay concerning this great work which God had done for his Iſrael, and ſhe addreſſeth her ſpeech particularly to kings and princes, Firſt, becauſe they are moſt ready to aſcribe to themſelves the glory which is due to the Lord onelyonly: and ſecondly, becauſe they are wont in their pride to oppreſſe others, and to think they may do whatſoever they pleaſe; and therefore ſhe deſired they might know what God had done to Jabin and Siſera, and ſo beware of provoking God by oppreſſing others as theſe had done.
Verſ. 4. Lord, when thou wenteſt out of Seir, when thou marcheſt out of the field of Edom, the earth trembled, &c.] The moſt of Expoſitours underſtand this to be a poeticall expreſſion of the terrours werewith the neighbouring nations were affrighted, when the Lord carried the Iſraelites from the borders of Edom towards the land of Canaan, to wit, that there was then a trembling on every ſide, ſo that not men onelyonly but even the heavens and mountains and hills ſeemed to tremble and melt away, and that even as Sinai trembled and ſhook at the Lords coming down upon it when the Law was given (for to that end they conceive the melting or ſhaking of Sinai is mentioned, verſ. 5. The mountains melted from before the Lord, even that Sinai, before the Lord God of Iſrael, to wit, by way of ſimilitude) ſo when the Lord in a pillar of fire marched before the Iſraelites againſt the Amorites, the neighbouring nations were terribly amazed, the Lord caſting ſuch a fear upon them, as if the earth had trembled, and great ſtorms and tempeſts intermixt with thunder and lightnings had been ſhowred down from the clouds, yea as if the mountains had melted, &c. according to that, Deut. 2.24, 25. Riſe ye up, take your journey, and paſſe over the river Arnon, &c. This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heavens, who ſhall hear report of thee, and ſhall tremble, and be in anguiſh becauſe of thee. But I rather conceive, that it is to be underſtood of thoſe thunders, lightnings, earthquakes, tempeſts, and ſuch other terrible expreſſions of Gods majeſtie, wherein he manifeſted himſelf unto his people at the giving of the Law; for then he is alſo ſaid to come from Seir, Deut. 33.2. And he ſaid, The Lord came down from Sinai, and roſe up from Seir unto them, he ſhined forth from mount Paran, and he came with ten thouſand of ſaints: from his right hand went a fiery Law for them, and the ſhaking of Sinai we ſee is expreſſely mentioned, verſ. 5. The mountains melted from before the Lord, even that Sinai before the Lord God of Iſrael, as it is alſo, Pſal. 68.7, 8. O God when thou wenteſt forth before thy people, when thou didſt march through the wilderneſſe. Selah. The earth ſhook, the heavens alſo dropped at the preſence of God; even Sinai it ſelf was moved at the preſence of God, the God of Iſrael; and though there be no mention of the clouds dropping water at the giving of the Law, yet there is of thunders and lightnings, which are uſually accompanied with violent ſhowers. But why ſhould Deborah mention this here? I anſwer, firſt, becauſe Gods entring into covenant with them is the ground of all that he doth for his people: and ſecondly, becauſe ſhe would the better expreſſe how terrible God had been now to their adverſaries, by comparing the terrours of this day with thoſe when the Law was given on mount Sinai; and to intimate, that God continued to do the ſame things ſtill for his people that he had done for them from their firſt coming out of Egypt.
Verſ. 6. In the dayes of Shamgar the ſonne of Anath, in the dayes of Jael the high-wayes were unoccupied, &c.] That is, even from the death of Ehud, whom Shamgar ſucceeded (though he was a worthy champion, and did miraculouſly avenge the Iſraelites upon the Philiſtines) unto this preſent time, wherein Jael lived (though ſhe were a woman of an heroicall ſpirit, and one that grieved to ſee the poore people of God ſo miſerably oppreſſed, as was evident by that which ſhe had now done for them) the land was held in miſerable deſolation, the people not daring to travell in the high-wayes, nor to dwell in the villages, but onelyonly in the walled cities, whither they all fled to ſecure themſelves, till God was pleaſed by me a poore woman to ſet on foot this work of their deliverance.
Verſ. 8. They choſe new gods, then was warre in the gates.] That is, then was there warre in every city, the Lord letting looſe the neighbouring nations to make warre againſt the ſeverall cities of Iſrael, becauſe they were corrupted with their idolatry. Becauſe a great part of the ſtrength of their cities was in their gates, therefore Deborah ſets forth the warre that was made againſt the Iſraelites cities, by this expreſſion, then was warre in the gates; but withall, it may alſo imply the prevailing power of the enemy when they made inroads into their land, to wit, that they many times came up to the very gates of their cities.
Was there a ſhield or spear ſeen among fourty thouſand in Iſrael.] This may be meant either of the ſcarcity of arms amongſt them, the enemy whereever they prevailed diſarming them, that they might not afterward be able to attempt any thing againſt him: or rather (becauſe we ſee not but Baraks troops were armed for warre) that the Iſraelites were ſo quelled that not a man amongſt the many thouſands of Iſrael durſt take up a ſhield or ſpear againſt them, according to that, Levit. 26.36. And upon them that are left alive of you, I will ſend a faintneſſe into their hearts in the land of their enemies, and the ſound of a ſhaking leaf ſhall chaſe them, and they ſhall flee as fleeing from a ſword, and they ſhall fall when none purſueth.
Verſ. 9. My heart is to the governours of Iſrael, that offered themſelves willingly amongſt the people.] That is, I cannot but highly love and honour the governours of Iſrael, that were as willing to hazard themſelves in this warre againſt Jabin as any of the people, yea and to undergo the ſame travell and hardneſſe together with them; and indeed this in the heads and rulers of the people was moſt to be admired and extolled: firſt, becauſe ſuch men have uſually the faireſt eſtates, and for them therefore to hazard all they enjoyed in riſing up with Deborah againſt this great tyrant, as willingly as thoſe of the poorer ſort that had ſcarce any thing to loſe, was a ſigne of an heroicall ſpirit, for which they deſerved to be highly honoured: ſecondly, becauſe men that had been formerly imployed in offices of peace are not men uſually fit for the ſervice of warre, and therefore it muſt needs be a ſingular zeal for Gods glory and the good of Gods people, that made them lay by their gowns to gird on a ſword: thirdly, becauſe ſuch men are uſually puffed up with their greatneſſe, and it was therefore a rare thing for ſuch to ſtoop to joyn with meaner men, yea to put too their helping hand amongſt the meaneſt for the cauſe of God and his people againſt their enemies: and fourthly, becauſe the examples of men of ſuch rank was no doubt a mighty means to draw on the meaner ſort to come flocking in to the ſervice.
Verſ. 10. Speak ye that ride on white aſſes, ye that ſit in judgement, and walk by the way.] That is, let all thoſe that are men of honour, and eminency, above others, that uſe to ride up and down upon white aſſes, all magiſtrates and Judges that ſit in the ſeat of juſtice, and ſo likewiſe all the common ſort of people that travell on foot from one place to another, let them all in their ſeverall places ſpeak of this great deliverance, which God hath wrought for his people. Riding on aſſes it ſeems was a note of great and honourable perſons in thoſe times and countreys, and therefore it is noted of Jair, who was one of the Judges, that he had thirty ſonnes that rode on thirty aſſe-colts, and they had thirty cities, chap. 10.40. and ſo likewiſe of Abdon who was another of the Judges, chap. 12.14. that he had fourtie ſonnes and thirty nephews that rode on threeſcore and ten aſſe-colts: and (unleſſe by white aſſes here, nothing elſe be meant but ſlick and goodly aſſes) it ſeems that white aſſes were principally uſed by ſuch perſons; and though the moſt Expoſitours limit this firſt clauſe to merchants, who, they ſay, uſed to ride on white aſſes, yet I conceive we may better underſtand it of all men of eminency that uſed to ride in pomp and State; and ſo likewiſe by thoſe that ſit in judgement, are meant their Judges and chief Magiſtrates; and by thoſe that walk by the way, are meant the meaner and common ſort of people, and the reaſons why Deborah ſtirres up theſe men under theſe expreſſions to praiſe God for the vanquiſhing of Jabin and Siſera, is to intimate the juſt cauſe they had to ſpeak with joy of this great mercy of God, to wit, becauſe whereas formerly all the wayes of the land were peſtred with cut-throat ſouldiers, ſo that there was no ſtirring in ſafety from one place to another, and all courſe of juſtice was in a manner ſtopped up, the ſword having ſilenced the Laws, now the Judges might ſit in Judgment as formerly; the great ones might now ride up and down upon their white aſſes according to their wonted manner, which before they could not; and the common people of all ſorts might now paſſe to and fro, and travell about their buſineſſes, from one place to another without fear.
Verſ. 11. They that are delivered from the noiſe of the archers in the place of drawing waters, there ſhall they rehearſe, &c.] This may be meant of the Iſraelites that followed Barak and fought againſt Siſera and his archers at the river Kiſhon, ſee chap. 4.7. And I will draw unto thee, unto the river Kiſhon, Siſera the Captain of Jabins army, with his chariots and his multitude; but the moſt of Expoſitours underſtand it of the meaner ſort of people that were wont to be ſlain or taken captives by the enemies that lay in wait for them at the place of drawing waters. Fountains & wells of water were rare in thoſe dry countreys, & of great eſteem; they went in many places farre to fetch water, here therefore the Canaanites uſed to ly in wait for them, ſo that no ſooner could the poore people come thither, but preſently the Canaanites with a great outcry were ready to ſet upon them, and their arrows came preſently ſinging about their ears, and oft ſtruck them dead (for both theſe may be intended by the noiſe of the archers) but now, ſaith Deborah, theſe poore wretches being delivered from this danger may go freely to thoſe places, and there declare the righteous acts of God in deſtroying theſe their enemies.
Then ſhall the people of the Lord go down to the gates.] Hereby many things may be implyed: firſt, their freedome to go forth at the gates of their cities, within which they were in a manner cooped up before: ſecondly, the reſtoring of the people to the gates, as places of judicature, from which they were reſtrained; before there was warre in the gates, now there was Law and judgement there: thirdly, their returning to the cities that were thence baniſhed or fled, and the countrey peoples reſorting thither upon their ſeverall occaſions.
Verſ. 12. Awake, awake Deborah, utter a ſong.] This expreſſion Deborah uſeth onelyonly to imply the exceeding greatneſſe of the mercy which God had afforded them, which required that ſhe ſhould rouze up her ſelf to praiſe the Lord for it, with all her might, and with all the ſtrength of her ſoul.
Ariſe Barak, and lead thy captivity captive, thou ſonne of Abinoam.] That is, lead them in triumph: for though the lives of the Canaanites might not be ſpared, yet they might be led in triumph before they were ſlain; & beſides, thoſe of other nations that were now taken priſoners might be reſerved for ſlaves.
Verſ. 13. Then he made him that remained have dominion over the nobles, &c.] That is, God cauſed the poore deſpiſed remainders of his people to have dominion over their noble and mighty adverſaries.
Verſ. 14. Out of Ephraim was there a root of them against Amalek, &c.] Here Deborah commends thoſe tribes from whom there came any conſiderable party to Barak to help them againſt Jabin and Siſera: as, Firſt, ſhe begins with Ephraim, and in ſhewing that there were ſome of that tribe, ſhe uſeth this expreſſion, Out of Ephraim was there a root of them againſt Amalek: for the underſtanding whereof we muſt know, 1. That Amalek is here named becauſe it ſeems the Amalekites came out to help Jabin and Siſera againſt the Iſraelites: It is evident in many places that the Amalekites bordered upon the Canaanites, and indeed dwelt amongſt them, and therefore is it that they are often joyned together; as Numb. 14.25. Now the Amalekites and the Canaanites dwelt in the valley: and again, verſ. 43. The Amalekites and the Canaanites are there before, and ye ſhall fall by the ſword, &c. and verſ. …5. Then the Amalekites came down, and the Canaanites that dwelt in the hill, and ſmote them, &c. Now therefore as the Amalekites were alwayes ready to aid the Canaanites againſt the children of Iſrael, ſo it ſeems it was now; and hence it is that Amalek is here mentioned as the enemie againſt whom they fought, though the warre was made againſt Jabin king of Canaan to wit, becauſe the Amalekites ſent ſome few forces from them; and perhaps too, becauſe the Ephraimites were nearer to the Amalekites, then thoſe of Zebulun and Naphtali, of whom the chief ſtrength of Baraks army did conſiſt, it may be probably thought, that thoſe of Ephraim that armed themſelves for this war, were aſsigned of Barak to the ſervice of going out againſt the Amalekites, to keep them from coming to joyn their forces with thoſe of Jabins, whileſt he with his army went againſt Siſera. And 2. for thoſe words there was a root of them, Out of Ephraim there was a root of them againſt Amalek, that phraſe I conceive is either uſed, I. becauſe this riſing up of the Iſraelites againſt Jabin, did firſt ſpring up from Ephraim, to wit, in Deborah who dwelt in mount Ephraim, chap. 4.5. and ſome of her neighbouring Ephraimites that went out with her: or II. with reference to Joſhuahs fighting againſt Amalek, when the Iſraelites came out of Egypt, to imply that there was a root of Joſhuahs zeal againſt Amalek in his brethren the Ephraimites, which now ſprung up and ſhewed it ſelf in their forwardneſſe and zeal againſt the Amalekites that were at that time in arms to help Jabin: or III. to intimate that there were but few of this tribe (one root amongſt many) that did riſe up and help Barak in this notable attempt; which as it was a ſtain to that tribe in generall, ſo it was the greater honour to thoſe of the tribe that did appear in the buſineſſe, to wit, becauſe the backwardneſſe of their brethren did not diſcourage them. Secondly, there were many alſo of the tribe of Benjamin that bordered upon Ephraim, which is thus expreſſed, After thee Benjamin among thy people; the drift whereof is, I conceive, to note that the tribe of Benjamin came in more freely then thoſe of Ephraim, there was but a root of Ephraim, but Benjamin came in with good numbers of his people. And again, the Benjamites came firſt in, and then ſome of the Ephraimites that followed their example came in alſo, and joyned with them; yea if we conceive (which we may moſt probably as I ſaid before) that theſe tribes of Ephraim and Benjamin were deſigned by Barak to go againſt the Amalekites, to keep them from coming to the aid of Jabin; then is this expreſſion moſt fit, from Ephraim there was a root againſt Amalek, After thee O Benjamin amongst thy people, to wit, becauſe the tribe of Benjamin lay neareſt to the Amalekites, and ſo the Ephraimites came in after and joyned with them to go againſt Amalek. Thirdly, there were ſome alſo of the tribe of Manaſſeh, Out of Machir came down governours. Machir was the onelyonly ſonne of Manaſſeh, and ſo by the children of Machir are commonly meant the tribe of Manaſſeh: See Joſh. 13.31. But yet in this place it muſt be meant of that half of the tribe of Manaſſeh that was ſeated within Jordan, to wit, that ſome of them, yea of their governours, came down to help Barak againſt their great oppreſſours: for in the 17. verſe we ſee plainly that Deborah complains of the other half of Manaſſeh, that were ſeated in Gilead without Jordan, that none of them would hazard themſelves in this cauſe, Gilead, ſaith ſhe, abode beyond Jordan. And fourthly, out of Zebulun they came in ſo unanimouſly, that even their Doctours, and Scribes, and Lawyers, and others that were better at their pen then their ſword, came yet amongſt the reſt to fight againſt the enemies of Gods people, And out of Zebulun they that handle the pen of the writer.
Verſ. 15. And the Princes of Iſſachar were with Deborah; even Iſſachar and alſo Barak he was ſent on foot into the valley.] That is, both the Princes and indeed the common people too of the tribe of Iſſachar did readily come in to Deborah, together with Barak their Commander in chief, with whom he went on foot into the valley, that is, the valley by mount Tabor where the river Kiſhon ran, chap. 4.12, 13. And this laſt clauſe is added, to ſhew the zeal and forwardneſſe of Barak and the other Princes of Iſſachar, in that they did not onelyonly come in to the help of their brethren, but alſo were content to endure any trouble, and to expoſe themſelves to any danger for the furtherance of the cauſe, ſerving on foot, and that in the valley, a place of greateſt advantage for Siſera that came againſt them with chariots and horſemen.
For the diviſions of Reuben there were great thoughts of heart.] This clauſe with a very little alteration is repeated in the next verſe, for the diviſions of Reuben there were great ſearchings of heart, and in both places by the diviſions of Reuben are meant, either the Reubenites dividing themſelves from their brethren, that had combined together againſt that proud tyrant, that had ſo cruelly oppreſſed them, in that they ſtood aloof from them, and would not joyn to help them; or elſe rather, the diviſions that were amongſt the Reubenites, whereby they were kept from ſending any aid to their brethren in that juſt warre of theirs againſt the Canaanites, though ſome were for the caſting off the yoke of Jabin, and therefore judged it meet to joyn with Barak and their brethren that were riſen up againſt him; yet others on the other ſide oppoſed this vehemently, and alledged that they had ſubmitted to be tributaries to Jabin, and might not therefore take up arms againſt him; and a third ſort that could have been glad to be eaſed of Jabins yoke, yet judged it beſt for them to ſtand as neuters, and wait what the iſſue of the warre would be, and that becauſe Jabin was too mighty for the Iſraelites, and all they did was by the incouragement of a woman; if they ſided with their brethren, then if Jabin prevailed they ſhould be ſurely ruined, but if they ſat ſtill and did nothing, though the Iſraelites did prevail they ſhould do well enough; and ſo becauſe of theſe factions and diviſions amongſt them, they could not agree together. Now whereas it is ſaid, that for the diviſions of Reuben, or (as it is in the margine of our Bibles) in the diviſions of Reuben there were great thoughts of heart; or as it is verſ. 16. great ſearchings of heart, if we reade it in the diviſions of Reuben, then it may be meant of the plotting and contriving thoughts which the Reubenites had in their hearts, by way of conſidering how they ſhould carry themſelves in this riſing of Barak and their brethren againſt Jabin and Siſera: But if we reade it (as it is in our Bibles) for the diviſions of Reuben there were great thoughts of heart, and verſ. 16. great ſearchings of heart, then it muſt neceſſarily be underſtood of their brethren the Iſraelites, that had taken up arms againſt Jabin, to wit, that when they perceived that there were ſuch diviſions amongſt the Reubenites, and that thereupon they deſerted them in this cauſe, and came not out to help them, they had great thoughts of heart, that is, great ſwelling thoughts of diſcontent againſt them, of murmuring and heart-burnings, and of ſharp cenſures which in their minds they paſſed upon them, and ſo likewiſe great ſearchings of heart, that is, of wondring and muſing in their minds, why they that were ſuch a rich and potent tribe ſhould ſo deſert their brethren in ſo juſt a cauſe, and not put too their helping hand for the ſuppreſſing of a tyrant, who had ſo mightily oppreſſed them.
Verſ. 16. Why abodeſt thou among the ſheep-folds, to heare the bleating of the flocks?] Becauſe the Reubenites were exceeding rich in cattell, Num. 32.1. The children of Reuben and the children of Gad had a very great multitude of cattell, therefore they forbore to take up arms againſt Jabin, for fear of being plundred if he ſhould prevail; but withall, to excuſe themſelves for not going out with Barak, that was engaged againſt this Canaanitiſh king that had ſo ſorely oppreſſed them, they pretended they could not be ſpared from attending on their flocks; and therefore doth Deborah here upbraid this tribe for ſtaying at home among the ſheep-folds, to heare the bleating of the flocks, thereby implying what a poore and mean thing it was, and what a baſe and ſordid ſpirit it argued, for them to ſtay at home for ſuch mean imployments, when ſuch a great work was in hand as the vanquiſhing ſuch a potent tyrant as Jabin was, and the breaking of that yoke that had been ſo heavy upon the necks of Gods people, willing them as it were to conſider, whether the complaints, the cryes and grones of Gods oppreſſed people had not been more worthy their regarding, and whether the ſounding of trumpets and other warlike inſtruments had not been more worth the hearing at ſuch a time as this, then the bleating of their flocks.
Verſ. 17. Gilead abode beyond Jordan, &c.] Here Deborah reproves divers other tribes that came not in to afford any help for the ſuppreſſing of Jabin, and that in ſuch a manner as if ſhe ſhould ſay, that the very mentioning of the reaſons that moved them, or which at leaſt they pretended for their not taking up arms, was enough to condemne them; as firſt, the Gileadites, that is, the tribe of Gad and the other half tribe of Manaſſeh (for they had the countrey of Gilead for their lot, as we ſee Joſh. 13.24, 25, 31. Deut. 3.12, 13. and Num. 32.40.) Gilead, ſaith ſhe, abode beyond Jordan, that is, they pretended that they dwelling ſo far off could not come in to the help of Barak, at leaſt time enough; and becauſe Hazor and his captain Siſera had not yet broken over Jordan againſt thoſe tribes that dwelt there, they hoped that they ſhould be ſafe enough, and that he would let them alone if they did not engage themſelves in this warre againſt him; not conſidering that the Iſraelites within Jordan and thoſe without being all brethren, united together under one God as fellow-members of the ſame body, it was not fit that they ſhould ſo ſlight the preſervation of thoſe that dwelt furtheſt off from them, and that it was a folly to think that Jabin would ſpare thoſe without Jordan, if the other tribes within Jordan were once deſtroyed, Secondly, the tribe of Dan, Why (ſaith ſhe) did Dan remain in ſhips? the meaning is, That the Danites having their lot cloſe upon the Mediterranean ſea, (for Japho or Joppe, and much beſides of the Weſtern coaſt was in their lot, Joſh. 19.46.) they pretended that they were ſeamen and merchants, and could not therefore be ſpared to go to this warre, becauſe of their traffick and voyages that they had in hand; and perhaps they hoped, that if things proved never ſo ill, they could the moſt of them ſecure themſelves and their eſtates by flying away in ſhips; and therefore they would not meddle with ſo dangerous an attempt as this was of making war againſt ſuch a potent king; and what a high degree of wickedneſſe was this, to preferre their own private profit before the publick good, and ſo to mind their own private ſafety, as not to care what became of their brethren ſo they could ſhift for themſelves, and that too not without the loſſe of their intereſt in that land which God had given them for their inheritance. And thirdly, the tribe of Aſher, Aſher continued on the ſea-ſhore, and abode in his breaches, that is, they dwelled alſo nigh to the ſea, pretending the ſame neceſſity of ſtaying, to mind their voyages, and merchandiſe; and beſides, they alledged their breaches, that is, either the breaches which the ſea had made in their banks, that were to be immediately made up, unleſſe they would ſee their countrey over-flown; or elſe, the breaches and ruinate places in the walls of their cities, pretending that they durſt not leave their cities in ſuch a weak condition, leſt in their abſence the neighbouring Canaanites ſhould ſet upon their cities, and at thoſe breaches enter and take them; all which were excuſes as weak as the reſt to keep them from ſo brave a ſervice as this was, of ſuppreſſing this king of Canaan, that had ſo mightily oppreſſed them, eſpecially when God promiſed that he would proſper them therein.
Verſ. 18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.] That is, in mount Tabor, whither Barak was ſent to fight with Siſera, chap. 4.6. Go and draw toward mount Tabor, and take with thee ten thouſand men of the children of Naphtali: and where, though they ſaw how great a diſproportion there was betwixt their forces and the ſtrength of the enemy, yet they were content to hazard their lives in this cauſe of God and his people, how deſperate ſoever their attempts might ſeem in the eye of reaſon.
Verſ. 19. The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo.] That is, Jabin and his confederate kings who came to help Jabin againſt the Iſraelites, either in their own perſons, or by their forces: and this is here expreſſed, to note the baſe faithleſſeneſſe of thoſe tribes that were not ſo forward to aid their brethren as the heathens were to help one another, and yet they were many of them of different religions, and ſerved ſeverall gods. Nor need it ſeem ſtrange that theſe kings are ſaid to have fought againſt the Iſraelites in Taanach by the waters of Megiddo, whereas before, chap. 4.6, 7. the ſtory ſeemed to imply, that the battell was fought about mount Tabor and the river Kiſhon, which is alſo confirmed Pſal. 83.9. Do unto them as to the Midianites, as to Siſera, as to Jabin at the brook of Kiſhon: for to this I anſwer, firſt, that Taanach and Megiddo were not farre from mount Tabor and the river Kiſhon: for though Taanach and Megiddo belonged to the half tribe of Manaſſeh within Jordan, chap. 1.37. Neither did Manaſſeh drive out the inhabitants of Bethſhean and her towns, and Taanach and her towns — nor the inhabitants of Megiddo and her towns; yet they ſtood within the compaſſe of Iſſachars portion, and that bordered upon Zebulun where mount Tabor was; Joſh. 17.11. And Manaſſeh had in Iſſachar, and in Aſher, Bethſhean and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns. And ſecondly, that it may well be that the Canaanites being put to the worſt about mount Tabor, where they did firſt pitch battell, they might retire or fly to Taanach, and there making a ſtand might renew the battell again, and ſo were there wholly diſcomfited.
They took no gain of money.] The meaning of this clauſe may be, that theſe Canaanites came for the love of the cauſe, and not for gain, and ſo proffered to ſerve freely without pay, as thirſting for bloud more then money, or at leaſt reſolving to pay themſelves out of the riches of the Iſraelites, and that withall it proved truer then they were aware of, becauſe that in ſtead of gaining any thing, they loſt all.
Verſ. 20. They fought from heaven, the ſtarres in their courſes fought againſt Siſera.] It ſeems (and ſo Joſephus reports this battell) that there was ſome terrible extraordinary ſtorm of thunder, hail and rain, which being by the ordinary courſe of nature from the influence of the ſtarres, they as Gods hoſt, Deut. 17.3. are here ſaid from their ſeverall places and courſes (like ſouldiers that obſerved both rank and file) to have fought againſt Siſera, and that from heaven, as ſouldiers that have gotten the advantage of the ground.
Verſ. 21. The river Kiſhon ſwept them away, that ancient river the river Kiſhon.] That is, that river ſo famous of old, the river Kiſhon: and it may be ſaid to have ſwept them away, either becauſe in their flight they attempted to get over the river, and ſo were drowned and carried away by the ſtream; or elſe, becauſe through the inundation of the river cauſed by the ſtorm that God ſent at that time, their dead carcaſes that lay on the land about the river, were by the ſweeping floud carried away.
O my ſoul, thou haſt troden down ſtrength.] That is, O Deborah, thou haſt troden down ſtrength, to wit, the ſtrength of the enemie; for the Hebrews do uſually put the ſoul for the whole man; and happely ſhe might alſo have reſpect herein to the ſucceſſe of her prayers.
Verſ. 22. Then were the horſe hoofs broken by the means of the pranſings of their mighty ones.] The drift of this clauſe may be, either to ſet forth the mighty ſtrength of the enemie, in regard of the goodly troops of horſes which they had, horſes that were ſo luſty and full of mettle and courage that they even brake their hoofs ſometimes with their pa wings and pranſings, that ſo the greater glory might redound unto God, who had made them victorious over ſo potent an enemy; or elſe, to ſet forth the violence of their flight when they were routed by the Iſraelites, which was ſuch that they brake their very hoofs with running.
Verſ. 23. Curſe ye Meroz (ſaid the angel of the Lord) curſe ye bitterly the inhabitants thereof, &c.] This Meroz is probably thought to have been ſome citie or town near the place where the battel was fought, the inhabitants whereof might have been many wayes helpfull to the Iſraelites in the battel which they fought with Siſera Jabins Generall; and that therefore whereas the other tribes that ſent no aid to Barak are onelyonly reproved, there is a curſe yea a bitter curſe pronounced againſt theſe, and that by warrant of an expreſſe command which Deborah had received from an Angel, who had it ſeems amongſt other things revealed this unto her either before or immediately after the battell, Curſe ye Meroz, (ſaid the Angel of the Lord) curſe …e bitterly the inhabitants thereof. And becauſe they might be ready to alledge, that there was no hope that the Iſraelites ſhould prevail againſt ſuch a mighty Prince, and for them to have riſen up againſt him, without hope of prevailing, would have been onelyonly to provoke him to their utter ruine: to take away this excuſe from them, this is expreſſely mentioned as the reaſon why this curſe is denounced againſt them, becauſe they came not to help the Lord, to help the Lord against the mighty. The more mighty their adverſary was, the more need had their brethren of their help, and to hide themſelves from their brethren becauſe they were ſo puiſſant argued manifeſt diſtruſt of Gods aſſiſtance. How this curſe here denounced againſt this people fell upon them we reade not; but that it was not without effect even this affords ſome probable ground of conjecture, that of this Meroz we find not after this the leaſt mention in any ſtory of ſucceeding times.
Verſ. 24. Bleſſed above women ſhall Jael the wife of Heber the Kenite be &c.] That is, ſhe ſhall be highly extolled and applauded, and many bleſſings ſhall be wiſhed to her.
Verſ. 25. She brought forth butter in a lordly-diſh.] That is, cream in a goodly great bowl, ſuitable to his greatneſſe and dignity.
Verſ. 31. But let them that love him be as the ſunne when he goeth forth in his might.] That is, as the ſunne when it riſeth in a clear morning doth ſhine moſt brightly and gloriouſly, and that too as Solomon ſaith, Prov. 4.18. more and more unto a perfect day; ſo let them that love the Lord become proſperous, glorious and renowned, and let their proſperity grow and encreaſe daily. Becauſe the power and ſtrength of the ſunnes light and heat is not ſo much ſeen or felt when it is covered with clouds, it is ſaid to go forth in his might; and indeed the expreſſion here uſed is much like that 2. Sam. 23.4. He ſhall be as the light of the morning when the ſunne …iſeth, even a morning without clouds.
And the land had reſt fourty years.] That is, unto fourty years, counting them from Ehuds death. See chap. 3.11.