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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.

And the princes of Issachar were with Deborah,.... On Mount Tabor, whither they came to offer themselves to join in the war against Jabin; or to assist with their counsels, the men of this tribe being understanding of the times, to know what Israel ought to do, Ch1 12:32. even Issachar: not the princes only, but the whole tribe also; so the Targum paraphrases it,"the rest of the tribe of Issachar:" and also Barak, he was sent on foot into the valley; which was at the bottom of Mount Tabor, from whence he was sent down by Deborah, when Sisera's army was come thither; and where he went cheerfully on foot at the head of his 10,000 men, to engage Sisera with his horse and chariots; and which latter were capable of doing great execution in the valley, by running among the foot, and cutting them in pieces with the scythes at the side of them; but Barak, fearless of danger, readily obeyed the command of the judge and prophetess, believing it was of God: or the words may be rendered, as by Noldius (h). as Issachar, so Barak; he was sent, &c. the one as the other, with equal readiness and cheerfulness, courage and intrepidity, descended the mountain, at the order of Deborah, and took the field in the open plain, to engage with Sisera and his numerous host: for the division of Reuben there were great thoughts of heart; either for their divisions among themselves in their own councils, some being for going over Jordan to assist their brethren the Israelites against Jabin, and free them from his yoke, pitying their distressed state and condition; and others were for keeping at home, and taking care of their flocks, and not intermeddle in the quarrel; judging it to be most for their worldly peace and profit to observe a neutrality: by reason of which divisions no assistance was given. Or for their divisions and separations from their brethren the Israelites, from whom they were not only separated by the river Jordan, but in their affections to them, and regards for them; keeping at a distance from them, when their help was required: and this conduct of theirs caused many thoughts of heart in Deborah and Barak, in the princes and people of Israel, who could not well understand the reason of it; and which caused much grief and uneasiness of mind, that so powerful a tribe, and who had been assisting to them in the conquest of the land, and lay convenient to help them, yet should be so very indifferent to them. (h) "sicut Issachar sic Barach", Concord. Ebr. part. p. 305. No. 1214. So Belg.

(Judges 5:15) The leaders of Issachar were with Deborah. In Hebrew: the princes, that is, the teachers of the Law, were with Deborah to praise the Lord, and Barak followed in the footsteps of the age. It is to be understood that a certain part of them remained with Deborah to praise the Lord, and a part followed Barak to exhort and vanquish Sisera. Who, as if into a precipice, gave himself to danger. Barak, indeed, believing the words of the Lord, gave himself to danger, throwing himself into the torrent Kishon, pursuing and vanquishing the army of Sisera. For in this place a raging torrent is understood as the abyss. Ruben, on the other hand, is divided within himself, and a dispute of noble men is found. It is written in the Book of Judges against itself. For the voice of Deborah is heard, rebuking the tribe of Ephraim, because they did not obey the command of the Lord and did not go with their brothers to fight against the enemies of the Lord. But he, being terrified by fear and unbelieving in the words of the Lord, separated himself from them and, because of that, was found to be proud, that is, arrogant. And so their reproof follows in the spirit of prophecy, saying:

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.

Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the divisions--that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea. For the divisions of Reuben there were great thoughts of heart--They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.

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).

שׂרי, "my princes," does not furnish any appropriate meaning, as neither Deborah nor Barak was of the tribe of Issachar, and it is not stated anywhere that the Issacharites gathered round Deborah as their leaders. The reading שׂרי (stat. constr.), adopted by the old versions, must be taken as the correct one, and the introduction of the preposition בּ does not preclude this (compare בגּלבּע הרי, Sa2 1:21, and Ewald, 289, b.). עם, which is used to denote an outward equality, as in Sa1 17:42, and is substantially the same as the כּן which follows ("just as"), is construed without כּ in the first clause, as in Psa 48:6. בּעמק: into the valley of Jezreel, the plain of Kishon. בּרגליו שׁלּח, as in Job 18:8, to be sent off, i.e., incessantly impelled, through his feet; here it is applied to an irresistible force of enthusiasm for the battle. The nominative to שׁלּח is Issachar and Barak. 15b At the brooks of Reuben were great resolutions of heart. 16 Why remainest thou between the hurdles, To hear the piping of the flocks? At the brooks of Reuben were great projects of heart. 17 Gilead rests on the other side of the Jordan; And Dan ... why tarries he by ships? Asher sits on the shore of the sea, And by his bays he reposes. 18 Zebulun, a people that despises its soul even to death, And Naphtali upon the heights of the field. In this strophe Deborah first of all mentions the tribes which took no part in the conflict (Jdg 5:15-17), and then returns in Jdg 5:18 to the Zebulunites, who staked their life along with Naphtali for the deliverance of Israel from the yoke of the enemy. The enumeration of the tribes who remained at a distance from the conflict commences with Reuben (Jdg 5:15 and Jdg 5:16). In this tribe there did arise a lively sympathy with the national elevation. They held meetings, passed great resolutions, but it led to no practical result; and at length they preferred to remain quietly at home in their own comfortable pastoral life. The meaning brooks for פּלגּות is well established by Job 20:17, and there is no reason whatever for explaining the word as equivalent to פּלגּות, מפלגּות, divisions (Ch2 35:5, Ch2 35:12; Ezr 6:18). The territory of Reuben, which was celebrated for its splendid pastures, must have abounded in brooks. The question, Why satest thou, or remainedst thou sitting between the hurdles? i.e., in the comfortable repose of a shepherd's life, is an utterance of amazement; and the irony is very apparent in the next clause, to hear the bleating of the flocks, i.e., the piping of the shepherds, instead of the blast of the war-trumpets.