ผู้วินิจฉัย 5:9 วิจารณ์

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.

My heart is towards the governors of Israel,.... Most of the Jewish commentators interpret this of their wise men and Scribes, who were willing to teach the people the law and the commandments, even in times of trouble, and did not cease from doing it on that account, and therefore Deborah praises them for it; so the Targum; but Kimchi and Ben Melech understand by them the great men of the nation, their nobles and rulers, who enacted good laws and statutes; or at least took care to see that the good laws they had were put in execution; and these had a share in the affections and good wishes of Deborah, and that chiefly for the following reason: that offered themselves willingly among the people; to go along with them, and march at the head of them, to fight Sisera and his army; thereby setting a good example, and animating the people to battle, and inspiring them with courage and intrepidity; when they saw their chiefs and the heads of them exposing their lives with them in defence of their country, and the rights of it: bless ye the Lord; for giving them such spirits, to engage so willingly in this service, and for giving them success in it.

(Judges 5:9-10) My heart loves the leaders of Israel. It should be noted that in Hebrew, not leaders, but teachers is read. This is spoken by Deborah in the person of God, that God loves the teachers who study the law of God. Of whom it follows: You who offered yourselves willingly among the people, bless the Lord. Of whom it has also been said above in that place where it says: You who willingly offered your lives from Israel, etc. You who ride on bright donkeys. In Hebrew, female donkeys. And you sit in judgment. In Hebrew, sitting on judgment. And you walk on the road, speak where the chariots collide, and the army of the enemies is suffocated, there the righteousness of the Lord, the strength of Israel, is proclaimed. The people of Israel who ride on donkeys are called ascenders; but the female donkeys on which they ride are called the teachers of the tribes of Israel, on whose doctrine the rest of the people are said to ascend like on donkeys, that is, to find rest. They are called asses themselves, that is, they walk like an ass in the law, sitting on judgment, that is, on the law. They are also said to sit on judgment, that is, on the law, and to walk in the way under the law, because they would by no means exceed the path of the law. Therefore, Deborah, provoked the people who rested on these asses, that is, on these teachers, to bless the Lord, and she said: Speak, that is, praise. And as if they were asking: where and when will we praise the Lord? she responded: Where the chariots collided, and the army of the enemy was drowned, there let the justice of the Lord be recounted, the strength of merciful Israel; as if she said: Although God is always and everywhere to be praised; nevertheless, he is now to be praised and blessed by us, who overturns our enemies, just as he did with the Egyptians in the Red Sea.

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.

expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.

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).

9 My heart inclines to the leaders of Israel; To those who offered themselves willingly in the nation. Praise ye the Lord! 10 Ye that ride upon white asses; Ye that sit upon covering, And that walk in the way, reflect! 11 With the voice of the archers among drawers (of water), There praise ye the righteous acts of the Lord, The righteous acts of His villages in Israel. Then the people of the Lord went down to the gates! We must supply the subst. verb in connection with ל לבּי, "My heart is (sc., inclined) towards the leaders of Israel," i.e., feels itself drawn towards them. הוקק for מהוקק (Jdg 5:14), the determining one, i.e., the commander or leader in war: as in Deu 33:21. The leaders and willing ones are first of all to praise the Lord for having crowned their willingness with victory.