Judges 5:3 Komentář

This chapter contains the triumphal song which was composed and sung upon occasion of that glorious victory which Israel obtained over the forces of Jabin king of Canaan and the happy consequences of that victory. Probably it was usual then to publish poems upon such occasions, as now; but this only is preserved of all the poems of that age of the judges, because dictated by Deborah a prophetess, designed for a psalm of praise then, and a pattern of praise to after-ages, and it gives a great deal of light to the history of these times. I. It begins with praise to God (Jdg 5:2, Jdg 5:3). II. The substance of this song transmits the memory of this great achievement. 1. Comparing God's appearances for them on this occasion with his appearances to them on Mount Sinai (Jdg 5:4, Jdg 5:5). 2. Magnifying their deliverance from the consideration of the calamitous condition they had been in (Jdg 5:6-8). 3. Calling those to join in praise that shared in the benefits of the success (Jdg 5:9-13). 4. Reflecting honour upon those tribes that were forward and active in that war, and disgrace on those that declined the service (Jdg 5:14-19, Jdg 5:23). 5. Taking notice how God himself fought for them (Jdg 5:20-22). 6. Celebrating particularly the honour of Jael, that slew Sisera, on which head the song is very large (Jdg 5:24-30). It concludes with a prayer to God (Jdg 5:31).

INTRODUCTION TO JUDGES 5 This chapter contains a song of praise on account of the victories obtained over Jabin, and his kingdom; after an exhortation to praise is given, and kings excited to attend to it, the majestic appearance of God at Seir, on Sinai, is observed, to raise in the mind a divine veneration of him, Jdg 5:1; then the miserable state and condition Israel was in before these victories, and therefore had the more reason to be thankful, Jdg 5:6; the governors, and judges, and the people that were delivered, together with Deborah and Barak, are stirred up to rehearse the righteous acts of the Lord, and bless his name, Jdg 5:9; and those who willingly engaged in the war are praised, and such who were negligent reproved, and some even cursed, Jdg 5:14; but Jael, Heber's wife, is particularly commended for her exploit in slaying Sisera, Jdg 5:24; and the mother of Sisera, and her ladies, are represented as wondering at his long delay, and as assured of his having got the victory, Jdg 5:28; and the song is concluded with a prayer for the destruction, of the enemies of the Lord, and for the happiness and glory of them that love him, Jdg 5:31.

Hear, O ye kings; give ear, O ye princes,.... Not only the neighbouring ones, but all the kings and princes of the earth, far and near, then and in succeeding ages; Deborah desires and wishes that all potentates might hear of the wonderful works of God done for his people, that they might learn to know there is one that is higher than they, to whom all the amazing things done in the world are to be ascribed; and be cautious how they oppressed the people of God, since sooner or later he would avenge them on them. The Targum restrains this to the kings that came with Sisera and the governors with Jabin; but if there were any such, as it is not improbable there were, see Jdg 5:19; yet it is most likely that they were slain with them: there are some, as Kimchi observes, who think this respects the people of Israel, who were all the sons of kings; but the first sense is best: I, even I, will sing unto the Lord, I will sing praise to the Lord God of Israel: which are the words of Deborah particularly, and the repetitions serve to express how cordial, earnest, and vehement she was in her praise and thankfulness to God; thereby setting an example to others, encouraging them to the same practice, and directing persons of every rank and quality to give praise only to Jehovah, the self-existing, everlasting, and unchangeable Being; to him who is the Lord and God of Israel in a peculiar manner, and not to any of the gods of the Gentiles.

The fourth song is in the book of Judges. Concerning it there is written, “And Deborah and Barak the son of Abinoam sang on that day, saying, ‘That the princes took the lead in Israel, that the people offered themselves willingly, bless the Lord! Hear, O kings, give ear, O governors!’ ” and the rest. And the person who sings this ought to be a bee, whose product is used by kings and ordinary people for their health. For “Deborah,” who sings this song, means “bee.” Moreover, Barak is with her; and his name means “flashing.” And this song is sung after a victory, because no one can sing of what is perfect unless he has conquered his adversaries. Furthermore, it is said in this song, “Awake, awake, Deborah! Stir up the thousands of the people. Awake, awake, utter a song! Awake, Barak!” But you will find these matters more fully discussed in the homilies we have given on the book of Judges.

Hear, O kings. She names them “kings” who are called together to hear the word of God. You should rejoice, people of God, at this emblem of your nobility. It is not as just any people that you are called to hear the word of God, but as a king, for to you it was said, “You are a royal, priestly race, a people for God’s possession.” Because you are kings, therefore, Christ our Lord is rightly called the “King of kings and the Lord of lords.” However, as you revel in this title of your nobility, you should also learn what each one of you must do to be a king. Let me outline it for you briefly. You are made a king if Christ reigns in you, for he is called a king by reigning. If also in you, therefore, the soul reigns and the body submits, if you put the concupiscence of the flesh under of yoke of your command, if you subdue every kind of vice by the tight bridle of your sobriety, then you who know how to reign are also rightly called a “king.”

DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31) Then sang Deborah and Barak . . . on that day--This noble triumphal ode was evidently the composition of Deborah herself.

Deborah's Song of Victory - Judges 5 This highly poetical song is so direct and lively an utterance of the mighty force of the enthusiasm awakened by the exaltation of Israel, and its victory over Sisera, that its genuineness if generally admitted now. After a general summons to praise the Lord for the courage with which the people rose up to fight against their foes (Jdg 5:2), Deborah the singer dilates in the first section (Jdg 5:3-11) upon the significance of the victory, picturing in lively colours (1) the glorious times when Israel was exalted to be the nation of the Lord (Jdg 5:3-5); (2) the disgraceful decline of the nation in the more recent times (Jdg 5:6-8); and (3) the joyful turn of affairs which followed her appearance (Jdg 5:9-11). After a fresh summons to rejoice in their victory (Jdg 5:12), there follows in the second section (Jdg 5:13-21) a lively picture of the conflict and victory, in which there is a vivid description (a) of the mighty gathering of the brave to battle (Jdg 5:13-15); (b) of the cowardice of those who stayed away from the battle, and of the bravery with which the braver warriors risked their lives in the battle (Jdg 5:15-18); and (c) of the successful result of the conflict (Jdg 5:19-21). To this there is appended in the third section (Jdg 5:22-31) an account of the glorious issue of the battle and the victory: first of all, a brief notice of the flight and pursuit of the foe (Jdg 5:22-24); secondly, a commemoration of the slaying of Sisera by Jael (Jdg 5:24-27); and thirdly, a scornful description of the disappointment of Sisera's mother, who was counting upon a large arrival of booty (Jdg 5:28-30). The song then closes with the hope, founded upon this victory, that all the enemies of the Lord might perish, and Israel increase in strength (Jdg 5:31). The whole song, therefore, is divided into three leading sections, each of which again is arranged in three somewhat unequal strophes, the first and second sections being introduced by a summons to the praise of God (Jdg 5:2, Jdg 5:12), whilst the third closes with an expression of hope, drawn from the contents of the whole, with regard to the future prospects of the kingdom of God (Jdg 5:31).

3 Hear, ye kings; give ear, ye princes! I, to the Lord will I sing, Will sing praise to the Lord, the God of Israel. 4 Lord, when Thou wentest out from Seir, When Thou marchedst out of the fields of Edom, The earth trembled, and the heavens also dropped; The clouds also dropped water. 5 The mountains shook before the Lord, Sinai there before the Lord, the God of Israel. The "kings and princes" are not the rulers in Israel, for Israel had no kings at that time, but the kings and princes of the heathen nations, as in Psa 2:2. These were to discern the mighty acts of Jehovah in Israel, and learn to fear Jehovah as the almighty God. For the song to be sung applies to Him, the God of Israel. זמּר, ψάλλειν, is the technical expression for singing with an instrumental accompaniment (see at Exo 15:2).