Judges 5

The story of Deborah and Barak, found in both prose (Judges 4) and poetry (Judges 5), describes a major military operation against a significant Canaanite enemy after the initial conquest. Another king named Jabin, who also ruled in Hazor, was defeated earlier by Joshua along with a large northern alliance, and Hazor was burned (see Joshua 11:1–15). Although Joshua 11 and Judges 4–5 are often compared, they have too many differences to be considered accounts of the same battle. Instead, Jabin is likely a dynastic name; it appears in the Mari texts for an even earlier king of Hazor, around 1800 BC.

This song, a victory hymn usually credited to Deborah, offers a poetic version of the battle, adding details to the prose account. It is one of the oldest Hebrew poems. It praises the Lord, the tribes who joined the fight, and Jael. It curses those who stayed home, Sisera, and his mother's followers. It contrasts life before Barak's victory, when the Lord's curse was on the land, with the blessings after the warriors' righteous acts. It ends with a prayer that the Lord's enemies will perish like Sisera (Judges 5:31).

The victory song is mainly a hymn to the Lord, the God of Israel. It is also a wisdom song that offers guidance to kings and rulers, similar to other wisdom psalms (see “Wisdom Psalms” Theme Note).

• In the poem, the Lord marches from his home in the mountains of Edom (compare Habakkuk 3:3) or Mount Sinai. One tradition places Sinai east of the Jordan Valley, in Edom (compare Galatians 4:25). The fire and earthquake that terrified Israel during the giving of the law (see Exodus 19:18) symbolize God's power and anger on the battlefield against his enemies.

• Torrential rain would have turned the ground into mud, making Sisera’s chariots a problem instead of an advantage (see Judges 4:15–16).

During this chaotic and uncertain time, people outside the main walled cities had little security. Even Shamgar (see Judges 3:31) did not ease the suffering of common people. They endured hardships under the Canaanites and their cruel commander, Sisera.

Deborah was God's agent in bringing relief during a widespread social breakdown. She did not gather or lead the troops, but she was Israel's spiritual and emotional support. She is described as a mother in Israel.

• Israel was in social chaos and lacked defensive weapons.

• forty thousand: The Hebrew word translated as thousand could also mean clans (see study note on Exodus 12:37).

Both the rich (You who ride) and the poor (who walk) were to listen and share the song. It would have a spiritual and social impact as it spread.

the voices of the singers at the watering places: The picture shows divine stories being told where people gathered. Much of the Old Testament stories and psalms likely formed this way. Remembering through song and poetry is essential to both Jewish and Christian worship.

Barak's small army marched against the powerful warriors of Sisera's army.

• These verses honor those who volunteered and shame those who did not.

• Ephraim, Benjamin, and Manasseh (represented by Makir) came from the south. Issachar, where the battle took place, was joined by Zebulun and Naphtali, the two tribes closest to Barak’s home base.

• The tribes that were too hesitant and fearful to join the fight included Reuben, Gad (represented by Gilead), Dan, and Asher.

Taanach was southeast of Megiddo, a major administrative center. The battle occurred in the lower Jezreel Valley. The mentions of Taanach and Megiddo are likely poetic references to famous places in the Jezreel Valley, not precise battle sites. The fighting likely happened between Mount Tabor and the lowlands near the Kishon River.

The battle is described. The brave warriors who followed Deborah and Barak became less important as the Lord called upon the stars of heaven and the Kishon River to destroy Sisera's army.

The location of Meroz is unknown. Do not confuse it with Merom (Joshua 11:5), which was about twenty miles north in the hills of Galilee.

The story of Sisera's end includes a short celebration of Jael.

Sisera's mother started to lose her natural confidence.

• The wise women revealed Sisera's evil plans while trying to comfort his mother.

• The poet did not need to explain how the story ended.

• Sisera represents the Lord’s enemies, while Jael symbolizes those who love the Lord.

• the land had rest: Rest followed the Lord’s rescue.